The Third Treatise

The First Part.

Ephesians 6:18. Praying always with all prayer and supplication in the Spirit, and watching with all perseverance and supplication for all Saints. Verse 19: And for me, that utterance may be given to me; etc.

Section 1. Of the joining of prayer with the whole armor of God.

After that the Apostle, like a good Captain, had sufficiently furnished the Christian Soldier from top to toe with all needful spiritual armor, both defensive and offensive, he proceeds to instruct him how he may get and well use this armor.

The best general means that he could prescribe, is prayer: for that armor being spiritual and heavenly, we fleshly and earthly, we are as unfit to use it, as a child to use a Giant's armor.

In setting down this heavenly exercise of prayer, he so sets it down in the last place after all, as it has a reference to all, and such a reference as implies a joint use of it with all the rest: for he uses the participle praying, as if he had said, put on the whole armor of God praying, take Girdle, Breastplate, Shoes, Shield, Helmet and Sword, praying.

Hence I observe, that to all other means which are used for defense or offense, prayer must be added. It must, I say, be added: neither they nor this omitted, but both joined together. Excellently was this of old set forth by the Israelites' manner of going to battle. As the people were to go armed, and to fight, so the Priests were to go with silver Trumpets, and to sound: this sounding with silver Trumpets implied hearty and earnest prayer. Note the benefit hereof (2 Chronicles 13:14, etc.). Thus while Joshua and the people were fighting with the Amalekites, Moses stood lifting up his hand, and Aaron and Hur stayed his hand: this was an outward figure of their inward powerful prayer (Exodus 17:9, etc.). When Moses let fall his hand, and he left to pray, Amalek prevailed. So while Israel fought against the Philistines, Samuel prayed (1 Samuel 7:9-10): and while Joab fought against Aram, David prayed (Psalm 60:1). The like I might instance in Asa (2 Chronicles 14:11), Jehoshaphat (2 Chronicles 20:6), Hezekiah (2 Chronicles 32:20), and other Saints. If in fighting against flesh and blood, Saints were thus careful in adding prayer to other means, how much more ought we so to do in our spiritual combats against spirits? Christ in his agony prayed (Matthew 26:30): and Paul when he was buffeted by the messenger of Satan, prayed (2 Corinthians 12:8).

God who has appointed means of safety, will not cross his own ordinance: without the use of them he will not protect any. But of himself no man is able to use the armor aright: it is God which enables him. Therefore because God will do nothing without us, we must arm ourselves and fight, and because we can do nothing without God, we must pray.

Section 2. Of the mean between presuming, and tempting God.

Use: Be careful in keeping the golden mean between two enormous extremes: one of tempting God in neglect of the means which he has appointed for our safety: the other, of presuming against God, in trusting so much to the means, as we seek not to him for help and succor. Into both these extremes fell the Israelites: one while they would not venture to fight, and so tempted the Lord (Numbers 14:2): another while they would needs fight of their own head, without seeking help of the Lord, and so presumed obstinately (Numbers 4:4). Rebellious are they who reject the means: they completely cast themselves out of the protection of God. Presumptuous are they who trust to the means, and call not on God; they provoke God either to strip them of such things as they glory in, or else to turn them to their own destruction, as he did the strength of Goliath (1 Samuel 17:8-49), and wisdom of Ahithophel (2 Samuel 17:23; Ezekiel 16:15, 39). The middle way between the rock of rebellion, and gulf of presumption, is, so to show our obedience in using all the means which the Lord prescribes, as we manifest our confidence in him, by seeking strength of him. Those things which God has joined together let no man put asunder (Matthew 19:6). To all the forenamed graces add prayer: pray for armor, pray for strength, wisdom, and ability well to use armor, pray for a blessing on the well using it: be upright and pray, righteous and pray, patient, faithful, steadfast in hope, expert in God's word, and pray: pray before the fight, fight and pray; without prayer no good success can be expected: through prayer we may be assured to be assisted.

Section 3. Of dividing the Word aright.

In laying down this doctrine of Prayer, the Apostle does so skillfully couch together many several and distinct points, as every word almost affords a several doctrine: he contents not himself in general to exhort to the duty of prayer, but also declares diverse circumstances appertaining to it. From which observe that:

It is a warranted course of teaching, to set forth Principles of Religion in their several and particular branches. This is one kind of dividing the Word aright (2 Timothy 2:15).

Thus will the understanding of hearers be much informed with a distinct knowledge of the mysteries of godliness, and thus shall they much better discern the great depth of those mysteries, and the rich treasure that is contained in them. Indeed thus also shall their memory be much helped in retaining them: for several branches distinctly and in order set down, are a great means to strengthen memory.

Use: This justifies that manner of teaching, which is (as we speak) common-place-wise: by particular defining, dividing, subdividing, and distinct handling of particular branches of the Principles of Religion.

Objection: The Apostles use to comprise many distinct points compendiously in few words: but many Preachers spend many words in laying forth one point.

Answer: They laid a foundation only, and therefore were the briefer: these make up the building, and therefore may and ought to be the more copious. Yet this gives no warrant to such as spend much time in mere discoursing, without any distinction of order or matter: or to such as are overly curious in multiplying their divisions, or over-tedious in amplifying them. Neither does this tie all Preachers, at all times to use one and the same method — diverse Preachers have diverse gifts: and diverse places of Scripture require a diverse manner of handling (Romans 12:6; 1 Peter 4:10). Let every man, as he has received the gift, minister the same.

Section 4. Of the points to be handled in prayer.

In these words of the Apostle concerning prayer, note:

1. His exhortation to the duty itself.

2. His direction for the better performing of it. In his direction observe:

1. The kinds of prayer, all prayer and supplication.

2. The time thereof, always.

3. The ground of it, in the Spirit.

4. An help to it, watchfulness.

5. The means of prevailing thereby, perseverance.

6. The person for whom.

1. In general, for all Saints.

2. In particular for himself, verses 19 and 20.

That he might the better urge this particular to them, he declares:

1. What he would have them pray for in his behalf, verse 19.

2. Why he would have them pray for him, verse 20.

The first point to be handled, being the duty itself, I will therein distinctly show. First what Prayer is. Secondly, why we ought to pray.

§. 4. Of the definition of Prayer.

True Christian prayer is a right opening of the desire of the heart to God.

Here note these three points. First that the heart's desire is to be opened. Secondly, that it is to be opened to God. Thirdly, that it be rightly done.

The very form and essence of prayer consists in the opening and making known of a man's inward desire, which the Scripture sets forth by a metaphor of pouring out the soul, pouring out the heart, pouring out a man's meditation, or complaint.

I call it a desire of the heart. First, because all desires arise from the heart, that is, the fountain of them. Secondly, to distinguish true prayer from every [reconstructed: slight] wish, and from lip labor.

These desires are made known by outward and inward means. The outward means are words or signs. Words do most lively and plainly set forth the intent of the heart: yet signs also, as lifting up the hands, casting down the eyes, stretching abroad the arms, bowing the knees, [reconstructed: prostrating] the body and the like, do both manifest a man's inward desire, and also stir up his affection. The inward means are sighs and groans: by these God discerns man's desire, as well as by words and signs. For God is [reconstructed: not like] man, he understands all the imaginations of the thoughts.

§. 5. Of the object of Prayer, God only.

Thus is the desire to be opened, and that to God: which David well knew, and therefore says, "Lord, all my desire is before you": indeed to God alone: for Prayer is a principal part of divine service. But God only shall you serve. Often are we in holy Scripture called upon, to call upon God, but never by precept, promise, or any other way warranted to call on any other. The true Saints, whose prayers have been approved, have ever prayed to God, never to any other. And that upon just and weighty reasons.

First, God only knows whether our desire comes from the heart within, or from teeth outward, and so can distinguish whether it be true prayer (even a pouring out of the soul) or no.

Secondly, God only is everywhere present, in all places, to hear the suits of all persons.

Thirdly, God only is Almighty, able to grant us whatever suit we shall make.

Object. One creature may be helpful to another, why therefore may not prayer be made of one to another?

Answer. First, no creature can of itself be helpful to any other, further than God suffers and enables it.

2. It is not a sufficient ground to move us to call upon a creature, because it may be helpful (for then many unreasonable creatures might be prayed to, which is a most unreasonable thing for any reasonable man to do) we must know that he to whom we pray, hears us, and is both willing and able to succor us. But this can we know of no invisible creature, whether Angel or Saint departed: we neither know where they are, nor what they can do. In vain therefore it is to call on them.

3. Difference must be made between civil and divine prayer. This is made with assurance of faith, and persuasion of divine attributes in him to whom we make it, together with religious adoration, which is proper to the divine Majesty, and to be performed to no creature, neither Angel, nor man. And this is it of which here we speak, and of which all the question is between us and our adversaries.

Civil Prayer is that which is made only in civil respects; and that in such particular things in which we are persuaded they to whom it is made, can help us: as to pray Ministers to teach and instruct us in the way to eternal life; to pray Magistrates to relieve us against the wrongs of unjust men; to pray Physicians in sickness to help us; and to pray others the like in which they are able. Yet so to seek help of these, as of God's instruments, whom God has provided to help, and in that respect to call upon God, and depend upon him for his blessing on that help which man affords to us. Thus we deny not but that civil prayer may be made to men living and conversing with us, to whom we may make known our desire by outward means. But religious prayer is to be made to God alone.

§. 6. Of the reasons why our desire is to be made known to God.

Question. What need is there that any prayer should be made to God at all? God knows the secrets of our heart, and understands our thought afar off.

Answer. Prayer is made not simply to make known the desire and thoughts of our hearts to God, so as otherwise God might be ignorant of them, but to testify man's obedience to that order which God has set down. For it has pleased God in his unsearchable wisdom, to appoint prayer a means to obtain all needful blessings at his hands. Were there no other reason to show the equity hereof, but God's ordinance and commandment, it were sufficient: but this has God appointed very wisely for many good reasons: as,

1. That it might appear we understand our own desires, and have a sense of the thing we want.

2. That we may not only know, but acknowledge God the Author and fountain of all blessings.

3. That we may manifest our faith in his gracious promises, and good guiding providence.

4. That when we receive the good thing we have asked, we might ascribe the praise thereof to God. For the making known of our wants to God, and craving supply of them at his hands, is a means to make us acknowledge that the supply which we have is made by him, and that the praise thereof is due to him.

§. 7. Of the things which are requisite to the right manner of prayer.

The third thing in the definition of Prayer (in this word right) is not lightly to be passed over: many points are comprised under it: they may all be drawn to these two heads, 1 The Matter 2 The Manner of Prayer.

The Matter in general must be things lawful and good.

The Manner respects, 1 The Persons both to whom the prayer is made, and also who makes it. 2. The thing which is prayed for.

The Person to whom we pray being God (as we heard) two special properties of him must be regarded in prayer, 1. His Greatness. 2. His Goodness.

These two are implied in the Preface of the Lord's Prayer. The word heaven, where he is said to be, shows his greatness: the title Father, his goodness. The Throne of God before which we appear in prayer, is a throne of glory, and of grace: God's glory and grace therefore must be duly weighed.

A due consideration of the former will move us,

1. To seek out a fit mediator.

2. With all reverence to cast ourselves before God.

§. 8. Of praying in the mediation of Christ.

If the greatness and glory of God be duly weighed, we shall find it to be so infinite, as no creature, much less weak sinful man, can endure the brightness thereof. It is noted of the angels, that when they stand before the presence of God, they cover their faces with their wings. If the glorious angels cannot endure the great and glorious majesty of God, how should vile sinners, to whom God in himself is a consuming fire? Which being so, there is an absolute necessity of a fit mediator. This was prefigured under the law by the high priest, who did bear the names of the children of Israel before the Lord. This mediator is only one, even the man Jesus Christ. No other in heaven or earth was fit for that office, but only he who was both God and man, a true, proper, natural son of both, and so fit to bring man into God's presence. This, and this alone makes us with boldness appear before the majesty of God.

They who pray to God without a mediator, as pagans, or in the name of any other mediator but Christ, as papists, pray not aright in this respect, neither can they stand with comfort before God, when he shall manifest his majesty and jealousy.

But they who by the only begotten Son of God, are brought into the presence of God, do further in regard of God's excellence, carry themselves with all reverence and due respect to him.

This reverence must first be grounded in the heart, and then manifested by our words and gesture in prayer.

§. 9. Of inward reverence in prayer.

That in our hearts we may fear God, and think of him reverently, we must both before prayer meditate of his glory and excellence (for so shall we come with hearts raised up from the dunghill of this earth to the glorious throne of heaven, as the prophet says: Let us lift up our hearts, etc.) and also while we are in prayer, hold our hearts close with God, that they be not carried away with vain thoughts, and wandering imaginations: for our prayers are then but lip-labor, nothing acceptable to God.

§. 10. Of words befitting prayer.

Words whereby this inward reverence is to be manifested, must be fitting our matter, and neither over-curious, nor over-careless and loose. Curiosity of style hinders devotion, and argues affectation: it shows that men in praying seek their own praise, rather than God's. A loose style (to say the least) argues too light esteem, and too great neglect of him to whom we make our prayer.

§. 11. Of gesture in prayer.

Our gesture must be reverent, and humble. Kneeling is the fittest gesture to express both these, and most proper to prayer. Saint Paul sets forth the very act of prayer by this gesture, and uses it himself. If conveniently we cannot kneel, then stand. This gesture Christ warrants. The poor humble publican stood when he prayed. To pray sitting, leaning, lying, with hat on head, etc. when no necessity requires, argues little reverence and humility.

§. 12. Of faith in prayer.

The other property of God to be especially regarded by us in prayer, is his goodness, in respect of which, we must come in assurance of faith to be heard and accepted. For faith is that means whereby a blessing is obtained. Let not therefore the incredulous person think, that he shall receive anything of the Lord. For strengthening our faith in prayer, we must seriously meditate on the promises concerning such things as we pray for, and of God's truth in performing them, as David did.

§. 12. Of lowliness of mind in him that prays.

For the person that prays, two things are requisite in regard of himself.

1 Lowliness of mind.

2 Holiness of life.

Lowliness of mind causes an utter denial of ourselves, when in truth we know and acknowledge that in us is no ground of confidence, but altogether matter of despair. Of this mind was David (when he said: Enter not into judgment with your servant, etc.) Daniel, and all the best of God's children: for the better men are, the more lowly they think of themselves.

For attaining to this grace, we must impartially weigh our own baseness, as Abraham, who said, I am but dust and ashes: and our vileness through sin, as Job, who said, I am vile; or rather David, who lays his sins in order before God. He that duly ponders with himself, how his sins for number are innumerable, and for weight infinite, and how all his righteousness is as filthy rags, defiled with that sink of corruption which is in him, cannot but utterly deny himself, and so be of a lowly mind, not [reconstructed: puffed] up with any conceit of himself.

§. 13. Of holiness in him that prays.

Holiness of life is also very needful: for true is that which the blind man said, God hears not sinners. Though you make many prayers, I will not hear, says the Lord to the wicked. Therefore the apostle exhorts to lift up pure hands, which David professes to do.

Think of this all impious and profane persons, unclean and cruel persons, all impenitent sinners whatever. God will not have his holy name polluted in your polluted mouths. But the prayer of a righteous man avails much.

§. 13. Of praying with understanding.

Concerning the things prayed for, it is requisite that we have

1 A true understanding and sense of them:

2 A true and earnest desire of them.

Understanding and sense respects both good things and evil. If we pray for good things, we must both know they are worth the having: and also sensibly feel the want of them. Such are those poor in spirit, whom Christ pronounces blessed.

If we pray against evil, we must both know that they are in themselves heavy burdens, and also feel that they lie upon us, as David did: otherwise we shall never pray heartily for the one, or against the other.

§. 14. Of our desire in prayer.

Our desire in Prayer must be both sincere and fervent, even a hungering, thirsting, longing desire. Under these metaphors the desires of the faithful are often set forth. Now hungry and thirsty persons, and women that long, do both in truth, and also with great earnestness desire that which they desire. If in Prayer our desire be such, it will pierce the heavens, and move God to yield to it: if it be not a true and sincere desire, but ceremonial and hypocritical, it is no prayer of the heart, but mere lip labor, and so not at all acceptable to him who searches the heart. If it be not fervent, but a cold desire, it cannot pierce so high as heaven. For as a bullet flies no further than the heat and force of powder drives it: so Prayer no further than the fervor of spirit carries it. Be therefore fervent in spirit. We heard that the prayer of a righteous man avails much, but with this proviso, if it be fervent.

Thus in general we see what Prayer is: whereby we may be directed how to pray. Now let us see what motives there be to stir us up to it.

§. 15. Of the first motive to Prayer, God's command.

I might here urge God's express charge and commandment to that end, which is often inculcated throughout the Scripture: a motive sufficient though there were no other. For God's precepts being willfully contemned, or carelessly neglected, procure no less penalty than eternal destruction of body and soul. It should seem that this motive prevailed much with David (for so soon as the Lord said, Seek your face, his heart answered, O Lord, I will seek your face;) and much will it prevail with all such as desire to approve themselves to God. But because it is a general motive to all Christians whatever, I will no longer insist upon it. Particular motives have respect either to God, to whom we pray, or to ourselves who pray.

§. 16. Of the second motive to Prayer, God's worship.

For God, first Prayer is a part, the most principal, special and proper part of God's worship. David joins them together, saying, Let us worship and fall down, etc. That is, by falling down, and calling on God, let us worship him.

2 Among other parts of God's worship, the most reverent gesture is applied, and even appropriated to this.

3 The place of God's worship was by an excellency termed, The House of Prayer (Isaiah 56:7).

4 Prayer is made an essential note of difference between such as worship God, and such as worship him not. They are said to call on God: these, not to call on God.

§. 17. Of the third motive, God's honor.

2 It is the best and greatest means of honoring God that can be: by it we acknowledge God

1 To be everywhere present, and in every place to hear his children, and on this ground everywhere we call on him.

2 To be the fountain of all blessing, and therefore when ourselves or others want any blessing temporal or spiritual, by prayer we ask it of God: indeed, when we receive any, we give the praise of it to God.

3 To be a God full of pity and compassion, which makes us to lay open our griefs and distresses to him.

4 To be an Almighty God, able to give whatever we desire.

5 To be a bountiful God, who gives to all liberally, and upbraids not.

6 To be a God true of his promises, and therefore we crave the accomplishment of them.

These and such other properties of God does faithful prayer set forth; and so bring great honor to God, in which respect God himself says, Call on me, and you shall glorify me (Psalm 50:15).

§. 18. Of the fourth motive, the necessity of Prayer.

For ourselves, four points there be which commend this holy exercise. 1 The necessity of prayer. 2 The utility of prayer. 3 The efficacy of prayer. 4 The dignity of prayer.

1 If any good thing be necessary to a Christian, prayer must needs be necessary, because it is that means which God has appointed to obtain every good thing, Ask and it shall be given you, says the Lord, who gives all: You get nothing, because you ask not, says his Apostle: we have no good thing in ourselves, or of ourselves, all is hid in God: he is the fountain of all blessing; but he is a deep well: we must have something to draw up water: the only means is prayer. Is it not necessary that a poor man that has not of his own a crumb of bread or drop of water, should make his want known to such as can and will relieve him? How much more necessary is it that Christians should make their wants known to God, seeing otherwise there is no hope of receiving relief from him?

§. 19. Of the things which men receive without calling on God.

Objection. Many profane and wicked men who never call on God, receive many blessings from God. He makes his sun to arise on the evil, and sends rain on the unjust (Matthew 5:45).

Answer 1. The things which such receive are even as nothing, not to be spoken of, because they tend not truly and properly to their good: all that they receive are either temporal things, or only restraining graces, which tend rather to the good of others, than of them which receive them.

2 Such persons were much better to want all those things than have them: for because they call not on God, God gives them no grace to use them well, so as they abuse them to their own destruction: Ahithophel's wit, Goliath's strength, Herod's eloquence, were the cause of their overthrow in this world: and though all have not like ends in this world, yet all heap up wrath to themselves against the day of wrath. Read Romans 2:4-5.

3 That spirit which comes accompanied with all needful saving and sanctifying graces, is not gotten without Prayer. God gives the Holy Spirit to them that desire him (Luke 11:13).

§. 20. Of the fifth motive, the profit of Prayer.

2 The utility or profit of Prayer is much every manner of way. It is profitable,

1 To obtain every good thing, as is evident by the promise of Christ (John 16:23): Verily, verily, I say to you, whatever you shall ask the Father in my name, he will give it you. Note the certainty of this promise in Christ's vehement asseveration: Note the generality of it, Whatever. The Heathen among whom the Christians lived after the Apostles' days, observing so much, said: There was nothing which Christians could not obtain of God by Prayer. I might here particularly exemplify this by several instances of all kinds of blessings, spiritual and temporal, public and private, for ourselves and others, concerning this life and a better, and show how God's children have by Prayer obtained them: and also declare several promises made by God for all these. But I have in part declared these before, and I shall have fitter occasion to handle them, when I speak of the matter of prayer.

2 To prevent judgments threatened, and remove judgments inflicted. Note for this purpose the prayer of Solomon (1 Kings 8:33).

3 To preserve, nourish, and strengthen in us all spiritual graces: by Christ's prayer was Peter's faith kept from failing: whereby Christ shows that Prayer is an especial means to be used to that end. So the Apostle prayed on behalf of the Colossians, that they might be filled with knowledge, increasing therein, and strengthened (Colossians 1:9) (Luke 22:32).

4 To obtain remission of sins: for this is the sum of the fifth Petition; and for this end Peter says to Simon Magus, Pray God, that if it be possible the thought of your heart may be forgiven you: whereby he implies that if remission of sins may be obtained by any means, Prayer is that means.

5 To subdue in us the power of sin, which David well knowing, prayed that sin might not have dominion over him. I dare boldly avouch (and I doubt not but every Christian soul, that is acquainted with this holy exercise of prayer, can by experience justify the truth of what I shall avouch) that the more constant and powerful a man is in prayer, the less power sin has in him; the more sin prevails, the weaker is the spirit of prayer: when God's children fall into temptation, and yield to sin, their souls are entangled thereby, as a bird whose feathers are besmeared with birdlime, or whose feet are caught in a snare: they cannot fly up to heaven. If by prayer they keep their hearts aloft, they are the more free from being entangled by Satan. Faithful prayer, and purpose to sin, cannot stand together. In this respect I may not unfitly compare the spirit of prayer, to that spirit and breath which comes from the lungs of a man, whereby that over-great heat, which otherwise would dry up all his radical and natural moisture, is cooled and allayed, for it is prayer which cools and allays in man the immoderate heat of lust, anger, malice, envy (Psalm 19:13; Psalm 119:133).

6 To sanctify all God's creatures to our use: for as God's word gives a warrant for the using of the creatures which are needful, and a direction whereby we are taught how to use them; so prayer to God obtains a right to them, and a blessing upon them: therefore the Apostle joins both these together, and says that the creature is sanctified by the Word and prayer (1 Timothy 4:5). For this end Christ usually prayed before he used the creature: and all, even they who have abundance, must pray, Give us this day our daily bread, that they may have a right to, and a blessing upon the creatures which they use (Matthew 14:19; Matthew 15:36; Matthew 26:26): the like may be said of the callings wherein we are placed, of the actions which we do, and of all things which we have or use, all are sanctified by prayer: who without prayer do, or use anything, are usurpers, and can look for no blessing.

To conclude, Prayer is profitable to all things.

§. 21. Of the respects wherein one's Prayer is not heard.

Object. Against all that is said of the profit of Prayer, some object, that the prayers of many are fruitless: they obtain not the things desired: yea, that God swears he would not hear Moses, Samuel, Noah, Daniel, Job (Jeremiah 15:1; Ezekiel 14; James 4:3).

Answer. 1 Many pray amiss, and so receive not; therefore that our Prayers may be profitable, we must learn to pray aright, as we have been directed before.

2 Though God always grants not his servant's request instantly, yet afterwards when there is a more seasonable time he does; for God is the Lord of times and seasons, and best knows which is the fittest season, both for his own glory and his children's good to grant their request. For this end did not Christ at first grant his Mother's request, when she desired supply of wine (John 2:4, 7); nor the request of the Canaanite which she made for her daughter (Matthew 15:23). Note his answer to his disciples: It is not for you to know the times or the seasons, which the Father has put in his own power (Acts 1:7).

3 Though he hear them not in that particular, yet in as good, or in a better thing will he hear them. As when Paul prayed against a temptation, God gave him grace sufficient to resist it (2 Corinthians 12:8-9); and when Christ prayed to have his bitter cup removed, God enabled him to drink it (Matthew 26:39); whereupon it is said, that he was heard in that which he feared (Hebrews 5:7). David prayed for his child that died, yet was not his prayer in vain; for first his prayer was a sacrifice acceptable to God (2 Samuel 12:16). Secondly, God had mercy on the soul of his child. Thirdly, God gave him another son of the same mother, a Solomon, a Jedediah, a Prince of peace, beloved of the Lord, whom God made King after David. God better knows what is good for us than we do ourselves: accordingly, though he hear us not always to our own will, and grant what we suppose to be good, yet always he hears us to his own will, and grants what he knows to be good for us.

4 The saints well know what God has absolutely promised (as all needful saving graces, and salvation itself, those absolutely they pray for and obtain:) and what conditionally, as all temporal things, and such like as may make sometimes to their advantage, and sometimes to their damage. These they pray for with a subjection of their own wills to God's, as Christ to his Father, Not as I will, but as you will (Matthew 26:39); and the Leper to Christ, If you will you can make me clean (Mark 1:40); and David to God, Behold, here I am, let him do to me as seems good in his eyes (2 Samuel 15:26).

That which was objected of Moses, Samuel, Noah, Daniel, Job, is but a mere supposition, not a thing done: besides, it is said; They should deliver their own souls, so as their prayers should not be without profit (Ezekiel 14:14).

§. 22. Of the sixth motive, the efficacy of Prayer.

3 Such is the efficacy of prayer; as nothing can be more powerful: for it prevails over all creatures, whether reasonable, or unreasonable: and of reasonable, both visible as man, and invisible as Angels, whether evil or good: indeed, it prevails with the Creator himself.

1 Daniel by prayer stopped the mouths of lions among whom he was cast.

2 By David's prayer was Ahithophel's wisdom turned into foolishness. By Jacob's prayer was Esau's wrath allayed. By Mordecai's and Esther's prayer was Haman's malice like Saul's sword, turned into his own bowels. By Hezekiah's prayer was the whole host of Sennacherib overthrown. One faithful man's prayer is more forcible than the power of a whole army: witness the example of Moses, who lifted up his hand while Israel fought against Amalek.

3 By prayer the devil, when he has gotten fastest hold, and surest possession, is cast out. It is here in this text laid down as a means to subdue the forenamed principalities and powers.

4 If Christ would have prayed, he might have had more than twelve legions of good Angels to guard him. At Elisha's prayer a mountain was full of horses, and chariots of fire round about it.

Objection. If prayer be thus powerful with Angels, it is good to pray to them.

Answer. The Angels are assigned only to God's service, and always behold his face: when he sends they go, and not when we call them: now our prayer moves God to send them: and thus at our prayer they come to guide us. Unreasonable creatures by prayer are restrained from hurting us, and made serviceable: is it therefore reason that we should pray to them?

5 By prayer Jacob had power over the Angel, (which was the Angel of the covenant, Christ Jesus, true God,) who therefore was called Israel, because he prevailed with God. Prayer so far prevails with God, that it even forces a blessing from him, (whereupon we are said to strive or wrestle in prayer to God,) and stays, and holds him back when he is going out in wrath, and causes him to repent and reverse his sentence pronounced.

§. 23. In what respects men are said to prevail with God by prayer.

Objection. This may seem to call into question the immutability, and omnipotence of God. If man prevail with him, how is he almighty? If he repent, how is he unchangeable?

Answer. Those phrases of prevailing with God, of holding him, of his repenting, and the like, are spoken figuratively, after the manner of men, for our better understanding. Voluntarily God yields to all that he seems to be forced to: indeed he has beforehand determined so to do; but as he appoints the thing to be done, so the means whereby it is done: without the means nothing shall be done, upon a right use of the means all things shall be effected: now prayer being the means appointed by God of procuring blessing, and avoiding judgment, prayer may fitly be said (in regard of that order which God has voluntarily set down) to be of power with God.

§. 24. Of extraordinary effects of prayer.

Many admirable, and extraordinary are the things which the prayers of God's faithful children have in all ages effected. At Moses' prayer the Red Sea was divided asunder. At Joshua's prayer the sun stayed his course. At Hezekiah's prayer it turned backward. At Elijah's prayer rain was stayed three years and a half together; infinite it were to reckon up all particulars. I will bring to your remembrance only one which among and above the rest is most remarkable, which is concerning Christ's prayer at his baptism, by the power whereof first the heavens were cloven. Secondly, the Holy Ghost descended down upon him. Thirdly, the Father gave an evident and audible testimony that Christ was his beloved Son: whereby is declared that the prayers of God's children pierce the heavens, make the Holy Ghost to come into them, and cause God to witness that they are his children, though not so visibly and audibly, yet as truly and effectually.

§. 25. Of the use which we may make of the efficacy of extraordinary prayers.

Objection. These are extraordinary examples of extraordinary persons, who had an extraordinary spirit: so as ordinary persons can look for no such matters: as for Christ, he was the true natural Son of God.

Answer. 1 These things are recorded to show the power and efficacy of prayer. To which purpose Saint James alleges that extraordinary example of the prayer of Elijah. And the argument will well follow from the greater to the less. For if God heard his servants in extraordinary matters, will he not much more hear us in such ordinary matters as we stand in need of, and he has promised to give us?

2 Though Christ were the only begotten Son of God, and the proper object of his love, yet in, and through Christ, God has adopted us to be his children: and with that love he bears to Christ, he loves us: so as if we call upon him in Christ's name, he will hearken to us as to his children, and accept of our prayers, as if Christ had made them: for he offers them up to his Father.

Thus we see that the prayer of a righteous man avails much.

§. 26. Of the seventh motive, the honor of praying.

4 There is no one thing wherein and whereby God does more honor his servants, than by vouchsafing to them this high privilege and favor to pray to him. By prayer the Saints have a free access to the glorious throne of God's grace: indeed they have a familiar acquaintance with him. It is a great prerogative, that God in his Word vouchsafes to speak to man; but not comparable to this, that man should talk with God. God by his Word speaks to all, even to the wicked and rebellious, but none but Saints by prayer speak to him: (the prayer of the wicked is no prayer, but mere lip-labor.) We know that it implies much more familiarity for an inferior freely to speak to his superior, than a superior to his inferior. Esther, though a queen, accounted it a great favor, that she was lovingly and kindly accepted, when she approached into the presence of a mortal monarch. Now consider how infinitely far greater the divine majesty is, than any human can be, and this will show how high a dignity it is to have a free access to his glorious presence; especially if also we consider how full of grace and goodness he is to all that come before him. The glorious Angels do admire the Saints, in regard of this honor vouchsafed to them.

§. 27. A collection of the motives to prayer.

Thus we see what strong motives there are to urge this duty. If either God's honor, or our own honor; if to please God, or to supply our own needs, and necessities; if our own profit and benefit be any motives to this, motives are not wanting. What exercise on earth so heavenly? And yet what, to which we are more dull? O that so rare and excellent a duty, should so rarely and slightly be performed, as commonly it is! Does not this argue as the great corruption of our nature, so the subtle malice of the devil? For well he knows the vantage that man gains, and damage which comes to him by Prayer. Let us be grieved and humbled for our dullness and carelessness herein. Let us rouse up our spirits and pray, that we may pray.

THE SECOND PART. The kinds of Prayer.

§. 28. Of the general heads, to which the particular kinds of Prayer are referred.

Hitherto of the duty itself to which we are exhorted: we are now to handle the particular circumstances, or branches of the Apostle's direction.

The first is concerning the kinds of Prayer, which are first intimated under that general particle All, and then exemplified by two particular instances, 1 Prayer, 2 Supplication.

That we may distinctly handle the several kinds of prayer, which are here in this Text comprised under this word All, and in other places of Scripture more expressly set down; I will draw them into some order.

Prayer may first be distinguished according to the matter, and manner thereof.

In regard of the matter, the Apostle makes four several heads (1 Timothy 2:1).

1 Supplications, or deprecations which are for the removal of evil.

2 Prayers, which are for the obtaining of good.

3 Intercessions, which are in the behalf of others.

4 Thanksgivings, which are for benefits received.

These four he refers in another place to two heads, 1 Requests, 2 Thanksgiving (Philippians 4:6).

Under Requests he comprehends supplication and Prayer, under which also may be comprised intercession.

Again, in another place he mentions only two heads (1 Thessalonians 5:17-18).

- 1 Prayer. - 2 Thanksgiving.

By Prayer, he means petition. For when this word Prayer is set alone, it comprises all the kinds under it: when it is joined with thanksgiving alone, it comprises all kinds belonging to request. When it is joined with deprecation or intercession, it is restrained to a desire of good things for ourselves.

The most general and usual distinction is grounded on (1 Thessalonians 5:17-18), which is Petition and Thanksgiving.

Petition.

Thanksgiving.

Petition may be distributed according to the things or persons in respect of which it is made.

The things which it respects are either good, to obtain them, which is most properly Prayer; or evil, to remove them, which is Supplication; so called in English, because when we are oppressed with any evil, it makes us cast down ourselves as poor suppliants, craving help and redress.

The persons are ourselves or others. The aforementioned kinds respect ourselves. That which respects others, is intercession: and that is either for them, or against them.

According to this distribution we shall handle under Prayer, put for Petition,

1 Petition for good things.

2 Deprecation to remove evil things.

3 Intercession for others.

4 Expostulation against others:

§. 29. Of the things to be asked in Prayer.

For Petition, I need not stand to prove the general, that it is lawful to crave good things: for this of all others is the most principal kind of Prayer. And this general title Prayer, is most commonly attributed to it. I will rather more particularly show,

1 What things we are to crave.

2 After what manner we are to crave them.

The things which may be asked, must be lawful and good: for so much implies Christ where he says, that God will give good things to them that ask him (Matthew 7:11). Now those things are lawful and good which are agreeable to the good will of God: for God's will is not only the rule and measure of goodness, but the very ground of goodness. A thing is not first good, and then willed of God; but therefore good, because it is willed of God: so as God's will gives the very essence and being to goodness. Whereupon the Apostle having prayed for the Hebrews, that God would make them perfect in all good works (Hebrews 13:21), adds by way of explanation, to do his will. This general point of framing our petitions according to God's will, Saint John expressly lays down, saying, "If we ask anything according to his will, he hears us" (1 John 5:14). Would we then know what are those good and lawful things which may be asked? Search the Scriptures, for in them is God's will revealed. If we have our warrant from there for the good things we ask, then may we boldly ask, and look to receive them.

§. 30. Of the Sum of the Lord's Prayer.

But because this is a large field, and a wide Sea, Christ has made an epitome, a brief collection of all such things as are good and lawful to be asked, and comprised them in those few petitions of the Lord's Prayer. Where we may observe two several heads of them.

1 God's glory, in the three first petitions, wherein praying to God, we say, your Name, your Kingdom, your will.

2 Our own good, in the three last: wherein speaking of ourselves, we say, Our bread, Our trespasses, Lead us not, But deliver us.

God's glory, is first of all, and most of all to be desired; nothing is to be craved but that which may make toward it. If God's glory and our salvation could come in opposition, that were to be preferred to this, as Moses shows by his own example. Therefore that has the first place in the Lord's Prayer. As we are to desire it so to desire the means whereby it may be effected, and the manifestation of it.

In regard of our own good, we may ask all needful things, whether they be temporal, concerning these frail bodies of ours while here we live: or spiritual, and that either respecting our Justification, the principal part whereof is a discharge of that debt wherein through sin we are bound to God: or our Sanctification, in keeping us from the pollution of sin, and preserving us safe from all evil to salvation. The Scripture affords particular instances of all these things asked of God by the prayers of the Saints. But this warrant of the Lord's Prayer being so sufficient, I need no longer to insist upon it.

§. 31. Of the diverse manner of asking things absolutely, and conditionally promised.

Having seen what we must ask, let us see how we must ask.

We have heard before of many graces needful for a right manner of prayer, which I will not here repeat, but only show how all things must be asked with subjection of our will to God's will. For this end respect must be had to God's promises. For every acceptable prayer is made in faith: faith has an eye to God's promises, and rests thereon: as God has promised any thing, so the faithful ask it in prayer. Things absolutely promised, they crave absolutely, as Moses, who would not let God alone, till he had spared his people, but desired to be erased out of God's book, rather than his people should be destroyed: and why? Because God had made an absolute promise to bring them into Canaan, which promise Moses pleads to God in his prayer.

Things not absolutely promised they pray for with subjection to God's will and wisdom. For there are many things which are good in their kind, yet so far make more or less to God's glory and man's good, as it pleases God by his wise providence to dispose them. For example, God has made an absolute promise of the perpetual continuance of the Church, but not of a continual outward flourishing estate of it; for he can turn the persecution of his Church to the increase of it, and so gain honor to himself, and bring good to his people thereby. Thus for the time of accomplishing God's promises, sometimes a long date, sometimes a short date, may most make to his glory: and for the means, sometimes one kind of means, sometimes another, with other like circumstances.

In all these, we must in our prayers either express, or reserve in our minds some secret limitations; as these: If God see it to be good; if his good pleasure be such; if it may stand with his glory, etc.

§. 32. Of the evils to be prayed against.

2. For deprecation, or supplication, we have express warrant in the fifth and sixth petitions of the Lord's Prayer: and also in the example of Christ ([reconstructed: who] offered up supplications with strong crying and tears, and was also heard in that which he feared;) of Solomon (who expresses many particular branches of it in the prayer which he made at the dedication of the Temple) and of other saints in all ages: indeed likewise in the answer which God gave to Solomon's prayer, and in the many promises which God has made to deliver us from evil.

Here also we are to consider the matter and manner: what we are to pray against, and how. Evil to be prayed against is either of fault, or of punishment.

§. 33. Of praying against sin.

Evil of fault is sin. This is the first evil that ever was in the world: the greatest of all evils (a greater evil than the torment of hell) and the cause of all evil of punishment (for sin when it is finished brings forth death.)

In regard of this evil, three things are to be prayed against: 1. The guilt of sin, 2. The power of it, 3. Temptations to it.

Against the first we pray in the fifth petition: against the second and third in the sixth petition. In regard of the first, David thus prays: "Wash me thoroughly from my iniquity, and cleanse me from my sin." In regard of the second, thus: "Let not presumptuous sins have dominion over me." In regard of the third, Christ says to his disciples: "Pray, that you enter not into temptation."

The guilt of sin makes us odious and abominable in God's sight, whose favor causes our happiness. The power of sin makes us more and more to provoke his wrath, which is unsupportable.

Temptations to sin simply in themselves work neither of those two mischiefs. For Christ (who was always most amiable in God's sight, the Son of God's love, in whom his soul delighted, and who never [reconstructed: provoked] God's wrath; for God was always well pleased in him) was often tempted to sin, as by Satan himself in the Wilderness, by Scribes, Pharisees, and other such enemies, indeed, by Peter when he told him of his suffering: but all his temptations could never make him sin. As a firebrand thrust into the sea is presently quenched, so were all temptations cast against Christ. Yet notwithstanding, temptations to us are very dangerous, because of our proneness and readiness to yield to them. We are by nature to temptations as tinder; or rather as gunpowder is to fire. As the least spark of fire does not only soon kindle, but also suddenly inflame gunpowder, and sets it all on fire: so every little temptation soon fastens on us, and inflames us suddenly with the fire of sin. For instance, David, who at the sight of Bathsheba was inflamed with lust; and Peter, who at the word of a silly maid was soon brought to deny and forswear his master. If these in whom God's renewing Spirit abode were by reason of the flesh so prone to be overtaken by temptations, how can such stand against them, in whom the flesh reigns, and where is nothing to restrain them?

§. 34. Of the manner of praying against the guilt and power of sin, and temptations to them.

Against the guilt and power of sin, we must simply, absolutely, earnestly pray, and never cease till God hears us.

That we may with the greater indignation pray against them, we must first narrowly and thoroughly examine ourselves, and search what sins we have committed; and among our many sins, observe which are the most odious, which the most dangerous, what sins we are most addicted to, and what bears greatest sway in us. Thus when we see what grievous sins we are slaves to, we shall with great vehemence, as David, and with tears as Peter, pray against them. The reason why most so seldom, so coldly and faintly pray against their sins, is because they never examine themselves: they do not see how vile and wretched they are, by reason of them.

Against temptations we are to pray especially, that we be not given over to them, and overcome by them: but that the Lord would either deliver us from the temptation, or so assist us therein, that it turn not to our destruction, but rather to our good.

§. 35. Of praying against punishments of sin.

Evil of punishment is threefold:

1. Temporal.

2. Spiritual.

3. Eternal.

Temporal punishments are all outward judgments, miseries and plagues in this world: these are in themselves effects of sin: from sin they came first: had man never transgressed, none of these had ever been inflicted upon him. "In the day you eat of the forbidden tree, you shall die the death," says God to man: all temporal judgments are forerunners of death, and appurtenances of it, and so comprised under it.

These may be sanctified, and made medicinal: and so they are, in and through Christ's suffering, to God's children: all outward afflictions are God's physic to the faithful. Absolutely therefore they are not to be prayed against, but we are to pray either to have them removed, or else sanctified to us.

Spiritual punishments are slavery under Satan, the world, and the flesh, a seared and a dead conscience, hardness of heart, blindness of mind, carnal security, impenitency, infidelity, and such like. These are fearful evils, and to be prayed against, as hell itself.

The Eternal punishment of sin is such as cannot be expressed: it is set forth by the most intolerable torments that be, as the gnawing of a worm that never dies, a lake of fire; indeed, fire and brimstone, etc.

This evil causes an irrecoverable and perpetual separation from God: and makes men to blaspheme the God of Heaven for their pains: in which respect it is absolutely to be prayed against: for as sin makes men most wretched, so this punishment of sin makes men most accursed.

§. 36. Of praying for others, For all Saints,

Respect must be had to others in our prayers, as well as to ourselves: for in the Lord's Prayer such petitions as respect the good of man are set down in the plural number, Give us, Forgive us, Deliver us. Expressly the Apostle commands to pray one for another.

This is to be done in regard of 1. God, to whom prayer is made. 2. Ourselves, who make it. 3. Those for whom it is made.

1 In that we call upon God for others as well as for ourselves, we acknowledge him to be not only our own Father, but also the common Father of others; in which respect Christ has taught us to say, Our Father: indeed, thus we acknowledge God to be that only fountain from where both ourselves and others also receive all needful blessings. So as this makes much to the honor of God.

2 Hereby we perform a duty of love, one of the most principal duties that be. This Christ plainly shows, where he makes it a branch of love: for having said, Love your enemies, he adds, Pray for them. Now love is a due debt which we owe to our brother: by performing this great duty of love, we pay a great part of our debt. Thus we see that it is a matter both of charity and of justice: they which neglect it, sin.

3 There is no one thing wherein and whereby we can be more beneficial, and do more good to any, than in and by prayer. We heard that prayer is profitable to all things, it extends to the good both of body and soul, of the temporal and eternal estate of others as well as of ourselves.

§. 37. Of those who pray not for others.

Use 1. Most worthy of much blame are they who are never moved to pray, but in their own needs and distresses: of these,

1 Some will take no notice of others' necessities. The Church of the Jews in her captivity complained of such, saying: Have you no regard, all you that pass by this way? If themselves be well in their own conceits, they think all others should be well.

2 Some though they take notice, yet are not at all moved to any compassion: as the Priest and Levite which came and looked on the man that lay wounded and half dead in the highway, but having no compassion, passed by on the other side. Such were those of whom the Prophet complained, saying: No man is sorry for the affliction of Joseph.

3 Some though they be moved, yet perform not this duty, because they think it to be an idle frivolous thing, nothing available or profitable: such were they whom Job brings in thus speaking, What profit should we have, if we should pray to the Almighty?

The first sort of these betray too much self-love.

The second sort discover too great senselessness, and plain inhumanity.

The third manifest too much distrust in God, and plain atheism.

All of them as they violate that excellent Christian duty of love, which seeks not her own things only, but desires and seeks the good of others also: so they restrict and impair the rich treasure, and large ocean of God's goodness and mercy, which extends itself to all of all sorts.

Use 2. For our parts, if faith in God and love to our brethren abound in us, they will make us diligent in observing the needs of others, they will work in us a fellow-feeling, and move even the bowels of compassion in us, and so provoke us to commend our brethren's distresses to him whom we know to be able to help them. What made the friends of the palsy man so diligent in bringing him to Christ? Or what made the woman of Canaan, and the father of the lunatic child, such importunate suitors to Christ for their children? Was it not their faith in Christ, and their love to those parties? Where this duty is neglected, there is want both of faith and of love.

§. 38. Of the Persons for whom we must pray.

Thus we have heard that prayer is to be made for others: we will further show more distinctly. First, who those others be which are to be prayed for. Secondly, in what order others are to be prayed for. Thirdly, what things are to be asked for in prayer for others.

The first point I will first handle negatively, and declare who are not to be prayed for. And then affirmatively, and declare who are to be prayed for.

In general they are not to be prayed for, whom we know our prayers cannot help. These are:

1 All such as are dead.

2 They which sin against the Holy Ghost.

3 They concerning whom God has given an express charge to the contrary.

§. 39. Of praying for the dead.

Concerning the dead, note what David says, Why should I now fast? That which was said to Jairus, who sought help of Christ for his child — "Your daughter is dead, why do you trouble the master any further" — had been to the point, if Christ had not extraordinarily and miraculously raised her from the dead. But such miracles cannot now be expected; therefore the dead are to be let alone: for throughout the whole Scripture there is not one title which savors of any such matter, but rather against it. We read in the Law of many sacrifices appointed for all sorts of people in all kinds of distresses, but of none for the dead. So also of many prayers prescribed for the living both in the Old and New Testament, but of none in either for the dead. The Apostle, where of purpose he sets himself to direct Christians how to carry themselves toward the dead, and how to comfort themselves in regard of their deceased friends, has not a word of prayer for them.

Though these be negative arguments, yet are they not lightly to be rejected: for they plainly show that prayer for the dead, is a new-found doctrine, an article invented since the Prophets and Apostles times, without warrant of the Word — now the spirit warns that none teach other doctrine, avouching that if any do, he is proud and mad, and therefore bids avoid such, indeed he denounces a fearful curse against them which preach otherwise than the Apostles had done. Besides, this being without warrant of the Word, how can it be performed in faith? If not in faith, how can it be acceptable to God? To say the least against Prayers for the dead, they must needs be vain and fruitless: for God's determinate judgment passes on every one so soon as they die: If they die in the Lord, blessed are they: if they die in their sins, they are irrecoverably cursed, as is implied in the parable of Dives being in hell, to whom Abraham being in heaven, thus says, They which would go from here to you, cannot; neither can they come from there to us. Herein is the proverb verified, Where the tree falls, there it lies: for as life leaves us, so judgment finds us. Prayer therefore for the souls of the deceased, is as physic for the bodies of the dead.

§. 40. Of Purgatory.

As for Purgatory (which Papists make to be a middle place between heaven and hell, where they say all such are as die not in mortal, but in venial sin, and from where by the Prayers of the living they may be released,) it is a mere fiction invented of man's idle brain, and maintained to increase Antichrist's earthly treasures: it is against the current of the Scripture, which acknowledges but two sorts of people, children of the kingdom, and children of the wicked, faithful and unfaithful; and accordingly only two places after this life, heaven and hell. The distinction likewise of mortal and venial sin, as they use it, making some sins in their own nature, by reason of the smallness of them venial, is against the Word, which says indefinitely of sin (excepting no sin at all,) The wages of sin is death. Woe to them that after this life enter into any fire: the Scripture nowhere mentions any temporary fire after this life, but everlasting and unquenchable.

Object. 1 The second petition comprises the dead under it.

Answer. That petition has not any particular respect to any particular person departed, so as it cannot justify any particular Prayers for a particular person deceased, which is the question in controversy. Indeed that petition respects the whole body of Christ, some of the members whereof are the Saints now dead: but it follows not thereupon that it is a Prayer for the dead: for principally it respects the living, and the dead only by consequence. Besides, it implies no altering of the estate of the souls of the dead, which is another point in question.

Object. 2. Many prayed for their children and friends which were dead, and had them restored to life.

Answer. 1 This is nothing to the alteration of the estate of the souls, which is the point in controversy.

2 Those were extraordinary examples done by extraordinary spirits, and are no more exemplary than the Israelites passing through the Red Sea, or Moses, Elijah's, and Christ's fasting forty days.

Use. This point is to be noted as against the erroneous doctrine of Papists, who maintain Prayers for the dead: [reconstructed: So] against their superstitious practices, who use upon Church walls, Church windows, gravestones, and the [reconstructed: like] to set this phrase, Pray for the soul of A. B. and if any have been bountiful to their Church, they use to offer up Masses, and to say dirige, and to sing requiem for their souls from time to time. All which (to say the least) are toyish and childish.

§. 41. Of vain wishes for the dead.

Not much unlike is the practice of many ignorant and superstitious persons among us, who, if mention be made of any of their friends departed, use presently to say, God be with him, the Lord be with his soul, or God have mercy on his soul, with the like. Mark the persons that most commonly use these vain wishes, and you shall observe them to be such ignorant and irreligious persons as never pray for their friends while they are alive: for if they knew how to pray aright for their friends, they would not make such unprofitable wishes for them. Wherein note their preposterous course: when true Prayer is warrantable, acceptable, honorable to God, and may be profitable to him for whom it is made, being commanded of God, and agreeable to his will, they impiously neglect it: but when there is no warrant to make it, no hope of doing any good by it, they superstitiously use it.

Object. Mark their apology, and you shall find it as foolish, as the thing itself is toyish. For if any reprove them for it, presently they say, what hurt is it?

Answer. It is hurt enough that there is no good in it: that it is vain and idle. Of every idle word that men shall speak, they shall give account at the day of judgment. Too many idle words pass from them, who are most circumspect and watchful over their words. Is it not enough for men to let slip unawares idle words, but that they must also justify idle prayers? All things must be done in faith, all to God's glory, all in love. Much more Prayer, which is the most excellent and heavenly action that can be performed. But these wishes cannot be in faith, because they have no warrant: nor to God's glory, because they are not agreeable to his will: nor in love, because they can bring no profit.

Object. 2. Were we not better say, the Lord be with them, than the Devil take them?

Answer. Is there not a mean between extremes? Must you needs be superstitious, or impious? Seeing God's determinate judgment is passed upon them, and they are come to the place of their everlasting abode, why leave you not them to their own Master, and pray for the living, who may reap good by your prayers.

§. 42. Of not praying for such as sin against the Holy Ghost.

2 Concerning those who sin against the Holy Ghost, we have an express inhibition, not to pray for them; and the reason rendered, because it is a sin to death: that is, (as Christ more plainly sets it down,) it shall not be forgiven to men, neither in this world, nor in the world to come. Their judgment is as certain as if they were dead, indeed and by their sin manifested to be certain.

This sin is very hardly discerned: there is need of more than any ordinary spirit to discover it. The ground of this sin is set and obstinate malice against Christ and his truth made known to them by the spirit of revelation. The effect of it is a universal apostasy, an utter renouncing of that truth, and that with plain blasphemy. Now seeing no man can know what is the spirit and heart of another by an ordinary spirit, who shall judge a man to have committed that sin? The Prophets and Apostles could discern them, as Paul discerned Alexander (2 Timothy 4:14-15). Since their times we read only of one who by the Church has been adjudged to have committed that sin, which was Julian called the Apostate.

Section 43: Of not praying for those who are apparently rejected.

3 For those of whom God has given an express charge to the contrary, and who are expressly and apparently rejected of God, if any pray, do they not thwart and contradict the revealed will of God? We read not that Samuel prayed for Saul, after the Lord expressly forbade him (2 Samuel 16:1). Had Jeremiah prayed for the people, after the Lord said to him, "You shall not pray for this people, neither lift up cry or prayer for them, neither entreat me, for I will not hear you" (Jeremiah 7:16); he had transgressed.

Section 44: Of judging the sin against the Holy Ghost.

Though these two last restraints be expressly mentioned in the Scripture, yet we must take heed how we judge any, either to have committed that sin to death, or to be rejected of God: for the one there is need of an extraordinary spirit, for the other of extraordinary revelation from God.

Quest. What if any shall profess themselves to be such?

Answ. That is no good ground for us to judge them to be such, and to cease to pray for them. For many weak ones in temptation will judge themselves to have sinned against the Holy Ghost, and to be rejected of God, and thereupon neither pray for themselves, nor suffer others to pray for them.

These persons commonly have in them great grief of heart, for that wretched estate wherein they conceive themselves to be, or if their heart be hardened, they are grieved for that hardness, they have a longing desire to be out of that estate, indeed they have a secret love of God, and zeal of his glory, though they feel it not, for they cannot endure to hear any blaspheme God's holy Name and truth: Now these are evident signs that they never fell into that unpardonable sin against the Holy Ghost.

The best advice which is first to be given to such persons, is to persuade them that they are more unfit to judge of their spiritual estate, than a man deeply possessed with melancholy, of his bodily health: and that the judgment of so weighty and intricate a matter, as the sin against the Holy Ghost is to be referred to the judgment and censure of the Church, and not of any one particular man, except he had an extraordinary spirit. But however they like senseless patients seek their own ruin: yet let us like good physicians and faithful friends be the more tender over them, and afford them the best help we can, both by wise counsel and fervent Prayer.

Thus much touching the negative, who are not to be prayed for.

Section 45: Of the persons who are to be prayed for.

The affirmative, (who are to be prayed for,) is very general. For (except those before excepted,) all of all sorts are to be prayed for. Indeed the Apostle in this text names none but Saints, yet simply he excludes not all other, but rather more forcibly urges this duty for the Saints: as if he had said, whoever you forget, forget not any of the Saints: let them especially above all be remembered. In effect so much is here implied, as is expressed (Galatians 6:10): Let us do good to all men, especially to them who are of the household of Faith.

If this place excluded all but Saints, and implied that none but they should be prayed for, it would thwart and contradict many other places of Scripture which shall be declared when we prove that such as are not of the Church may be prayed for. Therefore because the two later sort who sin against the Holy Ghost, and who are rejected of God, are not by ordinary spirits discerned, I may for an ordinary direction say,

All men living on earth are to be prayed for. So much the Apostle himself expressly vouches. For in direct terms he exhorts that prayers be made for all men (1 Timothy 2:1). All I say, whether they be in the Church or out of it, called or not called, friends or foes, public or private persons, rich or poor, young or old, male or female, bond or free, of whatever estate or condition.

I will give particular proofs of these particulars when I declare in what order they are to be prayed for. In the mean while note these general grounds and reasons.

1 All are made after the same image of God that we are, all are of the same mold, all our own flesh, all our neighbors (Isaiah 58:7; Luke 10:29), and therefore as other duties of love, so this which is the most common and general duty of all is to be performed for all.

2 Besides, for ought we know all may belong to the election of God, and so have a right to the privileges of God's elect.

Obiect. Sure it is that every one is not elected, there always have been, still are, and ever shall be a mixture of reprobates with the elect: for this world is God's field, wherein are tares as well as wheat, a sea wherein are bad things as well as good. Indeed sure it is that the greater sort are reprobates, for few are chosen: narrow is the way that leads to life, and few there be that find it, but broad is the way that leads to destruction, and many there be which go in thereat (Matthew 13:38, 47; Matthew 22:14; Matthew 7:13-14).

Answ. Though this be most true, yet can we not say of any particular man, that he belongs not to God's election. If he be not now called, he may hereafter. Though he be now a wolf, he may become a lamb, as Paul did. Therefore to resolve this point distinctly, all men jointly together may not be prayed for, because all belong not to God's election. Yet all men severally (except before excepted) may and must be prayed for. So as there is not any one excepted. There is not any country, any sort or condition of people, any one man of whom we can say, he is not to be prayed for.

Obiect. The Pope of Rome is Antichrist, and Antichrist is branded to be that man of sin, which is, a son of perdition (2 Thessalonians 2:3).

Answer: We may not conceive any particular man to be Antichrist, but rather that seat and state where the Pope sits, or that hierarchy, the head of which the Pope is, or the succession of Popes one after another.

The ground of prayer is the judgment of charity, and not of certainty. Now charity hopes all things. It hopes that they which are out of Christ's fold, may in time be called into it, that very persecutors of the Gospel may prove professors of the same.

I doubt not but upon this ground, and in the forenamed respect, that clause in our public Liturgy (That it may please you to have mercy on all men) is used.

§. 46. Of the order of praying for others.

For the order of praying for others, prayer being one of the most proper and principal effects of love, follows the order of love. Now the proper object of true love, is God, who by a propriety and excellency is called Love: the more like any are to God, and the nearer they come to him, the more dearly ought they to be loved, and in love to be preferred before others: accordingly in our prayers ought they to be preferred, as

§. 47. Of praying for Saints.

1 Saints, who are here in this text by name expressed, to show that they must most of all be remembered. Thus did Christ pray especially for them which were given him out of the world. And the Apostles remember the Saints by name in their benedictions.

Reason 1. Of all men these are nearest, and dearest to God, they do most resemble him in divine qualities, and are best beloved of him.

2 God is especially good to such; for he is a Savior of all men, especially of such as believe.

3 They are knit to us by the nearest and firmest bond that can be, which is the Spirit of Christ: For by one spirit are we all baptized into one body. In this respect we are said to have all one Father, to be one body, one Spirit, indeed, to be Christ.

4 The promises which are the ground of our prayers, do especially belong to them: so as with strongest confidence we may pray for them.

Use. Here see the privilege of Saints, they especially and above all have the benefit of the prayers of all their fellow Saints. For this being commanded to all, all the Saints will have care to perform it: indeed, the Saints alone partake of the benefit of others' prayers: for though many wicked ones be prayed for, yet the benefit returns into their bosom who make the prayer, as Christ said to his Disciples (Matthew 10:13): If you salute a house, and if it be not worthy, let your peace return to you.

§. 48. Of praying for Magistrates.

2 Public persons, as Ministers of the Word, (of whom we shall more particularly speak on the 19th verse) and Magistrates, as Kings, with all that are in authority, whom by name the Apostle mentions, where he exhorts to pray for others (1 Timothy 2:2): and David by name prays for them, saying; Give your judgments to the King, O God, and your righteousness to the King's Son (Psalm 72:1). Under these may be comprised all that have any public charge over others.

1 By reason of their office, they stand in God's room, and bear God's image; and in that respect are called, God's sons, indeed, Gods (Psalm 82:6).

2 They are of greatest use, and in place to do most good; and in that respect are (as David's servants said of him) worth ten thousand others (2 Samuel 18:3). This reason alleges Saint Paul to urge this duty, that we may lead a quiet and peaceable life, in all godliness and honesty (1 Timothy 2:2): whereby he implies, that under God they may be an especial means for us to lead such a life.

§. 49. Of praying for Friends.

3 Such as God has linked to us by any outward natural and civil bonds, as kindred, alliance, neighborhood, friendship, office, or the like. Now the nearer these bonds be, the more especially must we pray one for other. The nearest outward bond is matrimony, therefore husbands and wives must most especially pray one for another, as Isaac for Rebecca: then parents and children, as Abram for Ishmael: next brothers and sisters, as Joseph for Benjamin: and masters and servants, as Abram's servant prayed for his master. The blessing which God bestowed on Potiphar for Joseph's sake, shows that Joseph prayed for his master: likewise such kindred as are out of the family one for another, and neighbor for neighbor, friend for friend, countryman for countryman, etc.

God has knit persons together by those outward bonds for the mutual good one of another, that they might be more helpful one to another. In which respect the Apostle calls these bonds, joints of furniture, or bonds of ministration, that is, bonds whereby the several parties that are knit together furnish one another, by receiving help one from another, and conveying help one to another. Now prayer is the best means wherein and whereby we may be helpful one to another.

§. 50. Of praying for strangers.

4 Strangers, even those with whom we have no acquaintance, and to whom we are bound by no other bond than that common bond which passes between man and man, whereby all Adam's sons are knit together. These are comprised under that general particle all men. In divers Psalms are prayers for the Gentiles (Psalms 67 and 117), Abram prayed for the Sodomites (Genesis 18:24).

Love extends itself so far. For the Law expressly commands to love the stranger, and to be helpful to them. And Christ excellently sets it forth in the example of the Samaritan, that succored the wounded man whom he found in the way (Luke 10:30).

§. 51. Of praying for enemies.

5 Enemies, even those who hate, curse, hurt and persecute us. This Christ expressly commanded and himself also practiced, for when his enemies had spit out the venom of their malice against him, and done what hurt they could to him, he prayed for them, and said Father forgive them. So did his Apostle, both command it, and practice it: For to others he said, Bless them that persecute you (Romans 12:14). Of himself he said, We are evil spoken of, and we pray (1 Corinthians 4:13). While the enemies of Stephen were throwing stones at him as thick as hail stones, He kneeled down and cried with a loud voice, Lord lay not this sin to their charge (Acts 7:60).

Thus indeed shall we manifest true Christian love to be in our hearts: for Christianity teaches us to overcome evil with goodness. The Scribes and Pharisees which followed the principles of nature, taught to hate enemies. So did the heathen in their best moral philosophy. Christians only, and those true and sound Christians, can attain to this extent of love: it is impossible for a natural man to love his enemy truly and entirely: none ever did, or can do it, but those who have the spirit of Christ in them.

§. 52. Of men's failing in praying for others.

Use. If in these points of praying for others we observe how far most go, we shall find how exceedingly most fail therein, and come short of their duty.

1 Not only Atheists, but even few of those that bear the title of calling upon God, come to this extent of love to pray for their enemies. Many can pray for their friends, but who for their enemies? I doubt not but many finding this point so clearly and evidently laid down in the Scriptures, are persuaded that it is a duty, and thereupon sometimes when their blood is cold, and the wrongs of their enemies somewhat out of their minds, can say God forgive them: or for form and custom sake, when they hear the Minister utter this clause of the Litany, That it may please you to forgive our enemies, persecutors, and slanderers, and to turn their hearts, can answer; We beseech you to hear us good Lord: but from the heart to pray for them even when they wrong us, or while their injuries are fresh in our memories (as Christ and Stephen did) is a rare matter, so rare as few attain to it: witness that proneness which is in the best (if not openly to curse, and use fearful imprecations as the worse sort do, yet) inwardly to wish, and imagine many evils against them. This desire of revenge being one of the lusts of the flesh, we must labor to maintain a contrary lust of the spirit, which is to love our enemies, and pray for them: for the spirit lusts against the flesh. If we be led by the spirit, we shall not fulfill the lusts of the flesh.

2 If it be a breach of love not to pray for our enemies, how great a fault is it to refuse, or forget to pray for those who never hurt us, because they are strangers, unknown, and (as men think) they no whit beholden to them? Is this for God's sake, Christ's sake, conscience sake, and love's sake, without respect of persons to perform this duty? If such knew the benefit of prayer, they would be glad to partake of the benefit of their prayers who never knew them. Is it not then good reason that strangers whom they never knew should also partake of the benefit of their prayers?

3 If to forget strangers be such a fault, how monstrous, inhumane, and unnatural a thing is it, to [reconstructed: neglect] this main duty of love, wherein we may do so much good, and not perform it for those to whom we are bound by particular and peculiar bonds? Not only some kinsfolk afar off, countrymen, fellow-citizens, townsmen, parishioners, neighbors, friends, and such like, but many which are very near of blood, of one and the same family, bedfellows, with the like, never pray one for another. Not husbands and wives, parents and children, brothers and sisters, with the like: many parents otherwise provident for their children, fail in this main point, whereby it comes to pass that their providence fails of the issue desired and expected. The Apostle says, if there be any that provides not for his own, he denies the faith and is worse than an infidel. What is he then that prays not for his own? Shall not Dives rise up in judgment against such, who being in hell prayed that Lazarus might go to his father's house, and to his brethren to testify to them, lest they also should come into that place of torment?

4 The very heathen could say that a man's country is to be preferred before his family, public persons before private, yet many who profess themselves Christians, are very unmindful of the Church and Commonwealth where they live, never calling upon God for Ministers and Magistrates. May we not well think that this is one cause why there are so few good, why such corruptions in both? Assuredly if God were faithfully, earnestly, instantly called upon, we should have more store of better.

5 In the last place what may we think of those who pray not for the Saints, all of whom above all other ought to be prayed for? Can the love of God be in such? But then what of such, as are so far from praying for any of them as they curse them, and wish all evil against them, in this respect, because they are Saints and upright in heart? There be husbands that curse such wives: parents, such children: masters, such servants: Magistrates, such subjects: Ministers, such people: and so on the other side, wives such husbands, children such parents, &c. So also brothers such brothers, kinsmen such kinsmen, neighbors such neighbors, &c. Well may we think that they who thus hate whom God loves, and curse whom God blesses, are neither loved of God, nor shall receive blessing from him, unless they thoroughly repent. The Apostle says, pray for all Saints, among Saints excluding none at all — they curse all Saints, even those that are by outward bonds nearest knit to them. This their bitter spite against Saints, whom otherwise they could love, if they [reconstructed: were] not Saints, argues that they have no part or fellowship in the body of Christ, nor in other privileges of the Saints.

Section 53: Of the Things Which We Are to Pray for on Behalf of Others.

For the things which we are to ask in prayer for others, in general they are whatever we may ask for ourselves: for proof of which observe the form of the Lord's prayer: in every petition, where we ask anything for ourselves, we include others: we ask bread for others, give us our daily bread: so likewise forgiveness of sins, freedom from temptation, and deliverance from evil. Here therefore I might run over again all those particular points which were before delivered concerning good things, whether temporal, spiritual, or eternal, to be prayed for, and evil things whether evil of fault, or evil of punishment to be prayed against, and apply them to prayers made for others: but that needs not; only here observe this general rule, that according to the needs of others, are prayers to be made for them.

1 If they be not called, pray that they may be converted: no doubt but Christ's prayer on the cross was the cause that so many Jews after his death were converted. The like may be said of Stephen's prayer.

2 If they be called, pray that they may be established, and grow in grace, as Saint Paul did.

3 If they have sinned, pray that their sins may be forgiven.

4 If they be sick, pray that they may be raised.

5 If they be wrongfully imprisoned, that they may be delivered, and so according to other needs.

Section 54: God's Will Not Known Is No Sufficient Cause to Hinder Prayer for Others.

Objection. Thus may we cross God's determined purpose, by praying for those things which God does not purpose to grant: as to pray for a man's life, when his time of departure is come.

Answer 1. The same might be objected against prayer for ourselves: and then what prayer should be made?

2. God's revealed will is the rule and ground of our prayers: we are not to search into his secret counsel: but whatever we find warranted in the word, to pray for.

3. In all prayers for others, we must pray with limitation, and subjection to God's will: there is nothing for which we can pray so absolutely on behalf of others, as on our own behalf: for we cannot know the estate of others, so well as of ourselves.

Section 55. Of imprecations against oneself.

The fourth and last branch of Prayer is Expostulation, or Imprecation against others, which is a kind of Prayer whereby judgment and vengeance is desired.

In handling this point, I will show,

1. What the persons be against whom imprecations may be made.

2. In what respect they may be made.

For the persons, no man may pray against himself: we have no warrant in all the Scripture for it, and therefore it must needs be a matter of impiety: besides it is against very nature itself, for no man ever yet hated himself, and therefore it must needs be matter of iniquity and injury.

Objection. Many of the saints have made imprecations against themselves, as David, Solomon, and others, who in their oaths used these and such like words, God do so to me, and more also.

Answer 1. When an oath is taken in truth, not falsely, in judgment, not rashly, in righteousness, not wrongfully, the imprecation expressed or implied therein, is not simply made, as if he that took the oath desired any such thing to fall upon himself, but used only for a more vehement testification of the truth to move the hearer the rather to give credence to it; or else to bind him that swears the more steadfastly to perform his oath.

2. If any of the saints have used imprecations in an oath falsely, as Peter, or rashly, as the princes in Joshua's time, or wrongfully, as David; their examples are no good warrant.

Objection 2. A wife suspected by her husband, was bound by the Law to make imprecations against herself.

Answer. She was not bound to do so. For if she were free of the crime laid to her charge, that imprecation was no imprecation: but if she were guilty, then she ought to acknowledge her fault, and not curse herself. If being guilty, she assented to that imprecation, it was her own fault and not the bond of the Law.

Use. How impious are they against God, how injurious against their own souls, who upon every light occasion, yes and that many times falsely (for common rash swearers are oftentimes false swearers,) do imprecate dire vengeance against themselves, as, I would I might never stir, I would I might never eat bread more, I would I might die presently, I would I might be swallowed up alive, I would I might be damned. Oh fearful — the Jews of ancient time were so fearful of uttering imprecations, that when in their oaths they had occasion to use them, they would either express them in general terms, thus, God do so to me, and more also: or else leave them clean out, and make the sentence imperfect, as, if I do this or if I do not that, or if this be so, and there stay. Thus David, If I enter into the Tabernacle of my house: If I go up into my bed; If I give sleep to my eyes: and thus Zedekiah to the Prophet Jeremiah: As the Lord lives who made us this soul: if I put you to death, if I give you into the hand of these men that seek your life. Indeed thus God himself, I have sworn, if I lie to David. And again, I swear in my wrath if they shall enter into my rest. To show that this is the right translation of that form of speech, the Apostle alleging that form of God's oath so translates it. What does this teach us, but that we should be very fearful to utter any imprecation against ourselves, especially to do it falsely or rashly? The Jews, which caused Christ to be crucified, and their posterity to this day have felt the woe and curse of that imprecation which they made against themselves, when they said to Pilate of Christ, His blood be upon us and our children: so has God caused the vengeance of many others' imprecations to fall upon their own necks, and that in just judgment.

Section 56. Of the persons against whom imprecation may be made.

Therefore lawful and warrantable imprecations, are to be made against others, and those others to be enemies (enemies I say, not our own private enemies in particular causes, between us and them: for these must be prayed for, as we heard before, but public) such as are enemies to God, his Church and Gospel, yes also obstinate, desperate, reprobate enemies, who neither will nor can be reclaimed: as were Korah, Dathan, and Abiram, against whom Moses prayed. Such were those against whom David so earnestly prayed (Psalm 109:6, etc.) and whom Saint Paul wished to be cut off. Such a one was Alexander concerning whom Saint Paul thus prayed, The Lord reward him according to his works, meaning his evil works.

1. Question. How can such be discerned?

Answer. By an ordinary spirit they cannot be discerned, but only by an extraordinary spirit, even such a spirit as the Prophets and Apostles had, to whom God by his Spirit revealed what such and such persons were against whom they prayed. Therefore when the disciples would have caused fire to come down from heaven and consume the Samaritans, Christ said to them, You know not of what spirit you are (Luke 9:54-55).

2. Question. How then may ordinary persons make imprecations against any?

Answer. No ordinary man can lawfully make any imprecation against the persons of any particular distinct men: only in these three respects may imprecations be made.

1. Indefinitely, against all such public desperate enemies as were noted before, without any application of the imprecation to any particular persons, no not so much as in thought: and thus was that general imprecation used when the Ark went forward, Rise up Lord, and let your enemies be scattered. And thus David uses many general imprecations, as Let them be confounded which transgress without cause. Let them all be confounded that hate Zion, etc. (Psalm 25:3; Psalm 122:5).

2. Conditionally, as when we observe any to persist obstinately in persecuting the saints, and suppressing the Gospel, to desire, that if they belong to God, it would please God to turn their heart, or else if they belong not to him, to confound them: thus may imprecations be directed against particular men.

3. Without any respect at all to their persons, leaving them to God, against their malicious plots and wicked deeds: thus David prayed against the wicked policy of Ahithophel, saying, O Lord I pray you turn the counsel of Ahithophel into foolishness (2 Samuel 15:31).

Section 57. Of the unlawfulness of usual imprecations.

As for those usual imprecations, direful and hateful imprecations, such as my heart abhors to think of, and my tongue is ashamed to name, which profane and wicked men make against their neighbors, upon every petty wrong and slight occasion, they can neither stand with any true fear of God, nor love to man. For to call upon God who is a God of long suffering, and great forbearance, full of compassion and slow to anger, to be a revenger of every little injury, argues little respect of his greatness and goodness. To wish God's heavy vengeance to fall upon the body, soul, goods, or any other things which belong to our neighbor, discovers much malice, no love. Such were those of whom David thus speaks: Their throat is an open sepulcher, the poison of asps is under their lips, their mouth is full of cursing and bitterness. Many men's tongues are so poisonous and fiery (being set on fire of hell) that like mad dogs they spare none, but curse and ban the most innocent and harmless that be: indeed, (which is horrible to hear) some curse their wives, children, servants, friends, the nearest and dearest to them that be, not for any wrong or evil, but because they are, as they term them, Puritans; but in truth honest and upright hearted, fearful to commit the least evil, conscientious in doing all duty (so near as they can) to God and man.

§. 58. Of the Pope's Manner of Cursing.

Among and above all others, he that takes upon him to be the Vicar of Christ, and successor of Peter, does exceed in hellish imprecations, and devilish execrations: for he uses, not suddenly and rashly, but deliberately and advisedly, in and at his solemn serving of God, to curse with bell, book, and candle, and that to the very pit of hell, no meaner personages than the Lord's Anointed, Kings and Queens, together with their Subjects and whole Kingdoms, and that for maintaining the true, ancient, Catholic, and Apostolic Faith.

Of him and all other which unjustly and unchristianly use such fearful imprecations, if in time they repent not, I may use the words of David: As he loved cursing, so shall it come to him: as he clothed himself with cursing like a garment, so shall it come into his bowels like water, and like oil into his bones.

Up to now we have covered those several kinds of prayer which are comprised under request. The next kind is thanksgiving.

§. 59. Of Thanksgiving.

Our Apostle gives an excellent direction for thanksgiving, in the twentieth verse of the fifth chapter of this Epistle, which because it is so fit for our present purpose, I will here handle. His words are these,

(Ephesians 5:20) Give thanks always for all things to God, even the Father, in the name of our Lord Jesus Christ.

In this direction are laid down five particular points.

1. The duty itself: give thanks.

2. The person to whom it is to be performed: to God, even the Father.

3. The Mediator, in whose name it is to be performed: in the name of our Lord Jesus Christ.

4. The matter of thanksgiving: all things.

5. The continuance thereof: always.

1. For the duty or thing itself, thanksgiving is a grateful acknowledgment of a kindness received.

A kindness done is the object of thanksgiving, yet unless the kindness done be accepted, and withal acknowledged to be a kindness, the heart of him to whom the kindness is done will not be affected to give him that did it, thanks for it.

David did a great kindness for Nabal, as Nabal's servants could testify: yet Nabal acknowledged it to be no kindness; and that made him to be so churlish and ungrateful to David.

§. 60. Of the Person to Whom All Thanks Is Due.

2. The person to whom thanks is due is God the Father. Father has reference especially to the only begotten Son of God, Christ Jesus, as is more plainly expressed in these words: Blessed be God even the Father of our Lord Jesus Christ. So this clause does note out the first person in the Trinity: yet does it not exclude the other two persons: for thanksgiving belongs to the whole Trinity. Saint Paul expressly gives thanks to Jesus Christ: and yet excludes not the Father or the Holy Ghost: for whatever honor or worship is rightly performed to either of the persons, is also performed to every one of them. But here and in many other places, this title Father (which is proper to the first person) is added, to show how our praises come to be acceptable to God, namely as God is the Father of our Lord Jesus Christ, and in him our gracious and loving Father.

Saint James renders a weighty reason to prove that all thanks is to be given to God, and to God alone, for says he, every good giving and every perfect gift comes from the Father. Good things come from God, God is the author and giver of them; God therefore is to be praised for them.

Every good thing comes from God: therefore all praise is due to him.

§. 61. Of the Difference of Thanks Given to God and Men.

Question: Are not creatures to be thanked for any kindness done by them?

Answer: Not in that manner as God is to be thanked. God is simply, in and for himself to be praised.

Simply, that is without any restraint, with all our heart, with all our soul, and with all our might, and that for all his works whatever.

In and for himself, that is, in respect of no other whatever: for God is the very fountain, the first and only Author, the principal giver of the good things we enjoy. The things which we receive by the ministry of any creature, originally we receive from God. Creatures are but the stewards, messengers, ministers, and as it were carriers of God: they bring God's blessings one to another. Therefore they are not simply in and for themselves to be thanked for anything. The thanks which is given to them (if it be rightly given) is given them in the Lord, under him, only for their pains and care in bringing God's blessings to us. When a personage of great state and place sends a present by his servant, will he to whom that present is sent, thank the servant that brought it, or the master that sent it? Surely I suppose he will both desire the servant to thank his master, and also when he has opportunity himself, thank him: if he thanks the bearer, it is only for his pains in bringing the gift, not for the gift itself: indeed, though he reward the messenger for his pains, yet he gives the thanks to him that sent the gift. Thus is thanks properly due to the original author of a kindness: all thanks therefore is properly due to God, from whom every good thing comes.

§. 62. Of the Mediator, in Whose Name Thanks Is to Be Given.

3 The Mediator, in whose name thanks is to be given to God, is entitled by the Apostle, Our Lord Jesus Christ.

The first title Lord, implies that power and rule which the Father has given him (as he is Mediator God-man) over all creatures. This rule he exercises for the good of us who are of his Church, and therefore by a kind of propriety he is called Our Lord.

The second title Jesus, which signifies a Savior, sets forth that all-sufficient, full, and perfect redemption and salvation, which he wrought for mankind. The reason of this name and title is given by an angel to Joseph, in these words: "You shall call his name Jesus, for he shall save his people from their sins" (Matthew 1:21).

The third title Christ, (which signifies Anointed) implies the three offices of Christ, to which he was anointed, and set apart by his Father: his Princely Office to govern and protect his Church; his Priestly Office, to offer himself a sacrifice, and to make continual intercession for his Church; his Prophetic Office to instruct, and direct his Church in the way of salvation.

In the name of this Our Lord Jesus Christ, must all the calves of our lips, all our praises be offered up to God. "Let us by him," says the Apostle, speaking of Christ Jesus, "offer the sacrifice of praise" (Hebrews 13:15). This point was before handled in the general doctrine of Prayer.

§. 63. Of the matter of Thanksgiving.

4 The matter of thanksgiving is very ample and large, limited with no restraint, but extended to all things. So that whatever the Lord does, affords matter of praise to the saints. Often is this general particle "all" used in this point: "In all things give thanks," says the Apostle in another place (1 Thessalonians 5:18): "Forget not all his benefits," says David (Psalm 103:2).

We know that all things work together for good to them that love God (Romans 8:28): if all things work to our good, is it not just and fitting that thanks should be given for all things.

That we may somewhat more distinctly discern the matter of thanksgiving, I will set down in order some particular branches of this general point.

The matter of thanksgiving may in sundry ways be distinguished.

1 In regard of the nature, or kind of benefits,

They are good things bestowed, or evil things removed.

2 In regard of the quality of them, they are spiritual or temporal.

3 In regard of the manner of bestowing them, they are already given, or promised to be given.

4 In regard of the persons upon whom they are bestowed,

which are ourselves, or others.

Under these general heads there are many particular branches, which I will in order declare.

§. 64. Of the spiritual blessings, for which thanks is to be given.

Spiritual blessings are bestowed here on earth, or reserved in Heaven.

In the rank of the former kind of spiritual blessings, these particulars following must be accounted.

1 The ground of them, which is election — together with which we are to reckon the cause thereof, God's free grace and rich mercy, and also the fruit thereof, certainty of salvation.

2 The meritorious cause of them; namely, our redemption, under which we must comprise the price of our redemption, Christ's blood, and the special fruits thereof, as reconciliation, adoption, remission of sins, imputation of righteousness, etc.

3 The means of applying the benefits of our election and redemption, namely, the effectual operation of God's Spirit: under this head are comprised effectual vocation, regeneration, sanctification, and all those particular sanctifying graces, which we find and feel to be wrought in us, as knowledge, faith, hope, love, repentance, patience, new obedience, etc., together with the blessed fruits of them, as peace of conscience, joy in the spirit, holy security, with the like.

Finally, the means which the Spirit uses to work and increase all these graces are to be remembered, which are the ministry of the Word, administration of the Sacraments, and other holy ordinances of God, together with liberty of the Sabbaths, of good and faithful ministers, of public assemblies, with the like.

Those eternal blessings which are in Heaven reserved for us are such as eye has not seen, nor ear heard, nor have entered into the heart of man. We cannot in particular reckon them up: yet in the general we must have our hearts filled with a holy admiration of them, and our mouths with praise for them.

§. 65. Of the temporal blessings, for which thanks is to be given.

Temporal blessings for which thanks is to be given are such as concern,

1 Mankind in general, as creation and preservation of man, God's providence over him, and all the fruits and benefits of these.

2 The whole Church throughout the world: the increase, peace, and prosperity of it; particularly the churches in that land where we live.

3 Commonwealths: and in particular that commonwealth of which we ourselves are members; and therein good magistrates, good laws, peace, plenty, etc.

4 Families: especially our own; and therein good governors, good servants, good parents, good children, a competency of goods to maintain the state of it. If God gives not only sufficiency, but also abundance, more thanks is to be given.

5 Our own persons; and in regard of them soundness of mind, health of body, ability to perform the work of our calling, God's blessing on our labor and calling, with the like.

§. 66. Of giving thanks for removing evils.

Evils removed, for which thanks is to be given, are public or private; and both these spiritual or temporal.

Temporal public evils arise from the enemies of the Church or commonwealth.

Thanks therefore is to be given when those enemies are either overthrown or converted; or when their conspiracies are discovered, and we preserved from their mischievous practices, whether by wars, invasions, treasons, rebellions, or covert and secret plots, with the like. To this head may be referred deliverance from plagues, famines, fires, inundations, etc.

Spiritual public evils are common public sins, maintained by law or common practice. Public sins which tend to be in diverse countries maintained by law are idolatry, superstition, heresies, usury, playhouses, brothel-houses, etc. Public sins maintained in many places by common practice are swearing, profaneness, drunkenness, uncleanness, pride and bravery in apparel, etc. When and where it pleases the Lord to afford any means of reforming and restraining these public sins, then and there is matter of thanksgiving afforded.

Spiritual private evils are either such particular sins to which we ourselves are most given, or the causes of such sins (as the temptations of Satan, or evil lusts, and the vain allurements of others) or else a spiritual punishment of them (as trouble of mind, hardness of heart, a tormenting conscience, a seared and senseless conscience, etc.) They who are delivered out of any of these snares must be thankful for that deliverance.

Private temporal evils are such outward judgments as God in anger inflicts on men as punishments also of sin: such are penury, ignominy, pain, grief, sickness, loss of goods, loss of friends, and other like crosses. The removing of these is matter of thanksgiving.

§. 67. Of giving thanks for crosses.

Yet are not outward temporal judgments, whether public or private, always to be simply accounted evils, but many times to be reckoned and accounted in the number of God's blessings. For God often inflicts them on his children, and that in love, for their good. They are indeed grievous, and irksome to the flesh, but many times profitable to the soul: a heavy burden they are, but they bring forth a good and precious fruit: therefore in regard of them, we must wholly refer ourselves to God's will, as Christ did in his bitter agony. If God is pleased to preserve us from them, or being fallen upon us, to remove them, we are to account this preservation and deliverance, a blessing and favor of the Lord, and to be thankful to God for it. But otherwise if it please the Lord to lay any cross upon us, or when it lies on us, still to continue it, we are also to take this as a token of love, and to be thankful. The reason is evident. For God being very wise, and knowing what is best for us (even much better than we ourselves) and also being a loving and tender father, exceedingly careful of our good, he does so dispose our estate, as may most make to our good. When he sees it to be necessary, he lays affliction upon us: when it has lain long enough upon us, then he removes it. In this kind he deals with his children, as skillful and tender Physicians or Surgeons do with their patients, whose cure they seek. Now therefore upon this ground, we are to think every estate to which the Lord brings us to be the best for us: health to be the best when we are in health, and sickness to be best, when we are sick: abundance to be best while we have it, and want to be best when we are in want, and so of other estates. Therefore when the Lord does lay upon us any outward afflictions, we must put them on the score of God's favors: especially the good fruits of afflictions, as true humiliation, sound repentance, Christian watchfulness, righteousness, etc. Now then to conclude this point, afflictions being tokens of God's love, tending to the good of the saints, they are comprised under this general clause ALL THINGS, and are matter of thanksgiving.

§. 68. Of the Proofs of Scripture Applied to Particular Occasions of Thanksgiving.

I shall not need to enter into any further enumeration of other particulars: I will therefore allege some proofs of these out of God's word.

1 For all manner of spiritual blessings, note that general form of thanksgiving used by the Apostle (Ephesians 1:3): Blessed be God which has blessed us with all spiritual blessings: read the verses following, and you shall see how he reckons up many of those spiritual blessings in particular, as election, redemption, adoption, vocation, etc.

2 For temporal blessings we have sundry approved patterns of thanksgiving in diverse kinds: Christ gave thanks for food (John 6:11): Hannah for a child (1 Samuel 2:1): Jacob for riches (Genesis 32:10): Abraham's servant for prospering his journey (Genesis 24:48).

3 For blessings on others, note the example of the Queen of Sheba, who blessed God for his blessings on Israel (1 Kings 10:9): and of the Christian Jews who glorified God for the Gospel revealed to the Gentiles (Acts 11:18).

4 For public blessings concerning the Church, the Apostle gives thanks that the Gospel came into all the world (Colossians 1:3,6). And the Christians praise God for the increase, and peace of the Church, and for the liberty of the Apostles (Acts 2:47; Acts 4:24).

5 For the commonwealth, the Jews rejoice (which was a public testimony of their thanksgiving to God) for settling the state, and establishing the crown on Solomon (1 Kings 1:40). So again, for continuing the peace and prosperity of the land (1 Kings 8:62,66).

6 For general blessings on mankind, David praised God (Psalm 8:1,6).

7 For God's blessings on his family, Jacob is thankful, and in testimony thereof built an altar to God (Genesis 35:7).

8 For private blessings, Leah praised God that had given her a son (Genesis 39:5): and Hezekiah for recovery of his health (Isaiah 38:19).

9 For evils removed, Moses and the Israelites blessed God who overthrew their enemies (Exodus 15): and David praised God for preserving his people from their enemies (Psalm 124:6): and the Christians glorify God for the conversion of Saul, a mortal enemy of the Church (Galatians 1:23).

10 For public spiritual evils removed, praise is sung to the Lord in Hezekiah's time when the land was purged from idolatry (2 Chronicles 29:30).

11 For private spiritual evils prevented, David blessed God, who kept him from avenging himself, and shedding innocent blood (1 Samuel 25:32).

12 For adversity, Job blessed God (Job 1:21): and the Apostles rejoiced for suffering persecution (Acts 5:41).

13 Finally for good things promised and not enjoyed, it is noted that the patriarchs received not the promises, but saw them afar off, and believed them, and received them thankfully (Hebrews 11:13).

§. 69. Of the Abundant Matter of Thanksgiving.

Here we see what abundant matter of thanksgiving is offered to us. If we should spend our whole time (as the triumphant Church in heaven does) in lauding and praising God, we could not want matter, considering that ALL THINGS are matter of thanksgiving.

If I should say we have more matter of thanksgiving than of petition, I should not speak amiss: for the blessings which any of God's children, any of those who truly believe in Christ, have received already, are much more, and far greater than the things which they want. God has long since elected and chosen them to be vessels of mercy and glory: when he created man, as he made man most happy, according to the image of God, so before he made man he created all things necessary for him, that so he might be destitute of no good thing: for he made heaven and the whole host thereof, earth and all the fruits of it, indeed the air and water and all creatures in them; in a word God made all things that were made, for the good of man. The price of man's redemption is already paid: all true believers are reconciled to God, adopted to be his children, made actual members of Christ's body, effectually called, and taken into the kingdom of grace, being perfectly justified even in God's sight by the righteousness of Christ Jesus. What are the spiritual blessings which we want, that may be comparable to these which we have received?

Objection 1. We have not received freedom from, and full victory over all sin.

Answer. Sin has received a deadly wound: though it assail us, yet shall it not get conquest over us. Besides the guilt and punishment of those very sins, which yet we are subject to, shall not be laid upon us: they are completely remitted, and in that respect we fully acquitted.

Objection 2. We want many good and comfortable graces, and fail in the measure of those we have: our sanctification is not perfect.

All the faithful have all such graces as are absolutely necessary to salvation, actually worked in them. As a child born of a woman has all the parts of soul and body, so he that is born again of God has all the parts of a new man. No saint wants any grace that may hinder his salvation, though he should instantly die. As for that measure which some want, it is not so great as can justly impeach the truth of grace: that grace which they have is true, though it may be weak: and their sanctification is sound, though imperfect. The perfecting of sanctification is not so great and powerful a work, as the first beginning of it. The most effectual and powerful work of God's spirit in the faithful, is their very new birth, the first act of their conversion. For when a sinner is first converted, he is a new created: of nothing (I speak in regard of our spiritual being) he is made something: of a man dead in sin, he is quickened, and has spiritual life put into him. Now the growth in sanctification, is but a proceeding from one degree to another in the same kind: indeed the very perfection of sanctification is but an attaining to the highest step and degree of that which was begun before. It is therefore a more powerful work to beget a sinner to God, and to work his first conversion, than after he is regenerate and converted to perfect that good work which is begun. From where it follows that faithful saints have more matter of rejoicing for the grace they have received, than of mourning for the grace they want.

Object. We want the possession of our heavenly inheritance.

Answer 1. The purchase of it is made: for Christ by his blood has purchased it.

2 We have received the first fruits of it, as peace of conscience, joy in the Holy Ghost, free entrance to the throne of grace and glory, with confidence in Christ and the like.

3 We are actually entered into the kingdom of grace, which is a part of the kingdom of glory, the first step into it, and the portal (as I may so say) of it: no entering into the kingdom of glory, but through the kingdom of grace.

4 We have the earnest of the spirit, as a pledge and pawn till we come to the full possession of the purchased inheritance.

5 Christ our head has full and actual possession of it: by which, we being members of his body, are in him exalted, and set in heavenly places (Ephesians 2:6).

In these [reconstructed: five] forenamed respects we may truly say that the faithful in Christ have more cause to glorify God for that assurance they have of enjoying their heavenly inheritance, than to murmur or mourn that for a time they want the full possession of it. Thus we see that in regard of spiritual blessings, we have more matter of praise for that we have, than of petition for that we want. I might here further rank among these spiritual blessings, the liberty of the Lord's Sabbaths, of the ministry of his word, and administration of his Sacraments, of the public assemblies of saints to worship God, with the like, which we among others plentifully enjoy: I might also further declare how God has already caused his whole will to be revealed, and recorded in his word, so far forth as is needful for our salvation, and expedient for us to know: all which do much amplify the forenamed point. But I hasten to set forth a view also of some of those temporal blessings of which we have been, and are made partakers. They are exceeding many, as our Being, Life, Nourishment, Education, Health, Strength, Food, Apparel, Goods, Friends, etc. God's blessing on all these, and on the Church and state wherein we live. Wherever we turn ourselves, or cast our eyes, either upwards to the heavens, and the whole host of them, or downward on the earth, and all the fruits of it: or up and down on all the creatures in the air, on the earth, and in the waters, on the right hand or on the left, before or behind, everywhere the blessings of God do present themselves to our view and consideration. By this which has thus generally been spoken, I doubt not but any of mean capacity may observe that none of the saints do want so many good things as they have received.

Object. Many of the saints do want even necessaries to preserve this temporal life, as Lazarus (Luke 16:21).

Answer 1. God sees it to be good for them to want such necessaries.

2 Instead of these outward necessaries, they have inward graces which are much more valuable and profitable: as instead of outward refreshing of the body, they have inward comfort of the soul: instead of outward ornaments of the body, inward graces of the spirit: wanting outward ease, they have sweet peace of conscience: wanting plenty, they have contentment. In a word, God deprives his children of no outward thing, but he supplies the want of it with some spiritual recompense: their want therefore causes matter of thanksgiving.

As all the saints have received more good things than they want, so also undoubtedly are they freed from more evils than justly they can fear to fall upon them. For believing in Christ, they are freed from the fear of hell, from the curse of the law, from the wrath of God, from the sting of death, from the victory of the grave, from the power of him that has the power of death, the devil; from the guilt and punishment of sin, from the rule and dominion of sin, and from infinitely more, both spiritual, and bodily evils.

Object. Many saints are subject both to many spiritual evils, (as trouble of mind, doubt of God's favor, snares of the devil, fallings into sin, with the like,) and also to many temporal distresses, as pain, sickness, captivity, imprisonment, ignominy, penury, etc.

Those spiritual evils are as desperate medicine for the cure of some spiritual desperate disease, as spiritual security, pride, presumption, etc. Now who will deny but that it is good in a desperate case to use a desperate remedy? If the remedy causes recovery, he that uses it shall be commended, and rewarded? But whenever God suffers any of his children to fall into any of the forenamed, or other like spiritual evils, he works thereby a recovery from some more dangerous and desperate evil: therefore the issue and effect even of those evils affords matter of thanksgiving.

As for temporal distresses, I have showed before how they may be put on the score of God's blessings. To that which was before delivered, let me add this, that God does always so dispose of the estate of the saints, that he makes the decaying of the outward man to be a renewing of the inner man. In these respects it is a virtue proper to Christians, to give thanks to God for such things as seem evil.

Besides, God has faithfully promised to supply in due time whatever his saints want, and to perfect every thing that fails in perfection, and withal to deliver them from all evil. Now then add these promises (which are also matter of thanksgiving) to the abundance of good things which already we have received, and to the manifold deliverances which we have had from evils, and it will appear as clear as the light, that of all duties belonging to faithful Christians this of praise and thanksgiving is most befitting them, and least of all to be neglected: it is the least that God deserves, the most that he requires, and the best that we can give to him: the best sacrifice in the kind thereof which we can offer to God, and that which God does best accept: for note what God says hereof, He who offers praise, glorifies me. I might much further amplify and enlarge these points. But as painters, when they have many millions, and armies of men to set down in a small map, use only to draw out some number of heads of men and set them together, leaving the whole number of heads, and all the other parts and lineaments to the meditation of the beholder: even so am I constrained through abundance of matter to propound only some general heads of this point of thanksgiving and to leave the amplification of them to your private meditation.

Section 70. Of their blindness who can see no matter of thanksgiving.

Use 2. Here behold how palpably blind they are who can find no matter of thanksgiving: much more blind are these in their understanding, than they in their bodily sight, who at noonday in the midst of summer when the sun shines most brightly, can see no light at all. Yet either thus blind are many, or else (which is worse) they see, and will not see: they know there is abundant matter of thanksgiving, and yet will take no notice of any at all. Are not almost all much more ready to crave and ask, than to give thanks? I speak not this of the profane men of the world, or of carnal and careless professors, who regard no duty due to God: but of those who make a greater and truer profession, indeed who make conscience of their duty to God. Mark and observe if their requests to God be not more frequent and fervent than their thanksgiving. If trouble of mind or body, if any inward or outward distress seize upon men, if they fear any spiritual or temporal danger hanging over their heads, how instant and constant will they be in entreating the Lord to remove his heavy hand? Or if they stand in need of any temporal or spiritual good thing, they are ready to do the like: indeed in these and such like cases, they will beseech others to help them with their prayers. Are they as thankful for good things bestowed on them, and for the removing of evils from them? I would they were: if any be, they are very rare: But I hope hereafter more will be.

To leave men's private practice whereof we cannot so well judge: observe that which is in more open view. What public prayer books so plentiful in thanksgiving [illegible] in request? What ministers almost so careful in performing that, as this? I blame not all without exception: many there be who are conscientious in this point: but I censure the greater sort. For many of them who use solemn and ample forms of petition, commonly include all their thanksgiving in this, (or such like) short clause, Through Jesus Christ, to whom with the Father and the Holy Ghost, be all honor and glory forever, Amen.

Section 71. Of men's failing in the extent of thanksgiving.

But to let pass those also that offend in the general neglect of this duty: there are others who being somewhat careful of the duty in general, fail exceedingly in the extent of it: they give not thanks for ALL THINGS. Some can be thankful for temporal blessings, as for peace, plenty, seasonable weather, deliverance from invasions, rebellions, treasons, from fire, plagues, famine, sickness, etc. But it seems they take no notice of spiritual blessings: their mouths are very seldom or never opened to bless God for them. They show themselves to be too earthly-minded.

Others can be thankful for private blessings bestowed on themselves, or on their families and friends; but regard not public blessings bestowed on church or commonwealth: they account general blessings no blessings. These discover too much self-love, too little sense of the common good.

Others (who it may be) will be thankful for such public blessings as are bestowed on that church and commonwealth, whereof they themselves are members, never hearken after, nor care to hear of such as are bestowed on the churches of God in other countries: or if they do hear of them, very little (if at all) are they affected therewith. Much less are they affected with any blessings bestowed on private Christians, who are not of their kindred, alliance, acquaintance, with the like. This also shows that they have no fellow-feeling of the good of the mystical body of Christ, or of the several members thereof; which might make them fear that they themselves are scarce sound members of that body: if they were, there would assuredly be some sympathy between themselves and other members, some mutual compassion, and fellow-feeling: they would rejoice with them that rejoice. In fact further, these show (which is worse) what little zeal they have of God's glory: for to take notice of God's mercies on others, as well as on ourselves, to talk of them, to be thankful for them, does much amplify the glory of God's works: it makes them to be more famous. How many more the persons be that praise God for any blessings, so much greater glory redounds to God's name: therefore David often stirs up others besides himself to praise God for favors bestowed on himself (Psalm 118:1, etc.).

Further, many may be thankful for prosperity, but very few will be so for adversity. To be thankful for pain, sickness, penury, ignominy, imprisonment, loss of goods, loss of friends, with the like, is a rare matter. These things cause rather in most men murmuring, and repining against God. For few consider the blessed fruit that comes from those things, neither think that they can be any blessings. These show how they walk by sense, and not by faith.

Finally, among those who are thankful for such blessings as they enjoy, how few lift up the eyes of their faith further than the eyes of their body can reach? How few consider those good things which God has promised for the time to come? How few can praise God for any good thing, of which they have not the present fruition? Most think it enough to praise God for such things as they have; they little consider that the matter of thanksgiving extends not only to benefits received, but also to benefits promised. These manifest little credence to the truth of God's word: if they were fully resolved thereof, they would account God's words to be very deeds.

Thus we see how faulty most are in the performance of this duty, and how short they come of this general extent of thanksgiving, which is without restraint; for ALL THINGS. Let us examine our own souls in this point, and be conscientious even in this extent.

Because this fourth branch concerning the matter of thanksgiving is on the one side a point worthy to be observed, and on the other side a point too much neglected, I have been bold to insist the longer upon it.

§. 72. Of the time of giving Thanks.

The last branch concerning this point of thanksgiving respects the time, which is expressed under as large an extent as the former branch, concerning the matter. That was for ALL THINGS; this is, ALWAYS. Of this branch I shall not need now in particular to speak, because it is afterwards to be handled in the general doctrine of prayer.

§. 73. Directions for Thanksgiving.

Before I conclude this point of thanksgiving, I will add some few directions, which being well observed, will be very helpful to us in the performance of this duty.

The first is, that we lift up our eyes to the author of all blessings, and be persuaded that they come from God, and are brought to us by God's good guiding providence; and not (as the vulgar and ignorant sort of people think and speak) by chance, luck, fortune, and the like. It was Israel's fault, that she did not know that God gave her corn and wine, etc., which made her so ungrateful and rebellious against God. The like reason is given of Judah's ingratitude, in which respect she is made worse than the most brutish beasts that be, namely, the ox and the ass: for the ox knows his owner, and the ass his master's crib, but my people (says God) has not understood — what did they not understand? — namely who bestowed on them the good things which they enjoyed. The truth is, that most men are like swine, which eat the fruit that falls from the tree, but look not up to the tree from where it falls. Many who daily taste of the sweetness of God's blessings never lift up their hearts to the author of them. They think it is a good fortune, a good chance that they have what they have. This is a heathenish conceit, very unbecoming Christians, yea, an impious and sacrilegious conceit, derogatory to the honor of God. What a shame is it then for Christians to nourish it in their hearts, and profess it with their mouths. For our parts let us duly consider that all good things are by God's providence bestowed on us, that so our hearts may be raised up to him, and we moved to be the more thankful.

The second is, that we take distinct notice of God's blessings, and in particular acknowledge them, and accordingly give thanks for them to the Lord. (Read for this purpose, Psalm 103; Psalm 105; Psalm 106.) Particular notice of distinct blessings makes us the better prize them, and so enlarges our hearts the more to praise God for them. A general thanksgiving is for the most part a cold thanksgiving. What life is there in this form, "God be thanked for all," when nothing at all is acknowledged? Yet is this general form of thanksgiving all the thanksgiving which many yield to the Lord.

The third is, that we accept God's blessings as tokens of his love and favor, and accordingly rejoice in them. David observed the kindness of the Lord in the blessings which God bestowed on him, and thereupon says to God, "I will praise your name, because of your kindness." Where no sweetness of God's blessings is tasted, there can no sound thanks be rendered. Now unless we be persuaded that God in love bestows his blessings on us, what sweet relish can they give to us? If we feared that God's blessings were like hot coals heaped on our heads, given in wrath (as a king was given to Israel), little devotion could we have to thank God for them: nothing more stirs up gratefulness than a persuasion of kindness.

The fourth is, that we observe what God has bestowed on us above others, and what others want that we have. Thus did David amplify God's mercies showed to Israel, saying, "He has not dealt so with every nation, neither have they knowledge of his judgments." Thus do God's children in their forms of thanksgiving use also to amplify God's blessings, saying to him, "Such and such favors have you bestowed on us, which many more worthy than we have wanted." Therefore let us not so much consider what others have more than we (for that will but make us murmur and repine against God, and envy our brethren) as what we have more than others: this will make us truly thankful.

The fifth is, that we duly weigh how unworthy we are of the very least of God's favors, even of the least crumb of bread which we eat, and of the least drop of drink which we take. Thus did Jacob, saying to God, "I am not worthy of the least of your mercies," etc. Who will give thanks for that which he thinks of due belongs to him?

§. 74. Of Mental Prayer.

Until now we have heard of the distinct kinds of prayer in respect of the matter. There are other distinctions in regard of the manner, as: 1 Mental, Vocal; 2 Sudden, composed; 3 Conceived, prescribed; 4 Public, Private; 5 Ordinary, extraordinary.

1 Mental prayer is an inward opening of the desire of a man's heart to God, without any outward manifestation of the same by word. Such a prayer was that which Nehemiah made to the God of heaven, even when he was talking with the king; and Moses when he was encouraging the people; and Hannah, who is said to speak in her heart.

This may be as fervent as if it were uttered. For in regard of the ardency of Moses' mental prayer, God says, "Why do you cry to me?" And Hannah says she poured out her soul before the Lord. This oftentimes causes the eyes and hands to be lifted up, or cast down, and forces such outward signs.

This is used because God is a searcher of the hearts, and knows the secrets thereof, and needs not words to have a man's thoughts made known to him, as we showed before.

By this we see that nothing can hinder prayer: but that in company, in the midst of businesses, when we are overwhelmed with temptations, we may pray to God: here learn to do it.

§. 75. Of vocal prayer.

2 Vocal prayer is that which is uttered with words, as that prayer which Solomon made at the dedication of the Temple.

Quest. Seeing God knows the secrets of the heart, what need words to express the meaning thereof?

Answ. First because of God's ordinance, as was showed before?

Secondly, that men might know the desires of one another's heart, and so partake of the mutual prayers one of another: as in public assemblies, in private families, and when friends meet together for that end. For words do most lively and plainly set forth the desire of a man's heart, and men can best and most distinctly understand them.

3 Because words do not only declare, but also stir up and increase the affection of the heart. For as fire heats a chimney, and the reflection of heat which comes from the chimney makes the fire hotter, so the ardency of the heart provokes words, and words make the heart more ardent and earnest.

4 Words are an especial means to keep the mind in prayer from wandering, and to hold it close to the matter. A man that prays alone, and that only in his inward meditation, will oft have his meditations interrupted with other thoughts, and so his prayer stand at a stay, till after some time his former meditations come to his mind again. Now the uttering of words will be a good means to prevent that interruption.

5 The tongue with which words are uttered, is of all other parts of a man's body the most proper and excellent instrument of God's glory. Therewith especially bless we God, and therefore by an excellency it is called glory. As David speaking of his tongue says, My glory rejoices. And again, Awake my glory. And again, I will sing and give praise with my glory. In regard of these three last reasons, it is meet to use words even in private prayers when we are alone: provided that it be not for ostentation to be known to pray, for that is a note of hypocrisy condemned by our Lord in the Scribes and Pharisees.

§. 76. Of sudden prayer.

Sudden prayer is when upon some present occasion the heart is instantly lifted up to God, whether it be only by some sighs of the heart, or by some few words uttered. It is likely that Nehemiah's prayer was some sudden desire of the heart, for the King offering speech to him, gave him occasion to make a suit to the King, which that he might obtain, he presently lifted up his heart to God.

These sudden prayers are called ejaculations of the heart, which are to be used as salt with meat: with every bit of meat we commonly take a little salt to season it. So when we do anything, when we confer of anything, when we go anywhere, upon all occasions we must lift up our hearts to God.

This argues an holy familiarity with God, indeed it manifests a heavenly mind, even as those things which are ready upon all occasions to fly upward appear to be of a light aerial or fiery nature, not earthly, heavy, and weighty.

This kind of prayer must so be used, as it be added to solemn and set prayers, and not make them to be neglected. No man makes a meal of salt alone, and refuses other solid meat, because salt is now and then to be eaten. Much less must these sudden prayers hinder solemn or composed prayers.

§. 77. Of composed prayer.

Composed prayer is when a Christian sets himself to make some solemn prayer to God, whether it be in church, family, closet, field, or any other place; whether it be uttered with words, or only conceived in heart: as the morning and evening prayer which Christians use to make, or the prayer at solemn assemblies, with the like. Such were the prayers that Daniel used to make three times a day.

God to whom we make our prayer is a great God, of excellent Majesty, not lightly, but with all due reverence to be regarded, and therefore most meet that we should compose ourselves in a solemn manner to appear before his glorious presence.

§. 78. Of preparation before prayer.

That this kind of prayer may be the better performed, preparation is very needful, which the Preacher implies saying, Be not rash with your mouth, and let not your heart be hasty to utter anything before God.

In preparation to prayer two things are to be performed. First we must empty our souls of all such things as may hinder prayer. Secondly fill them with such things as may be helpful for that.

The things that hinder are either wicked or worldly.

Wicked things are against God, or against man.

Against God are all sins, and transgressions of his Law. These we must search out, and having found them out, set ourselves with a full and honest purpose of heart utterly to forsake them. If we regard wickedness, God will not hear our prayer. Therefore says David, I will wash my hands in innocence, O Lord, and compass your altar.

Against man are wrath, anger, malice, and such like revengeful affections, in regard of which the Apostle exhorts to lift up pure hands without wrath. And Christ commanded to be reconciled before the gift be offered. In a word then, that we may empty our souls of all such wicked things both against God and man, which would hinder our prayers, these two things are needful: First repentance toward God: secondly, reconciliation with man.

Worldly things are such cares, as concern the things of this life: our temporal estate, and earthly affairs, which though at other times they may be warrantable, commendable, and needful, yet may be an encumbrance and hindrance to prayer. This was prefigured under the Law by that rite of plucking off shoes when men appeared before the Lord. Shoes are lawful to be worn, indeed very needful, yet in approaching before the Lord they must be put off. So moderate care concerning the business and affairs of this world are lawful and needful, yet when we go to prayer, they must be laid aside, and our souls emptied of them. For they are as heavy burdens, and clogs which will hold down our hearts, and keep them from flying up into heaven. Now note the counsel of the Apostle, Cast away everything that presses down.

If our souls be only emptied of these things, they are like that empty house which the unclean spirit finding, enters into with seven other spirits. Therefore that we may be prepared to prayer, we must be filled with such spiritual matters as fit prayer: which are concerning God and ourselves. God's greatness is to be meditated on, to strike our hearts with reverence: and his goodness to breed faith in us. Indeed also his blessings bestowed to fill our mouths with praise. Our wretchedness is duly to be weighed, that we may be truly humbled: and our wants are to be observed, that we may know what to ask. Thus are we to come prepared to composed prayer.

§ 79. Of conceived prayer.

Conceived prayer is that which he who utters the prayer invents and conceives himself, as are most of the prayers recorded in the Scripture. This kind of prayer the saints in all ages have used, it is very commendable, expedient, and needful. For,

1 It manifests the gift and power of the Spirit, who can give both matter and manner, words and affections: who can suggest what to pray, and how to pray.

2 Every day we have new wants, new assaults, new sins: is it not needful then that our prayers be conceived and framed accordingly, that our petitions be made according to our present wants, our supplications according to our particular assaults, our confession according to our several sins?

3 As God daily continues and renews old blessings, so also he adds new to them. Is it not most fitting that notice be taken of those new blessings, and accordingly thanks be given in particular for them?

Objection: This present inventing and conceiving of prayer makes prayer to be confused, and either very defective, or very tedious.

Answer: In them that have not ability to pray, or suddenly and rashly come to prayer, it may be so. But if a man have any competent ability, if he premeditate beforehand what to pray, if he set to himself any good method and order, such defect, tediousness, and confusion (as is supposed) will be easily avoided.

§ 80. Of prescribed prayer.

Prescribed prayer is, when a set, constant form is laid down beforehand, and either memorized by heart, or read out of a book or paper by him that utters it, and that whether he be alone, or in company.

Question: Is a set and prescribed form of prayer lawful?

Answer: Indeed, verily, and that for these reasons:

1 God prescribed a set form of blessing for the priests constantly to use. Psalm 92, which is a psalm of praise, was prescribed a song for the Sabbath day: and Psalm 102 prescribes a prayer for the afflicted when he is overwhelmed, and pours out his complaint before the Lord. Psalm 136 was sung after David's time. Hezekiah the king, and the princes commanded the Levites to praise the Lord with the words of David, and of Asaph the Seer. If a prescribed form of praise may be used, then also of prayer: for there is the same reason of both.

Besides, Christ himself prescribed an excellent form of prayer which has been used in all ages of the Church since this time, and is by an excellency called the Lord's Prayer. Saint Paul observes a set form of blessing in the beginning and end of his Epistles. Thus we see prescribed prayer warranted by God's word.

2 Many weak ones who have good affections, but lack invention, utterance, and such like parts, are much helped by prescribed forms: for when they read or hear words fitting their wants and occasions, their hearts can well go with their words, yet can they not invent fit words.

3 Prescribed forms of prayer in the public worship is a good means to maintain uniformity in several churches.

Objection: The spirit is stinted hereby: neither can a man utter that which the spirit moves him to, when he has a set form prescribed.

Answer: The spirit in him which prays by a set form, is no more stinted, than the spirit is stinted in those which hear another pray: for to them which hear others, words are prescribed. To the hearers it is all one whether he that prays uses a prescribed form, or conceives and invents his prayer, for they go along in their hearts with his words.

They who simply and altogether condemn prescribed prayer, think too childishly of God, and deal too injuriously with God's little ones. They imagine God to be affected with variety, and make the power of prayer to consist in abundance of words, and novelty of matter, which is many times a hindrance to true devotion: for while the mind is too much occupied in invention, the heart cannot be so free to devotion, as otherwise it might be. Prayer is not like a nosegay, which is no longer sweet than the flowers are new and fresh: for the sweet savor of prayer consists in the sincerity of heart, and ardency of affection, whereby also the power of the spirit is manifested.

2 The injury which is done to God's little ones is this, that they seek to deprive them of a special help, whereby their weakness might be supported, indeed to hinder them of the benefit of prayer. For many are not able to conceive a prayer of themselves, yet if they find a form answerable to their occasions, they can pray heartily and earnestly.

Thus we see that prescribed prayer is not only lawful, but also needful. So far forth as we find it a help to devotion, we may use it: but yet we may not always tie ourselves to it: to say the least, they are very weak Christians that cannot pray without a prescribed form.

Now it is a shame for any Christian to be a weak one all the days of his life: it is required at our hands to grow in knowledge, judgment, discretion, faith, and other like graces.

§ 81. Direction to conceive a prayer.

If the weakest Christians do but carefully observe the order that others use, and also take notice of their own sins in particular, of their particular wants, and of the particular blessings which God bestows on them, they may with use and practice come to conceive a good prayer. And when once in any competent measure they can pray for themselves, by degrees they come to pray for others also. But many are too idle and sluggish in making trial: they will not offer to make experience of the gift of God's Spirit: but rather utterly quench it; as a man may do, and too many so do, by tying themselves too much to set forms.

Though public liturgies for uniformity's sake are to be constantly used in set forms (provided that there be several prayers fit for diverse, indeed, for all public occasions so near as may be) yet it is not so fitting for particular persons always to tie themselves to one set form. For what can that argue but that they little observe God's different manner of dealing with them at several times.

§. 82. Of public prayer, and of the minister's function therein.

Public prayer is when an assembly of saints publicly with one joint consent call upon God.

In public prayer, three things are requisite.

1. Meet persons.

2. A fit place.

3. A right manner.

1. The persons must be a public minister of the Word and people. I showed before that prayer was a principal part of God's public worship. Now in all public worship there is required a minister for one party, and people for the other. A minister has a double function: one to stand in God's place, and in God's name to declare God's mind and will to his people. Another to stand in the people's place, and in their name to declare their mind and desire to God.

The former he does in preaching the Word and administering the Sacraments. For God (says the Apostle) has committed to us the word of reconciliation: now then are we ambassadors for Christ, etc. Expressly it is said, that ministers are Christ's ambassadors, which is in regard of the Word — that also they are such in regard of the Sacraments, is implied in that commission given to the Apostles, Go teach all nations, and baptize them in the name of the Father, etc. (2 Corinthians 5:19-20; Matthew 28:19).

The latter he does in making petitions and giving thanks to God. When the prophet had exhorted the people to assemble together publicly to pray, he says: Let the priests, the ministers of the Lord say, Spare your people O Lord, and give not your heritage into reproach, etc. (Joel 2:16-17). Ministers therefore in public assemblies are to utter the petitions of people: so it is noted that when the people were assembled to give thanks to God, Ezra the priest praised the Lord (Nehemiah 8:1, 6). The incense which under the law was offered by the priest to God, did prefigure this much (Exodus 30:7).

Thus as in preaching a minister is God's mouth to the people, so in praying, the people's mouth to God. Therefore also there must be people to join with him: for if a minister be alone, his prayer is but a private prayer.

§. 83. Of the people's consent in public prayer.

That which is required of people in public prayer, is to testify their consent to that which the minister utters: for the prayer of the minister is their prayer. Though for order's sake to avoid confusion there be but one voice uttered, yet the hearts of all present must go along with that voice and give an inward assent, and not so only, but also it is very expedient to testify the same, so as the minister may hear their consent, as well as they hear his prayer.

The ordinary way, and the best way for people to manifest their consent, is with a distinct and audible voice to say Amen. Thus the people were commanded to say Amen (Deuteronomy 27:15, etc.). And accordingly was it practiced (Nehemiah 8:6). It is a sound well befitting God's public worship, to make the place ring again (as we say) with a joint Amen of the people. The Jews uttered this word with great ardency, and therefore used to double it, saying, Amen, Amen (Nehemiah 8:6).

§. 84. Of the place of public prayer.

2. The place must be public: such a place as all that ought to meet may know, and have liberty to come to. At first this was in some family, indeed, afterwards when all the world almost forsook God, God chose out of the world some peculiar families, who with their household worshipped God in their houses; as Noah in his time, so Abraham, Isaac, Jacob, in their times. But when God's people increased in the wilderness, he caused a tabernacle to be built; that then was their place of public worship. Afterwards a temple was built, which because it was the place of public worship, was by a propriety called, the house of prayer. To this place if the people could not come, they would at least pray towards it: for which they had their warrant from Solomon's prayer (Genesis 4:26; Isaiah 56:7; Daniel 6:10; 1 Kings 8:44).

After that Christ came, by whom the partition wall between Jews and Gentiles was broken down, and both made one people to God, all places were sanctified for prayer: in which respect Christ said, The hour comes when you shall neither in this mountain, nor at Jerusalem worship the Father (John 4:21). So as under the gospel no one place is more holy than another. Yet it being God's will to be worshipped publicly, needful it is that there should be places fit for that purpose. Thus the Corinthians had one place to worship God in (1 Timothy 2:8; 1 Corinthians 11:20).

In kingdoms and nations where God's worship is maintained, are churches and chapels built for that purpose. These being set apart for God's public worship, ministers and people are to resort to them.

Yet I deny not but in times of persecution, secret and unknown places (secret I say, and unknown to haters and persecutors of religion, but known to true professors) may be used for public prayer: as certain inhabitants of Philippi went out to a river's side to pray on the Sabbath day (Acts 16:13). Separatists which live in this land, and other like places, where there are public places for prayer appointed, where all have liberty to resort, commit a double fault: one in abstaining from such public places, whereby they show themselves contemners of public prayer: the other, that they seek private places, as houses, woods, and boats, for public prayer: whereby (to say the least) they turn God's public worship into a private worship. Too near to these do many schismatics come, who though they frequent our churches to hear the Word preached, yet will they not be present in time of public prayer, whereby they deprive God of one part, and that the most principal part of his public worship.

§. 85. Of unanimity in public prayer.

3. For the manner of public prayer, two things are requisite: unanimity, and uniformity.

Unanimity respects the heart and affections, that all which assemble together, may continue in the church (as is noted of the Christians in the primitive church) with one accord (Acts 2:46). For this end in public worship a voice is necessary: for how can there be a consent of heart, unless one know another's mind? How can that be known but by the voice? It is the principal end of speech, to make known a man's mind. A voice used in public prayer must be audible and intelligible.

§. 86. Of uttering public prayer with an audible voice.

1 It must be so loud as all that are present (if it be possible) may hear it. For a voice not heard is as no voice to them which hear it not: they can give no assent, and so pray not: it is noted that Solomon blessed all the congregation with a loud voice.

It is a fault for a Minister in the Church to pray so softly, as all the people cannot hear him: some that are able to utter a loud voice, and that preach loud enough, in prayer cannot be heard: is there not as much reason that people should hear their Minister pray, as preach? Others that are loud enough, in the middle and ending of their prayer, cannot be heard in the beginning: but every word ought so to be uttered, as it may be heard. It is a fault also in people so to say Amen, as they cannot be heard: why should not the Minister as well hear the assent of his people, as they hear his prayer? It cannot but slacken the ardency of a Minister's affection, when he cannot perceive any consent in people to that which he prays: but a cheerful and evident assent does quicken and cheer up his spirit.

§. 87. Of praying in a known tongue.

2 It must be such a kind of voice, and so uttered, as all that hear it may understand it: for so says the Apostle, speaking of public prayer, I will pray with understanding, that is, so as others may understand me. Otherwise a loud voice is no benefit at all. If a trumpet should be sounded, and the sound not discerned, who shall prepare himself to battle thereby? That a man's voice may be intelligible, his language wherein he speaks must be known, and his speech distinct.

§. 88. Of the aberrations contrary to praying with understanding.

It is utterly unlawful to pray in a strange tongue: a thing against which the Apostle purposely and copiously disputes. To omit many other arguments, which might be alleged against prayer in an unknown tongue, let this one be noted, that an unknown tongue deprives a man of the sense of God's favor in hearing his prayer. For how can he, who knows not what he has asked, know when his petition is granted. Prayer in a known tongue has respect both to the party that utters the prayer (he must understand what he utters, or else his prayer is but a lip-labor, even mere babbling, which Christ condemns) and also to them who hear it, their hearing if they understand not, is no hearing, they cannot be edified thereby.

Papists offend in both these.

1 They teach children, women, laymen, such as understand not one word of Latin, to make all their prayers in Latin.

2 They prescribe their public prayers, whereof all the people partake, to be made in Latin.

To affect in prayer such uncouth words, and curious phrases as exceed the capacity of the unlearned, is little better than to pray in a strange tongue. The Apostle shows that prayers must be so uttered, as the unlearned may say Amen.

Contrary to distinct praying, it is for a Minister to mumble and tumble over his words too fast: it argues want of reverence, it hinders devotion and affection of heart (for when a prayer is too fast posted over, what time can there be for the heart to work) it also hinders attention, and understanding in the hearer.

§. 90. Of uniformity in public prayer.

Uniformity respects the outward carriage and gesture in prayer. Of reverent and humble gesture I spoke before. The point now to be noted is, that all which assemble together in one place to pray, do use one and the same seemly gesture, which is noted of the people in Ezra's time, when he opened the book to read, all stood up, and when he praised the Lord, they all bowed themselves, etc. This outward uniformity prevents a preposterous censuring of one another, and may be a means of stirring up one another's affections: for when one sees others humbly to kneel down, his heart may be so struck, as he will be moved with reverence to humble his own soul: but diversity of gestures may cause distractions, and hinder devotions: uniformity in that which is lawful and warrantable is an especial part of good order: diversity of gestures causes a kind of confusion. Now God is not the author of confusion: therefore all things are to be done decently and in good order. The best general rule that we can observe to keep order, is, to yield to such commendable, and warrantable gestures as the Church wherein we live prescribes and practices.

§. 91. Of motives to public prayer.

Thus having given some directions for public prayer, I will lay down some motives to stir us with conscience to perform it.

1 The more public prayer is, the more honorable and acceptable it is to God. If it be an honor to God for one to pray, the more do join together therein, the more honorable it must needs be: it is the more acceptable, because God delights in the joint consent of his Saints worshipping him: whereupon God promised, where two or three were gathered together in his name, to be in the midst of them (Matthew 18:20).

2 It is also the more powerful: the cries of many joined together make a loud cry in God's ears, and move him the sooner to open his ears. Hereupon when there was a judgment in the land, the Prophet calls all the people to assemble together to pray: and so did the King of Nineveh, when the ruin thereof was threatened.

3 It is an outward sign whereby we manifest ourselves to be of the chosen and called flock of Christ.

4 It is an especial means of mutual edification: for thereby we mutually stir up the zeal, and inflame the affection of one another.

5 The neglect of it is a note of profaneness, from which blame Separatists, and Schismatics though they would seem very religious, cannot well acquit themselves.

These and such other like reasons made David rejoice when he said, We will go into the house of the Lord; and mourn when he could not come into the house of Prayer.

§. 92. Of private Prayer.

Private prayer is that which is made by some few together, or by one alone: by few, as when two or three friends go together into some secret place (as when Elisha and his servant were alone in a chamber praying for the Shunammite's child, and Christ took Peter, and John, and James, and went into a mountain to pray) or a whole household pray together in the family, as when Cornelius prayed in his house. This charge especially belongs to the master of the family. For as he is in his family a lord to govern, and a prophet to teach, so also a priest to offer up the sacrifice of prayer: as a minister in the Church, so he in the house must utter the prayer (or at least provide one to perform that duty) and withal, cause his whole household to be present thereat.

§. 93. Of prayer in a family.

1 The family has need of peculiar blessings, which by prayer are to be sought, besides the public and common blessings which in the Church are prayed for: indeed it receives many blessings, for which peculiar thanks are to be given in the house.

2 A Christian's house is made God's Church, if God's worship (a principal part whereof is prayer) be there from time to time performed, which is a great honor to a family. Therefore, for honor's sake, Saint Paul mentions the Church in the house of Priscilla and Aquila, and of Philemon.

3 By prayer a Christian brings God's blessing into his house (which is a matter of great profit) for where God is called upon, there is he present to bestow his blessing, as he blessed Obed-edom, and all his household, while the Ark was in his house. Prayer then brings both honor and profit to a family.

Unworthy they are to be governors of a family, who omit this duty therein. They cause God's curse to lie upon their house, and deprive themselves of a just right to all the goods which are therein. For by prayer they are all sanctified: he that uses anything without prayer, is a usurper and a robber; and shall another day dearly answer for it. They who frequent public prayer at Church, and neglect private prayer at home, are either superstitious, or hypocritical persons.

§. 94. Of secret Prayer.

The prayer which is made by one alone, none being present but God and he which prays, I may call secret prayer. This may be in a close chamber, or closet, or on a desolate mountain, or in a secret field, or on any house top, or in any other place.

It is very needful that secret prayer be added both to public prayer at Church, and private prayer in the family, for these reasons.

1 Hereby we may more freely pour out our whole hearts to God: it is not meet that any other person should know many things which are known to God, and cannot be concealed from him. Every one is guilty of such particular sins, as are to be acknowledged alone before God, and every one has particular wants to be prayed for by himself. Hereby also we may by name mention in our prayers to God our dearest friends, which is not so meet to do in company. I think Saint Paul meant such secret prayers, when he said, I make mention of you always in my prayers.

2 This kind of prayer affords the truest trial of the uprightness of a man's heart: for a man may long continue to pray in the Church and in a family, and his prayer be mere formal, even for company's sake: but he that alone in secret, when and where no other man knows, calls upon God, surely makes conscience of prayer, and has an honest heart (though he may have much weakness, and many imperfections) or else he would soon omit his course of praying in secret. For what by-respect is there that should move him to continue it, unless he be Popish, and think that the saying of a few prayers in secret is a meritorious work?

3 This argues a great familiarity with God, when a subject uses to go alone to his Sovereign, it argues much more familiarity, than when he comes with a petition in the company of others.

4 It brings greatest comfort to a man's heart: for such is the corruption of our nature, that we cannot perform any holy exercise as we ought (When we would do good, evil is present with us) whereby it comes to pass that the comfort of such holy exercises, which we perform in Church or house, is taken away. This makes Christians to run to God in secret, to humble themselves for the imperfections of their public prayers. Christians would much doubt, and even faint oftentimes, if it were not for their secret prayers. They which content themselves with Church and family prayers, have just cause to suspect themselves.

5 Such wives, children, servants and other inferiors, which live in any house under profane governors, that will not have prayers in their families, may by this kind of prayer make supply thereof to their own souls: none can hinder secret prayer.

Object. We can have neither time nor place to pray secretly.

Answer. Do you not find many times and places to commit sin so secretly as none can see you? If you had as great delight in prayer as in sin, you would find time and place.

This kind of prayer (so near as may be) is to be performed so secretly, as no other may know it, lest the knowledge which others have of it, may minister occasion of inward pride, Shut the door, says Christ. It is not meet to utter secret prayer so loud as any other should hear it.

§. 95. Of extraordinary prayer.

The last distinction of prayer, is ordinary and extraordinary. All the forenamed kinds are ordinary, therefore I shall not need to speak of it.

Extraordinary prayer, is that which after an extraordinary manner, even above our usual custom, is poured out before God. This consists partly in ardency of affection, and partly in continuance of time. The King of Nineveh required an extraordinary ardency, when he commanded his people to cry mightily to God. We have a memorable example hereof in Moses, who was so earnest in his prayer, that rather than not have his petition granted, he desired to be erased out of God's book. Christ's ardency yet exceeded this; it is noted that he prayed earnestly, with strong crying and tears. Indeed his ardency made his sweat to be as great drops of blood falling down to the ground.

This ardency is in Scripture set forth by diverse metaphors, as rending the heart, crying, striving, wrestling with God, etc.

Though this ardency be an inward work, yet can it hardly contain itself within a man: but as thunder, which is a heat conceived within a cloud, because of the ardency of that inward heat bursts forth, and causes lightning, rumbling, and rain; so a vehement and earnest desire of the heart will some way or other manifest and declare itself. Many ways are noted in the Scripture, whereby it has been manifested.

§. 96. Of the signs of extraordinary ardency.

1. Extraordinary distemper of the body. Christ's earnestness in prayer struck him into an agony, and caused his sweat to be turned into blood (Luke 22:44). Nehemiah's ardency so changed his countenance, as the King observed it (Nehemiah 2:2).

2. Unusual motion of the parts of a man's body: Hannah so moved her lips, as Eli thought she had been drunken (1 Samuel 1:13). Solomon spread his arms abroad (1 Kings 8:22). The Publican beat his breast (Luke 18:13). Christ fell upon the ground (Mark 14:35).

3. Deep sighs and groans. My sighing is not hid from you, says David to God (Psalm 38:9). The sighs of the spirit are such as cannot be expressed (Romans 8:26).

4. Loud crying. David roared all the day (Psalm 32:3). Christ cried with a loud voice (Matthew 27:46).

5. Often repeating and inculcating the same petition. Christ did once, twice, three times, return to God in prayer, saying the same words (Matthew 26:39, 42, 44). Paul prayed three times, that is, oft, against a temptation (2 Corinthians 12:8). Note how Daniel doubles and redoubles his words: O my God, incline your ears and hear, open your eyes and behold, etc. O Lord hear; O Lord forgive, O Lord consider, and do it. Defer not, etc. (Daniel 9:18-19). Abraham prayed six several times together for one thing, namely, for mercy on Sodom (Genesis 18:24).

6. Tears — these Christ poured forth (Hebrews 5:7). So did the sinful woman, and the Israelites in such abundant measure, that she washed Christ's feet with her tears (Luke 7:38). They are said to draw water, and pour it out before the Lord (1 Samuel 7:6). Peter is said to weep bitterly (Matthew 26:75).

§. 97. Of tears in Prayer.

Tears are the most usual signs of earnest and ardent prayer, in which respect they are powerful with God. Jacob had power over the Angel, and prevailed; for why? He wept, and prayed (Hosea 1:2, 4). Christ was heard in that which he feared. For why? He also offered up prayers with tears (Hebrews 5:7). Hezekiah wept bitterly, and was heard (Isaiah 38:3). Peter's tears, the sinful woman's tears, Hannah's tears, the tears of God's children at all times have been regarded, and accepted. Indeed, it is noted that God has a bottle wherein he puts the tears of his Saints: and with great emphasis says David, Are they not in your book? There recorded to be remembered? (Psalm 56:8).

Objection. Esau's tears were no whit regarded, nor the tears of the Israelites when they went to fight against Benjamin (Hebrews 12:17), no nor David's tears when he prayed, fasted, and wept for his child (Judges 20:23; 2 Samuel 12:22).

Answer. 1. Tears simply in themselves are no whit acceptable to God, but as they are signs of true prayer. Esau's tears were not such; they rose from grief of a worldly loss, and from anger, malice, and indignation against his brother.

Secondly, if any continue in sin, and repent not, their tears are not regarded. The Israelites had not repented of their own sins, and yet would take vengeance of their brother's sin: they wept because they prevailed not, but they wept not because they repented not of their own sins. Afterwards when in token of their repentance, they fasted, and offered burnt offerings, and peace offerings to the Lord, and so wept, the Lord heard them, and they prevailed against Benjamin (Judges 20:26).

3. Though God grant not that particular which by tears is craved, yet may the tears be acceptable to the Lord, as David's were.

Then are tears most powerful and effectual, when they arise from compunction of heart for sin committed against God, as the tears of the sinful woman, and of Peter. Nothing more moves the true Christian heart to melt, and eyes to flow forth with tears, than a due consideration of God's tender and merciful dealing with man, and his ungrateful, and ungracious conduct towards God. The fear of God's wrath, and judgments, and horror of hell, may strike the heart with astonishment, and amazement, and make it as Nabal's heart, like a stone. But grief for displeasing a merciful Father, and sorrow for loss of God's favor, is it which especially makes the heart send forth, and the eyes shed tears.

§. 98. Of extraordinary continuance in Prayer.

Extraordinary prayer further consists in long continuance, when prayer is held out longer than at usual and accustomed times. Jacob continued a whole night in prayer: so did David, and Christ. Moses spent a day therein: so did Joshua and the Elders of Israel. David called upon God night and day. No doubt but Jonah spent the three days and three nights that he was in the whale's belly in prayer. It may be gathered that Daniel continued one and twenty days in prayer. (Not that without any intermission he so long prayed, but that every day in that time he returned to extraordinary prayer:) for so long he was in heaviness, and ate no pleasant bread. (Now fasting and sorrow in the Saints are companions of prayer,) besides the Angel of God came to him at the end of those three weeks (when his extraordinary prayers are to be supposed to end) and said to him; From the first day that you did set your heart to understand, and to humble yourself before your God, your words were heard. Here he shows that with Daniel's humiliation prayer was joined, else how could his words be heard. Secondly, that there were various days spent therein, else he would not say from the first day, etc. Now that first day being the beginning of the three weeks, and the Angel coming at the end of the three weeks, it is likely he continued his extraordinary prayers so long. David indefinitely says, that he cried till he was weary, till his throat was dry, till his eyes failed (Genesis 32:24; 2 Samuel 12:16; Luke 6:12; Exodus 17:12; Joshua 7:6; Psalm 22:2; Jonah 2:1; Daniel 10:2-3; Psalm 69:3).

For extraordinary continuance, he which prays must consider his own strength and ability, and not endeavor to go beyond that, for this is to prefer sacrifice before mercy, which is against God's will (Matthew 12:7).

Never must this branch of extraordinary prayer be severed from the other, I mean continuance in time from fervency in heart. For though prayer may be extraordinarily fervent, when it is not long continued, as Christ's prayer, yet ought not prayer long to continue, except it be hearty and fervent; for then will it be no better than that much babbling, and those long prayers which Christ reproves (Luke 22:24; Matthew 6:7, etc.).

Thus having in general showed what is extraordinary prayer; for our better direction therein, and stirring up to it, I will further declare: First, the occasions thereof. Secondly, helps. Thirdly, motives to it.

§. 99. Of the occasions of extraordinary prayer.

The occasions must be extraordinary, and they may be drawn to two heads: blessings and judgments. For blessings, if they be withheld, extraordinary prayer must be used to obtain them (thus Hannah obtained a son); if they be withdrawn and taken away, to recover them again (thus had David the joy of his salvation restored to him). In these two examples we see both temporal and spiritual blessings to be occasions of extraordinary prayer. Besides, when we undertake anything that requires an extraordinary blessing, extraordinary prayer is to be used. As when we prepare ourselves to sanctify the Sabbath, to partake of the holy Communion, or to have our child baptized: likewise when we marry, enter into any weighty calling or office, especially when ministers are ordained or first set over us. Christ prayed extraordinarily when he chose his Apostles (Luke 6:12-13); so did the church when it sent forth Paul and Barnabas (Acts 13:3), and when they ordained elders (Acts 14:2).

Judgments are either sins or punishments of sins. In regard of sins, extraordinary prayer is to be made, either to free us from temptations to them (as Paul prayed with great ardency, saying, "O wretched man that I am, who shall deliver me from the body of this death"; and again, he prayed three times against a temptation; indeed Christ expressly commands his disciples to watch and pray that they enter not into temptation), or to pardon such sins as have been committed and lie heavy upon our conscience, because they are in their kind notorious, or we have long continued in them (this moved David very earnestly to pray, as also Peter and Manasseh).

Punishments of sin are either threatened or inflicted. They may by extraordinary prayer be prevented (as the destruction of Nineveh, threatened by Jonah, was), and these may be removed (as Manasseh's captivity was).

As ordinary prayer is to be made for others as well as for ourselves, so likewise extraordinary prayer is to be made for others as just occasion is offered. Moses's extraordinary prayer was for the sin of the Israelites and for God's judgment threatened against them; so was Ezra's prayer.

§. 100. Of the sundry kinds of fasts.

The helps afforded to extraordinary prayer are especially two: fasting and vowing.

To fast, according to the notation of the Greek words, signifies to abstain from food. In this general and large acceptation, a fast is diversely taken. For there is a physical, political, enforced, moral, spiritual, extraordinary, hypocritical, superstitious, heretical, and religious fast.

1 A physical fast is when for health's sake a man forbears food. In many cases physicians give direction to their patients to abstain from eating and drinking for a time.

2 A political fast is when set times of abstaining from food are enjoined for the preservation of plenty and prevention of penury.

3 An enforced and necessary fast is when men have not sufficient for ordinary meals: as in a city besieged, or in a ship on sea far from land, provision being very scarce, men are forced to take but one meal a day, or to make every other day a fasting day. Thus many poor folk are forced often times to fast, because they have nothing to eat.

4 A moral fast is when men eat and drink sparingly, not so much as their appetite desires, but only so much as may preserve nature and maintain health and strength, that their wanton and lustful flesh may not be pampered, but rather kept under: to which purpose tends this exhortation of Christ: "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness." This is not properly a fast, because something is taken, but only relatively, because something is forborne.

5 A spiritual fast is when men abstain from vice, which is as food to their corrupt nature: hereof the Lord speaks, where he says, "Is not this the fast which I have chosen to loose the bonds of wickedness?" This is called a fast only by way of resemblance.

6 A miraculous fast is when men extraordinarily assisted by the power of God abstain from all manner of food longer than the nature of man is able to endure: such were the fasts of Moses, Elijah, and Christ, who fasted forty days together.

7 A hypocritical fast is when men, without respect to any occasion of fasting, appoint set times weekly or monthly or quarterly to fast. Thus the Pharisees (whom Christ taxes of hypocrisy) fasted twice in a week; and blamed Christ because his disciples fasted not, not regarding the occasion, as Christ notes in his answer to them.

8 A superstitious fast is when men place religion and holiness in the abstaining from meat, making the very outward act of fasting to be a part of God's worship: contrary to that which the Apostle says both of it and other like outward exercises: "Bodily exercise profits little."

9 A heretical fast is when men, making a distinction between meats for conscience sake, abstain from one kind and glut themselves with another kind, and yet count this a fast. So did the Manichees of old, and so do the Papists at this day. This the Apostle reckons up among the doctrine of devils.

10 A religious fast is when men seasonably abstain from refreshing their bodies, to make them fitter for religious duties.

§. 101. Of the difference between a religious fast and other fasts.

This religious fast is the fast which is to be used as a help to extraordinary prayer. I will therefore more fully unfold the description of it, and declare first how far we must abstain from refreshing the body.

2 What is the seasonable abstinence here meant.

3 What are the religious duties to which we are made more fit by fasting.

A religious fast is in these three points distinguished from all the other aforementioned fasts.

By the first from a moral, spiritual, and heretical fast. For a moral fast, though it keep a man from pampering and glutting his body, yet it hinders not a comfortable nourishing and refreshing of it, as a religious fast does for the time of the fast. A spiritual fast is no whit hindered by the body's sustenance, if it be moderate. As for the heretical fast, therein it is permitted even to glut the body with fish, sweet meats, and such like delicacies, so flesh be forborne.

By the second, from a miraculous fast, which is not according to the course of nature seasonable; and from a hypocritical fast, which for the occasion of it is not seasonable; whereas the religious fast is both for time and occasion (as we shall afterward hear) seasonable.

By the third, from a physical, political, forced, and superstitious fast: all of which have other ends than a religious fast.

Observe those things which more largely and fully shall be delivered in explanation of the three aforementioned points concerning a religious fast, and compare them with the descriptions of other fasts, and the said differences between a religious fast and other fasts will be easily discerned.

§. 102. Of forbearing to eat and drink in the time of a Fast.

Under this phrase of cherishing the body, is eating and drinking especially meant: for thereby is the body more than by any other thing nourished and refreshed; nothing so absolutely necessary thereto as food. Besides, the general nature and matter of a Fast consists therein especially: and therefore the Scripture most usually expresses abstinence from food when it mentions a fast. Fast (says Esther) and neither eat nor drink. Let neither man nor beast (says the King of Nineveh, when he proclaimed a Fast) taste anything: let them not feed, nor drink water. Of David it is also noted, that in the day of his Fast, he would not eat meat.

Quest. May not then in the time of a religious Fast any nourishment be taken?

Answ. To resolve this doubt, respect must be had both to the continuance of a Fast, and also to the persons that fast.

1 There may be occasions to continue a Fast longer than the strength of man is able to endure; and then so much food as may preserve nature, and maintain health and strength, may, and must be taken: yet with these two provisos.

1 That the food which in such a case is taken, be not delicate, but rather coarse; so it be agreeable to his nature that takes it.

2 That it be not taken to fullness, but rather so sparingly, as the person which fasts may feel the want of food; so as no more than needs must for the preservation of health and strength is to be taken.

Such a Fast as this, was that which Daniel kept for three weeks; and with the forenamed provisos was it observed.

2 Among the persons that keep a Fast, some may be of a good and strong constitution, and able without weakening their bodies to abstain from all sustenance a day or two: these ought altogether to abstain, though they feel some want of food. Others are so weak, as if their stomachs be clean empty of all food, they are unfit for any good duty: indeed, if long they continue empty, they may be so weakened as hardly they will recover their strength again. Many women when they are breeding and with child, cannot leave retching (as we speak) after they rise in a morning, till they have eaten something. Four and twenty hours fasting may make many aged and sickly persons so weak, as they cannot be able with comfort to perform any religious duty. Such persons therefore may so far forth refresh themselves as their need and weakness require. Though we have no example of this case set forth in Scripture, yet we have a sufficient ground for it, namely, that rule which both in the old and also in the new Testament is laid down in these words; I will have mercy, and not sacrifice. To Fast, is not more than Sacrifice, to succor the body according to the need thereof, is mercy.

§. 103. Of forbearing other things beside food in a Fast.

1 As food is most especially to be forborne in a Religious Fast, being principally intended under this phrase of refreshing bodies; so are sundry other things also [reconstructed: tending] thereto implied, as these which follow:

2 Sleep, which is intimated in the direction that the Prophet gives in these words, Lie all night in sack-cloth, whereby is intended that either they should all night forbear sleep, or else that by wearing sackcloth, they should be kept from overmuch sleep (wherein they that lie in fine linen and soft beds, are prone to exceed.) Thus David to keep himself from sleep in the time of his fast, would not come into a bed, but lay all night upon the earth. Though those particular rites of wearing sackcloth, lying on the earth, sitting up all night, with the like, be not over-strictly to be urged, or used, yet the equity of them is still to be observed; which is, that in the day of a Fast we sleep less, and rise sooner than at other times, that so the body may be somewhat the more afflicted thereby, and that the more time may be gained for religious duties. If some sleep be not forborne, the want of food will not be so much felt, nor the body so humbled and afflicted as it should be.

3 Soft and brave apparel: The Lord expressly commanded his people, to put off their costly raiment; and so they did in the day of their humiliation. It is recorded and commended, that the King of Nineveh in the day of a fast laid his robe from him. When the time of David's Fast was ended, then he changed his apparel: whereby is intimated, that in his Fast he did not wear such apparel as at other times he did. If Kings thus laid aside their royal apparel, much more must others lay aside brave and costly apparel. The rite of putting on sackcloth which the Jews used, shows that brave apparel may not be worn; no, not such as at other times is lawful. Our gentry upon mere fashion retain some shadow hereof, in that for the time of Lent they lay aside all light colors, and go in black.

4 Matrimonial benevolence. The exception which the Apostle makes of fasting and prayer, when he dissuades man and wife from defrauding one another, shows that this in the time of a Fast must be forborne: which also Joel implies, by bidding the Bridegroom and Bride go out of their Chamber.

5 Ordinary works of our calling: for they are expressly forbidden in the Law; and in that it says, that the day of a Fast shall be a Sabbath of rest; it implies, that as a Sabbath it must be sanctified, and no manner of work done therein:

6 All pleasant and delightsome things. The Jews who at other times were accustomed to use sweet smelling oil, with which they anointed their head, and other parts of their body, did in the time of their Fast forbear to use it, as is noted in the examples of David and Daniel: even so ought such delightful things as are in use among us be laid aside.

7 All manner of sports, pastimes, and recreations: for [reconstructed: recreation] of the body by sports, is contrary to humiliation. [reconstructed: If] food, sleep, costly apparel, matrimonial benevolence, works of our calling, sweet perfumes, with the like, must be forborne, much more recreations, which are not so necessary as the other, and yet more delightsome.

To conclude, such forbearance of refreshing the body is required in the time of a fast, as may be felt, and by the sense thereof the body something afflicted: so did the Jews, as may be gathered out of this their expostulation, "Why have we fasted, and afflicted our soul?" which though it were the expostulation of hypocrites, yet of such as in outward religious exercises imitated the saints. But more directly is this proved by a like phrase which Ezra that good and learned scribe used, saying, "I proclaimed a fast, that we might afflict ourselves before God."

Objection: This is such a superstitious practice, as the Apostle reproves under this phrase of not sparing the body (Colossians 2:25).

Answer: Not so; for then should he condemn his own practice in keeping under his body, and bringing it into subjection. There is a great difference between not sparing the body and keeping the body under. By not sparing the body (to omit the superstitious conceit, which they whom the Apostle reproves, had of pleasing God thereby) he means such an excess as weakens nature: but by keeping under his body, he means such a moderate forbearance of the things wherein the body delighted, as the corrupt flesh, even the old man might be subdued, and not pampered. In the former place a man's outward body is weakened, and the corrupt flesh not subdued: in the latter place, the corrupt flesh is tamed, and yet the strength of a man's outward body not impaired. What contradiction then is there between these two places? (1 Corinthians 9:27)

§. 104. Of the occasions of a fast.

This word, "Seasonable," in the description of a religious fast, has respect to the time of a fast: under which circumstance both the occasion, and also the continuance of a fast is comprised. For that is seasonably and in due time done, which on just occasion is one, and which is so far done as may stand with a man's ability to endure, without destroying or impairing nature. Here therefore we will consider:

1. The occasions of a fast.

2. The continuance thereof.

The occasions of fasting must be (as we heard before of extraordinary prayer) extraordinary, as when any extraordinary blessing is withheld, or taken away from us: or any judgment is threatened, or inflicted: or else when any grievous sin is committed, for which there is cause to fear God's heavy vengeance, with the like: and that either in our own behalf, or in the behalf of others.

The blessing for which Hannah fasted as well as prayed, (for the text says, she did not eat) though it were but a private and temporary blessing, was extraordinary. So also that deliverance for obtaining whereof, Jehoshaphat with the Jews in his time, and Esther and Mordecai with the Jews in their time fasted, was extraordinary (1 Samuel 1:7; 2 Chronicles 20:3; Esther 4:16-17).

The spiritual blessing for which the church fasted when they sent forth apostles and ordained elders, was extraordinary (Acts 13:3 and 14:23).

The judgment which was denounced against Nineveh (for preventing whereof they fasted) and which was inflicted on Israel in Joel's time (for removing whereof they also fasted) were extraordinary (Jonah 3:7; Joel 1:13-14).

The sin, for committing whereof, the Israelites fasted in Samuel's time, was extraordinary (1 Samuel 7:4, 6).

The occasions which moved Ezra, Nehemiah and Esther to fast in the behalf of others, were extraordinary (Ezra 9:2, etc.; Nehemiah 1:4; Esther 4:16).

Read all the fasts recorded and approved in the Scripture, and you shall find the occasions of them to be extraordinary.

§. 105. Of set times of fast.

This is to be noted against the superstitious weekly, monthly, quarterly, and yearly set fasts of Papists, who having no respect at all to the occasion, enjoin people for conscience sake to fast every Friday, the eves before most of their holy days, every ember week and the time of Lent: at which times may fall out occasions of rejoicing. So common a practice of fasting without due respect had to the occasion, makes it lose the due respect of it.

Objection: The Jews in the time of the captivity had many set fasts in the year, as in the fourth, fifth, seventh, and tenth months (Zechariah 8:19).

Answer: They had special and extraordinary occasions both to fast in those months, and also to continue every year to fast in them so long as they did fast. The occasions were these: In the tenth month Jerusalem began to be besieged, which was the first sign of that horrible vengeance, that God by his Prophets had often threatened to take of the rebellious Jews. In the fourth month, the city was broken up, whereby God openly showed that now he had forsaken that city. In the fifth month were not only the king's house and all the houses of Jerusalem, but also the house of God, that famous Temple which Solomon built, burnt down to the ground, whereby the Lord declared that now his presence, and protection was clean taken away from them. In the seventh month Gedaliah was slain. This Gedaliah was appointed a governor over that remnant of people which were left in Judea, after the greater sort of them were carried away captives: now when he was slain, even all that remnant also was scattered, none remained; which was a further declaration of the extent of God's wrath against them. Thus God many ways manifesting his indignation against the Jews, they had just cause even with fasting to humble themselves all those times: and because they felt the smart of every one of those strokes all the time of the captivity, they continued (as there was just cause) their times of humiliation by fasting, till the captivity was ended: but after that God's favorable countenance was turned to them again, they left off those days of fast. Now the Papists can show no such cause of their forenamed set fasts: so as the example of the Jews can be no warrant to them (Jeremiah 52:4; Jeremiah 52:6-7; Jeremiah 52:12-13; 2 Kings 25:25; Jeremiah 41:1; Zechariah 8:19).

2. Objection: The same days are observed in our church for fasting days.

Answer: They are retained by us only as political and civil fasts, for the better preservation of flesh, but maintained by them as religious fasts.

§. 106. Of the continuance of a fast.

To know the right and due continuance of a fast, it is needful to put difference between a fast in whole, and in part. A fast in whole is such a fast as we have described, wherein there is an utter abstinence (except in case of necessity) from refreshing the body with any food at all. A fast in part, is when a man takes some nourishment in the days of his fast: and this is when there is occasion of fasting longer than a man is able to forbear all manner of sustenance: for example a man of great use, whose death is a very great loss, is stricken with a dangerous sickness, and lies between hope and fear some week or more: their issue being unknown, his friends earnestly desirous of his life, continue to fast and pray every day, till they see what issue the Lord will give: now because of the long continuance of such a fast, every day they take one meal to preserve the strength of their body. The like fast may be used when a city is besieged, and the inhabitants enclosed by their enemies on every side. Now because such a fast may be long endured, and the occasion thereof may be longer or shorter, no set time can be set for the continuance of it, but only that it be ordered according to the occasion that God gives.

As for the other more true and proper fast, a fast in whole, which was described before, and of which we do now especially speak; a whole natural day is a fit time for the continuance of it. Our natural day consists of twenty-four hours: of less continuance a religious fast (as I take it) may not be. In the law the day of a fast is called a Sabbath: the time of a Sabbath must therefore be allotted to it: now a Sabbath contains the seventh part of a week, which is twenty-four hours. Where Esther enjoins a fast of three days, she mentions the night as well as the days, showing thereby, that the night must be reckoned as a part of that day wherein a fast is observed.

In the space of twenty-four hours only one ordinary meal is forborne, (the fast beginning at the end of one meal, and when the fast is ended, another meal being taken:) but less than one meal in a fast cannot be forborne. This therefore is the shortest time, which yet will appear to be long enough, if a fast be rightly and duly observed. For the last meal which is taken before a fast, ought to be a very moderate and spare meal; so moderate, as soon as it is taken, we may without heaviness, drowsiness, and dullness, set ourselves to examination, meditation, conference, reading, prayer, and such like religious exercises in private, as a preparation to the more solemn exercises to be performed in a fast. Most fitting it is that this preparation be in the evening, and the fast then to begin. From evening to evening (says the law) shall you celebrate your Sabbath: meaning a fast. So as immediately after a spare supper, all servile works of our calling laid aside, the forenamed preparation is to begin, and continue so long as conveniently we can sit up, even longer and later than on other days we are used to go to bed. Then after some sleep is taken, in the next morning rising sooner than ordinarily we are used to do, after some renewing of our preparation, the rest of the time even till the twenty-four hours from the beginning of our evening preparation, be ended, is to be spent in the solemn exercises of religion pertaining to a fast. If a fast be continued, as has been before set down, two whole days, it is as much as our weak nature can well endure, without impairing the health and strength of our body.

Objection. Paul, and they which were in the ship with him, fasted fourteen days, and took nothing.

Answer. They are said to fast, because being all that time in danger of their lives, much perplexed, and busied in saving the ship, they had no leisure to take one ordinary meal: so as that was not a proper fast, but yet an extraordinary abstinence, no more taken than was necessary to preserve life: and therefore Paul fearing lest some of them might faint, exhorted them to take some food, adding this reason, This is for your health, as for this phrase (They took nothing) it is but a hyperbolic speech.

Objection 2. Esther, and the Jews in her time fasted three days and three nights together.

Answer. The Jews lived under a hotter climate than we do, and in that respect could endure to fast longer than we who live in the Northern and colder part of the world.

§. 107. Of Supplication, the Most Principal End of a Religious Fast.

The last point noted in the description of a religious fast, concerns those duties of religion which are the end of a fast, and for our better fitting, to which a fast is undertaken. The most principal duty of all is supplication: to which as subordinate to prayer, may be added examination, humiliation, mortification, etc. Because extraordinary prayer is the most special end of fasting, I have annexed fasting as a help to it: for which I have good warrant by the usual tenor of the Scripture, which joins fasting and prayer together. When the Prophets saw cause to use extraordinary prayer, they were wont to call upon the people to fast. Sanctify a fast (says Joel) when upon an extraordinary occasion he prescribed a form of prayer for them to use. In like manner says Ezra; I proclaimed a fast, that we might seek of God a right way, etc. And accordingly they observed his direction, and joined fasting and prayer together: for says he, We fasted, and besought our God, etc. So says Nehemiah of himself, I fasted and prayed. And of the Church in the New Testament, it is said, when they sent forth Paul and Barnabas, they fasted and prayed: and when they ordained elders, they prayed and fasted.

Great reason there is to add fasting to extraordinary prayer: for when there is an extraordinary occasion of prayer, extraordinary ardency and continuance in prayer must be used, as was before showed. Now fasting does quicken our spirits, and rouse up our dull hearts, and so both sharpen our prayers, adding life and efficacy to them, and also make us able to hold out, and continue the longer in prayer. For as fullness makes a man drowsy in body, and heavy in spirit, (so as he can neither pray ardently, nor continue long in prayer) so fasting makes him fresh and cheerful both in body and spirit. Note the most ardent and long continued supplications in Scripture, and you shall find them supported by fasting. Besides, as fasting is a help to prayer, so it is a testification of our vehement and earnest desire of obtaining that which we pray for: for by our voluntary abstaining from ordinary food, and other delights of our body, we show that we prefer the thing which we pray for, before them.

The other duties which were reckoned up among the ends of a religious fast, as examination, humiliation, and mortification, (as was before noted) subordinate to prayer, and helpful to them: in that fasting therefore is used for the better performance of them, in the use of them it proves to be a further help for prayer; which will the better appear, if distinctly we consider how fasting makes us more fit to perform these duties.

§. 108. Of Examination, another end of Fasting.

Concerning examination of ourselves, we cannot be ignorant, but that when any needful extraordinary blessing is to be obtained, or any judgment to be prevented or removed, it is very requisite to search whether there be not any sin in us which may make our prayers to be rejected and not regarded. That which the Lord said of the army of Israel in Joshua's time, may be applied to particular persons, namely, that if they did not search, and find out, and take away the execrable, and excommunicate among them, the Lord would not be with them any more: therefore the prophet exhorts first to search, and try our ways, and turn to the Lord; and then to lift up our hearts with our hands to God in the heavens.

Now by fasting, we both gain more time for examination, (even that time which otherwise would be spent in sleeping, eating, drinking, and other like things, which in the day of a fast are forborne) and also make ourselves more fit thereto, in that our spirits are cheered, and our hearts roused up thereby, as was noted before. This the saints well knew, and therefore were accustomed in the days of their fast to enter into a serious and solemn examination of their own, and of others' sins. Read the prayer that Ezra made in the day of his fast, and in it you may observe how he searches out the sins of the Jews in his time, which had provoked the wrath of God, and sets them in order before God. So did the Levites in that fast which was kept in Nehemiah's time.

§. 109. Of Humiliation, a third end of Fasting.

Concerning humiliation, it is well known, that they which look to prevail by prayer with God, must come before him with an humbled heart. To him (says the Lord) will I look that is poor, and of a contrite spirit. Now by fasting we manifest our unworthiness of the least of God's blessings, and so testify great humiliation; indeed, the very rites of a fast are a means to humble the soul somewhat the more. By laying aside our best apparel, by our voluntary abstinence from God's creatures, by forbearing some of our ordinary sleep, and by refusing in other respects to refresh our bodies, we show that we think ourselves unworthy of any outward delights, indeed of the least crumb of bread, and drop of water. In old time they were accustomed to wear sackcloth in the time of a fast, to show that the worst clothing was good enough: and to lay dust upon their heads, to show that they thought themselves more worthy to be under the ground, than to tread upon it. Again, when we fast, because God is displeased for our sin, and as a token of his displeasure, inflicts some judgment upon us, we do not only manifest our great grief for displeasing God, but also after a holy manner take vengeance of ourselves, which is a special point of humiliation, commended in the Corinthians.

§. 110. Of Mortification, a fourth end of fasting.

Concerning mortification, it has been before showed, that the lusts of the flesh, and the wanton affections thereof, are a great hindrance to fervent prayer: being as birdlime to the feathers of a fowl, which keep it from mounting high. Indeed it is more clear than needs be proved, that they continually fight against the spirit, and are a means to quench it; so as the spirit is kept from making requests for us, so long as lust boils and dominates in us. Necessary it is therefore, that in this respect the body be beaten down, and brought into subjection. But fasting is a special means to subdue our wanton flesh, and corrupt lusts: for as pampering our bodies adds strength to the old man, so fasting mortifies it, and keeps it down. The Apostle, where he implies, that while man and wife give themselves to fasting and prayer, may the better abstain, intimates that by fasting and prayer lust is subdued.

§. 111. Of fasting now under the New Testament.

By that which has up to this point been delivered in explication of a religious fast, we may well conclude, that it is a warrantable, commendable and needful exercise: warrantable, because commanded: commendable, because the practice thereof is commended: needful, because of the ends before proposed. It is therefore an exercise carefully and conscientiously to be observed by us.

Objection. It is nowhere commanded in the New Testament.

Answer. 1. The Apostles and churches' practice thereof in the time of the gospel, shows that the commandments of the Old Testament concerning fasting, were not as other ceremonial ordinances, of force only for the time of the law, but of perpetual use so long as a church should remain on earth.

2. The answer which Christ gave to the Pharisees in defense of his disciples not fasting, in these words, The days will come when the Bridegroom shall be taken from them, and then shall they fast, has the force of a precept.

3 The same occasions, and the same ends of fasting which were under the Law, still remain under the Gospel (what these occasions and ends are, has been shown before) therefore, as we make conscience of other duties, so let us make conscience of this also. As God does manifest his just indignation against us, by threatening or inflicting any judgment, or by withholding, or taking away any blessing, so let us manifest our true humiliation by fasting. Fasting added to prayer, makes it extraordinarily powerful, as appears by these three evidences.

1 By the great and wonderful things which the saints have obtained thereby. Hannah, though the Lord had made her barren, obtained a child. The Jews in Jehoshaphat's time obtained an extraordinary victory. And in Esther's time a memorable preservation. Many like examples are noted in the Scripture.

2 By that respect which God has had to the fasting of hypocrites: as is noted in the example of Ahab. If God were moved to stay a temporal judgment threatened against a wicked man upon his temporary humiliation by fasting, what will he not do upon the true humiliation of his faithful children by fasting?

3 By that instance which Christ gives of casting out such a kind of devil by fasting and prayer, as by no other means can be cast out. If an extraordinary devil may be cast out by fasting and prayer, when he has gotten possession in a man, how much more may diabolical passions and corruptions be cast out of a man by this means? No marvel that the devil so much prevails everywhere, seeing this sovereign means of weakening his power is so much neglected. We in this land have done ourselves much wrong by neglect of this duty:

That which afterwards shall be spoken of motives to extraordinary prayer, and of our negligence therein, may in particular be applied to this help of prayer.

§. 112. Of Vows.

The other helps to extraordinary prayer is making of vows, which is both expressly commanded (Psalm 76:11) and also has been by God's children much practiced. Jacob vowed a vow to God as he was going to his uncle Laban (Genesis 28:20-21). So did Hannah (1 Samuel 1:11), David (Psalm 132:2), and many other saints.

Vowing is so proper to praying that the Greek word which in the New Testament most usually signifies prayer, seems to be drawn from a vow.

1 To vow in praying does much sharpen our prayers, and makes us more eagerly call upon God.

2 It does manifest a very earnest desire of obtaining the thing we desire: it argues that we are willing to do anything, or part with anything to obtain it.

3 It does as it were set a tutor over us, to call upon us to perform our duty, to check us when we are slack therein, and to keep us within that compass that we have set to ourselves.

Objection. This was a thing belonging rather to the pedagogy of the Jews, than to the ripe age of Christians under the Gospel.

Answer. Indeed because the Church before Christ's time was but in her nonage, in comparison of that manage to which since Christ's time it has grown, vows were then more usual, than they are now. Indeed at that time their voluntary vows were parts of God's worship, as other rites and ceremonies which were enjoined them of God were, to which we are not now so strictly bound. So as there is some difference between the time of the Law, and of the Gospel in this respect. Yet notwithstanding are not all vows, and the use of them utterly abolished: they still remain lawful and helpful to us.

For though we are attained to a riper age than that of the Jews, yet are we not come to a perfect age — we are but children in regard of that measure of the age of the fullness of Christ, to which the spirits of just and perfect men in Heaven attain. So as still we have need of helps: and among other helps, this of vows is needful, and may be profitable to us.

§. 113. Of the things which concur to the making of a lawful vow.

Therefore for our direction in using this help, we must observe what things concur to the making of a good and lawful vow: even those four things whereby everything is made good, the four causes, which are, 1. The maker of the vow. 2. The matter of it. 3. The manner thereof. 4. The end.

1 The person who makes a vow, must be both of understanding, and also of power to make it. In vowing we have to do with God, who must not be dallied with, nor mocked. They who deal with him must well conceive what they do; (therefore idiots, children, frenzy persons, and such like, are not fit to vow) they must also have an ability to perform what they vow (therefore such as are under the authority and command of others may not vow, in such cases wherein their governors may cross their vow.)

2 The thing vowed, must be both lawful and possible. To vow to commit a sin (as the Jews vowed to kill Paul) is a double iniquity. To vow that which we are not able to do (as many who vow perpetual continency) is a plain mockery.

3 In regard of the manner, a vow must be made freely and maturely. A vow is a kind of spiritual offering, it must therefore be a free will offering, or else can it not be acceptable to God. It is not meet for parents to force their children, or any man to force another to make a vow.

A vow is also a matter of weight, it must be made in judgment upon due consideration and deliberation, not rashly or unadvisedly. Herein did Jephthah (though otherwise a good man) offend. Rash vows [reconstructed: cause] either much mischief, or much repentance.

4 There be two main ends of a vow. One to prevent or redress some sin (as for a man which is of a flexible disposition, and much drawn away by vain company to vow against such and such company: or for a man that has a light brain, and is soon made drunken with strong beer and wine, to vow against these.) The other to hold a man close to some duty; as to vow every day to read so much, or so much of the Scripture, morning and evening to pray, to sanctify the Sabbath, etc.

Objection. We are bound to perform all these things, though they be not vowed.

Answer. We vow those things which we are otherwise bound to do, in regard of our own dullness and backwardness, that so we may by a double bond (one of God's law, the other of our vow) be the more provoked to do them. Jacob's vow made to God in these words: (The Lord shall be my God:) was a duty commanded (Genesis 28:21).

A vow being thus made, we are bound in conscience to perform it: Pay therefore that which you have vowed. It is better that you should not vow, than that you should vow and not pay it.

§. 114. Of public and private fasts and vows.

As the occasions of fasting and vowing are public or private, so must they be done publicly or privately. Because there was a public judgment on the land, Joel the Prophet called the people to a public fast. So likewise Ezra caused a public vow to be made of all the people. Anna's occasion was private and particular, and accordingly was her fast and vow.

A public fast or vow must be appointed by public authority (as were all the public fasts and vows recorded and commended in the Scripture) and performed by all that are under their authority, and in their dominion who command it. When Jehoshaphat proclaimed a public fast, it is noted that they came out of all the cities of Judah: and when Josiah made a public vow and Covenant with the Lord, he caused all that were found in Judah, and Benjamin to stand to it.

The ministers of the word ought to put the magistrates in mind of these extraordinary exercises, when there is occasion (as Joel did). The magistrate ought to appoint them: and magistrates, ministers, people, and all observe them: and for the better observing thereof, assemble together in public places, and use the public ministry of the word: for which we have a notable pattern of the Jews in the time of Nehemiah: for when the people were all assembled together, with fasting to make a solemn vow: the Levites read in the book of the Law of the Lord their God, one fourth part of the day, and another fourth part of the day they confessed, and worshipped the Lord their God. These two fourth parts, were all the time that passed between the morning and evening sacrifice, namely from nine to three.

As for private fasts and vows, if they be performed in a family, the master thereof who is a king, priest, and prophet in his own house, has the ordering thereof. But every particular Christian has liberty in secret by himself, to use these extraordinary exercises as he sees just cause; if at least he be not under the power and command of another, to whom his time and service is due. When magistrates are negligent in appointing those public exercises in their seasons, private Christians may for their parts make some supply thereof in their families, or at least in secret by themselves.

§. 115. Of motives to extraordinary prayer.

Weighty motives there be to stir us up to extraordinary prayer.

1. It shows that we go along with God's good guiding providence: that we observe God's judgments, and are moved with them, and take notice of his blessings, and are accordingly affected: that as the judgments of God are greater, so our supplication and humiliation more extraordinary: as his blessings more needful and scanty, so our petitions more earnest and fervent: and as they are more excellent and plentiful, so our thanksgiving more solemn. They who content themselves with their ordinary manner of praying, (like mill-horses going round in their usual track) and never take any occasion of extraordinary prayer, but think all is well, because they are not atheists, which never call upon God, plainly discover how little they regard God's dealing with them. If they did, as God dealt extraordinarily with them, so would they extraordinarily carry themselves towards God.

2. Extraordinary prayer is extraordinarily powerful and effectual, either for preventing and removing great judgments, or for obtaining and recovering singular blessings, as we have before showed.

3. It is an extraordinary honor done to God: the more we stoop under his judgments, and the more highly we account his blessings and favors, the more we glorify God.

§. 116. Of the neglect of extraordinary prayer.

Use. If we well observe God's dealing with us, and the several occasions of extraordinary prayer from time to time afforded to us, we cannot but condemn ourselves for neglect of this duty, and extraordinarily humble ourselves, even because we have not extraordinarily prayed, as just occasion has oftentimes been given to us. How many judgments has God laid upon us year after year? Strange sicknesses, extraordinary fires, frosts, inundations of waters, droughts when rain was needful, tempestuous and rainy weather, when calm and fair weather would have been very acceptable, with the like. Among other public judgments, I cannot let pass that sore, heavy, grievous stroke, whereby the life of that worthy admirable prince was taken away, upon the sixth of November 1612. Had extraordinary prayer in time been used, no doubt but many of these judgments might have been prevented. Would there be so many insufficient, idle, careless, corrupt ministers, as are in many places? Or would the diligence and pains of many learned and faithful ministers be so fruitless as they are, if extraordinary prayer were more used? What may be the reason that many marriages, offices, callings, and the like matters of moment are so unprosperous? That many Christians long lie under sore and grievous temptations and crosses, that other judgments are inflicted upon their families, their children, yea, and their own persons, and many needful blessings denied? Surely this duty is not used as it ought to be. Let it therefore more frequently and conscientiously be used.

Hitherto of the several kinds of prayer.

The Third Part.

§. 117. Of praying always.

The next branch is concerning the time, which by the Apostle is limited with no distinct time, but indefinitely set down under this general particle Always.

If this circumstance be simply taken without any limitation, it implies not only a great inconvenience, but also a plain impossibility. For is it not inconvenient that we should attend wholly and only on prayer; and so neglect the Word, Sacraments, and other duties of piety? Yea, also all duties of justice, and charity to our neighbors? Is it possible that always we should pray, and not eat, drink, sleep, and do such other things as nature necessarily requires?

Answer. If the true meaning of the Apostle's phrase be observed, no such incongruity or impossibility will follow upon it. In the original it is thus set down word for word, In every season.

The Greeks make a difference between time, and season: and in the Scripture they are also distinguished. Time is more general, season implies that part of time which is fit for doing a thing. This phrase then being translated in every season, implies that as any just occasion is offered, we must pray.

Objection. The Evangelist uses the word which properly signifies Always, and so does the Apostle in laying down the point of thanksgiving, and another phrase of the like extent, saying, Pray without ceasing:

Answer. 1. General phrases must be expounded by particular and distinct phrases.

2 Those generals do sometimes signify no more than very often: so are Solomon's servants said to stand ever, or continually before him. So we say of a student that is much in his study, he is always or continually there: so of a woman that tarries much at home, she is ever in her house. But more distinctly to show the meaning of this circumstance,

1 It is to be taken inclusively, including every part of time, and excluding none, neither day nor night, whether we are alone or in company, in the midst of business, or free from business, at whatever time occasion is given, we must pray.

2 It signifies a daily and constant performing of this holy exercise: thus this sacrifice which under the Law was constantly offered up every day, morning and evening, is said to be offered up continually, and called a continual burnt offering.

3 It implies that besides our ordinary and set times of prayer, we must take extraordinary occasions to call upon God.

4 It intimates a continual preparation of the heart always, even every moment ready to be lifted up to God in prayer. As the air with the least blast of wind is moved, and a feather with the least motion of air is lifted up, so must our hearts in petition and thanksgiving.

Thus this phrase being rightly taken, affords no just ground to those heretics called Euchitae, who would seem to spend so much time in prayer, as they neglected all other duties: like to whom were the heretics called Messalians. But it affords to us many good instructions for prayer.

§. 118. Of praying every day.

1 Christians ought to have set times of prayer every day. This is implied in the fourth Petition, where "this day" is expressed, to show that the next day we must pray again, and every day say, "this day." This is also prefigured by that continual burnt offering, whereof I spoke before. David exhorts to this saying, "Sing to the Lord, praise his name from day to day" (Psalm 96:2); and promises to perform as much himself, saying, "I will bless you daily, and praise your name forever and ever" (Psalm 145:2).

1 We daily stand in need of God's blessings, both of the continuance of his old blessings, and also of bestowing new blessings. Needful it is therefore, that every day we should pray for them.

2 The graces of God in us are subject every day to decay: now prayer is as food, whereby those graces are preserved, revived and increased. Daily we take bodily food? Daily also let us use this spiritual food.

3 Every day we are subject to assaults of our spiritual enemies, who are never wearied: and to many dangers of soul and body. But prayer is the most principal means to keep us safe from all.

There are also like reasons for thanksgiving always, day after day. For God loads us daily with his blessings: every day, indeed every hour, both God's former blessings are continued and renewed, and also new blessings bestowed. Is your life, health, liberty, or any other blessing, matter of thanksgiving this day? Then if the same be renewed the next day, it is also matter of thanksgiving the next day, and so day after day. Continual matter of thanksgiving requires continual thanksgiving.

§. 119. Of the fittest times for daily prayer.

Quest. How often a day is it meet we should pray, and at what times?

Answ. Not to speak of sudden ejaculations, which we shall touch by and by, it is meet that solemn prayers be made at least twice a day. The fittest time for which is the morning and the evening. In the morning to praise God for our rest the night before, and to crave his protection over us, and his blessing upon us the day following. In the evening to praise him for the blessings received that day, and to crave his protection in the night when we sleep. Thus shall this spiritual sacrifice of the calves of our lips be answerable to that daily outward sacrifice of lambs, under the Law, whereof one was to be offered in the morning, the other in the evening. This time David prescribes, saying to God, "It is a good thing to declare your loving kindness in the morning, and your truth at night" (Psalm 92:2): indeed David went further, and says, "Evening and morning, and at noon will I pray" (Psalm 55:17). Which times it is likely that Daniel observed, for he prayed three times a day (Daniel 6:10). David yet further says, "Seven times a day do I praise you" (Psalm 119:164). But that I take to be meant of some extraordinary occasions, because his ordinary course was set down before: or else a set number for an uncertain, seven times, that is, oftentimes, and so meant of sudden prayers.

Against this do they offend, who never pray but at Church upon Sabbath days, or some other solemn days, or if ever at home, only then when some extraordinary occasion is offered, as if they, or some of theirs be sick, if they fear some judgment, or want some great blessing. What hope can such have to be heard in their great needs, who otherwise would not call upon God.

§. 120. Of constant keeping our set times of prayer.

2 Such set times as are appointed for daily prayer, should constantly be kept. Else we do not in every season always without intermission pray. The Lord says of the afore-named daily sacrifice under the Law, "You shall observe to offer to me in their due season my offering," etc., implying thereby, that they should not fail nor miss of their due season and accustomed time. Fear of death could not turn Daniel from his course: he prayed (notwithstanding the King's contrary decree) three times a day, as he did afore-time. This phrase, "as afore-time," implies a constant course.

Great reason there is that we should be constant, for

1 There is in us a natural proneness to wax cold and faint in prayer. Water is not more prone to be cold, nor a heavy weight to fall downward, than we to wax dull in this heavenly exercise. Therefore as fire must constantly be put under water to keep it hot, and a weight must constantly be wound up to keep it from the ground, so must we by constant prayer quicken up our souls, and keep them aloft.

2 The Devil will take great advantage by once omitting it, and move us to omit it again and again; and so by degrees bring us to an utter [reconstructed: disuse] of it. Assuredly they which once omit their course of praying, shall find the next time they come to pray, a more than usual dullness thereto: which is partly through God's just judgment, who thus punishes our neglect of this duty, partly through our natural indisposition thereto, and partly through the subtlety and malice of the Devil, who thus seeks to divert us clean from our course.

§. 121. Of Canonical hours.

Quest. What difference is there between this constant observing set times, and Popish canonical hours of prayers?

Answer 1. Their canonical hours are grounded on superstition, as the reasons which they themselves allege do show: for they appoint seven hours of prayer for every day. The first before day, because Christ was then taken. The second at the first hour, because then he was led to Pilate. The third at the third hour, because then he was mocked. The fourth at the sixth hour: because then he was crucified. The fifth at the ninth hour, because then he gave up the ghost. The sixth in the evening, because then he was taken from the Cross. The seventh in the completory, because then he was buried. These reasons are superstitious, no good grounds. In other hours we may find other things done to Christ, as his bringing to Annas, to Caiaphas, to Herod, his accusations, scourging, etc. and so make every hour a canonical hour for prayer. We have better reasons, as I showed before.

2 They place religion in the very observing of set times. We do not so: for we set not the same continuance for all, some may hold out an hour, some half, some but a quarter, some longer, some shorter. Neither do we tie all to the same hour. A strong able person that uses to rise early, may pray at three or four, or five of the clock in the morning, as soon as he rises. Another that is weak, and not able to rise so soon, may when he can rise.

3 They content themselves with saying over so many prayers as may be in such a set time, though their hearts go not with one word: for their prayers being in Latin, many cannot understand what they pray. We account such prayers mere lip-labor. Neither do we measure our prayers by a set time, but we measure our time by our devotion and affection in prayer.

4 They appropriate their canonical hours to ecclesiastical persons only, as Priests, Monks, Nuns, etc. We make our daily times of prayer common to all Christians: because prayer is a duty belonging to all.

5 Some of their hours, namely, at midnight, are very unseasonable to be ordinarily and daily performed: they are neither meet for the health of man (that being the most seasonable time to rest in) nor for the worship of God, which must needs at that time be drowsily performed. Our times are the most seasonable that may be.

6 Their hours are so many, that other necessary businesses must needs be omitted: they afford not time enough for ministers to study, and perform other ministerial functions belonging to their place. Our times are such as may well be afforded to prayer, by those that have the most and greatest employments.

7 They are so superstitious on the one side in keeping their number and stinted hours, and on the other side so careless in the due time, that they give tolerations to observe all the seven hours in one part of the day, and none in the other part. We afford no such tolerations. Evening prayer would not be performed in the morning, though a double task of the Word may be read at once.

§. 122 Of neglecting times of Prayer.

Use: Let us be careful and conscientious as in setting to ourselves fit times of prayer, so also in keeping of them. Many suffer every small occasion, the least business, a matter of little gain, indeed, a matter of pleasure and sport to interrupt their course: they are far from Daniel's mind (Daniel 6:10). If they could truly feel and discern the sweetness and comfort of prayer, they would be otherwise minded than they are. For our parts let us prefer it to all things, and let all things whatever give place to it. Thus shall we manifest our reverent and high account of God, of his worship, and of his blessing. If in the morning necessary business be to be performed, let us rise so much the sooner to pray, rather lose of our sleep than omit that exercise: so at night, if extraordinary business hold you up late, sit up a little the longer for prayer's sake. They who conscientiously and constantly use it, think not themselves safe in a morning, till they have commended themselves by prayer to God: they are much disquieted, if by any occasion it be omitted: some dare not eat, nor drink in a morning till they have prayed, nor at evening go to bed till they have prayed again. A good religious mind.

§ 123. Of praying in all affairs.

3 Whatever we go about, or wherever we are, we must pray. If we go about any religious exercise, any work of our calling, any duty of love, any honest and lawful recreation, we must pray: when we go to eat, to sleep, to walk abroad, to ride a journey, pray, at home, in the field, in our inn, in prison, on the sea, in a foreign country, in time of prosperity, in time of adversity, in season, at our times appointed, out of season, at other times, night and day pray. So much implies the Apostle where he wills men to pray in every place (1 Timothy 2:8), and these phrases, always, at all times, continually, without ceasing, imply as much.

1 Prayer sanctifies every thing, every place, as we showed in the fifth branch of the necessity of prayer.

2 We cannot expect a blessing in any thing, except by prayer we crave it. It is in vain to rise early, and to lie down late without prayer. Therefore Moses prays that God would establish the works of their hands (Psalm 127:2; Psalm 90:17).

Use: No marvel we prosper so little in the holy and civil things we take in hand, and that everywhere in every thing we meet with many crosses and vexations. The means of making things prosper, and of preventing crosses is rarely used. No marvel also that God often withholds many good things from us; due praise is not given for such good things as he gives.

§. 124. Of continual Ejaculations.

Our hearts ought every moment to be ready, and prepared to be lifted up to God: even when we have not opportunity of time and place to utter any prayer with our mouths, in heart we must pray, as Moses and Nehemiah (Exodus 14:5; Nehemiah 2:4). This is that mental and sudden prayer of which I spoke before. Concerning this kind, if any shall ask (as Peter in another case did) how often shall I pray in a day; seven times, as David did (Psalm 119:164)? I answer (as Christ did to Peter) I say not to you up to seven times, but up to seventy times seven times (Matthew 18:22): even every moment, as the least occasion is offered, and so often as the Spirit of God moves. If we observe ourselves or others to stand in need of any blessing, instantly let our hearts be lifted up to God: when any of God's blessings come to our mind by the relation of others, by our own thought, by any present enjoyment, or by any other means, presently (in heart at least) bless God: learn of the little birds, which lift up their bills to heaven, so often as they take a little water into them.

§. 125. Of Giving Thanks Always.

We have an excellent pattern of this in that man that was a man after God's own heart (Acts 13:22), that sweet singer of Israel (2 Samuel 23:1): as he was very frequent on all occasions in making petition to God, so also in thanksgiving: many Psalms he begins and ends with praise: indeed every verse of some Psalms begins with an exhortation to this: and every verse of other Psalms ends with a thankful acknowledgement of God's mercy (Psalm 150; Psalm 136): various verses in many Psalms both begin and end with praising God (Psalm 135:19-21). There is nothing which that book of Psalms more tumbles up and down (repeating it very often again, and again) than this clause, Praise the Lord: indeed his Psalms of humiliation, which he begins with sobs and tears, he ends with praise. A worthy pattern to follow: the more frequent we are in thanksgiving; the more do we resemble the triumphant Church in heaven, which ceases not day nor night, saying, Holy, Holy, Holy, Lord God Almighty (Revelation 4:8). In the book of Revelation, it is often noted that the heavenly Spirits, as soon as any occasion was offered, presently fell on their faces and gave glory to God (Revelation 5:13; Revelation 7:12; Revelation 19:1-4). They do after a holy manner rebound up and down this word, Hallelujah, one from another. Thus do they always give thanks. It well becomes them: how can it then but well become us? We must endeavor to be like them: only here lies a difference between them and us, that all tears are wiped away from their eyes, so as they have not such matter of supplication as we have: we must mix petition and thanksgiving together: so give thanks always, as we make supplication always: for to both these parts of prayer is this extent to be applied: one must not exclude another: neither must either of them exclude any other duty.

THE FOURTH PART.

§. 126. Of the Meaning of This Phrase in the Spirit.

The third general branch concerning prayer, is the ground from which it arises, and that is the Spirit. Pray in the Spirit, says the Apostle. Some here understand the spirit of man, which is the soul and heart of a man: and so is this phrase used, where the Apostle says, I will pray with the Spirit, or in the Spirit (1 Corinthians 14:15). Others understand the Spirit of God, which is the Holy Ghost: and so is this phrase used, where the Apostle Jude says, Pray in the Holy Ghost (Jude 1:20), and where Saint Paul says, The Spirit makes request for us (Romans 8:26). I take it, that they which exclude either of these, come short of the Apostle's meaning: for I doubt not but he here intends both the Spirit of God and also the spirit of man, sure I am that both may stand together, indeed that both do always concur together and cannot be severed: for without the Holy Spirit of God, man cannot pray in his spirit and heart: and whenever the Spirit of God helps us to pray, he stirs up our spirits and hearts to pray. The spirit of man is that especial place where the Spirit of God has his residency.

This clause then affords to us these two instructions.

1 True prayer is a work of the Holy Spirit of God, and comes from his motion.

2 Prayer framed by the Spirit of God, flows out of the very spirit and heart of a man.

§. 127. Of the Work of the Spirit in Prayer.

For the first, note what the Prophet says in God's name to Jerusalem, "I will pour upon them the spirit of supplications." He calls the gifts of prayer the spirit of supplications, because it is God's Spirit which works in us this gift, and enables us to call upon God: in a like respect, Saint Paul uses this phrase, "The Spirit of faith." More plainly is this point proved, by that phrase which Saint Jude uses, "Praying in the holy Ghost": but most evidently by Saint Paul, who lays it down, first affirmatively, saying, "The Spirit helps our infirmities, and makes intercession for us": then negatively, saying, "We know not what to pray," etc. What may the Apostle mean by this phrase, "The Spirit itself makes intercession"? Does the Holy Ghost truly and properly pray for us, as Christ our High Priest and Mediator, or as one of us for another? No verily: for then should the Holy Ghost be our Mediator (which was one of Arius's heresies) an office which is never attributed to him, but appropriated to Christ: "For there is one God, and one Mediator between God and man, the man Christ Jesus." Besides, then also should God make request to God; for the Holy Ghost is God, but not man also, as Christ was. The meaning then of the Apostle must needs be this, that the Spirit of God stirs us up to pray, quickening, and putting life into our dead and dull spirits, indeed inwardly, as it were, suggests to us, and infuses into us such desires, such sighs and groans, indeed and such words, as are acceptable to God, which for the truth and [reconstructed: sincerity] of them, for the vehemence and ardency of them, for the power and efficacy of them are unutterable: they pierce through the very heavens, and enter to the glorious Throne of God's grace, and there make a loud cry in the ears of the Almighty. Therefore in the next verse the Apostle adds, "he that searches the hearts" (that is, God the searcher of all hearts) "knows what is the mind of the Spirit" (that is, what desires, what sighs and groans, what prayers proceed from the work of his Spirit, being stirred up thereby in our spirits) for God's Spirit informs, and instructs our spirits to make prayers to God, according to the will of God, which otherwise were most impossible for us to do: we neither could tell what to ask, nor how to ask. Thus plainly and clearly we see, that true prayer comes from the motion and work of God's Spirit: which may yet further be confirmed by comparing (Galatians 4:6) with (Romans 8:15), in that it is said, the Spirit in our hearts cries Abba Father: in this, by the Spirit we cry Abba Father.

The reasons why thus the Spirit prays, indeed why it is needful that the Spirit should pray, and so we pray in the Spirit, are these.

1 In regard of our natural estate, we have no ability at all to pray: a dead man can as well crave help of another man, as a natural man in faith crave succor of God. We are not sufficient of ourselves, to think anything as of ourselves. Can we then be sufficient of ourselves to pray aright?

2 In our regenerate estate we are no longer able to do any good thing, than the Spirit helps and assists us. Though once we be enabled by the Spirit to pray aright, yet if the Spirit leave us and continue not in us his powerful work, all our ability is gone (as a wheel which is turned about with a hand, if the hand be taken away, the wheel will soon stand still) it is needful that to the first grace, following grace be added: for man after he is regenerate, still needs the present, effectual, continual work of God's holy Spirit. It is therefore said, "He that has begun a good work in you, will perform it until the day of Jesus Christ."

3 Though we knew how to pray, yet would not our prayer be acceptable to God, except it came from his Spirit: it is attributed as a proper work to the Spirit, that he makes intercession according to the will of God (that is, so as is pleasing and acceptable to God) for as God knows the meaning of the Spirit, so the Spirit knows the will of God.

1 Here note how the whole Trinity has a work in this holy exercise of prayer. The Holy Ghost frames our requests. The Son offers them up to his Father. The Father accepts them thus framed, and offered up.

2 Note the reason, why the prayers of the Saints are so acceptable, and available, why they pierce through the clouds, and have access to God's throne: they are the groans of God's Spirit: not that the Spirit groans, but that our spirits are made to groan by God's Spirit.

3 Note what an admirable gift, the gift of prayer is, a singular gift, peculiar and proper to the Saints, who have the Spirit of God: if no man can say that Jesus is the Lord, but by the Holy Ghost, surely no man can call upon God, as his Father, but by the Spirit of God. We have therefore received the Spirit of adoption, whereby we cry Abba Father.

4 Note how we may know whether God's Spirit be in us, and whether we be God's sons or no: even by the Spirit of prayer: I mean not an outward formal uttering of words, but true prayer coming from the heart.

§. 128. Of the means to pray aright in the Spirit.

They who desire to pray aright, so as their prayer should be acceptable to God, must,

1 Labor for God's sanctifying spirit, which is gotten by the ministry of the word, as was set forth by those extraordinary gifts which God bestowed on Christians while they were hearing the word preached: and as Saint Paul with great emphasis affirms, saying, "received you the spirit by the works of the law, or by hearing of faith?" that is, assuredly by hearing the Gospel (which is the word of faith) preached you received the spirit: in which respect the preaching of the Gospel is called, "the ministration of the spirit."

2 Having the spirit we must go along with him, and follow his good motions: pouring forth those desires which he suggests to us: the fire which God would continually to burn upon his Altar, came out from the Lord. If sacrifices were offered up with any other fire, that fire was counted strange, and the sacrifices no whit acceptable, but abominable to the Lord: the heavenly fire whereby our spiritual sacrifices of prayer must be offered up, is that holy spirit which comes out from God: he carries the very image of God: we must therefore give to God that which is God's.

3 We must take heed we grieve not the holy spirit of God: which is done by quenching the good motions thereof through our carelessness, or by resisting the spirit, through our rebellion: hence is it that many of the saints are so dull, and untoward to this exercise: by their security and carnality they have grieved God's spirit, and he has withdrawn his help and assistance.

Many hearing that the spirit makes request for us, will be ready wholly to give over this duty to the work of the spirit, and so never rouse up themselves, but say, when the spirit pleases it will make request for me. These grieve the spirit, because they stir not up the gift thereof.

§. 129. Of prayer coming from the spirit of a man.

2 For the second doctrine, that prayer framed by the Spirit of God, flows out of the very spirit and heart of a man; it is also clear by the forenamed place, The spirit makes intercession with groans, &c. Now groans proceed from the heart, and spirit, not from the tongue and lips: but more expressly the Apostle says, that the spirit which cries Abba Father, is sent into our hearts. Hence it is that they which pray in the spirit, are said to pour out their soul and their heart to God. The Virgin Mary (who without all question praised God in the spirit) says, My soul magnifies the Lord, my spirit rejoices in God.

1 The heart of man is, as it were, God's chair of state, to which no creature can come: it is proper to God alone; it is his palace wherein he most delights: therefore God's Spirit makes his abode there, and stirs that up to pray.

2 The heart is a fountain from which comes everything, good or evil: therefore the Spirit does especially purify and sanctify it. Indeed, the heart is as a queen, she has a command of all the powers of the soul, and parts of the body; and therefore the Spirit gives this gift of prayer to her.

§. 130. Of discerning when we pray in the Spirit.

Use 1 Hereby may we judge whether the Spirit of God be in us, and move us to pray or no. If our prayer come but from the teeth, though it be never so well framed in regard of the form of words, and though our gesture be never so seemly, savoring of much reverence and humility, yet all is nothing: the Spirit of God has no part in this work, if your spirit pray not. Herein lies a main difference between the manner of persuading God and man. Man may be moved with fair speeches, enticing words, eloquent phrases, (as the people of Tyre and Sidon with Herod's eloquent oration) but all the eloquence in the world is no more to God than the lowing of an ox, or the howling of a dog, if it come not from the spirit. Hearty and upright prayer is the best rhetoric to move God with.

Use 2 What matter of humiliation is ministered to most, even of them that are accounted the best? How often do such as hear others pray, fall down on their knees, and so seem to pray, and yet know not what has been prayed? Their thoughts have been upon other matters. Some manifest as much in that, when the prayer is ended, they testify no assent to it by saying, Amen. Indeed, how often do they who utter the prayer (ministers in the church, other persons in other places) tumble over words with their mouths, when their hearts are wandering, so as little assent of spirit, if any at all has been given to their own words? Can such sacrifices be acceptable to God? Let us be humbled for that which is past; and be more watchful over our hearts for the time to come.

The Fifth Part.

§. 131. Of watching to Prayer.

The fourth general branch, is concerning the help of prayer, which is watchfulness, noted in this clause,

Watch to it.]

The original word according to the proper notation of it, signifies to awake and abstain from sleep: it is properly attributed to the body, metaphorically and by way of resemblance to the soul. Sleep of the body, is such a binding of outward senses, as they can not exercise their several functions: as the eye cannot see, the ear cannot hear, and so in the rest: watchfulness is contrary to this, a keeping of the senses free and loose, so as readily they are able to perform their functions. Thus by way of resemblance, when the soul is so possessed and overcome with security and spiritual senselessness, as it cannot perform the duties of holiness and righteousness, it is said to be asleep: when it rouses itself, and casts away security, it is said to watch; in this sense says the Apostle, Let us not sleep as do others, but watch (1 Thessalonians 5:6).

Most restrain this watching to prayer, to the inward spiritual watchfulness of the soul: which I will not deny to be here especially meant. But yet I cannot think that the watchfulness of the body is excluded: for if the body be drowsy, the mind cannot be watchful. The Apostle by this clause would rouse up both body and soul to prayer. The watchfulness of the body alone is nothing: it is the spirit, the uprightness, ardency, and cheerfulness of it, which makes prayer to be acceptable to God, as we heard before.

§. 131. Of Popish Night Vigils.

Right watching to prayer, is to be noted against the night-vigils of Papists, who place an extraordinary great point of religion and devotion in the observing of them. Usually they make three vigils, one at the closing up of the day, and beginning of the night. Another at midnight. The third at the closing up of the night, and beginning of the day. In some places they have more vigils, as some are more superstitious than others. These vigils they ground on this and other like places, where we are commanded to watch to prayer; as if they who woke to mumble over and over a few set prayers, while others slept, observed this precept. For in the outward babbling of a few prayers, stands the greatest part of their religion. I know well those night prayers are oft performed so drowsily, and sleepily, that it were better they were fast asleep in their beds, than between sleeping and waking so to mock God.

Object. David says, that at midnight he would rise to give thanks to God (Psalms 119:62).

Answer. He did not make it a law every midnight to rise, but occasion being offered, he would even then rise. And so ought every Christian to do: for this is comprised under that particle Always, or in every season. Thus Paul and Silas being in prison, prayed at midnight (Acts 16:25), and Paul afterward preached until midnight (Acts 20:7): yet did they not ordinarily use this, nor appoint it a law to themselves, or others. Extraordinary actions are not to be enjoined as ordinary things: then should we spend every day in fasting.

I might further show many differences between David, Paul, Silas, their praying at midnight, and papists' prayers, but of this I spoke before in the point of Canonical hours,

§. 132. Of superstitious watching for Christ's coming.

2 Right watching to prayer is to be noted against a superstitious practice of many, whom I have known to use to sit up all night at certain times of the year, keeping themselves awake with talking one with another, playing on instruments, singing and the like, upon a conceit that Christ will come in judgment on some of those nights of the year, and they would not then be found asleep, but awake, because Christ said, Wake for you know not what hour your Master will come.

These err many ways.

1 In that they prescribe certain set times for Christ's coming, whereas no man knows it (Matthew 24:36).

2 In that they believe he shall come in the night, which is uncertain, for he may come as well in the day time for [reconstructed: aught] any man knows. Indeed Christ speaking of his coming to judgment, says, in that night: but this word Night is taken synecdochically for day or night, a part for the whole: a little before he calls it the day, when the Son of Man shall be revealed (Luke 17:34), and implies, that when he comes, men shall be eating, drinking, buying, selling, planting, building, which are works of the day time. Yet I will not deny but that he may come in the night time.

3 In that they imagine that they which are asleep when Christ comes, cannot be well prepared to meet him. Whereas in truth a man that has repented him of his sins, and with faithful prayer commends himself to God, and so goes to sleep, is as fit in his sleep to be awaked and taken up to judgment, as if he were in the act of prayer.

4 In that they interpret that precept of Christ, wake, of bodily waking: and watching here in this text of bodily watching. But waking and watching in these and such like places, imply not only a keeping of the eyes, but of the heart also awake and attentive upon that which is done (Matthew 24:42).

§. 133 Of watching both in body and in spirit.

To let all these and other like erroneous conceits pass, and to return to our matter. As outward watchfulness of the body is nothing acceptable to God, unless the soul also be watchful, so the soul cannot possibly be watchful, unless it have the help of the body's watchfulness: for the parts of the body are those instruments whereby the powers of the soul are exercised. Therefore both must be joined together, as easily may be gathered out of Christ's charge to his Disciples, Watch and pray (Matthew 26:41). That he speaks of bodily watchfulness is clear, for he found them asleep, and therefore said, Watch. As clear also it is that he speaks of spiritual watchfulness because he infers this clause, that you enter not into temptation: it is not bodily watchfulness alone that can keep us from temptation. Yet further this metaphor of watching has a large extent: for it is a military word, and the Apostle still holds on like a wise Captain to instruct Christian soldiers what to do. In time of war there are certain appointed continually to watch in some sconce, watch-tower, or other like eminent place, where they must rouse up themselves thoroughly that they sleep not, and not only remain awake, but pry and view up and down every where and descry what may be hurtful or helpful to the army. So as watching to prayer implies a diligent observing of all such things as may help us or hinder us therein. In this sense the Apostle says of Ministers, that they watch for the souls of their people (Hebrews 13:17), that is, carefully observe what may make to the good, or what tend to the hurt of their souls.

I might out of the full meaning of this metaphor collect many particular duties, and distinctly handle them all, but for brevity sake I will draw all to one doctrine, which is this,

For the better performance of prayer, both body and spirit of him who prays, is to be roused up, and kept from inward and outward drowsiness, and due observance is to be made of all things helpful or hurtful thereunto. To this purpose tend those many exhortations which by Christ and his Disciples are made to watch. When Christ warned his Disciples of his last coming (Mark 13:37), and when he was in his agony he bid them watch (Matthew 26:41). So Paul (Colossians 4:2), so Peter (1 Peter 4:7). To this purpose also tends that moving speech of David, Awake my glory, awake Viol and Harp, I will awake early (Psalm 57:8).

§. 134 Of the causes of drowsiness.

Both body and spirit are carefully to be roused up, because of our natural proneness to drowsiness, and heaviness in body and spirit, two causes there be which cause bodily slumbering. First debility and weakness of senses, which is why young children and old folks, are more prone to slumbering than lusty strong persons. Secondly, abundance of vapors which stupefy the senses: for fullness of meat and drink, from where those vapors arise, make men sluggish and sleepy. Similarly there be two causes which procure spiritual sleepiness and slumbering.

1 Weakness of the flesh (as Christ implies when he checks his Disciples for their sluggishness, saying, The flesh is weak (Matthew 26:41):) whereby it comes to pass that by nature we are exceeding drowsy and dull, as to all good and godly exercises, so especially to Prayer, which is the best of all. I need not further prove this than by appealing to the conscience of every one that uses this holy exercise. Many are loath to go about it: many when they are at it, fall fast asleep, as Eutychus. I have heard this direction prescribed, when one cannot sleep; Say your prayers, and you shall sleep: it is commonly the direction of profane persons, spoken of sluggish prayers, (for if a man pray in the spirit with that earnestness which he ought, it will rather keep him the longer from sleep) but yet it shows that men are commonly dull and drowsy in Prayer. Our spiritual sluggishness makes our hearts heavy, and our eyes sleepy: Again, our bodily sluggishness makes our spirits more dull.

2 Abundance of bye, wandering, vain, earthly, wicked thoughts, cares, lusts, and such other things, which like vapors arise in our souls, and which the Devil also is very busy to cast into our hearts in time of prayer. These add much to our natural dullness and drowsiness; so as in these two respects there is great need of watchfulness.

§. 135. Of going drowsily to Prayer.

Little do they consider the need thereof, who going to prayer, are so far from rousing up their spirits and bodies, that they do, as it may seem, purposely set themselves to sleep: some compose themselves to such gestures as make them sleep, they hang down their heads, and lean them upon their arms or hands: they sit upon seats, or upon the ground, they close their eyes, etc. Some never pray till they go to bed, and so sleep prevents them: some again come immediately from their pots and platters, or from their worldly affairs and businesses, and presently go to prayers, without any premeditation or cogitation of what business they have in hand. With what devotion can such prayers be performed? Is this to watch to prayer? The truth is, that such do but mock God.

§. 136. Directions for Watchfulness.

Use 2. For avoiding of this and such like aberrations, and for a better performance of this duty of watchfulness, observe these few directions following.

In regard of the body, first choose such times as are freest from drowsiness; these are mornings: for our bodies having rested all the night, and by rest being refreshed, are the more free, ready, and cheerful to prayer. Scholars find it the fittest times for their studies: and so may Christians, if they observe a difference of times, find it fittest for their prayer. If for prayer sake we rise the sooner, we watch to prayer.

2. Considering that it is so needful that we pray at evening, which is a drowsy time, rouse yourself before prayer; go not to it half sleeping, half waking. Learn of the watchful bird, the cock, who when he is about to crow, especially in the night time, flaps his wings, and so beats his body, and rouses himself to crow. Do something to drive away drowsiness — stir your body, walk, meditate, sing a psalm before prayer at evening. Use such gestures as will keep you from drowsiness, kneel upright, or to help your weakness, stand. Hasten to prayer, go not to it too late. Who do these things for prayer's sake watch to prayer.

3. Moderate your appetite, and use a temperate diet, if after a meal you are to pray: sobriety is often joined to watchfulness, as an especial help thereof. Christ having given a warning to take heed of surfeiting, drunkenness, and cares of this world, infers this exhortation, Watch and pray: otherwise we cannot well watch and pray. Therefore says Saint Paul: "Let us watch and be sober" (1 Thessalonians 5:6). And Saint Peter: "Be sober and watching in prayer" (1 Peter 4:7). Who eat for prayer's sake somewhat the more sparingly, do watch to prayer.

In regard of the soul,

1. Take heed it be not too much distracted with worldly thoughts — cares of this world choke the Word, much more will they choke the spirit of prayer (Matthew 13:22). He that, remembering the time of prayer, disburdens his soul thereof, watches to prayer.

2. Most especially be watchful against sin, which (as has been shown before) like birdlime will so cling the feathers of the soul, that it cannot fly up to heaven. Nothing more dulls the heart of man than sin. He that yields thereto can hardly recover himself, and revive his spirit again in a long time. It was three quarters of a year before David was thoroughly recovered after his great fall; for his child was born before, and an extraordinary means was used to recover him, the Prophet Nathan was sent to him (2 Samuel 12:1, etc.).

It was an admirable and extraordinary thing that Peter was so soon recovered. Sins do grieve the Spirit, and quench his good gift in us: the Spirit being grieved and provoked to withdraw his presence, will not return again with a wet finger. Especially be watchful against such sins as by nature you are most prone to: for in them especially will Satan most attempt you when you are going to prayer. If you are given to lust, make a covenant with your eye not to cast it upon a strange woman: avoid wanton company, garish attire, fullness of bread, and whatever may provoke lust: so in anger, voluptuousness, covetousness, etc. This is an excellent point of wisdom, and argues great watchfulness to prayer, if for prayer's sake it be done.

3. Take notice of God's mercies and judgments, of his blessings bestowed on you, and of your wants, of the estate of others, and of other points concerning the matter of prayer. Read also some part of God's Word before prayer: thus you shall come furnished to prayer. This is also to watch to prayer.

Many complain of their untoward performance of this heavenly duty, but observe not the reason thereof, which is this: They watch not to prayer.

THE SIXTH PART.

§. 137. Of Perseverance.

In the last place is added an especial means of obtaining our desire by prayer, which is Perseverance. Pray (says the Apostle) watching to that with all perseverance.

Perseverance is a holding out to do a thing till it be accomplished. The universal particle All, adds emphasis to it, and shows that it must be a patient, constant, unwearied, continued holding out. The original word is by the learned of that tongue attributed to hunting dogs, which will not cease following the game till they have got it. A fit resemblance, if the rule of a simile be observed, which is to hold close to the point in hand. To persevere then in prayer is, with long patience to continue constantly in calling upon God, and not wax weary, or give over till he hears us. This is manifested two ways,

1. By often praying for one and the same thing. As Paul prayed three times against a temptation, that is, many times (2 Corinthians 12:8).

2. By a long holding out at one time, as Jacob wrestled a whole night with the Angel, and would not let him go till he had blessed him (Genesis 32:24).

§. 138. Of the things which we are to ask with all perseverance.

Quest. 1. How often or how long must we persevere in prayer, before we give over?

Answer: No certain and set time can be limited. Some things are continually to be prayed for as long as we live, namely those things which we stand in need of all the days of our life, whether they respect soul or body, and those things which shall not be accomplished so long as we live; as a joyful resurrection and eternal salvation. These are to be prayed for in our ordinary prayers continually. Other things for which especially perseverance in prayer is needful, require a more particular and present answer of God, as a temptation, sickness, or any distress which hangs over our heads, or lies upon us, or such blessings as we stand in present need of: these are to be prayed for till we obtain our desire, as Jacob would not let the Angel go till he had blessed him: or till we have some better thing in lieu thereof, as Paul prayed against the temptation, till he had grace sufficient given to him against it, or till there be no hope of obtaining our desire; that is, till God does evidently declare that it is his will not to grant it, as David continued to pray for his child while it lived, but when it was departed, he ceased to pray for him, saying, The child being now dead, why should I now fast, can I bring him again any more? (2 Samuel 12:20, 23).

§139. Of the difference between praying always, and with all perseverance.

Question 2. Was not thus much implied under the fore-named circumstance of time, always, or in every season?

Answer: Seeing the Apostle does here set down the doctrine of prayer so distinctly and succinctly, we may not imagine that he would twice set down in one and the same verse, one and the same thing, and that in two differing phrases. There is certainly a difference between these two branches, which I take to be especially in these two respects.

1 That is more general, having respect to the whole course of a Christian's life, that he have his set times: constantly observe them, and be ever ready on all occasions to pray.

This is more particular, having respect to some especial occasions, that in craving them we should be instant and urgent.

2 That respects the duty and work of prayer, that we be constant in performing it.

This the issue and event of prayer, or the blessing which flows from it: for it is the effect and issue of our prayer that makes us more or less importunate: longer or shorter to continue in prayer. If it be long before we receive that which we desire, the longer we persevere and continue in prayer.

§140. Of the difference between persevering and much babbling in prayer.

Question 3. What difference is there between these many and long prayers implied under perseverance, and those vain repetitions, much babbling and long prayers condemned by Christ in the Scribes and Pharisees (Matthew 6:7; 23:14)?

Answer: Very much and great: even as great as between white and black, light and darkness, sincerity and hypocrisy.

1 These many and long prayers here intimated, are proportioned according to God's particular dealing with us: if it be long before he grants our request, we go the more often to him, and we hold out the longer in prayer.

Those vain repetitions and babblings are limited by set and certain periods of time appointed beforehand, without any respect of God's dealing.

2 These come from the vehemency of desire, and ardency of affection.

Those only from the tongue and lips.

The Papists are like to Pharisees in both these. For first they measure the number and continuance of their prayers by their set times: for which purpose they have both set forms of prayer, and also chains of beads to put them in mind when their limit is ended; indeed they set down so great a number of repetitions, as cannot be freed from vain repetitions.

This name Jesus is above five hundred times set down to be repeated at one time in their Jesus Psalter. Again, their prayers being in Latin (as I have showed before) which tongue all that say their prayers understand not, they cannot come from the heart, but only from the tongue.

§141. Of holding out in prayer.

Thus having cleared the meaning of this clause, observe the instruction here arising, which is this,

Who desire to reap the fruit of their prayer, must both often renew their prayer, and also hold on without fainting till it be heard. In the word here used is this duty often urged: but most elegantly and emphatically does the Prophet set it forth in his own example, saying, For Zion's sake I will not hold my tongue, and for Jerusalem's sake I will not rest, until the righteousness thereof breaks forth as the light, etc. Again, he says of other watchmen, All the day and all the night continually they shall not cease. Further, by way of exhortation, he adds, You that make mention of the Lord, keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the earth. Christ does also excellently set it forth by two parables, one of a friend, the other of a poor widow. The friend was so importunate, as he was impudent again: for so much the notation of the original word implies. The widow by her importunity so troubled the judge, as he feared he should be weary with her often coming. Mark how impudent beggars will be, they will receive no no: nor many who petition to the King, Council, Lord Chancellor, judges, and the like, and by their impudence often obtain their suits. Impudence, taken in the best sense, as Christ uses the word, is such a holy, constant importunity, as will take no denial. This we may use to God, and if we use it, we shall assuredly prevail: for note what Christ says, Shall not God avenge his own elect which cry day and night to him, though he bear long with them? [illegible]. Impudentiam, et iniquitatem, et crudelitate, and supinitatem frequens vincit oratio. Chrysostom, in Hebrews, homily 27. Particular examples of often praying for one thing, and long holding out in prayer, were laid down in the point of extraordinary prayer (§98).

§142. Of the reasons of perseverance.

The ground of this perseverance is God's wise disposing providence, who often sets a long date to the accomplishment of his promises, till which time come, he seems not to hear us, and yet expects that we should solicit and ply him with our prayers, not because he needs solicitors and remembrancers, but for just and weighty reasons,

1 The sacrifice of prayer is a sweet and delightful sacrifice to God. The Apostle speaking of the calves or fruits of our lips, which are prayers and praises, says, with such sacrifices God is pleased (Hebrews 13:15, 16). In this respect prayer is called incense: God is delighted with the prayers of his saints, as men with the savor of sweet incense. He loves to hear them often praying, and long to continue, provided that the prayer come from an honest heart and true desire (Psalms 141:2).

2 God thus tries the faith and patience of his saints, whether they can and will continue to depend upon him. Who cease to pray, cease to wait: they withdraw themselves from God, God's soul will have no pleasure in them (Hebrews 10:38).

3 By perseverance prayers grow more earnest and fervent. Christ often praying, prayed the more fervently. Prayer is like fire, which if it finds fit matter, the longer it burns, the hotter it burns. But God loves not lukewarm prayers: they are as irksome to him as lukewarm water to a man's stomach. God will spew them out (Luke 22:44; Revelation 3:16).

4 God thus moves his children to search their hearts, to see if they can find any cause in them why God hears them not. This was a means whereby Achan's sin came to be found out: yea, by God's denying once and twice to hear the Israelites, they were brought to repentance (Joshua 7:6; Judges 20:27).

5 God does thus commend his blessings so much the more to us. For good things much desired, oft craved, long expected, are more welcome when they are obtained, and we are moved to be more thankful for them. Things soon obtained are little regarded.

§. 143. Of the damage of not persevering, and advantage of persevering.

What a vain conceit it is to think that it is in vain long or oft to call upon God, if at first he hears not. Such was the conceit of him who said, Behold this evil comes of the Lord: should I attend on the Lord any longer? This conceit cannot be free from pride and arrogance; indeed it is a disdainful and presumptuous conceit. Yet by nature we are all too prone to it: for we are ready to prescribe a time to God, and to say, So long will I continue to depend upon him, and pray to him; if by that time he hears not, he will never hear. This is the cause that oft we fail of the fruits of our prayers, and fall into many temptations, giving our spiritual enemies great advantage against us (2 Kings 6:33).

For our parts, let us learn how to carry ourselves when God seems to reject our prayers, even as the woman of Canaan, when Christ at first would not seem to hear, and after told her plainly he was not sent to her, and the third time compared her to a whelp, yet she continued praying: and what was the issue? Her faith was commended, her request was granted. Never any that persevered lost their labor (Matthew 15:22).

As for them who have lain long under a cross, let them not think their prayers are not regarded, or themselves not respected, because at first they were not heard: we here see that God expects perseverance.

THE SEVENTH PART.

Ephesians 6:19-20. And for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the Gospel: For which I am an Ambassador in bonds, that therein I may speak boldly as I ought to speak.

§. 144. Of desiring the help of others' prayers.

From his direction to prayer, the Apostle proceeds to an special request, that they whom he had instructed, and incited to pray for others, would in particular pray for him: from which observe, that

As Christians ought to pray for others, so to desire the mutual prayers of others for themselves. Seldom did Saint Paul write to any, of whom he requested not their prayers, whether they were whole churches, as in this and many other Epistles, or particular persons; as Philemon. This has been the ancient practice of God's children: Hezekiah desired the prayers of Isaiah, Esther of the Jews, Daniel of his three companions: God intimated thus much to Abimelech, that it would be good for him to crave the prayers of Abram, and to Eliphaz, Bildad, and Zophar, that it would be good for them to seek the prayers of Job. Did not Saint James exhort to this, when he says, Is any sick among you? Let him call for the Elders of the Church, and let them pray for him (Philippians, verse 22; 2 Kings 19:4; Esther 4:16; Daniel 2:18; Genesis 20:7; Job 42:8; James 5:14).

§. 145. Of motives to desire others' prayers.

The motives which were alleged to enforce the duty of prayer in general, might fitly be here again applied, for prayer being a duty whereby God is much honored, and a thing very powerful with God, and profitable to those for whom it is made, we ought to take all occasions to stir up others to it. But there are many more particular reasons to urge this doctrine: for by desiring the prayers of others,

1 We testify our great desire of God's blessing, and thereupon we think it not enough to pray for it ourselves but also seek the help of others' prayers to obtain it.

2 We show that we acknowledge a communion of saints, which perform mutual duties one to another.

3 We manifest a sense of our own weakness, for the support of which we crave the help of others, indeed we manifest much humility.

4 We maintain mutual love, which consists not only in offering, and doing kindnesses, but also craving and accepting the like: if a man does not sometimes desire, and receive good turns at his friend's hands, he will make his friend unwilling, and ashamed to seek and receive any at his hands, and so will intercourse of love be soon broken off.

§. 146. Of the difference between desiring other men's prayers and making them mediators.

Object: Thus are many mediators made.

Answer: Nothing so, for our desire is not that other men should present our persons, and our prayers to God, and so make them acceptable, which is the office of a mediator, but only we use them as companions, and fellow-members in this office.

§. 147. Of those who use or refuse to ask the help of others' prayers.

Use 1 This justifies the commendable and usual practice of the saints at this day, who when they depart one from another, or write one to another, or being in any distress, are visited one of another, desire the prayers one of another. The thing is good and warrantable: you that have used it be not ashamed of it, neither cease to use it still; only as the thing is in itself good, so use it well: not as a mere formality for custom's sake, but from the heart, and that in regard of the forenamed reasons.

Use 2 As for those who are ashamed to desire the prayers of others, unworthy they are to partake of the benefit of others' prayers.

And for those who mock and scoff at it in others, what do they but strike the Prophets and Apostles through their loins, whom they scoff at. The time may come when they would be glad of their prayers, whom in their prosperity they mocked, even as Pharaoh was glad of the prayers of Moses and Aaron, Saul of the prayers of Samuel, and Simon Magus of Simon Peter's (Exodus 8:8; 1 Samuel 15:25; Acts 8:24).

§. 148. That none too good to seek the help of another's prayer.

But for the better clearing of this point, I will more distinctly declare the persons both who are to desire this duty, and also of whom it is to be desired.

For the first, all of all sorts, none excepted, must desire the prayers of others, not only the younger, meaner, inferior sort, as children, scholars, auditors and the like: but even the best and greatest, and that of such as are much inferior to them. Note the forenamed examples, which show that kings, queens, prophets, apostles, desired this kindness: what persons more eminent for place, or more excellent for grace? If it befitted them, whom may it not befit?

On the one side, the greatest and best, while here they live are subject to many infirmities, many temptations: and though they may have some excellent gifts above others, yet they lack many other, which meaner than they have: besides, they are prone to decay in the graces which they have. On the other side, the prayers of the least and meanest saint are of force with God: God is no accepter of persons: it is the heart, the honesty, sincerity and ardency of it, which he most respects, and not the greatness and dignity of the person who prays. In this regard therefore, as the foot may be helpful to the head, and as a little mouse may be helpful to a lion caught and entangled with cords, by gnawing a cord asunder, so may the least Christian be helpful to the greatest by praying for them.

Use: Let none therefore think themselves so complete and well furnished, as they need not the help of others' prayers: or so great, that it should not befit them to seek this help. God in wisdom has so ordered the body of Christ, that the members thereof should need one another's prayers: and that, both to maintain mutual love among them (for mutual prayers do even knit the souls of the saints together) and also to suppress arrogance, that one should not scorn and disdain another. If any be otherwise minded, it is to be feared that ambition has blinded their minds.

If the greater are to desire the prayers of the meaner, much more the meaner of greater, as children of parents, people of the ministers, etc.

§. 149. Of praying to the living only.

For the second, the benefit and kindness of prayer is to be desired of such as we know may know our desire. These are only the living, who converse among us upon the face of the earth: to these, whether present or absent, we may make known our desire: if present, by words or outward signs: if absent, by letter or message.

To desire the prayers of such as are departed out of this world, is both in vain, and also without warrant.

1. In vain, because we can neither make sign, speak, write, nor send to them: nor can they without some such means, know the desire of our heart; it is God's property to search the heart.

2. Without warrant, because the whole Scripture affords neither precept, promise nor good example tending to that purpose; had it been needful, without question Christ would have comprised it in his perfect form of prayer.

§. 150. Of the Papists' arguments for praying to the dead.

Our adversaries make show of sundry places, but such as make nothing to the purpose, but are wrested clean contrary to the scope of the Holy Ghost. Their great champion [reconstructed: who uses to gather together] what has been, or may be alleged for defense of their superstition, idolatry, and heresy, quotes only these distinct places out of the Old Testament: the first is where Jacob says to Joseph, "The Angel which delivered me from all evil, bless the children," etc.

Answer: The Angel there meant, is the same with whom Jacob wrestled, which was Christ Jesus, the Angel of the Covenant.

The second is that speech of Eliphaz, "To which of the saints will you turn?"

Answer 1: Question may be made whether every speech of Eliphaz recorded in that book be of sufficient authority to justify a point in controversy: the author who alleges this argument denies not but doubt may be made thereof.

2. The place is meant of saints living on earth: neither does it imply any prayer to them, but speaks of a due consideration of their estate, whether any were like to Job.

3. The third is the prayer of Moses, "Remember Abraham, Isaac, and Jacob."

Answer: Moses means not any intercession, which Abraham, Isaac, and Jacob made to God for their posterity; but the covenant which God made with them in the behalf of their posterity.

Further he heaps up sundry places both out of the Old, and out of the New Testament, wherein prayers of the saints living are desired; and infers, that if it be fitting and lawful to call upon the saints while they are upon earth, it must needs be lawful to call upon the same saints when they reign with Christ.

Answer 1: There is a difference between desiring saints to pray for us (which this text, and other like places warrant) and calling upon saints (which no place of Scripture does warrant), whether they be dead or living.

2. The argument from the living to the dead follows not: because we have warrant for the one, not for the other; and because we can make known our desires to them, not to these.

Let us go along with God, and use such means of obtaining the blessings he has appointed, and then in faith may we depend upon him, and expect his blessing.

Thus much for this general point of requesting the prayers of others.

§. 151. Of praying for ministers.

Of the persons in general for whom prayer is to be made, we have spoken before. Now we will more distinctly consider the particular person mentioned in this place, for whom prayers are most especially to be made: this is set down under the Apostle's person: "For me," says he. Saint Paul was by virtue of his calling, a minister of the Gospel, even a public minister to the whole world, by reason of his Apostleship: yet more particularly in those places where he planted churches, and where his ministry was powerful and effectual, he was a peculiar minister, as himself says to the Corinthians, "If I be not an Apostle to others, yet doubtless I am to you: for you are the seal of mine Apostleship in the Lord." Among other churches, that at Ephesus, to whom he wrote this Epistle, was planted by him: he was the spiritual father of that people, and an especial minister to them. As a minister of the Gospel (yea and as their minister) he requests this duty, to pray for him: and so much is clear by that which he would have them pray for in his behalf, namely utterance, and liberty to preach the Gospel.

From this particular I may raise this general doctrine.

People are especially to be mindful of their ministers in their prayers to God. As Paul and other ministers have desired this of their people: so we read that when Peter was in prison, earnest prayer was made of the church for him (Acts 12:5); and when Paul and Silas went forth to preach, they were commended of the brethren to the grace of God; namely, by prayer (Acts 15:40). This did Christ give in charge, saying, Pray the Lord of the harvest that he would send forth laborers into his harvest (Matthew 9:38).

§. 152. Of motives to pray for ministers.

Weighty motives there be to press this duty for ministers especially.

1 Of all callings, the minister's is the most excellent, necessary, and profitable: for it respects the soul (for which ministers watch) — indeed, the spiritual, heavenly, and eternal good of body and soul (Hebrews 13:17).

2 It is of all the most difficult: whereupon the Apostle with great emphasis says, "Who is sufficient for these things?" (2 Corinthians 2:16). Difficult it is in two respects.

1 Of the work itself.

2 Of the persons who are deputed to that work.

The function of a minister is to quicken such as are dead in sin: to raise up and restore such as are [reconstructed: fallen] back again; to comfort those that are troubled in conscience; to strengthen the weak; to encourage the fainthearted; to confound the obstinate; to stand against all adverse power; together with many other like things, all which are above human strain, more than flesh and blood can do (Ezekiel 2:1): yet the persons to whose ministry these great works are deputed, are flesh and blood, sons of men — men subject to the like common passions that all other men are (Acts 14:15). In consideration whereof, many being called to this function, have sought to decline it, as Moses (Exodus 3 and 4), Jeremiah (Jeremiah 1:6), Jonah (Jonah 1:3), and others; and Elisha, when he was to succeed Elijah, desired that the spirit of Elijah might be doubled upon him (2 Kings 2:9).

3 Of all sorts of men, faithful ministers are most opposed by Satan and his instruments: so soon as Christ was publicly set apart to perform his ministerial function, Satan set upon him in the wilderness (Matthew 4:1, etc.); and ever after the Scribes, Pharisees, Sadducees, Herodians, and other limbs of the Devil, persecuted him from time to time. When Joshua stood before the Angel of the Lord to receive his commission, Satan stood at his right hand to resist him (Zechariah 3:1). When the Apostles were to be sent forth to preach, then Satan desired to winnow them as wheat (Luke 22:31). The history of the Acts of the Apostles shows what storms have continually been raised against the Apostles, while they were diligently occupied in their ministerial function: one trouble came upon the neck of another, as wave upon wave. Other histories testify as much of other ministers: our times are not without too evident demonstrations of this point. As Christ while he lived a private life, so others live quietly in comparison of the following times, but when they begin faithfully to exercise their ministry, then arise the storms: for Satan well knows that if the shepherd be smitten, the sheep will soon be scattered (Zechariah 13:7); therefore he uses the king of Aram's policy: he bends all his forces against the captains of the Lord's army (1 Kings 22:31).

4 Their failing in their duty is most dangerous. If they perish, many perish with them. For they are like the Admiral ship which carries the lantern, whereby the whole fleet is guided: if in a stormy and dark night that sink, where will the rest of the navy? When Peter stepped out of the way, many Jews, and Barnabas also went astray with them (Galatians 2:12-13). That very Apostle prophesying of false teachers that should bring in damnable heresy, says, Many shall follow their damnable ways (2 Peter 2:1-2). How did Arius in his time seduce the greatest part of Christendom? Never were there any ministers corrupt in life, or doctrine, but many were drawn into perdition with them.

Are not now prayers, hearty and earnest prayers to be made for ministers especially. Oh pray that the Lord would send forth faithful laborers: and pray for a blessing on them which are sent forth. Do this in public, do it in private; let us your ministers never be forgotten. We well know the power of faithful prayer, and the need we have thereof. You know the benefit of faithful preaching, and the need you have thereof. We to our poor power are mindful of you. Our mouth is opened to you; our heart is enlarged (2 Corinthians 6:11, 13): now for recompense in the same, be you also enlarged. You reap the fruit and benefit of that blessing which God bestows on our labors.

Hitherto of the person who is to be prayed for.

§. 153. Of the things which are to be prayed for in the behalf of ministers.

It remains to show both what is to be prayed for in the behalf of ministers, and why.

That which is to be prayed for, is in one word utterance: which is amplified, first by the manner; secondly, by the end.

The manner is declared in two branches. First, opening the mouth: secondly, liberty of speech.

The end is to make known the mystery of the Gospel.

The reasons why the Apostle would have those things prayed for in his behalf, are two: one taken from his office: he was an Ambassador for the Gospel. The other from his present condition: he was in bonds. Hereupon he repeats again the thing to be prayed for, (in these words, That therein I may speak boldly) and the manner (in these) as I ought to speak.

§. 154. Of ministers' inability in themselves.

All the things which are here set down, the Apostle desires to be given to him, because he well knew he had them not of himself: here then first note,

Ministers have no ability to perform their ministerial function, except it be given them. For we are not sufficient of ourselves to think anything as of ourselves (2 Corinthians 3:5-6). Our sufficiency is of God, who has made us able ministers. Note what Christ says to his Apostles: Without me you can do nothing (John 15:5). Great were the pains which Saint Paul took in the execution of his ministry: he labored more abundantly than all the rest: whereby is manifested that he had a great ability thereunto, yet he says, It is not I, but the grace of God which is with me (1 Corinthians 15:10). In this respect he says more indefinitely of all ministers, That neither he which plants is anything, nor he which waters (1 Corinthians 3:7).

I showed before that the work of the ministry is a divine work, and that ministers are but men. Now what is man to that which is divine?

Is not this a strong motive to incite all to pray for their ministers. Without God's assistance and blessing they are nothing. Yet through God they are mighty (2 Corinthians 10:4).

Use 2 Let not such as have some ability to this be insolent in it; no, though they have gifts eminent above others: For who makes you to differ from another? And what do you have that you did not receive? Now if you did receive it, why do you glory as if you had not received it? Let such as are insolent, take heed that God does not take away their ability from them. God has so dealt with many.

§. 155. Of praying for ability in Ministers.

All the particulars here set down for which the Apostle would have the Ephesians pray in his behalf, may be drawn to these two heads: Ability and liberty to exercise his ministry. Hence arises a double instruction: one for Ministers, the other for People.

That which Ministers ought most of all to seek for, is, that they may well perform the work of their Ministry.

2 This also is it which people ought to beg of God for their Ministers.

Observe the several places wherein the Apostles desire people to pray for them, and you shall find this to be the matter of their requests. When the Apostles were assembled to pray together, thus they prayed, O Lord grant to your servants that with all boldness they may speak your Word (Acts 4:29).

For Ministers, their ministerial function, is that particular work which God has appointed to them, their proper Talent of which they are to give a particular account to the great shepherd of the sheep: and the means whereby they may best manifest their love to Christ.

For People, the Office of Ministers was appointed to gather them together, till they all meet in the unity of faith, and knowledge of the Son of God, to a perfect man. In a word, Ministers by well performing their ministerial function, do most good both to themselves, and their people. Mark what Saint Paul says to Timothy, In doing this, you shall both save yourself, and them that hear you.

How contrary are the desires of many Ministers to Paul's? Use 1 If God should appear to them as he did to Solomon, and say; Ask what I shall give you, I am afraid that too few would desire ability to do their work, but rather some great livings; others, places of dignity: others, applause and praise of people, with the like. For these are the things which men hunt after.

But are people otherwise minded? Do they desire that their Ministers should be able, faithful, and diligent? Surely very few in comparison of the multitude, who rather desire such as are quiet men, content with anything, friendly, and familiar with them, not inquisitive into them, nor examining what knowledge, faith, repentance, and such like graces they have: not busy in prying into their faults, but rather winking at them; suffering every one to follow their own delights, with the like, which are profitable neither to people, nor Minister. For by such remissness and negligence, people die in their iniquity, and their blood shall be required at the Ministers hand.

Use 2 Let such as respect God's glory, the edification of his Church, or salvation of their own souls, here learn what to pray for in their Ministers' behalf: and if they have Ministers endowed with such gifts, bless God for them. For what we are to pray for, we must also be thankful for, when it is bestowed; as the Apostle implies, saying, Labor by prayer for us, that for the gift bestowed upon us for many, thanks may be given by many persons for us. Indeed, let them most esteem, and account of such Ministers, having them in singular love for their works' sake. Not like the common sort, who best esteem good fellows and companions (as they speak;) such were those Israelites of whom the Prophet thus speaks; If a man prophesy of wine, and strong drink, he shall even be the Prophet of this people.

§. 156. Of Utterance, what is here meant thereby.

Now come we more distinctly to handle the particular points here laid down.

The first is, utterance.

The word translated utterance, usually signifies speech. It is taken either passively for that which is spoken and uttered, or actively for the very uttering of that which is conceived. In the former respect speech and utterance is given, when God ministers to his servants matter to speak: according to that which Christ says to his Disciples, It shall be given you what you shall speak. In the latter respect, it has reference both to the speaker's inability, (and so implies an ability and faculty well to utter that which he is to speak) and also to the opposition which by others is made against him (and so it signifies leave and liberty to speak.) I take the middlemost [reconstructed: of] these significations to be especially meant, which [reconstructed: is] an ability and faculty to utter that which is to be spoken, yet so as the other two may not simply be excluded: for fit matter to be uttered, and a good faculty to utter it may not be severed; abundance of good matter without ability to utter it, is without profit, it cannot edify another. Ability to speak well without good and sound matter is mere vanity: it can but tickle the ear. Again, if a Minister has both these, and wants liberty, his knowledge and gift of utterance are but as candles put under bushels.

§. 157. Of a Minister's ability to utter what he conceives.

Here then I collect, that,

It is needful for a Minister as to have matter worthy to be uttered, so also a faculty well to utter it. He must be apt to teach. It should seem that Moses felt the want of this, when he said; I am not eloquent, but slow of speech, and of a slow tongue. And Jeremiah when he said; I cannot speak. Therefore the Lord gave them utterance.

The matter which a Minister conceives is only profitable to himself, the utterance of it is that which profits others: for faith comes by hearing.

Little regard have they to the good of God's Church, who spend all their days in the University, or in some such like place of learning, to gather more and more knowledge and understanding of divinity, but never exercise themselves in utterance: never pray, nor use any means, to attain to it: no, though they be admitted Ministers, inducted into livings, and have taken upon them the cure of souls. Though they may know much, yet their people are not edified thereby.

But what may we say of such as want both knowledge and speech? Such as the prophet complains of, saying: their watchmen are blind, they are dumb dogs, they cannot bark; they lie and sleep, etc. These are the very bane of our church, and the dishonor thereof; they take up the places of better than themselves: they take the fleece of the flock, but feed it not; they drive away many from our churches, and offend more that tarry in it: good they do to none, but much hurt, and heavy is that account which another day they are to make to the Lord of the harvest; it had been better both for the church, and also for themselves that they had been made carters, than ministers of the Word.

Section 158: Of Paul's gift of utterance.

To return to our Apostle, had he not the gift of utterance? If he had, why does he make this request? Do men pray for that which they have?

Answer: No doubt but he had an excellent and admirable utterance: for when they preached at Lystra, the Gentiles called him Mercurius, whom they accounted the God of eloquence. The many sermons of his, and orations, and apologies, which are recorded in the Acts, are evident demonstrations of his elegant and powerful utterance, as also of his boldness and freedom of speech (Acts 14:12).

Objection: He himself confesses that he was rude in speech (2 Corinthians 11:6, expounded).

Answer: That was said not simply, but partly by way of supposition (as if he had said, many may, and do take me to be rude in speech; well, grant it to be so, yet none can imagine that I am so in knowledge), and partly by way of comparison, in regard of the foolish, vain, rhetorical flourish, and show of eloquence, which other false teachers, and many heathen orators made (as if he had said; in regard of that curious verbal eloquence which many use, I deny not but I am rude in speech). In this respect he plainly says, that he came not with excellence of speech: and that his preaching was not with enticing words. But for good and true utterance, none went beyond him. Did he lack utterance when he made Felix and Drusilla tremble as he reasoned of righteousness and temperance, and of the judgment to come? Or when he caused King Agrippa to break out in the midst of his speech, and say: Almost you persuade me to become a Christian (1 Corinthians 2:1; verse 4; Acts 24:25; Acts 26:28).

Section 159: Of praying for gifts bestowed.

Yet he desired that utterance should be prayed for in his behalf, not without good reason: for well he knew that,

1. That which he had was not so perfect, but it might be bettered.

2. God could take it away whenever it pleased him.

3. He could no longer use it, than God continued to enable him.

4. No blessing could be expected by it, unless God made it powerful.

From the practice of the Apostle, and from these weighty reasons thereof I gather,

Such gifts as God has once bestowed, are still to be prayed for. Compare the eighth and seventeenth verses of the first chapter of this epistle together, and you shall find how the Apostle says, that God has been abundant toward them in all wisdom, and yet prays God to give them the Spirit of wisdom. Compare the third and ninth verses of Colossians 1, and you may gather as much.

Use 1: Have not those that are best furnished need to pray themselves, and have the help of others' prayers? Suppose they should be destitute of no needful gift, yet we see prayer is needful for the gifts we have.

Use 2: They are too insolent who having received some gifts, trust to themselves, and look not to God who gave them. Thus many venturing to swim alone, are drowned. Many that have good gifts, perish themselves, and are a cause that others perish with them. For some fall into gross heresies, some into a vain kind of affectation, some forget that which once they had; some grow very dull and slow-witted. By these, and many other ways does God justly punish the pride of ministers.

Section 160: Of opening the mouth.

The next point concerns the manner of utterance: the first branch whereof is opening the mouth; the second boldness, which according to the original may thus be set down; Pray for me that utterance may be given me in opening my mouth boldly to publish, etc. Or thus, With opening my mouth in boldness. This opening of the mouth is not to be taken as a mere pleonasm or redundancy of speech (as when we say, I saw with my eyes opened, or heard with my ears [illegible]), but as a special emphasis, implying a plain, distinct, audible delivery, and that according to the literal meaning of the phrase. This phrase is sometimes taken figuratively for a free and bold delivery of a man's mind, [illegible] is more plainly expressed in the next [illegible] again for freedom and liberty to speak, but that is set down in the next verse. Therefore I take it in the literal sense, opposed to an evil unseemly shamefacedness, which makes men speak whisperingly between the teeth and lips, as if they were loath to be heard.

Section 161: Of delivering the Word distinctly and audibly.

From the meaning of this phrase I gather that,

Ministers ought to utter the Word distinctly and audibly, so as it may be heard and understood. The prophets were commanded to cry, indeed to cry aloud, and lift up their voice: to cry in the ears of the people. Thus did Wisdom; she cried without, and uttered her voice in the streets (Isaiah 40:9; Isaiah 58:1; Jeremiah [illegible]:2; Proverbs 1:20 and 9:3).

This manifests a holy zeal in ministers, and shows that they are not ashamed of their function, but desirous of the good of the people. In this respect does the Apostle use this phrase, where he says, O Corinthians, our mouth is open to you (2 Corinthians 6:11). Besides, by this manner of delivering the Word, is the ear more pierced, and the heart more affected.

Use: Here then may such parents justly be censured, as having children whose speech is so weak, as well it cannot be heard by many, or so stuttering, as well it cannot be understood, do yet train them up to be preachers. Under which censure come they also, who having such speech, do notwithstanding thrust themselves into the ministry; and not so only, but also seek and affect to preach in spacious and populous places: it cannot be, but that many which come to hear, must needs be deprived of the benefit of their preaching. The voice is a special thing to be respected, in such as are set apart to the ministry. If one that cannot be heard, or understood, should come upon a stage, he would be hissed off again: why then should such come into a pulpit? Is it not more requisite that a preacher's voice should be heard, and understood, than a stage-player's voice?

As for those to whom God has given ability to open their mouths, who can speak audibly and distinctly, so as all that are present might hear and understand them, yet through a misconceived shamefacedness, or (I know not what) fear of straining their voices, and spending their tongues, speak so softly and whisperingly as few can hear them (to say the least) they show little desire of edifying God's people, preferring their own ease to others' good: indeed they make themselves guilty of the loss of that benefit, which they that cannot hear them might otherwise have received. I will not deny but that men may, and many do fall into another extreme of needless clamorousness, and without cause spend themselves by opening their mouths wider, and lifting up their voices higher, than either the number of people present, or the necessity of the matter delivered, requires: for they will utter in small assemblies every sentence and word, indeed even the quotation of places with the highest strain of their voice that they can. As in other things, so in this also, a good mean and moderation, guided with judgment and discretion, is to be used.

Then especially is the mouth to be opened, when matters of more than usual note and need are delivered. Most of all when open, notorious, scandalous sins wherein men live and lie, and whereof they are loath to hear, are reproved. Lift up your voice like a trumpet, and show my people their transgressions, says God (Isaiah 58:1). But the practice hereof I leave to the discretion of each wise dispenser of God's secrets, according as their several abilities and occasions shall require.

§. 162. Of a Minister's boldness in preaching.

The second branch concerning the manner of utterance, is boldness, opposed to an evil unbecoming fearfulness. This implies a holy courage and liberty which a Minister takes to himself, having respect to his Master that sent him, and the office deputed to him, and not to the persons of men, with whose contradictions and oppositions he is not daunted.

The notation of the original word implies as much: and it shows that the boldness here meant, is a gift whereby a man dares freely open his whole mind, and utter anything.

Boldness, courage, and freedom of speech is needful for a Minister in the execution of his Ministry. Often did God stir up his Prophets to this, as when he said to Jeremiah, Arise, speak to them all that I command you: be not afraid of their faces (Jeremiah 1:17): and to Ezekiel, You son of man fear them not, neither be afraid of their words, etc. (Ezekiel 2:6). Christ manifested great boldness in his Ministry, for he taught as one having authority, so as his hearers were astonished (Matthew 1:22): this boldness made him so freely rebuke the Scribes and Pharisees, and discover both the errors of their doctrine, and the corruptions of their life (Matthew 5; Matthew 6; Matthew 23): indeed, and thunder out many woes against them. Such was the boldness of his forerunner John the Baptist, as he was said to come in the spirit and power of Elijah (Luke 1:17; Matthew 11:14). Great boldness did Peter and John show forth, and the rest of the Apostles (Acts 4:13).

Many people are impudent, stiff-necked, fierce and violent, and will soon quail a Minister if he be not of a bold spirit. This reason God himself renders to his Prophets, to make them the bolder. We see by common experience, how everyone will trample on him that is timorous and faint-hearted? Soon will people perceive whether their Ministers be timorous or no: if they be, they will surely tread on them. But if Ministers be bold, men of courage, and freely declare their message, they will daunt the stoutest hearts. For God's word has a powerful work in it, if it be delivered with power and courage. The Prophets and Apostles dismayed their proudest enemies (Jeremiah 1:17; Ezekiel 2:6).

§. 163. Of the things wherein boldness is to be shown.

For the better application of this point, observe how and wherein this boldness is to be manifested.

1 By an equal and impartial preaching of the Word, without respect of persons: Christ spared none: not rulers, priests, lawyers, nor any other sort: but told all of them their duty.

2 By a declaration of the whole truth of God, as occasion requires, concealing no part thereof for any by respects of favor, fear, reward, danger, or the like. Herein did the Apostle show his boldness, for he says to the Elders of Ephesus, I have not shunned to declare to you all the counsel of God (Acts 20:27).

3 By a grave, plain, free delivery of God's word, without affectation of popular applause: seeking more to approve oneself to him of whom he is sent, than to please them to whom he is sent. With great emphasis does the Apostle set forth his boldness in this respect, saying, Do I now persuade men or God? or do I seek to please men? that is, I am far from seeking to please men (Galatians 1:10).

4 By reproving sin, and that with authority, so as transgressors may be brought to shame (if it be possible) and made to tremble. Thus did the Baptist reprove Herod, and Christ the Pharisees (Titus 2:15; Matthew 14:4; Matthew 23:13, etc.).

5 By despising all shame, fear, reproach, and disgrace, which by profane and wicked persons shall be brought upon us, for performing our calling as we ought: it is expressly said of Christ, He despised the shame (Hebrews 12:2): and the Apostle says of himself, I am not ashamed of the Gospel of Christ (Romans 1:16), and exhorts Timothy not to be ashamed of the testimony of our Lord (2 Timothy 1:8): God commands his Prophets not to fear (Jeremiah 1:17; Ezekiel 2:6).

§. 164. Of joining courage and wisdom together.

In these, and such respects is this gift (a most needful gift) to be prayed for: and Ministers must labor in these respects, to show their holy boldness. Let us therefore rouse up our dull spirits, and cast off the cloaks of fear and shame; that in truth we may say, as the Apostle did of himself and his fellow laborers: We use great boldness of speech (2 Corinthians 3:12), provided that it be guided with wisdom: wisdom and courage must be joined each to other.

Wisdom, that unnecessarily, without the limits of our calling, as busybodies, we thrust not ourselves into such dangers, as we can have no comfort in bearing: in which respect says Saint Peter, Let none suffer as a busybody in other men's matters (1 Peter 4:15).

Courage, that we shrink not from that duty whereto God has called us, to avoid imminent danger: lest by seeking to prevent man's rage, we pull upon our heads God's wrath. God is able to deliver us from the rage of all men (Daniel 3:17): but all the world cannot shelter us from the wrath of God.

§. 165. Of Ministers seeking to edify the Church.

The end why the Apostle desires the forenamed gifts is in the last words of this verse, To make known the mystery of the Gospel. Every word almost affords a forcible reason to urge them to pray for those gifts in his behalf.

1. To make known (so as they shall thereby attain to knowledge.)

2 The mystery (a thing that is not easily known)

3 Of the Gospel (the best thing that can be learned.)

In general, we may note that the end which the Apostle aimed at, in desiring utterance, was for the edification of others: for to make a thing known, is to instruct and edify others. Here observe,

That which ministers aim at in fitting themselves to the ministry must be the edification of the church: they may and must desire and seek the best gifts: indeed they may seek to excel, but to the edifying of the church: expressly the Apostle charges that all things be done to edifying.

For this end Christ ordained ministers, even for the edifying of the body of Christ.

Use. Let them consider this, whose end is only their maintenance: who study hard, and read much, and preach often, and all for their own profit and preferment, as is evident by their manner of preaching, which is as plausible as they can frame it to the liking of those whom they seek to please, and by whom they hope to attain to their ends: to which end when they have once attained, they can bid adieu to all pains; and say, it belongs to them which follow them, to take the pains which they have done. But let those, who seek to approve themselves to the highest Master, follow this Apostle, who sought not his own profit, but the profit of many, that they might be saved. Herein he followed Christ, who pleased not himself.

§. 166. Of making known what we know.

More particularly in this end we may note.

1 The action (to make known.)

2 The object (the Gospel.)

3 A quality thereof (the mystery.)

The first shows that it is the duty of a minister to make known what he himself knows. In the fourth verse of the third chapter of this Epistle, the Apostle implies that he had great understanding in the mystery of Christ (which is the mystery of the Gospel here spoken of.) Here we see that his desire is to make it known. Thus much he affirms of himself, saying, When it pleased God to reveal his Son in me, immediately I went to Arabia, namely, to preach Christ. And Christ of himself, saying, All things that I have heard of my Father, have I made known to you. As Christ put this in practice himself, so also he commanded it to his Disciples, saying, What I tell you in darkness, that speak you in the light: and what you hear in the ear, that preach you upon the housetops. And Saint Paul to Timothy, saying, What things you have heard of me, the same deliver to faithful men, which shall be able to teach other also.

All the understanding of the Gospel, which God gives to his ministers, is a talent given them to occupy and employ: by making known what they know, they improve their talent, they approve themselves to their Master, they profit their brethren.

Use. Take heed, O ministers, that you be not like covetous worldlings, who are ever gathering, but never spend: though you have never so much learning, if you make it not known, it is but as the talent hidden in the ground: now remember the censure that was given of him, who hid his talent (he was counted an unprofitable servant) and the sentence which passed against him, which was this, Cast him into utter darkness, etc. Let not us through negligence conceal our knowledge, like that servant; nor through envy think much others should partake thereof, like Joshua; but rather be of Moses and Paul's mind, who were willing all should know as much as themselves.

§. 167. Of preaching the Gospel.

The second point shows that the Gospel is the proper object of preaching.

What the Gospel is, I showed before: for further proof of the doctrine, note the commission which Christ gave to his Apostles, when he sent them out to preach, Go and preach the Gospel: in this respect are the feet of preachers said to be beautiful, because they preach the Gospel.

The end of preaching is the salvation of men's souls: for it pleased God by preaching to save those that believe. But the Gospel is the power of God to salvation: if the Gospel then be not the object of preaching, preaching must needs fail of the main and principal end.

Objection. The Law also is to be preached.

Answer. It is so, but as a preparation to the Gospel; in which respect, very fitly says the Apostle of the Law, that it was our Schoolmaster to bring us to Christ: thus is the Law preached for the Gospel's sake; so as it remains firm, that the Gospel is the proper and principal object of preaching.

Use. Let our studies and meditations be exercised in it, so as we ourselves may first learn it, know it, believe it, obey it: thus shall we better instruct others therein, and make it known to them. That which was before delivered of the excellency and benefit of the Gospel, makes much to the urging and pressing of this point.

§. 168. Of the Mystery of the Gospel.

The third point evidently declares that the Gospel is a mystery: very often is this title and attribute used: in other places it is called the mystery of God: the mystery of Christ: the mystery of the will of God: the mystery of the kingdom of God: the mystery of faith: the mystery of godliness.

For God is the author, Christ the matter of it: it declares the will of God, and directs man to the kingdom of God. Faith believes it: and godliness issues from it: so as all these mysteries are but one and the same: even the Gospel here spoken: which is fitly called a mystery: for a mystery is a divine secret.

Now the Gospel is a secret: for none of the princes of this world knew it: it contains the things which eye has not seen, nor ear heard, neither came into man's heart.

It is also a divine secret: for first it could not be known, but by divine revelation: the Apostle expressly says, that God by revelation showed this mystery to him, and that it was opened to the sons of men by the Spirit, and thus came it to be made known by the church to principalities and powers in heavenly places: so as it was above the understanding, not of men only, but also of angels.

2 Being opened, it seemed incredible to all, whose hearts the Spirit of revelation did not persuade of the truth thereof: therefore the Apostle prays for the Ephesians that God would give them the Spirit of revelation in the knowledge of Christ, that the eyes of their understanding might be enlightened, etc.

In a word, of all other things it is the most abstruse: no human invention like it: none of the liberal arts and sciences comparable to it in profundity. The Law is not such a mystery as the Gospel, for the Law was engraved in man's heart: and man does still by nature retain some glimpse and sparks thereof: for the Apostle says, that the Gentiles do by nature the things contained in the Law, and show the work of the Law written in their hearts. But the Gospel was never written in man's nature: it was extraordinarily revealed, and is above nature: therefore the Apostle contents not himself to call it a mystery, but also terms it a great mystery: intimating thereby, that it is a mystery both of great weight and moment (the knowledge of nothing else can be more excellent, necessary and profitable) and also of other things most abstruse, admirable and incredible: so as it is without controversy a great mystery: a most certain, sure, infallible, undeniable truth.

§. 169. Of searching into the depth of the Gospel.

The Gospel being a mystery, such a mystery as we have heard, it is not lightly, and slightly to be passed over: it requires our best study and meditation, and it is worth the best pains that we can take: men naturally are desirous to have knowledge of deep and profound matters: this makes some scholars to spend much time, and take great pains in reading the Schoolmen, because they account them profound authors, in regard of the many deep questions which they discuss: others in studying Astrology, Astronomy, Geometry, and other parts of Mathematics, because they are accounted deep sciences, above the common conceit and capacity of ordinary men: there is no mystery in any science which men hear of, but they are very inquisitive into it, and desirous to know it. Look, here is a mystery of mysteries, wherein our happiness consists: so as the knowledge thereof cannot but be most needful and necessary. Let us therefore use all the means that possibly we can to understand it, and to all other means add faithful and earnest prayer to God, to give us the spirit of illumination, that so we may the better conceive it. In studying it, let us not measure [reconstructed: it] by the last of our own capacity: for it is a mystery above our capacity: they which know it best, know it but in part: when it is opened as clearly as can be by man's tongue, it still remains to be a mystery. Faith therefore in this respect, must be placed above our reason, and we must believe more than we can conceive: herein has faith a preeminence above reason, that it is of an infinite capacity: for whatever God reveals, faith believes, though reason cannot fathom the depth of it.

If in the mystery of the Gospel we should believe no more, than by our reason we can discern the reason of, we should believe little or nothing. Let us therefore have recourse to God's word, where this mystery is revealed, and pray to God by his Spirit to reveal it to us.

§. 170. Of the means of understanding the mystery of the Gospel.

They who have attained to the greatest understanding of this mystery that can be, ought not to be arrogant, and boast thereof; as if they were of a greater capacity, deeper understanding, sharper wit than others. For nothing in man is available to find out this mystery. They ought rather to be thankful to God, who has vouchsafed such knowledge to them, and every one, say as Christ did to God, I give you thanks, O Father, Lord of heaven and earth, because you have opened these things to babes. For that which Christ said to Peter, may be applied to all that have any sound knowledge of the mystery of the Gospel, Flesh and blood has not revealed it, but our Father which is in heaven.

§. 171. Of the cause of errors about the Gospel.

Let not any be offended that so many in all ages have grossly erred, and broached diverse heresies about the Gospel, as Arrians, Aetians, Ennomians, Eutichians, Mercionites, Manichees, Nestorians, Papists, Anabaptists, Familists, and many others. For the Gospel being a mystery, it is no marvel that many who have searched into it by their own wit, have erred therein. Their errors have not risen from any uncertainty and variableness in the Gospel, but from the shallowness of their own conceit. God in just judgment has not vouchsafed to open the eyes of their understanding, but rather (as Christ said) has hidden these things from the wise and men of understanding and also suffered the God of this world to blind their eyes, that the light of the glorious Gospel of Christ should not shine to them.

§. 172. Of man's preferring other mysteries before the Gospel.

Very preposterous is the conceit which many have of God's word, wherein this mystery is revealed. They account it a plain easy book, wherein no great depth of learning is contained. And thereupon prefer other books as more profound, to it. The Jews had their Talmuds, and [reconstructed: Kabbalah], in which they thought much more deep matter was contained, than in the holy Scripture. The Turks have their Alchoran, in comparison whereof, they lightly and basely esteem the Scriptures. In like account do Papists hold many of their unwritten traditions, Decrees of Councils, Edicts of Popes, all which they equal, if not prefer to the Scriptures. Anabaptists also, Familists, and such like Enthusiasts, say that the Scripture is but as milk for young novices, but the revelations which they receive (as they pretend) from God, are strong meat. I would this mean and base esteem of holy Scripture remained only among such Infidels and Heretics, as are Jews, Turks, Papists, Familists, etc. But too true it is that it has too great place in the opinions of many both scholars and others. Some who prefer the study and learning of Postillers and quaint writers, before the wisdom of God contained in his written word. Thus great mysteries are of many accounted slight matters, and mere toys are accounted mysteries. The things of the spirit of God are foolishness to man. Let us take notice of this egregious point of folly (For the wisdom of this world is foolishness with God) and know that no learning can be like the learning contained in the holy Scripture, which declares the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world to our glory.

*(Ephesians 6:20)* For which I am an Ambassador in bonds, that therein I may speak boldly, as I ought to speak.

§. 173. Of well discharging a man's office.

The reasons which the Apostle uses to enforce his request now follow. The first is taken from his office: he was an Ambassador of the Gospel, or for the Gospel, namely to declare and make known the Gospel. This his office shows that he was after an especial manner appointed by God to preach the Gospel. This charge being laid upon him, very needful it was that he should have utterance with open mouth boldly to make known the mystery of the Gospel: and because it was so needful he craves the help of their prayers to obtain as much. From the force of this first reason I collect.

That charge which God is pleased to commit to anyone's charge, ought to make him careful in seeking and using all good means whereby he may be enabled well to discharge it. Thus God having made Solomon a King, he was moved thereby above all other things to desire an understanding heart to judge God's people. To which purpose tends that prayer of David, Give your judgments to the King O God, and your righteousness to the King's son. But more particularly to this purpose tends that practice of the Church, in fasting, praying, and laying hands on Paul and Barnabas, when God had commanded that they should be set apart for the work to which he had called them. For why did they then fast and pray, but that those Apostles might be enabled to do that work to which God had set them apart? To this end the Apostle exhorts the Elders at Ephesus to take heed of all the flock. Why? because the Holy Ghost had made them overseers of it: and Archippus to take heed to the Ministry which he had received in the Lord: and Timothy to keep that which was committed to him.

God will require a particular account of that particular function which he appoints to any man: of a King he will require an account of his kingly office, of a Prophet the discharge of a Prophet's office, and so of the rest: witness that particular reckoning which was made with them that received several talents.

Therefore let us every one have an eye to that office and function to which we are appointed: and with all observe what is most pertaining to it, what by which we may be best fitted for it, and best enabled to perform it acceptably to God, and profitably to others: those things let us labor after, and pray for: and in those things let us exercise ourselves. In particular for Ministers, let our calling be always in our minds, remembering that we are God's Stewards, Dispensers of the mysteries of God, Ministers of Christ, God's laborers, Planters, Waterers, Builders, Bishops, Pastors, Watchmen, &c. That the consideration hereof, may make us well note what belongs to the discharge of those functions, what knowledge, what pains, what study, what utterance, what boldness, and the like gifts are needful for that, that accordingly we may seek by our own and others' prayers, and by all other good means how to be enabled well to perform our functions. Which that we may the better do, let us distinctly consider the nature of a Minister's function, set forth under the title of an Ambassador.

§. 174. Of Ambassadors of the Word.

An Ambassador is an especial messenger sent after an honorable manner from some great personage: for mean men do not use to send Ambassadors. If it be demanded who he was that sent Saint Paul on his Ambassage, himself makes answer in another place saying, We are Ambassadors for Christ. Christ the great Lord and king of heaven and earth was his Master, and sent him: in which respect he often styles himself the Apostle of Jesus Christ.

Quest. Was Saint Paul the only Ambassador of Christ.

Answ. No verily: for expressly he says in the plural number, we are Ambassadors, which phrase he uses not as earthly Kings, or others in great place do, for dignity's sake saying, we Leo, or we Gregory command this or that: for when he speaks of himself alone, and expresses his own proper name, he uses the singular number, as I Paul say, I Paul the prisoner, I Paul have written, &c.

But when he uses the plural number he speaks of others also, whom he ranks in one and the same order with himself, and makes equal to himself.

Quest. Who were those other? any besides the Apostles?

Answ. The Apostles were especially after a peculiar manner the Ambassadors of Christ: for they had their commission immediately from Christ, by Christ's own voice and word were they sent forth: and in this respect the title of Apostle (which in effect signifies the same thing that Ambassador does, namely, Sent) was appropriated to them: yet may we not think that they were the only Ambassadors of Christ, for then after their departure Christ should have had no Ambassadors on earth, none who in his name and stead should offer reconciliation to the world, and preach the glad tidings of salvation: certainly Christ still continued to love his Church as well as ever he did, and is still as careful to provide all things needful for it as ever he was: he cannot cast off the care of it. What therefore he did immediately after his ascension by Apostles, doubtless he continued to do by other Ministers: for when he ascended up on high, he gave not only Apostles, Prophets, and Evangelists, who were extraordinary Ministers to continue but a while till his Gospel were spread all abroad among the Gentiles, but also Pastors and Teachers, who were by succession one after another to continue till his glorious coming to judgment: and these also are his Ambassadors: so as this title appertains to all Ministers of the Word, and all are comprised under that speech of the Apostle, we are Ambassadors for Christ: which is further evident by this title Angel (which signifies a messenger) given to ordinary Ministers.

§. 175. Of the dignity of the Ministry.

This metaphor and title, Ambassador, being applied to the Ministerial function, sets forth these three things.

1 The dignity of the Ministry.

2 The duties of Ministers.

3 The mercy of God in ordaining them to their function.

The dignity of a Minister's function, is in a spiritual respect so great, as no calling in the world can be comparable to it.

The dignity of an Ambassador's place, is greater or less, according to the excellency of his Master that sends him. An Emperor's Ambassador is preferred before a King's, a King's before a Duke's, and so in others.

Now Ministers being appointed of Christ, sent by him, declaring his will, in his name and his stead, they which know the excellency of Christ may well know what is the excellency of a Minister's calling. Many other titles in Scripture are attributed to Ministers, to set forth the dignity of their function, as Elders, Rulers, Overseers, Fathers, Planters, Builders, Angels, Lights, &c. Many excellent things are spoken of you, O Ministers of the Lord:

§. 176. Of the respect due to Ministers.

Let people hereby learn how to respect ministers: we see how ambassadors of earthly kings are esteemed and entertained, namely, with all the respect and kindness that may be, even as their master should be. Thus should Christ's ministers be accounted of. I would not be understood (so much to speak of outward respect) for our master is heavenly, our calling spiritual, our message spiritual and heavenly: accordingly must the respect be which is given to us: which is diligently to attend to our message, willingly to follow our directions, to account our coming welcome, our feet beautiful, in heart to esteem us as God's angels, indeed as Christ himself. For this end men must look not on our persons (for so we are not better than others) but on our ministry and message (for therein we excel all others). The honor and good which in this respect is done to us, Christ accounts as done to himself.

§. 177. Of Despising Ministers.

As for those who reproach or disgrace our calling, or abuse our persons for our office sake, they reproach and abuse our Master: for so says our Master, He who despises you despises me. In this respect God says of the Israelites they have cast me away, because they rejected his prophets: and again, they have spoiled me, because they deprived his priests of their tithes. Can such despisers of God's ministers think they shall escape just vengeance? Kings will not pass by any disgraces and wrongs done to their ambassadors unrevenged, if at least they can take revenge. But Christ is able to execute vengeance on all that shall despise him and his, and assuredly he will so do: for he has threatened as much: his ministers are especially in the rank of those concerning whom he has said, Touch not my Anointed, for he added, and do my prophets no harm. Remember the woeful desolation of Jerusalem, and note the cause thereof, She killed the prophets, and stoned them which were sent to her.

This land, and the greater sort of people therein, have in these days highly provoked the Lord by disgracing and abusing his ambassadors: For we are made as the filth of the world, the off-scouring of all things.

§. 178. Of the Encouragement of Ministers against Their Despisers.

But let the world judge as it pleases, according to the corrupt censure thereof, let our eyes be fixed on our Master that sent us, and on our office deputed to us: let the excellence of the one, and the dignity of the other swallow up all the ignominy which the world can lay upon us, and injury which it can do to us: therewith we may comfort ourselves against that base esteem which the world has of us, even for our calling sake, and against the wrong which in regard of our ministry it does to us. If the dignity of our calling were duly weighed, so many would not shun it, as do; but more would desire it, and labor to fit themselves for it.

§. 179. Of Ministers Walking Worthy Their Place.

2 The duties which are required of ministers by virtue of their embassy, committed to them, are two: one general, the other particular: that respects their conversation; this their ministration. The general is, to carry themselves worthy of the dignity and excellence of their place: we see that ambassadors of earthly kings are very circumspect over their carriage, behaving themselves gravely, soberly, honorably, showing themselves to be men of wisdom, able to discharge so weighty a function, and that in a double respect, namely in regard of their own credit, and of their master's honor. So ought ministers of the word to behave themselves as becomes the ambassadors of the great Lord of Heaven: all Christians are commanded to walk worthy of the Lord, who has called them, worthy of the Gospel, by which they are called, worthy of the calling to which they are called: if all Christians, how much more ministers whose particular calling has an eminence above all. To this purpose tends that exhortation of Saint Paul to Timothy, Be an example of believers in word, in conversation, etc. Otherwise as they disgrace themselves, and make themselves to be thought unworthy of their place, indeed to be despised, so also they dishonor their Master, as Hophni and Phinehas did; whereupon God says, they that despise me shall be despised.

§. 180. Of Ministers' Faithfulness.

The particular is to be faithful in delivering their message. Solomon implies that an ambassador ought to be faithful, where he says, a faithful ambassador is health, that is, procured and preserved safely to his master, himself, and those to whom he is sent. Thus was the greatest ambassador that God ever did, or could send forth, the Apostle and high Priest of our profession Christ Jesus, faithful to him that appointed him: and this testimony God himself gave of his servant Moses, he is faithful in all my house: so have all good ambassadors been: but not to insist on particulars, note what Saint Paul says of the duty of all ambassadors whom he termed stewards, It is required in stewards that every one be found faithful.

§. 181. Of Holding Close to God's Message.

This faithfulness consists in three special points.

1 In delivering nothing but what he has received of his Master, and is agreeable to his will: in this respect Christ says of that which he delivered, My doctrine is not mine, but his that sent me; and further proves that he spoke not of himself: So the Apostle, I have received of the Lord that which I delivered to you: The prophets to manifest as much to those to whom they spoke, used to prefix before their messages these and such like prefaces; The word of the Lord, The burden of the word of the Lord, Thus says the Lord, etc. And that it may appear that this is a duty, God gives this express charge to his prophet, Hear the word at my mouth, and give them warning from me: and Christ this to his Apostle, Teach them to observe all things whatever I have commanded you. The Scripture notes it as a property of false prophets, to speak the vision of their own heart, and not out of the mouth of the Lord. I have not spoken to them, says the Lord, and yet they prophesied.

§. 182. Of Declaring God's Whole Will.

2 In delivering his whole message, even all that the Lord delivers to him. Thus much God commanded to his prophet, Speak to them all that I command you: and Christ to his Apostles, Teach them to observe all things whatever I have commanded you: nothing must be concealed for fear or favor. Of this mind was Micaiah, who being desired to speak good to the King, as the other prophets had done, answered; Whatever the Lord says to me, that will I speak, and Jeremiah; Whatever thing the Lord shall answer you, I will declare to you: I will keep nothing back.

§. 183. Of the Manner of Delivering God's Word.

3 In delivering his message as the Word of God: This direction in general is laid down by Saint Peter, who said, if any man speak, let him speak as the Oracles of God (1 Peter 4:11).

That God's Word may thus be delivered, there is required in the dispenser thereof,

1 Gravity opposed to lightness, and vain affectation: A wise Ambassador will not deliver his message like a stage-player; the respect of him from whom he is sent, the presence of them to whom he is sent, will keep him from lightness, and childishness. Can lightness then beseem God's Ambassadors? God's word is in itself full of gravity, no lightness, no vanity in it. Saint Paul expressly requires gravity in Titus, and not without good reason; for this will breed reverence and due respect to their message in the hearts of their hearers.

2 Authority opposed to fearfulness, and shamefacedness. God's word has in it a divine power, and an admirable majesty; and therefore must accordingly be delivered. This is it to which the Apostle exhorts Titus, saying: Speak with all authority (Titus 2:15). We have an excellent pattern hereof in Christ Jesus, who taught with such authority, as made his hearers astonished (Mark 1:22). That thus we may deliver God's Word, we must in the name of our Master, and by that authority which he has committed to us, urge and press that which we deliver: this will smite the consciences of our hearers, and make them receive the Word, not as the word of men, but as the Word of God (1 Thessalonians 2:13): and thus will it work obedience in them that hear it.

3 Sincerity, opposed to falsifying and adulterating the Word of God, which is to mix it with our own, or others' conceits, or to fashion it to man's humor, so as it may most please man. This was the fault which the Apostle discovered in false teachers, and whereof he clears himself, and his fellow Apostles, showing withal that they were careful to use all sincerity: for thus he says: We are not as many which corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ (2 Corinthians 2:17). The word translated Corrupt or deal deceitfully with, is a metaphorical word, taken from deceitful vintners, who for gain mix water with wine: whereby is showed that God's Word ought not to be delivered so deceitfully, but purely, and sincerely; this is that uncorruptness and sincerity which the Apostle requires (Titus 2:7). For the word is in itself pure and sincere without any mixture: whereupon Saint Peter terms it, Sincere milk (1 Peter 2:2): if accordingly it be delivered, it will nourish; if it be mixed, it may poison.

§. 184. Of the end of a Minister's high calling.

Use — Thus then we see that this excellent and high calling is not committed to ministers for their own sakes only, for their honor and renown, to exalt them, to puff them up, and make them insolent, but to provoke them to do their duty. Whereupon the Apostle says, If a man desires the office of a Bishop, he desires a good work (1 Timothy 3:1). A work it is, and requires pains and diligence: for which end they are called Workmen, Laborers, Watchmen, Shepherds, Servants, Ministers, Stewards, etc. (2 Timothy 2:15; 1 Corinthians 3:9; Ezekiel 3:17; Jeremiah 23:4; 2 Corinthians 4:5; 1 Corinthians 3:5; Titus 1:7). They who neglect the duties of an Ambassador, can receive small comfort in the dignity of their ambassadorship: and yet many there be who seek to be ministers, only as men seek to be civil officers, for profit and promotion sake, as is too evident by their conduct in their ministry: they neither care to frame their lives worthy of their place, neither are faithful in performing the work of their ministry, whereby they cause this honorable calling to be vilely and basely esteemed.

§. 185. How Man's Weakness is succored by the ministry of man.

But however some abuse this excellent calling, yet God has manifested his great mercy to his Church, in appointing men to be his Ambassadors upon earth: for this has God done both to succor our weakness, and to support our faith. In regard of our weakness, we are not able to endure the glorious presence of God's glorious Majesty. The very Angels are not able to endure it: whereupon they are said to have wings to cover their faces when they appear before God (Isaiah 6:2): how then should mortal man endure it? Note the behavior of the Israelites when they heard God deliver his Law, they fled, and stood afar off (Exodus 20:18): They said; If we hear the voice of God any more, we shall die (Deuteronomy 5:25). Hereupon they made this suit to Moses, Go you near, and hear all that the Lord our God says, and do you declare all that the Lord our God says to you, and we will hear it, and do it (verse 27). This motion God well liked, and accordingly appointed sons of men to be his Ambassadors, and to declare his will to his people. Thus in regard of man's weakness, are men (like to all others, subject to the same passions that others are) ordained ministers of God's Word (Acts 14:15).

§. 186. How faith is supported by the ministry of man.

And that greater credence might be given to their message, they are after a solemn and peculiar manner (set in Christ's stead, in his name, even as if he himself did it) to preach peace, and to offer reconciliation: the Gospel is the message of God's Ambassadors: for the Apostle having relation to the Gospel, says: for which I am an Ambassador (2 Corinthians 5:20). So that in respect of this function and place appointed to ministers, God's people may with as strong confidence embrace and receive the glad tidings of salvation thus brought to them, as if God himself with his own voice did make offer of it. Herein lies a main difference between a minister and a private man. A private man may have great knowledge of the mystery of the Gospel, and be able to open and declare the sense and meaning of it: but a minister by virtue of his office has this prerogative and preeminence above others, that in God's stead he declares reconciliation: so that when a minister preaches and applies the promises of the Gospel, he does not only declare and make known God's mercy and goodness to poor sinners, but also is an especial means to move sinners to believe those promises, and to embrace reconciliation with God. Is not this a strong prop to our faith? Does it not bring great comfort and peace to distressed souls?

§. 187. Of receiving God's message by the ministry of man.

Reject not the offer of peace made to you by God's Ambassadors, because they are sons of men; yield not to Satan's suggestions, whereby he labors to persuade men that whatever Ministers say of peace and reconciliation, God means no such thing: but rather, seeing God has sent them forth, and set them in his stead, receive them as God's Angels, yea, as Christ Jesus: and receive the Word preached by them, as it is indeed the Word of God, which also works in you that believe. Believe God's Prophets, so shall you prosper. Whoever lightly esteems their Ministry, and believes not their message, they put from them the very Word of God, and judge themselves unworthy of everlasting life.

§. 188. Of the manner of Paul's being chained.

The second reason, whereby the Apostle enforces his request for the help of their prayer, is taken from his present condition. He was in bonds, or word for word, In a chain. This phrase implies that he had not free liberty, but was restrained: restrained, I say, so as he could not go from country to country, and from Church to Church, as he had done before times; yet not so as those which are close held within the walls of a dungeon, or close prison: for then could he not have performed his embassy, as here he expressly says he did, (I do my embassy in a chain) then would he rather have desired the help of their prayers for his deliverance out of prison.

It is likely that he has reference to that time (of which Saint Luke makes mention) when he dwelt by himself with a soldier that kept him, and preached the Kingdom of God.

Objection. But there is no mention made of manacling, fettering, or binding with chains, which seems here to be implied.

Answer. At Rome (where Paul was a prisoner) such prisoners as were not closed up in prisons, but had liberty to go abroad, had a long chain, the one end of which was fastened to their right hand, and the other end was tied to a soldier's left hand, so as the prisoner could go nowhere without that soldier, who was as a keeper to him. And thus it is likely that Saint Paul was chained: for he mentions here but one chain in the singular number: and it is said that Paul was with a soldier that kept him.

Here note these distinct points.

1. The Apostle's condition; he was in a chain.

2. The declaration of it. He himself makes it known.

3. The cause of his condition, for the Gospel.

4. The connection of his office and condition together.

5. The reason why here he makes mention of it.

§. 189. Of the hard usage of Ministers.

1. For the first: Notorious malefactors were accustomed to be chained: Here then note how

An holy Apostle is used as a thief. In which respect he says, I suffer trouble as an evil doer, even to bonds. Thus was Peter dealt with: He was put in prison, and delivered to four quaternions of soldiers, he was bound with two chains, and lay between two soldiers, and the keepers before the door kept the prison. Indeed thus was Christ himself dealt with: for a great multitude came as against a thief with swords and staves to take him. The like might be exemplified in many other Prophets, Apostles, Ministers, and faithful servants of Christ: for it has been the common condition of all, in times of persecution especially.

What might be the reason hereof? Any notorious crimes which they committed, or any unjust offense that they gave to their persecutors? No verily. No Christian can imagine any such thing of Christ, Who did no sin, neither was guile found in his mouth. Saint Paul was ready to do what good he could to all: for he held himself debtor to all, namely, in love: but hurt he did to none. The like may be said of others, who have been so handled. They have been as sheep very profitable and harmless: for the Spirit which comes from above was in them, which is, first pure, then peaceable, gentle, easy to be entreated, full of mercy, and good fruits, etc. It is therefore an evil jealous suspicion which the world has of them, together with an inward inveterate envy and malice which it has against them, which makes it so handle them, and that because they are not of the world. Read (John 15:19).

Use. Let us not censure men according to the world's dealing with them. Let us not judge such (as we have just cause to account Christ's faithful servants) malefactors, because by persecutors they are handled as malefactors: so might we condemn those worthy Martyrs which suffered in Queen Mary's days, and many that are most vilely used by the Spanish inquisition, and other persecuting Papists in other places.

§. 190. Of Paul's holy glorying in his chain.

2. For the second, the Apostle himself declares and makes known this condition in which he was at Rome, and that under his hand by a public letter sent to a whole Church, which was also to remain to all Churches, to be read of all: so that it appears he was no whit ashamed of his chain.

Persecution simply in itself is no matter of shame. Expressly the Apostle says, that he was not ashamed of his suffering: And he exhorts Timothy not to be ashamed of him, because he was Christ's prisoner: If any suffer as a Christian (says Saint Peter) let him not be ashamed, but glorify God in this behalf.

Nothing ought to make us ashamed but only sin, which makes us odious before God, because it is a voluntary evil proceeding from ourselves. Now to suffer, in itself is no such matter.

Use. If for the sins of this land God should (which God forbid) deprive us of the light of his Gospel, and of our Christian Magistrates, and give us over to the power of such adversaries, as should chain, imprison, or any other way deal hardly and ignominiously with us; let us not thereupon think ourselves, our brothers, or the Gospel disgraced, and thereupon be ashamed of our profession: The Apostle does here rather boast and glory in it, as some do in a chain of gold: and the Scripture makes persecution a matter of gladness, rejoicing, and honor. If we should be ashamed, it would make us start back from our profession, it would discourage our brothers, and very much hearten our enemies.

§. 191. Of the cause that makes persecution a matter of rejoicing.

Question. How can persecution be a matter of honor and joy? Can any such thing be in suffering? Why then should malefactors be ashamed?

Answer. As suffering in itself is no matter of shame, so neither of honor: it is the cause for which one suffers, which alters the case this way or that way.

The thieves between whom Christ was crucified suffered one and the same kind of punishment, yet could one of them say: We receive things worthy of that we have done, but this man has done nothing amiss.

3 The third thing therefore to be considered is the cause of Saint Paul's suffering, implied under this clause: For which, namely, for the Gospel. For both the function, and also the condition of the Apostle has reference to it, as he was an Ambassador for the Gospel, so for the Gospel he was in a chain.

It is the cause which makes persecution a matter of honor and rejoicing. Note the Scriptures wherein persecution is commended, and you shall find the cause either expressed, or necessarily implied: Note (Matthew 5:11), (Philippians 1:29), (1 Peter 3:14) and (1 Peter 4:16).

Persecution in itself separated from a good cause is a punishment, and a curse: a thing grievous to the flesh, and to be grieved for.

§. 192. Of the things for which men may suffer with comfort.

Quest. What may be the cause of that persecution which causes blessedness?

Answ. In general: Righteousness; and that either in abstaining from evil, or in performing of our bounden duty. Joseph suffered imprisonment for refusing to commit folly with his Mistress: Moses chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sins. On the other side, Daniel was cast into the lions' den, for praying to God. And Christ was persecuted for doing works of mercy.

More particularly the Gospel, which is here set down. The Apostles were persecuted for preaching the Gospel: others for believing the Gospel. Now because the Gospel is the doctrine of Christ, they which suffer for preaching or professing it are said to suffer for Christ's sake, and for the name of Christ: they which renounce it are said to deny Christ Jesus.

Use 1. They which look to have true comfort in their suffering must especially look to the cause, and thoroughly examine it, whether it be indeed of that kind that by God's Word we may warrantably, yes, and ought necessarily to suffer for. Saint Peter implies that there be many causes for which many do suffer, wherein he would not have Christians to suffer: Let none of you (says he) suffer as a murderer, or as a thief, or as a busybody in other men's matters. Note how he makes not only open notorious sins, but also meddling with other body's matters, to be an unwarrantable and unjust ground of suffering. This therefore is to be observed, not only against traitors, murderers, thieves, adulterers, idolaters, and such like: but also against Separatists, Schismatics, and all such contentious spirits, as by raising troubles in the Church, bring trouble upon their own pates.

Use 2. If the cause be just and good, with courage stand to it; let not reviling and disgraceful speeches, let not loss of goods, loss of friends, imprisonment, banishment, rack, strappado, sword, halter, fire, or anything else, make you start from your Savior, to deny him. But for your comfort and encouragement look to the end: If we suffer, we shall also reign with Christ (2 Timothy 2:12).

§. 193. Of the world's vile handling of Christ's Ambassadors.

The fourth point noted is the connection of the Apostle's function and condition together: though he were an Ambassador, yet was he chained; and though he were chained, yet performed he his function: for he says: I do my embassy in a chain.

Hence arise two points to be noted. The first, that

The Ambassadors of the King of Heaven are more hardly dealt with than the Ambassadors of mortal kings. We see by experience that all sorts of Ambassadors are kindly used. The most savage and barbarous people that be will not wrong an Ambassador. It is against the law of nations to imprison an Ambassador. Though Ambassadors be free in delivering their message, and though their message be distasteful, yet at least they are let go free, if not rewarded. But Christ's Ambassadors have in all ages been very hardly dealt with. This was it of which Christ complained against Jerusalem, saying: O Jerusalem, Jerusalem, which kills the Prophets, and stones them which are sent to you (Matthew 23:37). And of which Saint Stephen also complained, saying: Which of the Prophets have not your Fathers persecuted? (Acts 7:52).

Objection. They are not in all places, and at all times so dealt with.

Answ. When and where it pleases God to raise up Christian magistrates who love the Gospel, and defend the Gospel, then, and there the Ambassadors thereof are kept from public persecution: but yet the greater sort of people will privately scorn them, and wrong them. And though there be always some, who knowing and believing the excellency, necessity, and benefit of their function, highly account of them, even as of the Angels of God; yet those some are but few in comparison of the many which oppose against them. All that are of the world will do what they can against them: and that in regard of their message, and of their Master.

§. 194. Of the causes why Christ's Ambassadors are hardly used.

1 Their message is as contrary to the disposition of the world as can be: This is darkness, that is light. Darkness cannot endure light: nothing can be so much against the grain (as we speak) against the heart of a carnal man, as the Gospel: it pierces to the quick, and so makes him to fret and fume, rage and rave against it, and the messenger thereof. For the world has a peace of its own, wherein it is fast lulled asleep: when it is roused up by any messengers of the Gospel, like a bear or a lion it bestirs itself against him that disturbs it, and forgets all modesty and humanity. If it were a father that brought this light of the Gospel to a carnal son, the son would hate and persecute the father for it: so the father the son, and one friend another: hence it is that Christ Jesus the Author of this Gospel is said to set a man at variance against his father, and the daughter against her mother, etc. — which is not said, to note out the proper end of Christ's coming, but to show what follows upon the sending of the light of the Gospel to carnal men, by reason of their wicked and obdurate hearts (Ephesians 5:8; Matthew 5:14; Matthew 10:35).

2 Their Master is indeed a great King, but his kingdom is not of this world; if it were, his servants would surely fight. Now because he causes none to rise up in arms to execute speedy revenge, but suffers the wicked till the great day of reckoning, the world fears him not, nor cares to abuse his Ambassadors (John 18:36).

Use 1. How great is the blindness, willfulness, wretchedness, maliciousness, ungratefulness of the world?

Use 2. How are ministers to prepare themselves against all the hard dealing that may be? Let them not look for such respect at the world's hands, as earthly ambassadors find: if they find such, they have cause to suspect themselves. It is to be feared, that they seek too much to please the world. If they have not the resolution which this Apostle had, they may be as loath to deliver their message, as Jonah was.

§. 195. Of Ministers Using Their Liberty.

The other point is, that

Ministers must take and use what liberty they can have. Saint Paul went as far as his chain would let him: in his chain he preached. So likewise in prison he preached. Thus did Christ and his Apostles, though they were persecuted, continue to preach: when they could not in one place, they went to another.

There is a necessity laid upon the ambassadors of God: and woe to them if they preach not the Gospel, when they may. But if notwithstanding some restraint, they do what lawfully they may, and possibly they can, as they manifest thereby a great zeal of God's glory, in preferring it before their own ease, so great shall that reward be, which their Master will give them.

§. 196. Of Ministers Forbearing to Preach, Being Inhibited.

Question. What if ministers be inhibited by magistrates to preach: may they notwithstanding that inhibition preach?

Answer. Difference must be made between times of persecution (when infidel or idolatrous, or any such magistrates as are open enemies to Christ bear rule, who seek utterly to suppress the truth of the Gospel, and root out the professors thereof) and times of peace (when Christian magistrates, who defend the Gospel, and seek the progress thereof, govern the Church). The inhibition of infidels, and idolaters made simply against preaching of the Gospel, because they would have it utterly suppressed, is in this case no sufficient inhibition to bind the conscience: it is directly and apparently contrary to God's word. But when Christian magistrates inhibit ministers to preach, it is because they think them unfit and unfit, either for some notorious crimes, or for some erroneous opinions, to exercise their ministerial functions. In these cases, such as are so inhibited, so far forth as they are inhibited, ought not to preach. Neither are particular and private men to judge of the cause of the inhibition, whether it be just or unjust: but as they who are appointed by the present government to ordain ministers, are to judge of their fitness thereto, so likewise of their unfitness.

Again, difference must be made between the kinds of ministers which are inhibited to preach. Some were ordained immediately by Christ Jesus, and particularly commanded by him to preach: all the world could not silence such: though they were inhibited, yet ought they not to be silent, if at least they were not forcibly restrained. Therefore, we read that the Apostles notwithstanding they were commanded by the priests and rulers of the Jews to preach no more, yet continued to preach: the like may be said of the Prophets, who were extraordinarily appointed by God. Others are ordained by the hands of men, even of the governors of the Church. Now as they have power to ordain ministers, when they judge them fit for that place, so they have power to deprive ministers, when they judge them unfit for that place, and therefore obedience must be yielded to their inhibition.

§. 197. Of Ministers Needless Forbearing to Preach.

But to return to the point, persecution is no sufficient cause to make a minister cease preaching; rather than not preach, he ought, as Paul did, preach in a chain, if he may have such liberty as Paul had.

How will they answer it to their Master, who upon mere surmises and needless fears abstain from preaching: not much unlike to a slothful man, that being to go about his business, says, A Lion is without, I shall be slain in the street? Such ought to be a minister's forwardness in performing his message, that he do his uttermost endeavor, till he be directly and necessarily hindered.

Use 2. Heavy is that reckoning which they must make, who have all the liberty, favor and encouragement that they can desire, and yet preach not.

§. 198. Of Praying for Ministers Restrained.

5. For the last point, the reason why the Apostle here mentions his chain, is the rather to stir them up to help him with their prayers, that he might both be assisted by God, in doing what he did, and also, if it pleased the Lord, have greater liberty to do more good. The word in the former verse, and in this verse also translated bold speaking, signifies also liberty to speak.

From the force of this reason, I observe,

The more ministers are restrained, the rather ought prayer to be made for them.

It should seem that the Apostle, when he wrote to the Hebrews, was some way or other hindered, so as he could not then come to them, whereupon having desired them to pray for him, again he desires them somewhat the more earnestly to do so, that he might be restored to them more quickly: but most clear is this by the practice of the Church, when Saint Peter was clapped up close into prison, earnest prayer was made of the Church to God for him.

Prayer is the best means that can be used in this case: the most powerful with God, the least offensive to men. Note the issue of the Church's prayer for Peter.

There is also greatest need of the best means in this case, and that in regard of the loss which the Church sustains by the restraint of faithful ministers.

Use. The use which we are to make of this point, is, that we put it in daily practice.

§. 199. Of the Need of Boldness.

The Apostle having used those two forcible reasons to move them to pray for him, returns again to the matter, and repeats the thing which he would have them pray for in his behalf, namely, that he may speak boldly, which he amplifies by the manner, as he ought to speak.

The word which the Apostle uses in this latter place somewhat differs from the former, that is a Noun, this a Verb: yet in effect they imply one and the same thing. This repetition of this point shows, that

Boldness and freedom of speech is very needful for a Minister: the Holy Ghost repeats not things in vain: therefore that which has been delivered concerning this point, is the rather to be regarded. That which the Scripture again and again urges, we must not lightly pass over, but give the more diligent heed to it.

§. 200. Of Paul's Jealousy over Himself.

In that upon the mention of his chain Saint Paul renews his desire of this point, namely, that he may speak boldly, as if he had thus said; Because I am chained, I do the rather desire boldness of speech: I note four commendable virtues in him.

1 An holy jealousy which he had of his own weakness.

2 An earnest desire of well performing his function.

3 An invincible resolution to hold out to the end.

4 A strong affiance in the power of God.

For the first, he was not ignorant that an iron chain, a keeper continually by one, restraint of liberty, and fear of greater danger, were grievous to the flesh, (For no chastening for the present seems to be joyous, but grievous) that they might be means to daunt the freest spirit, and to make the most courageous fearful, that he himself was flesh and blood, that there needed more than flesh, even God's Spirit to uphold a man, to make him bold to perform his duty in a chain: therefore though yet he were not daunted, yet he desires God's help in regard of his present affliction to support his spirit, and keep him from fainting.

§. 201. Of Paul's desire well to perform his function.

For the second, such was his desire of courage and boldness to perform his function as he ought, that being in a chain, he desires rather still in his chain so to do, than to be freed from his chain. For one would have thought that being afflicted, he should most of all have desired the removal of the affliction: but he preferred that before this: as is more clear and evident by that which he said to the Elders of Ephesus, when he took his farewell of them; I count not my life dear to myself, so that I may finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God (Acts 20:24).

§. 202. Of Paul's constant resolution.

For the third, though he had suffered much, yet as yet he had not resisted to blood: though his liberty were restrained, yet his blood and life were preserved; therefore he still continues to fight the Lord's battle, and to maintain his quarrel: In a chain he preached, and still desires boldly to preach, indeed, though it were in a chain. Does he not herein manifest a brave spirit, an undaunted mind, an invincible courage?

§. 203. Of Paul's steadfast Faith.

For the fourth, assuredly he believed that God was able to give him courage and boldness, notwithstanding his chain, and despite the fury and rage of all his enemies, or else would he not have desired boldness, now that he was in the power of his adversaries: but well he knew that they which chained him, were chained by his Master Christ Jesus, who led captivity captive (Ephesians 4:8): so as they could no further restrain him than his Master permitted them; and he was not ignorant (for he himself said it) that though he himself suffered to bonds, yet the Word of God was not bound (2 Timothy 2:9): they chained his body, but they could not chain God's Word.

§. 204. Of the excellency of the four forenamed virtues.

Behold here a rare example: rare for the excellency, and rare for the scarcity of it. Admirable virtues were these, worthy our imitation.

They who maintain in them such a holy jealousy, fearing lest through the weakness of the flesh they may be daunted with affliction, will be the more watchful over themselves, more earnest with the Lord in prayer to assist and uphold them, and more desirous of the help of others' prayers, as Saint Paul here was: such have been found to stand out to the last cast steadfastly, when proud crackers have been quailed.

To desire while a man is under the cross, rather to preach boldly, than to have the cross removed, argues a great zeal of God's glory, and a true desire of the progress of the Gospel, and edification of the Church: for thus he prefers these before his own ease, liberty, yea, and life too.

Constancy is that which sets the crown upon a man's head. They who after they have endured some trials, shrink in their heads, and give over the fight before their life be ended, lose the glory of their former valor.

But to be persuaded, that God is able to enable his servants in all distresses and difficulties to do that work to which he sends them, notwithstanding their own weakness, and their adversaries' power, will make men not fear what can be done against them, but still hold on to the end.

§. 205. How most men's disposition is contrary to Paul's.

Thus we see what rare and excellent virtues these be. But alas they are too rare and scarce among men: as appears by their contrary disposition: For,

Many after they have endured some small trials, grow so insolent thereupon, that they think they can never be moved, and so forget God, and care not to seek help and assurance from him.

If they call upon him, it is rather for deliverance from that present cross, in regard of their own ease, than for any ability to honor God, or do good to his Church: when men are any way afflicted, they account deliverance from it a great happiness, and therefore above all desire it: Oh that I were at liberty, says the prisoner: Oh that I were in my Country, says the captive: Oh that I had health, says the sick man: and I wealth, says the poor man.

So far they are from resisting to blood, and enduring till death, that as soon as persecution arises for the Gospel, they are immediately so offended and affrighted that they forsake their profession (Matthew 13:21; 2 Timothy 4:16).

They so dread their adversaries' power, and so doubt of God's almighty power and good providence, that they think it in vain to call upon God.

The want of the forenamed graces in most men, makes them to be the more admirable in them who have them; and it ought to move us to seek the more carefully after them.

§. 206. Of the necessity of preaching boldly.

The last clause is this, as I ought to speak: which some take to be set down by the Apostle as a further motive to stir them up to pray for utterance and boldness of speech in this behalf, because it was his bound duty, necessity was laid upon him, he ought so to speak: from which it may be observed that,

It is not a matter arbitrary for a minister to preach the Gospel, and that boldly, but a necessary thing. Necessity is laid upon me (says the Apostle) and woe to me if I preach not the Gospel (1 Corinthians 9:16). As much may be said of all ministers: Their offices require as much, the charge is committed to them. They who do it not, omit their bound duty: therefore every slight occasion should not be a hindrance to them.

§. 207. Of preaching after a right manner.

But I take this clause rather to declare the manner of preaching, than a motive to preach: and to have reference both to his function, and also to his condition: that he may so speak as becomes an Ambassador, and so also as becomes one which was in bonds. Hence first note that,

It is not sufficient for a minister to preach, unless it be done after a right manner: What is required to the manner of preaching I showed before: the point in general is again urged by this Apostle (Colossians 4:4). And by Saint Peter saying, If any speak let him speak as the oracles of God (1 Peter 4:11). Thus in other functions does the Apostle require a right manner of performing them (Romans 12:8).

The same Lord who requires the duty itself, has prescribed the right manner of performing it, so as our obedience and faithfulness is declared by the one, as well as by the other.

In the duties which we perform, let us carefully observe how they ought to be performed, if at least in the performance of them we desire to be accepted. Little is this in regard by many: for to insist in the point in hand, how loosely, how coldly, how crudely do many preach the Word? As if it were enough only to preach. Again others fall into another extreme: they preach the Word too curiously, too conceitedly, too vainly, with too great affectation and ostentation. Little does God regard such pains: little comfort can ministers reap thereby.

Section 208: Of a minister's carrying of himself according to his present estate.

Again, the Apostle implies that,

A minister in bonds must have respect to his present condition, accordingly to carry himself: as he may not by his timorousness betray God's truth: so neither by his indiscreet and overly great boldness endanger the same. This does Christ imply under that general precept, Be wise as serpents, and innocent as doves (Matthew 10:16). Dove-like innocency will keep us from all fraudulent dealing, so as we shall not deceive our Master, and abuse that trust which he puts in us. Serpent-like wisdom will make us prevent many mischiefs, which otherwise through rashness we might fall into. Such wisdom used the Council at Jerusalem, when they did forbear to be too violent against all the rites of Moses' Law, because of the multitude of Jews which believed, and permitted abstinence from blood, and from that which was strangled (Acts 15:29): indeed it may be probably collected that Saint Paul while he continued, by the space of two years disputing in the school of Tyrannus which was at Ephesus, preached not particularly against Diana, though in general he persuaded the people that They are no Gods which are made with hands (Acts 19:26), and also persuaded the things which concern the kingdom of God (Acts 19:8). For certainly there would have been many tumults raised against him, and the Church (as through the malice of Demetrius a silversmith there was afterwards (Acts 19:24-25)) if by name he had inveighed against Diana.

That thus we may, when we are in our enemies' power, speak as we ought to speak, we are to pray for the spirit of wisdom (Ephesians 1:17), that we may discern things that differ (Philippians 1:10), and that we may rightly judge of all circumstances (as are time, place, and persons, with the like) and accordingly behave ourselves. That promise which Christ made to his disciples (saying, When they deliver you up, it shall be given you in that hour, what you shall speak: for it is not you that speak, but the Spirit of your Father which speaks in you (Matthew 10:19-20)) and that which more generally he made to all that call upon him rightly (namely, that God will give the Holy Spirit to them which desire him (Luke 11:13)) — these and such like promises may assure God's faithful ambassadors, that the Lord their Master will give them understanding how to deliver their ambassage, if at least they seek to understand according to sobriety (Romans 12:3), and be not too preposterous, following the apprehension of their own conceit, rather than the direction of God's word. O Lord grant to your servants that with all boldness they may speak your Word (Acts 4:29), that so your name may be the more glorified, and your Church edified. Amen.