The power of godlines [sic] both doctrinally and practically handled wherein the nature, comprehensiveness, parts and properties of a godly life are discovered by Scripture-evidence, and authority ... : whereunto are annexed distinct treatises 1. of the by that faithful servant of Christ, Mr. John Ball ... ; published by Simeon Ashe ...

THE FIFTH BOOK: Of PRAYER.

CHAP. I. A Definition of Prayer. Every wish and desire is not Prayer. The Holy Ghost is the principal efficient Cause of Prayer. That Prayer is a principal Part of Gods Worship, and of necessary Use for us.

Question: VVHat is Prayer?

A. It is a religious calling upon God in the Name of Christ accor∣ding to his will: Or we may call it, an humble and familiar conference of the faithfull soul with the Lord his Redeemer, in Jesus Christ. For Prayer is an opening of the heart to God, in making requests and offering thanks through Christ. A desire no way expressed in thought or word, is not Prayer: but the motion of the soul in desire or thanksgiving, lifting up it self to God. In Scripture it is called, the lifting up of, or the rearing up of the soul. And they that Pray, are said to pour out their souls or hearts before God; to intreat the face of the Lord God; to seek the face of God; to pour out their complaint before him; to lift up a Prayer; to pour out a Prayer, and to lift up a cry.

Q. Are not all wishes and desires Prayers?

A. Every desire is not by and by Prayer, albeit every Prayer (thanksgiving excepted) ordinarily imports some desire; neither is every lawfull desire a fit matter for Prayer. For Prayer is a wish or desire of the heart directed unto God: But many things we desire and may lawfully desire, which yet are not matters of that moment as may be fit to acquaint God in particular with our desire of them, or to direct our Petitions in special manner to him for them; much less to expect or require at Gods hand any special work or help of his for

the effecting of them. Thus in lawfull game a man may desire to winne rather then to lose, to overcome rather then to be conquered: but they are not such as it is seemly to acquaint God withall.

Q. What is the efficient Cause of Prayer?

A. The principal efficient is the Holy Ghost: for desire to pray is not bred in us by nature, nor acquired by humane study or industry: but put into us by the Spirit of God, who doth lift up our hearts to God. Wherefore in special manner it is called the Spirit of Supplications: because by this heavenly fire, our affections are warmed with a desire of Praying, and our lips are opened to sing of the praise of God. Prayer is not a work of humane strength, art, wit or learning: for we of our selves know not what to pray. The Child is born before it cry. Faith and Prayer are both from one Fountain: But Faith is a supernaturall gift of God. The same Spirit that in∣fuseth the gift of Faith, doth teach, incite, direct, and inable to Pray. As every man hath more liberally received the graces of the Spirit, so is he more ardent and frequent in Prayers. As soon as the Holy Ghost doth possess the heart of man, he doth cast into it an ardent fire of Prayer, whose flames do mount up to the Habitations of God. The less principal efficient is the faithfull heart. Prayer is the gift of God, but the act of man. The Spirit giveth abi∣lity to Pray, and inciteth unto it: but it is man that Prayeth by the Spirit. A godly mind and fervent heart, that is, an understanding holily infor∣med, and a will moved with fervent zeal to perform this worship re∣ligiously and after a lawfull manner, is the less principal cause of Prayer.

Q. By Prayer we obtain the Spirit, how is he then the Cause of Prayer?

A. The Spirit of God is the Parent of Prayer: but the more full com∣munication of the Spirit is obtained by Prayer; as hath been shewed be∣fore.

Q. Is Prayer any part of Gods Worship?

A. It is a principal part of Divine service, which God requireth, and man is bound to perform. For first, When God is delighted with nothing so much as with our obedience: he hath most severely enjoyned this Office of Prayer, and by most sweet promises, and dreadfull comminations of punishments unless we obey, inviteth unto it. Secondly, Sith on God as the most High all inferiour causes in the world are dependent, and the higher any cause is, the more it co∣veteth to impart vertue unto things beneath it, how should any kind of ser∣vice we do or can do, find greater acceptance then Prayer, which sheweth our concurrence with him in desiring that wherewith his very nature doth most delight? Thirdly, The name of Prayer is usuall to signifie even all the service that ever we do unto God; and that perhaps to shew, that there is in Religion no acceptable duty, which devout Invocation of the Name of God doth not either presuppose or inferre. Fourthly, Prayers are those Calves of mens lips; those most gracious and sweet Odours; those rich Presents and Gifts which be∣ing carried up into Heaven, do best testifie our dutifull affection, and are for the purchasing of all favour at the hands of God, the most undoubted means we can use. Fifthly, Prayer is compared to Incense or sweet Perfumes, for that they are as acceptable to the Lord as Perfumes are to men; and to the drops of Honey, as it were dropping from the lips of the Church, as from a Hony∣combe. Milk and Hony are under her tongue. Sixthly, By Prayer we glorifie God, acknowledging him to be the Father of Lights, the Fountain of all good we have and would have; giving him the praise of his wisdom, goodness, mer∣cy, and power, as who knoweth our necessities, and is both willing and able

to help and succour us. As teaching bringeth us to know that God is our supream Truth: so Prayer testifieth that we acknowledge him our Sovereign good. Seventhly, The Heathen who were ignorant of the true God, and how he was to be worshipped, did know by the light of nature, that God was to be called upon in all necessities. Arise thou sleeper, and call upon thy God.

Q. Is it necessary that we should pray?

A. Prayer is the Oblation of a free and willing heart; but yet it is necessary, not by necessity of co-action, but of Precept. We must aske, and that con∣tinually, that is at set times, without intermission, by the Commandement of Christ himself, bidding us ask, and we shall receive; seek, and we shall find; knock, and it shall be opened unto us; wherein we should rest. For as God hath fore-appointed all necessaries to be given us: so hath he appointed the means whereby they should be brought to pass, whereof Prayer is a chief. As Children have no more compendious way to get any thing then to beg it at their Parents, no more have we then to beg it at the hand of our God; who, if Parents sinfull, give good things to their children that ask them, will much more give us the Spirit that desire it. Spare to speak, and spare to speed: Open thy mouth wide, and God will fill it. The grace of God is the Fountain of all blessings, but Gods hearing and our Prayers, as means do come betwixt the grace of God which is hidden in him∣self, and the effects of his grace, which are then perceived, when he heareth our Prayers. And of this Ordinance there are just reasons. 1. It is meet we should pray for the things we have need of, that having received them, we might be as∣sured we had them of God, and not by accident or fortune, as natural men speak. 2. God that bestoweth his gifts of grace freely, would have it appear that they are gratious, given without any desert: and this is done, when we beg to be re∣lieved of meer mercy, and praise the Lord for favours already vouchsafed of bounty and love. 3. What love or honour, should God receive at our hands for mercies given, if we did not call upon him in our necessities, and praise his Name for the love wherewith he hath respected us? The commanded necessary use of Prayer is three-fold. First, In respect of God, who is glorified by our Prayer and praise, as the wellspring of grace, the fountain of mercy, the giver of every good and perfect gift, from whom they come, and to whom all praise must be returned. By Prayer, the graces of the Spirit are exercised, and so in∣creased; we have communion with God, and grow into acquaintance with God, whereby our stock of grace and comfort is much augmented. Good company increaseth grace: communion with God much more. Secondly, In regard of men, the helping of them through love, by being suiters at the Throne of grace for them through Christ, and returning thanks with and for them unto the Lord. Thirdly, In regard of our selves, that we might obtain what is needfull, prevent what evil might befall, testifie the holiness of our desires before him, and pay our debt of thankfullness, having nothing else to return for all his mercies plenti∣fully reached forth unto us: and that use and experience might confirm the pro∣vidence of God unto us.

Q. Before they call I will answer (sath the Lord) therefore Prayers are needless.

A. It followeth not, that we not need ask, because God is ready to give: for it is said in the next words, whilest they speak I will hear. Prayers are not needfull to stirre up mercy in God who is the bowels of mercy, nor to in∣form him who is the searcher of the heart: but they are necessary as means which God will have used, that we may receive the things which he of his free

mercy giveth. Isaac knew he should have seed before, yet he prayed. Da∣vid was assured God would build him an House, therefore he prayed. Elias knew, and had told Ahab, God would certainly give rain: yet he prayed. To Christ himself, to whom the Father gave all things, it was said of the Father, Ask of me, and I will give thee the Heathen for thine Inheritance. Prayer is as a Key to open the Storehouses of all Gods Treasures unto us; as by knocking we enter into the place we desire to go to: so by Prayer we obtain those things we need. Prayer is as a Hook to reach those things that are above our reach, and to put by those things that stand in our way. If we pray not, we cannot hope to be supplied in our necessities, nor yet comfortably to use and enjoy the things we have: for as if we take any thing that is our neighbours without ask∣ing him leave, we are accounted Thieves; so to possess the things of God (whose all things are) without asking them at his hand, is felony. Prayers are means to prepare us holily and comfortably to enjoy the things received. The creature is sanctified by Prayer: and what we obtain by Prayer, we possess with greatest pleasure. Things received by Prayer encrease our love to God, our fervency in supplication, our faith in his Promises, our thankfulness to his Majesty: lift up the heart to the more earnest meditation of his bounty, and make us ready to part with them for Gods glory. Neither is there any fear least we should weary the Lord by continuall craving: for he is honoured, and not wearied by our Prayers.

Q. Your heavenly Father knows what ye need.

A. Therefore distrust is to be renounced, and distracting cares to be said aside, but Prayers not to be neglected. In nothing be carefull, but let your request be made known with supplications and thanksgiving. But it must be re∣membred, that the laying open of our misery is neither the cause of obtaining, nor the end of our Prayers. The cause of obtaining is the free will and pleasure of God: but the manner of obtaining doth require Prayers. The Lord of his meer pleasure was moved to make known to the Pro∣phet Jeremy, what favour he would vouchsafe to Jerusalem after the captivity: nevertheless he saith to him, Call upon me, and I will answer thee, and shew thee great and hidden things, which thou knowest not. The Lord promised to bring back the captivity of Israel after seventy years, yet will he be sought unto; I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. Christ knew the misery of the blind man, yet he saith; What wilt thou that I do unto thee? But say they, we must not weary him that gives voluntarily: As though God were tired, and not honoured with our Prayers. To Christ himself, to whom the Father gave all things, we read it was said of the Father; Ask of me, and I will give thee the Heathens for thine Inheritance.

Q In that day (saith Christ) ye shall ask me nothing.

A. To ask, signifieth not only to crave, beg, or intreat, but to question or move doubts: and so it is taken in this place. The Disciples should not need to question as they had done before, when they had the Spirit to lead them in∣to all Truth. This sense is manifest by the Text, for in the verses following our Saviour exhorts his Disciples to ask that their joy might be full. And in this speech without question he had reference to their former questionings, Lord whi∣ther goest thou? What is this that he saith unto us? When the truth was fully mani∣fested, they should not need to ask in this sort.

Q. Doth not God oftentimes bestow his benefits without Prayer?

A. Yes: to the wicked many things, either to provoke them to repentance, or to make them inexcusable; and to his Children also, as a tender and loving Father, who respecteth more what they want, then what they ask. But the faithfull must and ought to pray, and the Lord heapeth upon them good things unasked, to encourage and quicken them to ask the more. But the wicked have these things uncertainly, they have no promise of them; they have them from his providence, not from his mercy in Christ: not with a blessing; and they are given unto them, not for their own sake, but for the Church. Isa. 45.4.

CHAP. II. Motives and Encouragements to pray, and continue in Prayer. Divers Objections answered, and many necessary cases of Consci∣ence resolved.

Question: WHat Motives and Encouragements have we to pray?

A. 1. We have the examples of Christ, the Patriarchs, Prophets, Apostles and all Saints provoking us to pray. The whole life of our Saviour, what was it but a continuall Prayer? Hence we read that often he departed into a private place to pray, that he went up into the Mountain to pray. He would not touch a bit of bread without blessing and giving thanks. He prayed at his Baptisme, transfiguration, in the Garden, at his death. It were infinite to name the Saints of God, that alone and with others, in peace and trouble, have sought the Lord by hearty Prayer. Not to stand upon particular instances, the practice is so general, that to be a Christian, and to call upon the Name of the Lord, is in substance one thing. Ananias saith, Paul had authority to bind all that call on the Name of the Lord. Thus Paul describeth the Saints, they call upon the Name of Jesus Christ out of a pure heart. When babes are born, they say, they cry presently: but when men are conver∣ted and made new creatures by the work of the Spirit, they presently cry. The Thief upon the Cross prayed, when he was brought to repentance. Manasses when he sought the Lord, humbled himself greatly and prayed. Paul began newness of life with supplication. It is the note of an Atheist, that he calleth not upon God; of an Hypocrite, that he prayeth in some conditions only; of a sound Christian, that he will alwaies call upon God. Prayer is the first thing wherewith a righteous life beginneth, and the last wherewith it doth end. For Prayer is the breath of Faith, and as we believe, so we pray. A temporary faith bringeth forth temporary Prayer; sound Faith, unfeigned constant Prayer: if Faith languish, Prayer is feeble; when Faith reviveth, Prayer is lively and working 2. A second Motive is, The sweet and comfortable Promises made to them that make known their requests unto God with supplication and thanksgiving. Call upon me, and I will hear thee. Open thy mouth wide, and I will fill it. Who is so dull, that is not quickned by these gracious allure∣ments? So stubborn as not to be wonne? So timerous, as not to be encouraged by them? Who will not ask, when his request is so graciously accepted, so easily granted? 3. Dreadfull threatnings are denounced against them that pray not, or pray idly, carelessly, without life and power; and God hath severely avenged the omission of Prayer in his own people. Wo to her that

is filthy and polluted, to the oppressing City. She obeyed not the voice: she received not correction: she trusted not in the Lord: she drew not near to her God. If the Lord be angry with them that pray not, should not this encourage us to seek un∣to him with all our hearts? 4. The publike calamities that be upon the Church, the private crosses that afflict, the continuall want and danger wherein we live, the daily stratagems of Satan, whereby he seeks to destroy all these and many more, call upon us to seek unto the Lord in hearty Prayer with thanksgiving. What refuge against the temptations of Satan, but earnest Prayer? What means to procure encrease of grace, freedom from judgments, the sanctified use of present afflictions, but Prayer? Is any tempted, afflicted, in danger, distressed, sick, weak in faith, beset with the snares of Satan and allurements of the world; let him pray? God fears us with danger, to drive us unto him: keeps us under with wants, to awaken from security; scourges us with rods of love, that we might cry aloud to be delivered. 5. In Christ Jesus God is become our merci∣full Father, and hath erected a Throne of Grace to which we might fly for suc∣cour. Let us come boldly unto the Throne of Grace. Mercy is the gate of Prayer, which being set open to the miserable and needy; How should this encourage them to sue for help and succour? 6. Christ is our Advocate and Intercessour, who doth plead our cause, and present our Prayers before the Father. Having such an High Priest, who is set over the house of God, Let us draw near with a true heart. Having such a friend in the Court of that authority and esteem, who will not ply the Throne with Petitions early and late? specially when we seek unto him that hath pleasure in our supplications. 7. The effects and benefits of Prayer, should put heart and courage into us. It is not a dead work that brings no pro∣fit with it: but most gainfull and commodious. By Prayer, we obtain pardon of sinnes, put Satan to flight, winne the day of enemies, spiritual and corporal, without striking a stroke, escape the calamities that shall come upon the world, It doth get us supply of strength if we come to the encounter. Look how Cap∣tains fighting abroad for their Countries, send their Letters, and so have men, munition, victuals, money, &c. So Prayer is the Messenger of a faithfull soul, and fetcheth every thing from God. Prayer doth strengthen us in faith and hope. For look as if we commune often and familiarly with a man, we have more con∣fidence towards him: so if we by often Prayer speak with our God, it doth im∣bolden us, and breed more liberty and confidence towards him, than if we were estranged. Let us pray, and God will give the Spirit to lead us into all truth and holiness, to support and strengthen in all tryals, to enable to all duties of piety or mercy. Pray, and the peace of God shall like a watch-tower keep our hearts Prayer getteth all our other Armour fitted about us; we being not able to buckle it on, further than our heavenly Father doth help us on with it. Prayer hath opened the Windows of Heaven, stopped the mouth of the Lyon, quenched the force of fire, loosed iron bands, and cast out Devils. It is a no∣table means for the strengthening of our faith and affiance, for the inflaming of our hearts with love. It increaseth our cummunion and fellowship with God, and maketh our minds to soare aloft in heavenly meditations. It assures us that we are the Children of God, and Heires of the heavenly Inheritance. In a word, he can want nothing that is good, no evil can come nigh his dwelling that doth sincerely call upon the Lord. Ask, and have in abun∣dance.

Q. God will do that which shall seem good unto him; neither can his will be altered by my Prayers.

A. But it must be remembred, that God, before he granteth any good thing unto his Elect, is wont usually to kindle their minds with an exceeding desire to obt••in those things. Further, when he will do any thing, he stirreth up those that are his, to desire that, which otherwise he would have done; to the in∣tent

that for honour sake, he might attribute the same unto their Prayers. This also is another cause: for that Gods benefits are then the more acceptable, when they are craved and desired. Moreover, in praying our minds are more joyned unto God: yea, and those vows and holy desires seem to be nothing else, but ladders and degrees whereby we ascend up unto God, and certain waies and spaces, whereby we come to that which we earnestly desire. Finally, we pray not in any case to the intent we may change God, which thing we should attempt in vain, seeing he is immutable: but rather, that we our selves should be changed; for so much as in praying we are made capable of the benefits of God. A faith∣full and spiritual Prayer puts the heart in a better disposition, so that a man is now made ready to receive a blessing, which before he was not: So that when we think we draw God nearer by our arguments, indeed we draw nearer un∣to him.

Q. Prayers do not alwaies speed, therefore they seem to be in vain. For this I besought the Lord thrice, saith Paul; yet he missed of that he sought: much more we in temporall things.

A. That is not in vain, which doth not alwaies presently get the thing we would have: aboue which we must learn these things. First, that prayer doth often obtain what we would have, as Moses prayed for victory, and had it. Hannah for a sonne, and had him. Secondly, when it doth not obtain the things themselves, it gets something, that may be worth the seeking as though it doth not quite remove evils, yet it prevails so farre, as to have mercy mingled with judgments, our evils asswaged. Though we get not the things we wish, it getteth some grace proportionable; as in Paul, My grace is sufficient for thee. Thirdly, Though it get not deliverance according to desire, yet it alwaies procures issue for salvation. Fourthly, we must not alwayes ex∣pect, that God should straightway answer our petitions. And if he shall de∣fer them, we must thus comfort our selves; He hath not yet fulfilled our re∣quests, howbeit he will do the same in due time. In the mean while he will after this manner exercise our faith. It is not seldome, that God seemeth he would nothing less, then what he hath promised and threatned. He promised the kingdome to David, but with what miseries did he exercise him before he ful∣filled his promises? When our Lord and Saviour Jesus Christ was to be born of the Virgin Mary, the Angel promised that he should have the Throne of his father David; and yet until the thirty year of his age, he lived in small shew of the world: After that he was envied of the high Priests, Pharisees and Scribes, and at the last hanged upon a tree; Therefore Esay doth very well admonish, that He which believeth, must not be hasty. For God will performe in due time those things which he hath promised: but in the mean time our part is to prescribe nothing unto him. The very same thing also must we say of the threatnings: God said, that he would overthrow the Babylonians; yet did they flourish and triumph, yea and led the people into captivity. Wherefore God would not fulfill his threatnings presently, yet did he performe them when he saw a time convenient.

Q. What if my heart tell me, that God will not hear my Prayers, or I feel in∣wadly such an answer?

A. Yet must we not cease to pray, but stirre up our faith to believe, sharpen our desires, and encrease our repentance. The Lord saith, he will not be an help to the Israelites, not that he might drive them from him, but awaken them to a more serious consideration of their waies, and desire of mercy. The Lord said unto Moses; Suffer that my wrath may be kindled, and I will destroy them at once. This he said to inflame Moses desire in behalf of the people, and to set 〈◊〉〈◊〉 edge on his Prayers, not that he determined to destroy them. The Woman of Chanaan cryed unto Christ, but he passed by in silence, as though he heard

her not. Afterward, she being instant in Prayer, he said; I am not sent, but unto the lost sheepe of the house of Israel: and when as she ceased not, he called her dog: And yet he was minded to help her, but first he would have her faith to come to light. And in another place, under the Parable of him that asked bread, he saith; Unto whom the good man of the house that was within, said; I and my children be laid in bed. And when the other had made earnest suite, by his importunity, he obtaineth as many leaves as he would. Wherefore if our heart accuse us, let us convert our selves unto Christ, and stirre up our selves more confidently to seek for mercy in his name: this is that which God approveth.

Q. I have asked long and not received: wherefore I fear it is in vain to pray.

A. First, We must examine whether our continuing in some lust, do not hinder the effect of our Prayer. Ye ask and have not, because ye ask amiss. As for vain glory, ambition, delicateness, &c. and this may be known by the effect how these things are spent. And then if we amend our Prayers, God will a∣mend our speeding. Secondly, We must know that God doth deferre us, to try how we will persevere in Prayer; as a friend when he meaneth to do this or that, doth detract it at the first, to see if the other will importune him. Third∣ly, He doth not forthwith bestow what we crave, that we might know the worth of things, and have our joy doubled in receiving them. Fourthly, It is a token God will give us more abundantly, the longer he doth hold us in request. The wider one openeth any thing, it is a token he meaneth to put the more in. God intendeth not our hinderance, in causing us to wait: nor purposeth to weary us, by putting delaies. It is not in vain therefore to ask, though we be not presently answered; seeing God doth on so good occasions delay us in our suits. And let us be sure of this, that he that botleth up our teares, files up our Prayers, putting them on record before him, Then spake they that feared the Lord, every one to his neighbour, and the Lord hearkened and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and thought upon his Name.

Q. I am unworthy to come before so glorious a Majesty. God is of purer eyes then to behold iniquity. God heareth not sinners. If I regard iniquity in my heart, God will not hear my Prayer.

A. No mans unworthiness should drive him from Prayer. The Commande∣ment is universall, Ask, seek, knock. Therefore as they might boldly come into the inner Court of the King of Persia, to whom he held forth the golden Scepter: so may we confidently speak unto God, having his allowance and Commande∣ment. David took hold of this Scepter in great distress of mind; Thou saidst, Seek my face; this takes away all fear, and makes me bold. What if we be un∣unworthy? he is gracious, and loveth freely. For mine own sake I will be favour∣able unto thee. Nor do we come as servants in our own names, to be respected of desert: but as sonnes in the Name of Christ, to be heard of grace. The Com∣mandement of God, his sweet Promises, bountifull Invitations, amiable Titles, and effectual Intercession of Christ, must be opposed to the sense of our unwor∣thiness. 2. Sinners are of two sorts; weary, laden, and repentant, or careless and impenitent. They that love to live in sinne, or go on carelesly therein, and hate to be reformed, they shall not be heard when they cry: nay, their Prayers are abhomination and sinne: But the laden and penitent sinner is called to come, and shall be graciously accepted in Jesus Christ. He shall not be regarded, that looketh upon iniquity with favour, delight, or indulgence: he cannot pray for mercy, that doth not see many sinnes in him self to be bewailed. He needs not pardon, who knowes not himself guilty; he will not crave supply or increase of grace, who is not privy to his own weakness and imperfections: Were we not

unworthy, we could not beg to be relieved of meer grace and mercy. 3. Even temporary believers are accepted and heard in Prayer according to their repen∣tance. Their heart was not right with him (that is with God,) neither were they stedfast in his Covenant: But he being full of compassion, forgave their iniquity, and destroyed them not.

Q. May not the faithfull by indulgence to some sinne, hinder the course of their Prayers for a time?

A. They may, and often do; for being distempered or fallen into sinne, they cannot pray in faith actually or virtually till by repentance they set faith again in the Throne. Conscience of sinne doth stop our mouthes, stifle our Prayers, shake our confidence, and ecclipse our comfort: which Satan oft aimeth more at then the sinne it self unto which he tempteth us. The exhortation of the Apostle is this; Likewise, ye Husbands dwell with your Wives, as men of knowledge, giving honour unto the Woman, as unto the weaker vessel, even as they which are heirs together of the grace of life, that your Prayers be not interrupted. For when the conscience is defiled, we are so pricked in the foot, that we cannot go to God in Prayer, and are not able comfortably to discharge it: we either neglect it, or prophane Gods name in rushing upon it. We must therefore take heed of sinne, as we would with comfort return to Prayer: But our failing in one thing, must not excuse us in another: when the duty lies on us, we have no di∣spensation to be negligent in it.

Q I have been overtaken with infirmity, the time of Prayer draweth on, what shall I do?

A. First, Thou must not neglect it, for this is to heap one sinne upon a∣nother. Leave there thine offering before the Altar, and gothy way, first be reconciled to thy Brother, and then come and offer thy gift. We have an absolute Commandement to pray, and the breach of one precept, will not excuse the neglect of another duty. A particular offence doth not offend so much, as if we grow strangers to God. As in a Child, it is worse to runne away from his Father, then to commit a particular trespass against him. It is dangerous to let the breach of conscience, which sin hath made, to lie open, for that is the way to bring in more sin, and let forth grace. To stay in this case is dangerous, for the heart growes more hard by continuance: The conscience is most tender immediatly after the sinne commited: and the heart sooner hardened if you take the advantage presently after the sinne is committed. Secondly, Thou must not, when thou hast offended God, rush boldly on him. Serve the Lord with fear. Lift up pure hands without wrath. This was Davids care, I will wash mine hands in innocency, and so will I compass thine Altar, O Lord. God will be sanctified in them that draw near unto him. Memorable is the saying of Joshua to the Children of Israel; Ye cannot serve the Lord: for he is an holy God, and there∣fore must be served after an holy manner. It is noted of the Israelites, They worshipped every man a farre off in the door of his Tent. If a mans Parent should be so offended, as to spet on him; durst he appear before him for seven daies? And shall we be so bold, having offended the Father of Spirits, presently to come into his sight without consideration? In the third place, A man must gather himself together, and let his heart smite him in that he hath done; the rather to think what streights he hath brought himself into, either in neglecting his duty, or prophaning the Name of his God. They that by sinne have gone astray, must bethink themselves, and repent, and make supplications: If the party be at hand (as the man and wife) let there be mutuall confession; if otherwise, let their be a purpose of it: and having this purpose, and being in any measure touched, though nothing so well as we wish, and were meet; we may come to God, and he will accept us, and heal us.

Q. The Devil will labour to prevent us, or break us off in this duty by distracti∣ons; this thing, and that thing calling us away.

A. We must be resolute against distractions. First seek the Kingdom of Heaven. If we promise at this or that houre to meet a man, when the Clock smiteth, whosoever we are with, we crave pardon, we are to go. Make not more bold with God then you would with man. Is it not better to lose some sleep, or to cut short the time of daily repast, than to deprive our souls of communion with God in that holy duty? What shift will men make to spare some time for conference with a godly kind friend? Now to redeem time for Prayer, we must learn to be diligent in our callings, and go about our labours with heavenly-mindedness, spending no needless houres in thinking or speaking of earthly things, out of carnal affection that we bear unto them. He that takes no more work in hand then God allowes, is wise to order his affairs with discretion, delights not to think or speak of earthly businesses superfluously, and with diligence observe•• ••he season that offers it self for the dispatch of his work; he, if he will contend and wrestle against difficulties, shall find convenient time for Prayer.

Q. Such mists of darkness, such swarmes of wandering idle thoughts come before our minds, that we are much discomforted.

A. It is no doubt a great fault, and exceeding hindrance of Christian com∣fort, that the heart is wandering after vanity when it should be attent upon God. We cannot endure our Children should look up and down, here and there, when they speak unto us. And is it not a misery and sinne, that we should carry our selves more rudely in the presence of God, then we would or durst in civil converse with men? But for the thing it self; First, We must enquire whether letting loose our hearts all day, do not cause this unfitness at night: and if it be so, we must help the matter with watchfulness. If vanity possess the mind at our first awaking in the morning, and we suffer the heart to rove about idly all day long, and grow into distemper and earthly-mindedness, it will hardly be brought to attend upon God in the duty of Prayer and thanksgiving. A trifling fellow that wanders up and down, will not easily be tied to any sore work. It is death to the soul, after our roving fits, to be kept to any supernaturall work that is above it self. But daily custome makes that easie, which at first was tedious. If the heart be held to what is good, and kept within compass at all times: it will readily attend upon God in the time of Prayer. The best way to prevent ro∣ving, is to keep our heart in tune and rightly disposed: As when a man is to use his Horse, he will have him under bridle. It is good to meditate on that glori∣ous presence before whom we stand, the necessity, profit, and excellency of those gifts and graces we beg of God in Prayer. Secondly, We must know that the Saints have felt both these things, darkness and wandrings. For there is a double wandering of the mind: one of carelesness, negligence, and con∣tempt, when we intend not holy dutyes, come not unto them with carefulness: such as is in many in the Church, that pray and their minds are a wooll-gather∣ing; they say, Amen, but know not to what. There is another wandering of the mind, which is through infirmity and temptation of Satan. As a man that aims at a mark, may have a shaking hand, or be jogged by another, that he cannot shoot streight. Now this being felt, is grievous unto us, though we cannot overcome it. Thirdly, This is a Rule, We must not cease to do any Commandement, because of our imperfection in doing it. The frailties that cleave unto us must be striven against with all diligence: but the duty it self is not to be forborn.

Q. God heareth not such as doubt of his mercy and love. But I am weak in faith?

A. There is a reigning unbelief, and there is a doubting, or unbelief, which

is a weakness left in the Saints, for their exercise. The first is in Heathens and Unbelievers: the latter which is a doubting which is in the soul that would be rid of it, and fights against it by Prayer of Faith; this doth not hinder us from being heard. But if thou canst do any thing, help us; Oh thou of little faith, wherefore didst thou doubt? I said in my haste I am clean cast off, never∣theless thou heardst my Prayer. If faith be weak, we must not cease to pray, but pray the more that we might be confirmed. For by earnest Prayer we come to be assured of Gods favour, and faith by asking obtaineth what she doth desire. Yea, say a man were destitute of that faith that justifieth, he is allow∣ed and bound to seek it of God by earnest Prayer, which is not altogether un∣acceptable; because it proceedeth from a faith that stirreth up desire of firm union and communion with Christ. As for the place alledged, by wavering or doubting, hypocriticall halting or division of heart, not doubting of Gods mer∣cy towards us by reason of our sin, or weakness of faith, seemeth to be un∣derstood.

Q. I am kept under with dulness and dead-heartedness, that I am afraid to pray.

A. There is a two-fold dulness; one of feebleness, which is accompanied with the abjectness of the heart, when the spirits are wasted with labour and sorrow; the other of sloth joyned with presumption. Both must be striven a∣gainst, but are not alike dangerous, nor to be remedied after one manner. If dulness arise from feebleness and wasting of the spirits, we must bring our selves into the sunne-shine of Gods love, and cheer up our souls with the remembrance of his free mercies, gracious promises and tender compassions: for the straightned spirit is re••••ived with comfort, as joynts benummed with cold ga∣ther strength when they receive warmth. The best way to fit our selves for this du∣ty, is to fall presently to the duty: and the very doing of the duty doth fit to the duty. As all actions of the same kind increase the habits: so Prayer, makes us fit for Prayer. The way to godliness, is in the compass of godliness: the way to grow in grace, is the exercise of grace. By setting himself upon the work, he shall gather fitness, though he were unfit at the first. As joynts be∣nummed, get life, being used. If dulness proceed from the other extream, we must stirre up our spirits by calling to mind the charge that God hath laid upon us to pray, the threatnings denounced against them that neglect or con∣temn it, the judgments executed upon them that have not called upon the Name of God. We must also meditate, what brands of disgrace are fastened upon them that deal sluggishly in the service of God; what benefits they are justly deprived of by their own folly? and what indignity they offer to the Lord himself. Further, we must make our sloth odious, and shame our selves that we should deal with a slack hand in a matter of so high and excellent nature, whereby we might have reaped much profit and comfort to our souls. And having thus wrest∣led with our selves to shake off such chilness as we have caught by idleness, we must cry to him that is the quickning Spirit, not being quiet till we get some warmth into our spirits. Thus dulness is to be driven away by Prayer, and earnest contention; but we must not cease to pray because we are dull. Not∣withstanding any dulness of spirit, the duty is to be performed. We have never more need to pray, then when we are most indisposed: for then a man is exposed to temptation, apt to be overcome, fit for nothing. Again, all dulness doth not hinder the success of our Prayers, but that which is allowed, delighted in, or not striven against, as hath been mentioned. If thou spare no labour to get thy heart upon the wing, and do it as well as thou canst, it shall be ac∣cepted.

Q. By what Arguments or Considerations should a man further strengthen him∣self, that he may constantly carry forth this duty?

A. First, If we might be familiarly admitted to the Kings presence, we would easily accept it. In faithfull Prayer thou maist commune with God. Secondly, How worthy are we to miss good things, that will not open our mouths for what we lack, nor return thanks for what is freely given? When God bids us ask and have, how unthankfull and unworthy wretches are we, that neglect such kindness, and will not prove him that is so gracious? When thank∣fulness for what is received, is crowned with second favours, how injurious are we to our selves, unmindfull of God, if we look not to him the giver of every good and perfect gift? Thirdly, There is no duty so acceptable to God: for that God being the chief good, and so ready to communicate hi•• blessings, we in Prayer desire what he specially delighteth in. And furthermore, Prayer is to Grace, as pouning is to sweet Spices; it maketh Grace, as Faith, Love, Reverence, Poverty of spirit, &c. cast a fra∣grant smell, as which (indeed) is nothing but the chafing of them. Fourthly, It is good to muse often on the stile of God. He is a god that heareth Prayer. If Princes will not lose any part of their Royal Title, God will maintain his. Fifthly, It is our selves that gaine by Prayer: and if we lay it down, we shall have the loss of it. If thou be righteous, what givest thou unto him? Yea, we must be so farre from being offended at Gods not answering, at our own want of comfort and liberty, that we must hold, even this, that we are allowed to speak unto God, such a Priviledge as we are unworthy of. What am I, or my people, that we should offer thus? What are we that we should speak unto God, or have access to the Highest Majesty? Sixthly, To consider a∣gainst all want••, that we are accepted according to that we have, when there is a ready mind. He spares as a Father doth his Children. They will hear with de∣light the lisping and stammering voice of their Children: Yea, because the soul is sick, the service is twice welcome. If a sick Child reach us up a thing, we count it more then to send another of laborious errands. Lastly, For all wants and discouragements, labour to see that thou canst not pray, if God by his Spirit help thee not: the more thou comest to be poor in spirit, the more freedom and strength thou shalt have in performing thy duty.

Q. May a man rest in the work done?

A. In no sort: for cursed is he that doth the work of the Lord negligently. Powerless Prayer is a prophanation of the great Name of God, and notorious abuse of his incomprehensible love. Neither let such as ask carelesly, think to ob∣tain any thing at the hands of God. He that asketh coldly, teacheth to deny. Men look to be sought unto by them that expect favour from them, and that in good earnest: they think a former kindness should not be forgotten, if a second be hoped for: How should we hope for good to come by our drowsie and sottish Prayers, which provoke his Highness, are no waies pleasing unto him? Prayer in a customary manner, warmes not the heart, amends not distempers, removes not sinne, weanes not from the world; pierces not the Heavens.

CHAP. III. Shewing that Liberty to pray is a singular and rare Privi∣ledge.

Question: LEt us now hear in what respects Liberty to pray is a singular and rare Priviledge.

A. 1. It is no small favour that the creature is allowed to commune with his Creatour, the redeemed with his Saviour. It is a liberty purchased by the blood of Christ. Men are glad of a faithfull friend, into whose bosome they might poure out their cares, with whom they might sweetly conferre upon occasion. Oh! what cause have we to rejoyce in this, that the Lord vouchsafeth us leave to talk with him, who of all friends is the most faithfull and constant? We can∣not pierce the secrets of mans heart, they are unsearchable. But we know the mind of God, that he is more loving, than love it self: more faithfull, than faith it self. Friends often lack wisdom to consider of our case, mercy to com∣passionate, power to help, judgment to weigh it, specially when we are not able to lay it open; and faithfulness to keep in mind or conceal what is committed to their trust; all which things diminish the comfort of their love and fellowship. But our God is most infinite in wisdom, rich in mercy, great in power; most ready to help, able to succour, exactly knowing our distress, our strength, when help is meet, what aid is fit, and what is good for us better than we our selves. 2. Other duties have their season, but Prayer is never out of season. Men cannot alwaies hear the Word, read the Scriptures, give Almes; they want ability and opportunity to these purposes. But Prayer may be used at any time, night or day, in any place, upon any occasion, nothing being required there∣unto but lifting up of the heart unto God, which may be done in light or dark∣ness, alone or in company, at home or abroad. 3. This liberty is the greater, because perpetuall, at all times, and in every moment of time. Distance of place may hinder the communion of friends by speech or writing; necessary occasions and infirmities may interrupt it when they live together, that when the one needs, the other cannot afford his presence, or the comfort of it. But God is every where present, alwaies ready to be found if we seek unto him. A man may be driven into banishment, shut up close prisoner that no friend can have access unto him: The enemies may pluck out his eyes, that he shall not read; cut out his tongue, that he shall not speak; deprive him of the benefit of hearing the Word, and Assembly of the Saints: But liberty to pray can no man take from them; In banishment, imprisonment, trouble, they may cry unto God, and he will hear them. The malice of men may drive Christians with more speed and earnestness to cry unto the Lord, and him to send aid and help from above: But to hinder their Prayers for one mo∣ment, or to withhold succour from them, they are not able. 4. We cannot enjoy the presence and comfort of friends without travell and cost; and some∣times they are so distempered with passions, that they cannot or will not vouch∣safe that contentment which we expect and stand in need of. But in any distress we may go unto God without any trouble; it requires not motion of the body, but sending up the thoughts, which may be done in an instant: and coming to him, we shall ever find what we desire. He will never turn from us, if we depart not from his Testimonies. In the society of our best friends many things may fall out on their behalf, that minister occasion of grief: But with the Lord no∣thing is to be found, which offers not abundant matter of joy and comfort.

5. The knowledge is small which we have on earth, concerning things that are done in Heaven. Notwithstanding, thus much we know even of the Angels in Heaven, that they praise the Lord. And therefore Prayer being a work common unto men with Angels, what should we think but that so much of our lives is celestial and divine as we spend in the exercise of Prayer. For which cause we see that the most comfortable visitations, which God hath sent men from above, have taken especially the times of Prayer as their most natural opportunities. 6. This Royalty is common to all Believers, poor and rich, weak and strong, bond and free, in peace or trouble. Great men only have access into the presence-Chamber of Princes: but the gate of Heaven stands open for all of what sort or condition soever, if they be weary of their sin, and desire to be received into fa∣vour. There is none so weak and unworthy in his own eyes, who is not allowed to call God Father: the poor and needy shall find audience as soon as the rich and mighty. 7. If any man might be long and much conversant with a man en∣dued with vertues and knowledg, there is no doubt, but that he should become the better, and also the learneder. But how much more excellent a thing is it, to be conversant and to talk with the most excellent God? Surely the more we com∣mune with him by Prayer, the liker shall we be unto him in holiness and righte∣ousness. 8. On others, what more easie, and yet what more fruitfully bestow∣ed then our Prayers? If we give counsell, they are the simpler only that need it; if almes, the poorer only are relieved; but by Prayer we do good to all. When we are not able to do any other thing for mans behoof, when through malicious∣ness or unkindness they vouchsafe not to accept any other good at our hands, Prayer is that which we alwaies have in our power to bestow, and they never in theirs to refuse. Wherefore God forbid, saith Samuel, speaking unto a most unthankfull people, a people weary of the benefit of his most vertuous Govern∣ment over them, God forbid that I should sinne against the Lord, and cease to pray for you. By Prayer the simple may benefit the wise, the weak the strong, the poor such as be rich in this world, the sick and feeble them that be healthfull and lusty: yea, thereby we may do good to our enemies, and winne their hearts, whether they will or no.

Q. What followes from hence?

A. He that can and doth pray, is a man of singular respect, honour and Au∣thority. 1. He is held to be the greatest favourite, that is most familiar with the Prince: How great is that man, who is in familiarity with the King of Kings? That Lawyer is in most request, who is most inward with the chief Judg of the Court. Doth not he deserve esteem with men, that is in account with God, who is the absolute and supream Judg of the whole world? 2. In Christ Jesus he is made a spiritual Priest to offer up the well-pleasing Sacrifice of suppli∣cation and thanksgiving; which is no small dignity, if things be weighed according to their worth. 3. If men be to preferre a Petition to the High Court of Parlia∣ment, the Prince or supream Governour, they will use the advice of some lear∣ned man to direct how it should be framed. The chiefest Oratours are chosen to give entertainment to great Nobles, Ambassadours, or such like. How excellent are his gifts who can draw Petitions, frame Meditations acceptable to God, plea∣sing to the Highest Majesty! 4. The excellency of a man that can pray is further manifested in this, that he may prevail with God for others, the Family, Country, and Kingdom wherein he liveth. A wise man is had in honour, because of the good he may do to the Church or Common-wealth: but herein the most politick must give place to him that doth pray with an honest heart.

CHAP. IV. Shewing to whom we must pray. Who can or may pray. That Prayer is a work of the inner man. Touching the length of our Prayers. What things are required in Prayer. The especiall furtherance of Prayer, and whether it be lawfull to use the Voice therein.

Question: TO whom must we Pray?

A. To God alone in the Name of Christ Jesus. In every thing by Prayer and supplication with thanksgiving, let your request be made known unto God; Giving thanks alwaies for all things unto God, and the Father, in the Name of our Lord Jesus Christ. Look as nature teacheth our Children to come to their Pa∣rents for every thing, and to give thanks to them, not to servants in house with them: so grace teacheth Gods Children to cry Abba Father, to resort to him in all necessity, and return praise to him for every blessing. All other persons, are persons rather praying to God, then persons to be prayed to, as God. God is the Authour of every good gift; to seek it religiously of any other is flat Ido∣latry; and to give the praise thereof to any but the Lord, is sacriledge. Look as it is one of the Royalties of the King, to be petitioned unto, as a common Parent for grace in sundry cases: so this is a Divine Royalty of God, that all flesh should come to him in their severall necessities, abasing themselves in con∣fessing their indigency, exalting him as with whom is fulness of good things, and uncontrolable power to effect for us whatever is good according to his own pleasure. And as he is to be sought unto for supply of our wants, so to be magnified for his mercies freely vouchsafed. Now we must come to God only through Christ: for he is our only Mediatour, the great Master of all Requests which are any way made to God, and Presenter of all praises that are offered to his Highness. Neither can Mediatour like Authority be given to any Angel or Saint departed: for they are not called to this honour, neither are they capable of it, as unable to perform that satisfactory obedience, in which as a foundation the impetrative force of Christs intercession leaneth. For all kind of power to impetrate all ministeriall Offices about us, all power of secondary executing things for us, all perfection of holiness, which things are for degree in Saints living, cannot be foundations which may bear this Office of Mediation twixt us and God. But of this more in the parts of Prayer.

Q. Who can or may Pray?

A. All persons that stand in need of mercy, to whom any promise of help is made, and all that have received any favour from God, are bound to pray: but the Prayer of the just and righteous only is acceptable unto the Lord. The Angels in Heaven bless the Lord; the Saints on earth call upon his Name, and sing of his praise. But as for the impenitent, unbelievers, and ungodly, they are neither excused in not praying, nor can they be heard if they should pray. The distinct handling of this question, must be referred to the special Parts of Prayer.

Q Is Prayer a work of the heart, or a labour of the lips?

A. It is a work of the inner man: for the intire nature of Prayer stands in lifting up the soul unto God in an holy manner. In all our service we should say with the Apostle, That we serve God with our spirits: but chiefly in Prayer, it being not the warbling of the words, but the yearning and panting of the heart

after God, and the things of our peace. The Spirit it self maketh intercession for us with groanings, sc: of heart, that cannot be expressed. I will pray with the Spirit, I will sing with the Spirit. Praying alwaies with all Prayer and suppli∣cation in the Spirit. Such was Christs Prayer, who in the daies of his flesh did offer up Prayers and strong cries unto him, &c. From his soul they came: for they were offer'd up with loud cryes, and many tears. And the ardent desire is the thing that God heareth, though there be no voice annexed, as appeareth in Moses, Why cryest thou unto me? It is said of Hannah, She spake in her heart. And the Caveat is, Let not thy heart be hasty to utter any thing before God. The wicked are challenged, that they pray not with their heart, when thy houle upon their beds. The Prayer outward, of the lips, without the request of the heart, is an empty thing which God regardeth not; nay, an abhominable mockery, which he detesteth. Cursed is he that draweth near with his lips, when his heart is farre from me. The spirit is the true rise of Prayer; it is the travell of the heart which pleaseth God. Singing with grace in your hearts to the Lord, making melody in your heart to the Lord. My heart is fixed (saith David) my heart is fixed, I will sing, and give praise. And so he calleth upon himself, Bless the Lord, O my soul, and all that is within me bless his holy Name. Again, intreating audience, he sath, Give ear unto my Prayer that proceedeth not from feigned lips. For God is a Spirit, and will be worshipped in spirit and truth. The cry of the lips doth not pierce the clouds: but the sighes of the heart enter into the ears of the Lord of Hosts, who dwelleth in the Heavens. And this maketh Prayer laborious, because the spirit is to travell in it: and the Saints in this regard, can endure better to hear an houre, than to pray a quarter: whereas the world, they cry for praying rather than for preaching, because they think the outward re∣peating of words with a general intention will suffice, not knowing or conside∣ring in truth what it is to pray or hear.

Q. What direction may we take from hence touching the length of our Prayers?

A. Prayer is an exercise of the soul, to be continued according to the strength of livelihood and spirit that God hath given. The rule of direction is, that we must fit and proportion our words to our matter, and both matter and words to our minds and hearts, our faith and fervency, devotion and attention. In this holy duty it is not good ordinarily to exceed to tiredness, which breedeth both deadness and discomfort. If dulness proceed from sloth, it is necessary to wrestle, till it be overcome: but if thou have life and power, it is dangerous to out-spend natural ability: for when the spirits are wasted, our desires will cool, and dulness creep on, which doth not a little disquiet the tender conscience. In publique Prayer, the Minister in respect of length must have regard to the ability of the Congregation: In Prayer with the Family, the Master may continue so long, as the power and strength of them that live therein, will bear. They that pray with others, must have regard to the vigour and livelihood of them that joyn with them. The Prayers of the sick and feeble should be short and frequent: because weakness of body and mind will not endure length of me∣ditations without tedious wearisomeness. The like may be said of them, that are infeebled with sorrow and distress of conscience, or vehemency of temp∣tation.

Q. What things are required in Prayer?

A. First, Knowledg of God in Christ, and of his will and Word, accor∣ding to which we ought to pray. Blind devotion cannot please God. I will pray

with understanding; and I will sing with understanding. Knowledg is the stirrer and guide of good desires, without which the heart cannot rightly lift up it self to God. There can be no sight without some visible object presenting it self to the eye; nor can he pray truly that doth not rightly conceive of God in Christ. Again, How can he pray with affection that knoweth not the goodness of the thing for which he maketh request or offereth praise? unless we understand what is good and pleasing to God, profitable to our selves and others, we can never pray or praise God as we ought. Secondly, Humility, when in conscience of our own wants and unworthiness, we abase our selves in the sight of God, wil∣lingly submit to his good pleasure, and ascribe whatsoever we enjoy or hope for to his meer grace and mercy: use it to his glory, and do whatsoever he will. I am but dust and ashes, saith Abraham; Thou hast magnified thy mercy towards thy servant, saith Lot; I am not worthy the least of all thy mercies, saith Jacob: Who am I, saith David, and what is my house, that thou hast brought me hitherto? What is more odious then a proud begger? Are not favours bestowed upon a proud man clean cast away? The self-conceited doth neither see his wants, nor can seek supply with sense and feeling of misery, nor return praise to God for the good things already vouchsafed unto him. Thirdly, Confidence in the truth, power, and goodness of God. Trust is the spring of Prayer, and by Prayer affiance is quickned. Trust in the Lord at all times, ye people, poure out your hearts before him. In God I will praise his Word, in God I have put my trust. What greater wrong can be done to his Highness, then to pray unto him, and not hope in his grace and undeserved mercy? Fourthly, Attention and devotion, that we have our thoughts earnestly fastened upon him to whom, and that for which we make suit or give thanks. We like it not in our Children, that when they come to crave what they desire, or to give thanks for what they have re∣ceived, they should look here and there, this way and that way, without all regard of us or the thing they are about: and shall we think that God will be pleased with such behaviour? Cold requests are of no esteem with God: cold praises are like a raw Feast, distastfull to the guest. It is the holy servour of soul that God requireth, and is well-pleased with in all his services. Fervency puts the heart into an holy and spiritual diposition, whereby we are more fitted to ••••ceive mercy. In Prayer all the graces of the Spirit are set on work, and the more fervent the Prayer is, the more they are intended. And this fervency stands in this, that a man put forth all his strength in Prayer, though he have many difficulties, and continue constant though he seem not to prevail, but to be denied. These two things make up fervency in Prayer, sense of need, and hope of mercy. Need puts stickes on the fire to make our fervency the more: but faith is the ground of Prayer. Fifthly, Prayer must be made in obedience, that we holily ask what is agreeable to the will of God, and unfeignedly purpose to use blessings obtained to the glory of his Name, furtherance of our salvation, and good of our Brethren. As he that calleth God to witness an untruth, maketh him the Authour of a lie, so farre as in him lyeth: so he that prayeth with a purpose to abuse the mercies of God to sinne and wicked∣ness, doth what in him is, to make God the abetter, maintainer and upholder of iniquity.

Q. What special furtherance of Prayer is there?

A. Watchfulness, or Christian heedfulness and observation is a notable fur∣therance of Prayer. Not that we should sit up late, as in Nocturnes; or awake before day, as in morning Mattens: But we must all day long have a wakening soul, that carrieth the duty of Prayer in remembrance. Watch and pray. Con∣tinue in Prayer, and watch in the same with thanksgiving. The end of all things is at hand, be ye therefore sober, and watching in Prayer. Where we may see it is the minds waking that is principally meant, though this will keep the body

from drowsiness in performing the exercise▪ The primitive Christians, this is recorded of them, that they did eat their meat, as remembring they were to call on God by the night season. More particularly, there must be watchfulness, before Prayer, In it, After it. Now our watchfulness before, stands in pre∣venting the impediments, taking the opportunities, and marking that in the course of the day, which may fit us for Prayer. For the first, this watchful∣ness will make a man so cast, and make such riddance of business, that he may not have hinderances when he shall go to his duty. God prefixeth a Memento before the Sabboth; teaching that if one do not lift up his mind to it, and in the six daies dispatch his business, he cannot keep it when it cometh: so there is a mindfulness to be had of him that will not this way be encumbred with distracti∣ons. Again, we must watchfully keep our selves from sinne. Let him that calleth on the Name of the Lord depart from iniquity. For if we let our hearts wander and rove after vanity, if we be overgrown with earthly cares and de∣lights, if indulgent to our lusts, it will be a damp to our Prayers: and when we yeeld to sinne it is a sign our watch is down; we think not of Prayer. For if we meant to make suit to a man at night, we would be watchfull in the day nor to lose his favour, by giving him offence, lest he should refuse us in our request. Did we remember that we are to seek unto God every day for the blessings of the day, and every night for the comforts of the night, we should not neglect his pleasure, nor be regardless of his presence, either day or night. For the second, a watchfull heart will not omit his seasons of communing with God. When I awake, I am still with thee. At midnight will I rise to give thanks unto thee, because of thy righteous judgments. As touching the third, we must observe our wants in the day time; as how prone we are to entertain vain thoughts, to run into earthly-mindedness, in wrath, in voluptuousness, in foolish and unfruit∣full speaking: and therefore what need we have to cry, Lord keep the door of our lips. We must also mark diligently the sleights of Satan, whereby he seeks to ensnare and turn us out of the right way, and what cause we have to pray con∣tinually to be defended against him. Nor may the chastisements of God be neg∣lected, whereby he intends to awaken us from security, and stirre to a more serious inquisition of our heart and way. God corrects to quicken in Prayer. And lastly, we must labour, as to have a sense of wants, so to have a feeling of the good things God giveth, of the evils he keepeth from us: for without the one we cannot be poor in spirit, nor beg unfeignedly; without the other we cannot be truly thankfull, nor offer up our praise heartily. Now we must watch in Prayer against indevotion and wandrings, &c. So Esay complaineth. And there is none that calleth on thy Name, neither that stirreth up himself to take hold on thee. My Sonne (saith God) give me, (not thy body, tongue and voice only, but) thy heart, that is, the thoughts, desires and affections of thy heart. And the Prophet saith, The Sacrifices of God are a broken spirit. After Prayer we must marke how God hath answered us in this or that we have entreated. Early in the morning will I direct my Prayer unto thee, and will wait; stand as in a watch-tower, and see how the Lord will deal with me, and remember me in my requests. But of this last more in the parts of Prayer: because it properly belongs to petition or request. And this checketh many; such as when their watch hath been down rush upon Prayer, even from pots to Prayer: when they have supped and given thanks, though they have let their hearts loose, eat, drunk without fear, sobriety; prophaned their mouthes with light unfruitfull speech, yet then before parting of friends, call for a Prayer. And many are so farre from remembring themselves all day, that they cannot keep their eyes open while they are a praying; they are so affected, as if it would cast them into an Ague to be kept a while in Prayer. In some places where Prayer is con∣stantly used twice a day, it is commonly gone about with little or no reverence

at all, some talking, some trifling, some working, some playing, till the very instant of Prayer: yea, till he that prayeth in the name of the rest be upon his knees, and have begun the Prayer that is offered up to God in all their names, as though they had their hearts at command in a moment to come before God with that confidence, reverence, humility, and fervency, that is required in holy Prayer. This want of watchfulness is a common evil, and doth us great hurt. This maketh us such poor Oratours, that when we come to God, we are barren of praise and request, because we do not observe in the day, matter for this pur∣pose; this causeth dulness and senslesness in Prayer; this maketh our Prayers powerless and of little fruit; this, though we know it not, doth make us com∣plain of such mists, roving thoughts, indisposition, because we walk all day long forgetfull, If one should eat Codlings, Goose-berries, Pease, would you wonder if at night he were wrung in his belly? Would you not bid him mend his diet if he meant to see it otherwise? So when we let our heart loose all day, feed upon earthly vanity, and rush hastily into Gods presence, how should they be heavenly-minded on a suddain, when bed-time calleth on us to Prayer? Wherefore let us stirre up our selves to keep this watch, that we may see and walk in the strength of our Prayers. Let us have a narrow care of our hearts at all times, to keep them in order, that they range nor after vanity; Let us as time and ability will permit, think with our selves, who we are, even dust and ashes; before whom we come, even before the highest Majesty in Heaven and Earth; what we go about, even the greatest and weightiest work in the world; what we want, what mercies we have received, what Petitions we are to make, with what Arguments they should be pressed, &c. If one be to make on Oration in the Schooles, he will not venture ex tempo∣re: How much more should we meditate on the Orations we are to make before the Lord!

Q Is it lawfull to use the voice in Prayer?

A. There is a good and lawfull use of the voice, not only in publick Prayer in the Congregation, and family-Prayer with others; but also when we Pray by our selves alone. In Prayer with others, specially in the solemn assembly of the Saints, where the Minister is the mouth of the people, the use of the voice is necessary for the edification of the people: because they cannot yeeld consent or profit themselves, unless they understand what is prayed for. In solitary Prayer the voice and words are lawfull, but not of absolute necessity; Not necessary; because the lifting up of the soul is the soul of Prayer, which doth animate and give life unto it. A man may Pray fervently and speak never a word: but words are of no worth if the heart be absent. The speech of the sanctified heart is sweet and pleasant melody in the eares of God, though the Tongue keep silence: but let the outward frame of words be never so smooth and well polished, the Prayer is not pleasing if read and uttered without under∣standing and intention of heart. The voice then is not necessary in solitary Prayer, yet is it lawfull: for we read that David an holy Prophet, and a man according to Gods own mind, did not content himself with mentall Prayer, but used his tongue and voice. The like may be said of Nehemiah, Hezekiah, Daniel, and other Saints mentioned in Scripture. In the book of God such like passages are very frequent; I cried unto the Lord with my voice, with my voice unto the Lord did I make my supplication; Give eare unto my voice, when I cry unto thee; Heare the voice of my supplications; Let the words of my mouth &c. be acceptable in thy sight; Give eare unto my Prayer that goeth not forth of fained lips. Before they call, I will answer; and whiles they are yet speaking, I will hear. I will turn to the people a new language, that they may call upon the Name of the Lord. By these places the lawfull use of words and voice in Prayer is clearly confirmed. And hereof there is great use; for the voice is

a most effectuall meanes, both to quicken the affections to inflame devotion, and to keep the minde from wandring after by-matters. Lastly, Christ the sonne of David, though he were not subject to any such wandring of Mind, or faintness of affection as we be: Yet he used his voice, even when he prayed to God in solitariness. But touching the use of the voice in prayer, these rules must be observed. 1. If the uttering of words in solitariness do at any time trouble or hinder fervour and devotion, it must be forborn; for the use of voice is to help and further, not to distract and hinder fervency. 2. If opportunity of time and convenience of place be wanting, we must speak in heart, as Han∣nah did, that our voice be not heard. 3. When we have greatest liberty in these things, the voice is to be moderated that it be not heard of others: for some would brand it with the note of hypocrisie, and others take it as an oc∣casion to discover the secrets of our hearts, (which we desire to lay open to God only) and make a mock of it to our reproach. 4. If we Pray with others, and be as their mouth to God, the voice must be distinct and audible that they which joyn with us may understand it and be edified thereby. 5. In the use of the voice we must look to the heart, that it go along with it, and be not roving up and down about other matters: for the tongue bableth, if the heart indite not.

CHAP. V. Rules to be observed touching the Externall Form of words in Prayer. The lawfull use of a set Form of Prayer in Publique or in Private. Also of Reading Prayer upon a Book, or using a stinted Form devised by Others.

Question: WHat Rules are to be observed touching the Externall Form of words used in Prayer?

A. 1. Greatest liberty may be taken in secret and solitary Prayer, because we are sure, that (if there be a beleeving, humble, and bleeding heart, with an upright affection) God will not upbraid any man for his method, order, words, or utterance: but yet irreverence, and over-great familiarity is to be avoided. 2. In private Prayer with others we may not take so great liberty: but have respect to the edification of others, and reverence of the Ordinance. For in this Light of the Gospel, where there is more knowledge than conscience, the youngest and simplest in a family (unless they be very babes and young chil∣dren indeed) will be ready to cavill and stumble at it: and it may justly be fear∣ed, that some Christians well affected, have been somewhat faulty and offensive in this behalf. 3. Special care must be had in the publique Congregation, that nothing be done but what is decent, orderly, and grave, suiting with the Ma∣jesty of Gods holy Ordinance: because there many eyes do see us, and many ears do hear us, and indecency may breed great offence, beget disregard of the pure worship of God. Wherefore in the publique Assemly especially, fit me∣thod and decent phrase of speech is in no sort to be neglected. To place de∣votion in words, is superstition; to hunt after queint termes, is foolish va∣nity; to soare above the reach and capacity of the people, is marvellous un∣profitable: to affect loftiness and obscurity which the hearers cannot understand, is in the speaker arrogancy, to them that hear fruitless, injurious, tedious: and on the contrary, to neglect a comely, grave, plain, significant and fitting

manner of speech is odious barbarism. It is good neither to be over-neat, nor obscure, nor too much affected, nor yet over-homely: but to use such a mean as doth most tend to the glory of God and the good of Gods people.

Q. Is it lawfull to use a set Form of Prayer in publique or in pri∣vate?

A. Seeing the use of words or voice is not of the essence of Prayer, no man of understanding will deny that to be an holy and acceptable Prayer, which proceeds from a sincere and upright heart, feeling its own or others wants, and craving supply of God, whether the request be put up in the self-same or in other words. But seeing this is a matter mistaken by many careless and secure persons, and a question moved betwixt us and our Brethren of the separation; it will not be amiss to note a few things touching the thing it self, the persons by whom, the time when, the place where, and the manner h••w a set form of Prayer may be used. First, The controversie is not of this or that prescript form of Prayer in particular, much less of one for substance of matter faulty and erroneous: but of a prescript form in general, Whether it be lawfull to use any set form of Prayer, though for matter never so fit, sound and allow∣able, for externall form most grave and beyond all exception. Secondly, It is not questioned whether a man may ask things impertinent; as fair weather in time of drouth: for it is acknowledged that the matter of our Prayers must be according to the Word of God and the present occasions. Thirdly, A Prayer for matter and externall form both holy and fit, may be sinfull in the user by accident; viz. when it is repeated without understanding or intention of heart. Of this there is no question betwxit them and us. Fourthly, It is granted that no prescript form of Prayer is simply necessary either in publique or private, for then our Saviour Christ by his Apostles would have expressly set down such an one for an exact and unchangeable rule to all Christians and Churches. Not the necessity, but the lawfulness thereof is questioned. Fifthly, It was never held that a man should tie himself, or be slavishly tied to a set form of Prayer, in such sort as never to offer up any petition or thanksgiving, but what he meeteth with in his devised form: for scarce any day passeth over our heads, wherein there be not divers new occasions, either of rejoycing or thanksgiving, or else of mourning and craving pardon, or indeed of both. Such use there∣fore of a stinted form is not to be justified: for we know our requests must be framed, our praises rendred, according to the present occasion. Sixthly, It is to be considered that there be divers degrees and measures of gifts, both na∣tural (as wit, memory, and utterance) as also of grace, (as knowledge, saith, zeal,) given to divers men. Besides there be divers states and conditions of Christians; some weak, some strong, some novices, others trained up and better exercised in this holy duty; some in greater freedom, others perplexed with manifold temptations. Now they that are better gifted, either by nature, or else by grace and custom, may use the more liberty: others, if they con∣scionably use a stinted form before others, only inserting words and clauses ac∣cording to new occasions, must not be despised or condemned. Seventhly, In Prayer alone we may use more liberty both for methode and words: In pub∣lique or family-Prayer that must be done which tends to edification. Now for as much as weak and tender Christians are not so capable of that kind of Prayer which is called conceived or extemporall, varying every time in words and phrases, manner and order, though the matter and substance be the same; for their sakes it is not inexpedient to keep a constant form both of matter and words, adding new clauses in confession, petition, and thanksgiving, according to variety of occasions offered. Eighthly, Alwaies in Prayer, whether stinted or conceived, care must be taken that we ask not things impertinent, unfit;

watchfulness must be used to prevent dulness, security, customariness, slightness, and lip-labour; diligence must be had that no sinne lie upon our souls, families, or places of abode unlamented, nor no mercies be unthankfully passed over.

Q. What say you of reading Prayer upon a Book, or using a stinted Form de∣vised by others?

A. First, A publique set form of Prayer penned or printed, that is sound and pertinent for substance of matter; grave and simple for order and manner; not prejudicing, abridging, or hindering by length the preaching of the Word or Prayer fitted to special occasions, is lawfull to be used in the Congregation, whether it be read or rehearsed by memory. Secondly, If any Governour of a Family be so weak in knowledge and other graces of the spirit, that he be not able of himself to offer up the Morning and Evening Sacrifice in the behalf of his Family, let him (if it be possible, as labour and constancy will make it possible and easie) commit some wholesome formes of holy Prayers to memory (though they be the shorter) that he may not be troubled nor distracted with turning over leaves, nor poreing on a Book: which will be neither so comely in the eyes of others, nor so comfortable to himself. And let him do this constantly and with a good spirit, and he shall find by the blessing of God, that in a short time, his heart will be so enlarged, and his mouth so opened, that he shall be able according to the sundry occasions that shall be offered, both with comeli∣ness and edification to himself and others, to insert such clauses and words, as are profitable in that behalf. And as they who are desirous to swimme, by a little practice become so skilfull, that they have no need of any Corkes, Bladders, or Bul-rushes, but lay them aside as burdensome and hinderances: so they that be desirous to pray in the spirit, by use and practice, shall through the blessing of God become so skilfull, that they shall have no need of any penned or printed Prayers; but rather lay them aside as things they need not. Thirdly, If any new born babe be not able to go without this help, let him not rest in this estate, but labour and learn to pray according to his private necessities and occasions which vary daily, and be so many and divers, that no one mans condition in the world is in all things like unto anothers: otherwise, if he stand upon his stinted form, he shall deprive his soul of much peace and comfort, and never come to the knowledge, sight and consolation of innumerable things for which he is to pray and give thanks. To conclude then, penned or printed Prayers have their use, and may be commended to them, that by reason of weakness in grace and natural gifts, as knowledge, memory, wit, utterance; inexperience, heaviness of spi••it, are not able to do any thing without these helps; not that they should stay in the use of them, but be led forward thereby to do it of themselves with more comfort and to greater edification. For out of them, by paines and labour a Christian may furnish himself with variety of matter, fit words, good method; which being rightly applied to particular occasions, do not a little quicken and revive and enlarge the heart. Fourthly, A penned or printed Prayer (so called, because the matter is delivered in form of petition or thanksgiving tendered to God) is not properly a Prayer as it is penned or printed, but as it is rehearsed as a Prayer with understanding, humility, confidence, love, &c.

Q How may it be proved that any use of read Prayer is lawfull, publique or pri∣vate, in the Congregation, Family or Closet?

A. 1. That form of Prayer is just and lawfull, wherein all things necessarily required in the Word of God, or essentiall to Prayer may be observed. But all things necessarily required in the Word of God, or essentiall to Prayer may be observed in a set form read or rehearsed. In holy Prayer to God, what is required more then this, that the matter be approved and fit, the manner holy,

reverent, fervent and faithfull? And may not a Prayer holy and meet for matter, 〈◊〉〈◊〉 read with knowledge, feeling, earnestness of desire, holiness of affection, and faith in Gods Promises? In reading the Scriptures the eye doth lead the heart; yet may they be read with judgment, reverence, meekness, and joy: Why may not the same or like affections be moved in reading Prayer? What necessity that the heart and eye should be at variance in this, when they may be conjoyned in the other? Asaph and his Brethren could praise God in a form of words set down by the Prophet David: And if a prescript form of words may be allowed in thanksgiving which is one part of Prayer, it cannot be condemned in petition. The matter of our requests must fit the occasion; so must the mat∣ter of thanks and praise: we must pray with the spirit, and we must praise with the heart. The spirit of grace teacheth us to pray: and the same spi∣rit moveth us to return praise for benefits received. In the Dedication of the Temple, Solomon used the very words of the Psalm, which David vowed to use at the bringing in of the Ark into his house. Jehoshaphat in that execellent thanks∣giving which he made, appointed the Priests and Levites to recite a prescript form of words: So did Zerubbabel and Jehoshua. Our opposites themselves grant it lawfull to sing Psalms, in which the form of words is stinted and prescribed; and yet we must sing with the spirit, and with understanding, with feeling and joy of heart. The differences which some put betwixt praising God with a Psalm, and calling upon God in Prayer, are little to the purpose: do not at all weaken the force of this Argument. For thus we reason; In singing Psalms penned by the Prophet David, or any other holy man, the eye doth lead the heart, no less than it doth in reading a stinted form of Prayer; and yet they may be sung after an holy manner with grace in the heart. Therefore a stinted form of Prayer may be read or said without Book with that affection of heart which God requires in Prayer. Let them disagree in other things, herein they are like. This reason may be drawn into another form thus: Whatsoever hath the true matter and form of Prayer, that is truly and properly a Prayer, and may law∣fully be used as a Prayer. But a prescript form of Prayer, sound and fit for matter, grave for the manner of penning, said as a Prayer with knowledge, faith, reverence, and fervency of affection, hath the true matter and form of Prayer. For the matter of our Prayers is those common blessings and special good things, which according to the will and pleasure of God, we are to beg of him for our selves and others. The true form of Prayer (understand Prayer uttered with the voice) is that outward disposition and frame of words, and the inward ele∣vation or lifting up of the heart to God by the Holy Ghost. Will any man object, that all these things cannot be observed in a stinted form of Prayer? Common experience will confute him. Who knoweth not the matter of many prescript formes of Prayer to be good and necessary for all men? All our wants and particular occasions are not mentioned or laid open in the Prayers, which are conceived by the Minister or Governour o ••he Family, and yet no man judgeth them unlawfull, though they be imperfect. It is not prejudiciall then to the lawfull use of a prescript form, that many particulars which we stand in need of, are not therein mentioned. Can it not be read or uttered with a right disposition of heart? How then can we sing with joy, or praise God with cheerfulness in a stinted or set form of words? Is it not easier to cry for what we need with feeling, than to return praise with love and joyfulness for what we have received? He that will confess it possible to give thanks aright in a set form of words devised by others or invented of himself, cannot deny the same in request with any shew of truth or colour of reason. 2. There are certain common blessings which we and others daily stand in need of, and for which we are continually to give thanks; and these it is lawfull to ask daily in a set form of words, or for them to give thanks. Thus we may pray every day for

the encrease of faith, patience, meekness, love, &c. and the continuance of those outward blessings which we enjoy. For it is not the repetition of the same words in Prayer every day that displeaseth the Lord: but the ignorant, rash, cold, customary, superstitious and irreverent pouring forth of words before him. Variety of phrase doth not delight his Majesty: nor will he reject the desires of an humble and contrite heart, because they are tendred often in one and the same words. Paul writing at severall times upon divers occasions unto divers people, yet used the same form of Prayer, and the same words in his Salutations and Valedictions. The reason in brief is this, It is lawfull to ask common blessings of God daily in a set form of words: therefore it is not un∣lawfull to use a set form of Prayer. And if to pronounce it be lawfull, then to read it also: for reading in it self is not impure. As pronouncing cannot make an evil matter good, no more can reading make a good matter evil; pro∣nouncing and reading being adjuncts of Prayer both indifferent. 3. The spirit of grace inableth us to pray, and maketh requests for us: but it worketh by means: It instructeth us what to ask, not in what phrase of speech; it stirreth up in us holy desires, but gives not ability without help, suddainly to express and lay open our hearts in fit method and words significant. As the spirit doth perswade and assure the heart that the Scripture is the Word of God, not wit∣nessing of the Letters, Syllables and words, but of the matter and saving Truth therein contained: So the spirit instructeth us to pray by opening our eyes to see our misery, and enflaming our hearts with longing desire of mercy and relief: but ability to utter and express these our desires in decent phrase of speech it doth not ever give. Ability of speech is a common gift of the spirit, which is be∣stowed upon good and bad, wherein graceless persons are many times preferred before the most sincere and upright. Again, the Spirit acquainteth us with our particular miseries, and the good things that we are to crave, by the exercise of means, whereby we come to the more full and distinct understanding of both these. These things considered, I suppose all men will grant without contra∣diction: First, That it is lawfull for a man beforehand to meditate upon his par∣ticular wants, and the necessities of others, that he may more fully understand, and more sensibly be affected with them. Secondly, The better to stirre up confidence and affection, and to furnish himself with words and matter, it is not unlawfull nor unprofitable to read the Prayers of the godly registred in holy Writ, or in other godly Books, to observe the matter of their, Prayers, their ferventness in praying, and the Arguments wherewith they contended and pressed to be heard. Thirdly, After that by reading and meditation a Christian hath collected matter for Prayer, he may study to digest it into due order, and to express his requests in fit and comely words; and the same so conceived he may utter as a Prayer according as occasion shall offer it self. The reason may be thus contracted: If the Spirit of God doth work by means, and stirre up good desires, but gives not ability to express them in comely and significant words; then it is lawfull for us to use all godly means to quicken the graces of God in us, and to premeditate in what manner we might utter our Prayers, as might best serve for our own comfort, and the edification of others. And if the use of a premeditated form of words in Prayer do not stint the spirit, a set form of Prayer cannot be injurious to the spirit. Grant the one, and the other will follow. 4. When the matter and substance of Prayer is allowable and fit in respect of our occasions and the necessities of the Church; when the order of words and phrase of speech, in which that matter is expressed, is grave, plain, and simple, we desire to know why it should be a sinne to pronounce or use that form as a Prayer? Is it for that it is read or pronounced; or because a man cannot lift up his heart in faith unto God, when he uttereth his requests in a stinted form? To assign the former, is superstition; to pretend the later, is

to offend against common experience. A reason then cannot be given, why it should be unlawfull to pray after that manner. It will be objected, that stinted Prayer is in or Gods Ordinance. The answer is, That Prayer is the Ordinance of God, but whether our Prayer be only conceived in heart, or uttered by words; whether in our own, or others words; whether by pronouncing or reading, that is not appointed. God requires that we should lift up our hearts unto him, and ask in the name of Christ whatsoever we stand in need of, and is agreeable to his will: but when spake he one word of praying within Book or without, in this or that form of words? Can that be sinne, which he never forbade? Can that be unapproved worship which is conformable to the will of God? 5. This Reason draws on another, which is this: That which is the breach of no Com∣mandement, which is no where disallowed in the Word of God, either in ex∣press words or by necessary consequence, that is no sinne. For sinne is the transgression of the Law; and where there is no law, there can be no sinne. But the use of a prescript or stinted form of Prayer, is the breach of no Commande∣ment, is no where disallowed in the Word of God. Our Brethren of the sepa∣ration tell us; It is a trensgression of the second Commandement, and a quenching of the spirit. But seeing the scope of the second Commandement is to teach the true and pure worship of God, how can a Prayer for matter and form, lawfull and pure, uttered and read with knowledge and intention of heart, be a breach of that holy Precept? The exposition of the Commandements is to be found in the Prophets and Apostles. First, Doth the Lord by his Pro∣phets or Apostles in any place restrain us to the use of conceived Prayer? As for the other, that quencheth the spirit, which is as water to allay, cool, or extinguish the heat of this holy fire: But by what reason or Scripture can this imputation be cast upon the use of a set form of Prayer? Secondly, Reading godly Books is profitable to stirre up and revive the graces of Gods spirit in us: Were it not a wonder if reading a godly Prayer should produce the contrary effect? M^r Smith cast reading of the Scriptures out of the Assemly: because in his opinion it quenched the spirit. Our Brethren are not gone so farre; but it is good for them to consider, how they can condemn the reading or ut∣tering of a godly Prayer, both in publique and private, as that which quen∣cheth the spirit; and not condemn withall the reading of godly Books, and studying for Sermons? But of this hereafter. 6. Set forms of Catechism are no more commanded of God, then set forms of Prayer: Christ our Saviour, the Prophets and Apostles have no more appointed the one then the other. Therefore if a set form of Prayer is to be disallowed, a prescript form of Cate∣chism must of necessity be condemned. But how absurd it is to censure the use of a prescript form of Catechism, he is starke blind that seeth not. The necessity antiquity, and excellency of catechizing is known to them, that know any thing touching the building and governing the house of God: the use and profit of a set form of Catechisme is by experience manifest to them, who have laboured to lay the foundation of Christian Religion, and train up their people in sound knowledge. M^r Robinson himself acknowledgeth thus much in his additions to M^r Perkins his six Principles, howsoever they judged of stinted Catechismes in former times. 7. In the Scriptures we find prescript formes of blessing, petition and thanksgiving, ordinary and extraordinary, appointed of the Lord. We say not that the Priests in blessing, or the Sanits in praying were necessarily bound to those very words and syllables: but they might use them lawfully and without sin, as we do warrantably retain the form of Baptism prescribed by our Saviour Christ, though we be not tied by an absolute necessity to rehearse the same words, in that very order and so many syllables. The argument from those places is this; If it be lawfull to use a prescript form of Blessing, Prayer, Thanksgiving and Baptizing, set down in the word of God, then all prescript

forms of Prayer are not to be condemned. What answer do our brethren re∣turne to this argument? They tell us, the Priests and Saints of God were not bound to use those very words set down, and none other or otherwise. Nor do we plead against them herein (though M^r Ainsworth in his Annotations upon Numbers out of the Jewish Rabbins, seems to deny this liberty) it sufficeth that these forms of blessing and Prayer might lawfully be used as a blessing and Prayer, though in conscience they were not tied necessarily to the use of them. The lawfull, not the necessary use of a prescript form of Prayer, is now in question, and that is proved by the places above recited. For if the Saints in former times might pray in a stinted form of words, indited by others or in∣vented by themselves, as we find they might and did; we also at this day may do the same. But they answer further; It followes not that a prescript form of Prayer invented by men is lawfull, because a form prescribed of God is good and to be allowed. A meer shift of no force at all. For the question is not of this or that form in particular, but of a prescript form in it self considered. The Lords Prayer was indited or prescribed by Christ himself; and yet they deny the use of it as a Prayer. And most of their reasons do conclude against the use of every prescript form of Prayer, as well as any one. Thus they dispute; If a set form of Prayer be lawfull, then a man may carry his Prayers in his pocket, buy them at a Book-binders shop, &c. Doth not this reasoning disallow all penned and printed forms, as well as one? But if it shall please them to hear with patience, the consequence of that Argument which they make for us, may easily be justified from their own grounds. For they teach that God hath not appointed in his Word any prescript form, which upon necessity we are tied to use at any time; That the matter of our Prayers is divers according to the severall occasions which happen and fall out: That the inward form is the ele∣vation of the soul to God in humility, love, fear, and confidence. From which premisses it will necessarily follow, that if one form of Prayer may be used lawfully, another fit for matter, and grave for order and phrase of speech, may be used also: for none is absolutely commanded, and all things essentially required in Prayer, may be observed in one no less then in another. Nay, if what they teach of stinted Prayer may pass for truth, sc: that it cannot be ut∣tered by the direction of the spirit, that is a lip-labour, &c. then it is more lawfull to use a set form devised by men, than that which is indited by the Holy Ghost: seeing the more holy the thing is, the greater sin is the abuse of it; and it is more hainous to pollute the words of the Holy Ghost, than the words of sin∣full men. 8. As in the ministry of the Word, the corruption of mans heart, and the hainousness of sin, may more lively and fully be discovered to the con∣science for humiliation, then a man of himself is able to set it forth: so in Prayer penned by a godly and well-experienced Christian, the case of a distressed soul may be more pithily and amply deciphered and anatomised, then he of himself can lay it open. And in such a case to deny him this lawfull help, is to take a crutch from the lame, bread from the hungry. In the very act of Prayer it is law∣full to use outward helps, whereby we may be inabled to pray better: and is it not lawfull for a perplexed heart burdened with sinne, and overwhelmed with bitter anguish, to use the help of a Book, that he might the better unfold and lay open his misery into the bosome of his heavenly Father? Sure he hath not felt those agonies and depths of sorrows which oppress many, that is so cruell and hard-hearted towards the afflicted, as to deny them this means of comfort. The Holy Ghost by his Prophet doth prescribe a form of Prayer for the afflicted, that they might learn to pour out their souls before the Throne of Grace; as the Title of the 102 Psalm doth shew, which runneth thus: A Prayer of or for the afflicted when he is in distress. The ample and particular laying open of our necessities doth ease the heart and move affections, and when this may be done better by the

help of a Book than of our selves, is it not senseless to accuse the use thereof as a lip-labour and quenching of the spirit? It is the spirit indeed that doth help us in our infirmities: but we must use means to stirre up the graces of the spirit in us. He stinteth not the spirit who labours to blow the coales of grace, and useth all lawfull helps at hand, in most full, free, and particular manner to disburden his heart before God. He doth not substitute his Christian friend in place of the Word and Spirit, who not able to lift up his own soul to God by reason of straightness of heart and grievous pressure, doth crave his help and assistance in Prayer: And may not a good Book supply the defect of a Christian companion? When we are dull and out of order, we may joyn with others in Prayer for our relief and quickning; Why then should it be intolerable to make this use of a godly Book. 9. The Jews before the coming of Christ had a prescript form of Prayer and Thanksgiving in the celeberation of the Passeover: and that which they used, was (as it is very probable) approved by our Saviour himself. For the Evangelist saying, after they had sung a Psalm, they went forth to the Mount of Olives, doth seem to allude to their custom of finishing the Passeover with cer∣tain Psalms, which the Jews call the great Halleluja, beginning at the 113 and continuing to the end of the 118. Howsoever Hymnes and Psalms are such kinds of Prayer as are not wont to be conceived upon a suddain; but are framed by meditation before hand, or else by propheticall illumination are inspired, as at that time it appeareth they were when God by extraordinary gifts of the Spirits, inabled men to all parts of service necessary for the edifying of his Church. 10. All reformed Churches at this day do not only tollerate, but approve a set form of Prayer. I know not of what weight this reason is with our Brethren of the separation; but sure it hath been of great force with the godly in former times, otherwise the Apostles would never have alledged the practice and con∣sent of Churches, to confirm the faithfull and stop the mouthes of the conten∣tious.

Q. Book-Prayer is an invention of men: therefore unlawfull.

A. By this Argument all set forms of Catechismes, studied Sermons, Interpre∣tations of Scripture, and conceived Prayer it self may be disallowed. Reading the Scripture is Gods Ordinance: but the partition of the Law into 53 or 54 greater Sections is the device of man. Preaching is commanded of God, so is the Interpre∣tation of the Scripture: but the phrase and method of Sermons and Interpre∣tations is of men. The matter of Scripture is the immediate truth of God: but the words and phrases, which are as a vessel to convey this light unto us (I speak of Translations, not of the Original Text,) are humane, not of God by immediate inspiration. God commands us to call upon him both in publique and in private: but the words wherein we express our desires are our own, both in conceived and stinted Prayer. These two kinds of Prayer agree in their Author, Matter, Form, Object, end and common nature: and the one is no more a strange worship or invention of men than the other. We find direction in the Word of God, To whom, for what, with what heart and affections we ought to pray: but in what method or frame of speech we must be Petitioners, we find nothing prescribed in particular, nor do we judg any thing to be necessary, more then that order, fitness, decency and edification be regarded.

CHAP. VI. Prayer is to be made in a Language that we our selves understand, and those that joyn with us. How we are to address our selves unto God, and whether to begin our Prayers with Petition or Thanksgiving.

Question: IN what Language must our Prayers be offered unto God?

A. In a known Language that we understand: for if we joyn with others an unknown Language profiteth not: If we pray alone, what is more ridicu∣lous than to speak words which we understand not. Seeing the Scripture requi∣reth, that all that is within man should praise the Lord: It followeth that as he committeth sacriledge, that withdraweth and stealeth away his affection from the exercise of Prayer, so doth he also, which hath not his understanding attending upon his Prayer. And so much the more the latter then the former, as the un∣derstanding may be perfect and full in a sort without the affection and devotion, whereas the affection roveth and wandereth uncertainly, when it hath not the light of understanding carried before it. Again, when God speaketh unto us, all the powers of our soul (both in understanding and affection,) ought to stand up, to receive that which is spoken: and so when we speak unto him, there is no faculty of the soul, which may withdraw it self from the attendance upon the service and gift that we present unto him. And therefore the Law in the whole worship of God, requireth it be done, with all the heart, with all the soul, with all the understanding. Against common Prayers in an unknown tongue, the Apostle reasoneth thus: All Prayers to which the hearers cannot say, Amen, ought to be chased out of the Church: which general reason wipeth away all private Prayers, wherein a man knoweth not what he saith. For thereof it fol∣loweth, that not being able to understand what he saith, he is not able to say A∣men to his own Prayers. In like manner it may be said of him that prayeth in an unknown tongue, that he heareth not himself, that he is barbarous unto him∣self, speaketh in the ayr, not understanding himself, is more than childish, not only not understanding what others say, but not what he himself saith: hath the marke of Gods wrath upon him, in that in things belonging to his sal∣vation, he heareth a Language which he understandeth not. This may suffice to shew, that Prayer must be uttered in a known Language: the speciall reasons of this Point will come to be considered in the severall Kinds and Parts of Prayer.

Q. If I pray with the tongue, my spirit, that is, my affection prayeth well, but my understanding is without fruit.

A. It is absurd to imagine the gift of tongues to be severed from his under∣standing, that by the gift of the Spirit did speak them. Was that gift (to the zealous pursuit whereof the Holy Ghost exhorteth) a rapping out of words without understanding? Is this the great bountifulness and largess of Christ to∣wards his (so highly commended of the Prophet) to inable them like a Popin∣gay to prattle, or like Balaams Asse to tumble out words without any know∣ledge? Finally, where ever was it read (either in prophane or holy Writer) that man should be said to have the gift of that tongue, the syllables whereof his mouth can speak, when his mind knoweth no signification of them? But this conceit is confuted of the Apostle, who affirmeth that every one of those that spake with tongues edified himself, and that in such sort, as the Church is

edified by him that speaketh unto it, in a tongue which it understandeth. And in the 28^th verse it is said, that he which speaketh with tongues, speaketh unto God and to himself: Seeing therefore he so speaketh unto himself, as he speaketh un∣to God, to deny that he understandeth himself when he speaketh with tongues, is to deny that God doth understand him which speaketh with tongues. And how sottish is it, that a man that understandeth not himself, should edifie himself in spirit and affection, when the affection is dead without know∣ledge? neither can a man desire or affect that which he understandeth not. And if speaking in a tongue which he understandeth not, he can edifie him∣self in spirit and affection, why may he not also edifie the Church in spi∣rit and affection which heareth the sound of the words as well as he? But the Apostle saith, that the Church heareth not him, that is, receiveth no more fruit by that speaker in a tongue which it understandeth not, than if it had not heard him at all. As for those words, my understanding is unfruitfull, they are not to be referred to him that speaketh, but to those which are spoken unto in an unknown tongue. This doth first appear by the adjunct of unfruitfulness, which is annexed unto understanding. For whereas it is a borrowed speech and similitude taken from Trees, which are called unfruitfull, not in regard that they bring not forth fruit to themselves, but in regard that they are barren and fruitless unto others, it is evident, that when the Apostle saith, My understanding is fruitless, he meaneth not in regard of the speaker with a tongue, but in regard of those which heard him. Secondly, This is evident by the 16^th verse, where he saith, that if thou praise God in the Spirit, an ideot cannot say Amen unto thy thanksgiving, because he knoweth not what thou sayest: he saith not, that thou canst not say Amen unto thy thanksgiving, or knowest not what thou speakest, which he ought to have said, if the In∣terpretation of our Adversaries had been true. Thirdly, In the 17^th verse he saith of him that speaketh in the Spirit, Thou verily givest thanks, but another is not edified. And most evidently in the 19^th verse, where (saying that in the Church he would rather speak few words with his understanding, than ten thousand with the tongue) he noteth the effect of speaking with his understanding, namely, that he might instruct others. If therefore (in the Apostles language) speaking with a mans understanding be to instruct others, and not himself: it followeth, that to speak without his under∣standing, is to speak to others, with understanding and profit to himself, and without instruction and profit to others. Lastly, To pray in spirit, is not to pray with the affection, but in the strange language or tongue which is spoken: which (by a trope of the cause for the effect) the Apostle calleth Spirit: because that they who spake it, spake by the mi∣raculous gift of the Spirit: and so are those extraordinary gifts called Spi∣rits. And so (by another trope of one part put for the whole) they are called spiritual. So that to pray or to speak in or by the Spirit, is the same which Luke saith of them which had received the Holy Ghost at Pentecost, that they spake with strange tongues, even as the Spirit gave unto them to utter. This exposition also the Scholiast setteth forth. And that it cannot be understood of the affection or devotion of the soul, it is evident by the 16^th verse, where he affirmeth that an unlear∣ned man cannot say Amen unto the thanksgiving that is made in or by the Spirit, yet we know that the affection or devotion hindereth not the under∣standing of the rude and unlearned, but the uttering of things in such language as he understandeth not.

Q. Is it fittest in Prayer to say our God, or my God, our Father, or my Father?

A. In publique Prayer, or in Prayer with others, we must say Our God or Father: because we are the mouth of the rest, who stand in the same relation to God that we do. But in solitary Prayer it is law∣full to use either form of speech. When we would express our particu∣lar faith and dependance upon God, we may say, My Father, or My God. But as a Christian belongeth to the Communion of Saints, and prayeth as a member of the whole body, it is lawfull and convenient in his most retired and solitary Prayers, to say Our God and Father: where∣by he noteth that relation and respect of God to him, which is com∣mon with his Brethren. Thus Hezekiah useth it saying, O Lord our God, I beseech thee save us, &c. Ezra, O our God, what shall we say after this? Daniel praying alone, saith, Now therefore, O our God, hear the Prayer of thy servant. And so it is lawfull for a Christian in private Prayer to say Our Father, especially if before he begin, he use (as is most meet) some short meditation, and think of Wife, Children, Parents, Kinsfolks, Neighbours, yea of the whole Church.

Q. Whether is it expedient to begin our Prayers with Petition or Thanks∣giving? with praise or complaint and confession of sinnes?

A. Herein we may use our Christian Liberty, as God shall minister occasion by his providence, and move our hearts by his holy Spirit. We have Examples of both kindes in the holy Scripture, both in the Prophets and Apostles, and in Christ himself, who have sometimes begun with the one, and sometimes with the other. When God doth shew us any special mercy and favour, it will be most fit to begin with thanksgiving and ad∣miration of his goodness, as Peter did: and when he doth frown upon us, and bring us into danger and trouble, it is most fit to begin with petition and request, as Jehoshaphat did: yet in our ordinary and usuall Prayers, and offering up of our Morning and Evening Sacrifice to God, we may begin indifferently with either. Abrahams Servant first makes his request to God, and seeing the success answerable to the desire of his heart, he returneth praise: Blessed be the Lord God of my Master Abraham. When David was stayed by the wise admonition of Abigail from shedding innocent blood, he had occasion to acknowledge his sinne, as his rashness and bloody resolution to have made a massacre of so many innocent persons: yet the mercy of God preventing him by his blessing, did so affect him, that it made him break out into thanksgiving, and put praise before petition. The like may be said of Zachary the Fa∣ther of John the Baptist.

CHAP. VII. Shewing the common and general Impediments of Prayer. The end of Prayer. The Place, and Time thereof. Motives to frequent Prayer. Gesture to be used therein.

Question: WHat are the most common and general Impediments of Prayer?

A. The principal are these. First, Since the fall the soul naturally loveth to spend and scatter it self about these present sensible things, and cannot without some strife gather it self together, and fix upon heavenly things. Now this talking with God requires an actuall bent of the mind, and carrieth up the whole soul into Heaven, and exerciseth as all the parts, so all the graces of the soul, faith especially, Prayer being nothing else but the flame of faith. And Satan knowing, that when we send up our Prayers to God, it is to fetch supply against him, troubleth the soul, weak of it self, with a world of distracti∣ons. Secondly, Self-sufficiency whereby men dwell too much in themselves, is one main cause of the neglect of this entercourse and dealing with God by Prayer. He that hath nothing at home will seek abroad; the hungry belly will ask ear∣nestly, and thankfully receive an Almes. The poor man speaketh supplications, and returneth thanks. If we were poor in spirit, and saw our own emptiness, it would force us out of our selves to seek supply, and raise mindfulness of what we have received. Thirdly, Mindlesness of what we want, and what mercies God hath freely vouchsafed unto us, is one speciall cause of slackness in Prayer. How can he crave to be relieved, that feels no lack of any good? How should he be fervent in praises, that considereth not in what he is beholding for invalu∣able benefits heaped upon him? 4. A mind drowned in the enticements or baits of sensual delights and pleasures, can think of nothing that is above, can savour no∣thing that pertains to the Kingdom of Heaven. Surfeting, drunkenness, and cares of this life do overcharge and weigh down the heart, that it cannot take its flight on high, or walk with God. Be ye therefore sober, and watch unto Prayer. Fifthly, Inordinate passion is the stop of Prayer. He that burneth with the heate of anger, wrath, hatred or such like, he dareth not expect, much less ask any thing of him, who causeth the beames of his bounty to shine upon the just and unjust. Riot and contention are the two plagues as of Common-wealths so of Prayers.

Q. What is the end of Prayer?

A. 1. The glory of God: for therefore we pray, that we may perform unto God that worship which is due unto him, by testifying obedience in exe∣cuting his Commandement, and giving to him the praise of his goodness, that he will; of his power, that he can; and of his bounteous mercy and faithfull promise, that he hath succoured us in our affliction. The prime care of them that pray is, that the glory of God our Almighty Creatour and most bountifull Re∣deemer might be manifested to the whole world. The second is the salvation of themselves and of their neighbour. For we ask to obtain of God things tempo∣rall and eternall for our selves and others; and we render thanks for mercies re∣ceived, that things needfull may be supplied.

Q. What is the Place of Prayer?

A. Every private place was free for private Prayer both in the Old and New Testament. This the examples of Christ, the Prophets and Apostles do plenti∣fully confirm. Christ prayed in a Mountain, by the Rivers side, upon the

Cross: Isaac in the Field, Jacob in his Bed, Moses at the Red Sea, Elias in Mount Carmel, Jonas in the Whales belly, the Disciples in a Ship, the Apostles in an upper-Chamber, &c. But under the Law God appointed a certain Place, in which he would be publiquely worshipped. This Place before the building of the Temple, was wheresoever the Ark of God did remain; as in the dayes of the Judges, and Samuel at Shiloh: whence Elkanah did worship every year at Shiloh. For God commanded that they should worship him in the Place which he should choose, and promised to be present with them that seek his face, that is, which worship before the Arke, which is called the face of God, because it was a testimony of his presence. Although I dare not affirm, that this was evermore strictly observed: yet sure I am, when the Arke did reside in Kiriath-jearim, all the people, by the direction of Samuel, assembled at Mizpeh, and poured out Prayers and teares before the Lord: whose example the Jews imitated in the time of the Maccabees, when the City of Jerusalem was destitute of Inhabitant, and the Sanctuary of God troden under-foot. But commonly God was worshipped towards the Arke; whence it is described from that adjunct, that it is the Arke of God, whose Name is called by the Name of the Lord of Hosts, that dwelleth between the Cherubims. And because David translated the Sanctuary or Tabernacle of the Covenant, wherein the Arke was, into Mount Zion, therefore he makes mention of Zion so often, and desires to be heard out of Zion. And this manner of praying was retained afterwards, although the Temple, in which the Arke was placed of Solomon, was not built in Zion, but in Mount Moriah. When Solomon bare rule, the Temple which he builded, was the place of publique worship, and so continued till the time of reformation. For God himself chose and consecrated that House that his Name should be there for ever. Whence every where in the Prophets, the City of Jerusalem is said to be chosen of God, and the Temple is named the House of Prayer. The captives that lived in another Land, when they prayed, did turn themselves towards Jerusalem, where was the Tabernacle of the Covenant, which David calleth the Sanctuary, that is, an holy place, in which was the Propitiatory. Besides the Temple, the Jews had their ••ynagogues in severall Cities, which the Rabbins call Bath Midrasch••t: later Writers Pro∣seuchae; because they met together there to pray Touching their Original there be divers conjectures. Some thinking, that there is no mention of them in the History of the Judges or Kings, do suspect that it is a new device or late insti∣tution, never in use before the Babylonish captivity; at what time the Jews de∣stitute of a Temple, did build Synagogues wheresoever it was fit. But their opinion is nearer truth, who think that there were such places for Prayer in the Cities appointed for the Habitation of the Levites, which from their situation are commonly called Gebaboth or Ramoth: Hills or high Places. Of the Ae∣gyptians Labaroth, Lubrae, and corruptly Laurai: Hence the Hill of Phinehas, the Hill of More, the Hill of God. See Jun. An. in 1 Sam. 10.5. Before the Law the publique Place of Prayer was that, which the Fathers either for the fit∣ness of assembling, or for some extraordinary apparition of God, had consecra∣ted to his woriship, building Altars. But by the coming of Christ, the holy ceremonies of place are all taken away: for now we are commanded to pray every where lifting up pure hands. All adoration towards Temples, Altars, I∣mages, is idolatrous. Hezekias in great distress entred into the Temple, trusting in the Commandement and Promise of God, for which the Arke of the Cove∣nant, and for the Arke also, the Temple, was a Symbole of Divine presence and audience to them that prayed. But at this day we have neither Commandement nor Promise. And though it be necessary for Christians to assemble to pray in the publique Congregation, yet such Prayers are not approved for the place, as though Prayers there, did more please God, and were heard: but for the Eccle∣siasticall

Assembly with whom we must joyn in Prayer, both because God re∣quireth it of us, and hath promised to be present with them that call upon him in the Congregation. But of the Original of Temples when they began, and of their use, in fit place hereafter.

Q. What is the Time of Prayer?

A. We are commanded to pray alwaies, to pray continually, to pray without ceasing, and never to waxe idle: which is not so to be understood, as if we were to do nothing but pray: but that day by day, when it shall be most fitting our condition and occasion, we must return to this duty. That we are said to do alwaies or continually, which we are said to do at fit times daily; as that was a continuall Sacrifice which was daily offer'd, morning and evening only. But in respect of the time, Prayer is setled or occasionall. Occasionall, when we are moved to pray upon every occasion. Setled, when we pray at a certain time appointed and determined. And this is either publique or private. Pub∣lique, when a certain time is prescribed for the Prayers of the Assembly, and that diverse according to the diversity of people, and necessity of the time. So the Priests are commanded once in the year to make supplication for all the sinnes of the children of Israel. So the Israelites whiles Samuel lived, did worship every year at Mizpah; and the Temple being erected, they appeared thrice every year before the Lord. The Lord also had instituted in his Law, that the Jews should offer a morning and evening Sacrifice. Private Prayer is that which every man doth make unto God in private. And as in the Law God had consecrated the morning and evening for Sacrifice, Prayers, and Hymns: so the Saints being to pray privately, did observe the morning and evening season, though the morning principally, both because their minds are fitter for Prayer, and they did rejoyce to fit themselves to the publique institution of God. Hence are these sayings of David; My voice shall thou hear in the morning, O Lord. In the morning my Prayer shall prevent thee. O satisfie us early with thy mercies. Cause me to hear thy loving kindness in the morning. Evening and morning, and at noon will I pray and cry aloud. Thus it is noted of Isaac, that in evening he went forth to pray or meditate; Of Daniel, that he prayed three times a day. It is good (saith the Psalmist) to shew forth thy loving kindness in the morning, and thy faithfulness every night. Yea, the Servants of God have not ceased in the night season to commune with the Lord. I will rise at midnight to praise the Lord; I have remembred thy Name in the night. I have cried day and night before thee. By this it sufficiently appears, that we are daily and often to take up this exercise of Prayer. And that may be further proved by many rea∣sons: for our decayes of grace when it is not renewed: our sundry wants and new appearances of evil which daily shew themselves, before not discovered; the daily malice of Satan against us; the continuall favours that God vouchsafeth, do call for the daily exercise of holy Prayer, when we rise and lie down, go about our business, or take repast. We must pray daily, that we might wor∣ship God, use his blessings aright in a sanctified manner, keep the heart in or∣der, sue out our pardon for daily sinnes. And if God daily remember us with his blessings, we should remember and think upon him in our Prayers.

Q What are the Motives to frequent Prayer?

A. 1. It is a Priviledge purchased by the Blood of Christ. 2. The Lord hath commanded us to pray at all times: And if we make conscience of one Commandement, why not of another? 3. When God remembers us daily, lading us with his benefits, and setting the creature on work to do us service, is it not unreasonable that we should forget him? 4. A praying Christian is po∣tent and prevalent with God. 5. It is the best way to preserve and establish peace, and to fill the heart with joy. 6. Prayer is the Helmet and Buckler that

keeps us safe. 7. If we love Christ, we shall express our selves in calling upon his Name. 8. The omission of Prayer doth disadvantage men in outward and spiritual things. For they are deprived of the blessing of what they enjoy. Grace decayeth, the soul is barren and comfortless, the heart hardened and distempered.

Q. What think you of Canonicall houres for Prayer?

A. We allow appointed hours both in publique and in private Prayers, ac∣cording as either the comeliness and commodity, either of the Church, or of eve∣ry special person, doth require. But a religious observation of one hour more than another, we account with the Apostle, to be a beggarly ceremony or ele∣ment; and those who are so perswaded, are either fallen from the faith, or at least weaklings in faith. And if the simplicity and sincerity of the Gospel re∣quire that we should forget the religious observation of the places, it cannot suffer us to place holiness or religion in devised times. Nor do those phrases of praying continually, or w••••hout ceasing, enjoyn us those Canonicall houres: for besides that their institution was not in the Apostles time, these precepts tie all Christians; whereas their houres of Prayer bind their Clergy only, who of Office are to pray. Our Adversaries in their Canonicall houres do erre many waies. First, In this, that they make laws for all times, of some example which particular men did freely upon some occasion extraordinary. Secondly, That they multiply their ferials and houres abundantly, above that the Church of God can attend unto. Yea, contrary to Gods institution; who hath, that we might keep his worship on the Sabboth, given us six daies. Thirdly, That they make them publique Prayers of the Church, which are performed by the Clergy. Whereas the Clergy are not the Church, but the Ministers with the people to whom it is ministred. But the superstition and errour of our Adversaries set aside, it is not inexpedient to appoint certain times of the day for private Prayer, and constantly to observe them so far as fitness and conveniency will give leave.

Ob. Men cannot spare time.

Sol. 1. The time spent in Prayer seemeth to take from, but indeed it addeth to the heap. Mal. 3. The baiting of the Horse hinders not the Journey: not the whetting of the sith the work. 2. This is the greatest work, and most profitable, whereby the Image of God is repaired and encreased. 3. Shall we offer that to God which costs us nought. 4. The more import our business, the more need to implore Gods blessing by hearty Prayer. 5. Consider what time thou spendest idly every day, or worse then doing nothing. 6. Consider the unweary watchful∣ness of the Saints of God in all ages, in attending upon this duty.

Q. What Gesture is to be used in Prayer?

A. The S••••••pture hath nor prescribed any certain gesture as necessary: We shall find the Saints of God have prayed kneeling, standing, &c. But of this more particularly in the Parts of Prayer.

CHAP. VIII. Of Petition. What it is. The Necessity, and unspeakable Bene∣fits thereof. Divers Reasons to shew that we must pray to God a∣lone. How we are to conceive of God in our minds, in Prayer. The Rules to be observed in our calling upon God.

Question: WHat are the Parts of Prayer?

A. Petition and Thanksgiving.

Q. What is Petition?

A. It is a Prayer, wherein we crave of God the preventing or removing of things hurtful, and the obtaining of things needfull, either for this life or the life to come, and that of meer grace through Jesus Christ. This duty is known by the name of Prayer, Request, Meditation, Deprecation, Complaint, Sup∣plication, Intercession, Desire, lifting up of the hands, sighing, weeping, the request of the lips and desire of the heart, and such like. And the godly when they prayed, are said to weep, to watch, to cast themselves upon their face.

Q. Why say you, that Petition is a craving of what we need?

A. We may ask that which is due debt unto us, but in craving we renounce all other titles, and fly wholly to his bounty and kindness, at whose hands we beg and intreat. When superiours will have inferiours do any thing, they may lay their command on them, and so bind them to it, by reason of that obedience which is owing to them from their inferiours: but when inferiours would have this or that from superiours, whom they cannot by any meanes bind to them (for the inferiour hath no authority or power over his superiour) then they fall to intreaty, not moving them otherwise then from hence, because it is fit their bounty and rich estate should supply their indigency, when they are humbly intreated. Thus Daniel and all holy ones have come to God, not for our sakes, to us shame and confusion belongeth, but for thy name sake, thy mercy sake, do thus and thus. For indeed, in that we beg any thing, we confess we have no title in justice to it, and that it is most free for him we intreat, to give it or not to give it, if he please. If I think a thing due to me, and my own by right, I cannot beg it unfeignedly, as I would do a thing which is not mine, further then the bounty of him I intreat, shall bellow it on me.

Q. What Reasons may shew the Necessity of this duty?

A. The first may be taken from Satans malice, and our own dulness and in∣disposition to this duty; Satan knowing that when we send up our desires to God, it is to fetch supply against him, troubleth the soul, weak of it self, with a world of distractions. Where he cannot corrupt the Doctrine of Prayer with heresies and superstitious follies, there he laboureth to hinder the exercise of it. Wherein we should be so farre from being discouraged, that we should reason rather thus that must needs be an excellent duty which is so irkesome to the flesh, and which the Devil so eagerly sets against. The diligence that Satan

useth to steale away the Word of life, that it might not take root in the heart, commendeth to us the excellency of that heavenly truth, Surely that envious one would never seek to hinder us from Prayer, to molest us in Prayer, if it were not an exercise of singular use and comfort. And we should never be so dull and untoward unto it, if it were not spiritual and heavenly. 2. Our great poverty and want should move us to crave without ceasing. Alas, what temptation can we resist, much less overcome without fresh succour? What cross can we endure without impatiency, if we have not new support? What success can we look for, yea, in common affairs, without his blessing? What good can we do, nay think of, without new strength? When we do any good by his power, do we not need pardon for the blemishes of our best perfor∣mances? What good blessing can we enjoy, so as we defile not our selves in it, without a further blessing giving us with the thing, the holy use of it? Wherefore holy men knowing that God will be sought unto even for those things of which he hath given a Promise, in obedience to his Divine Order, desire to receive all from him as a fruit of their Prayers. And Gods manner is to keep many blessings from his Children untill they have begged them, as delighting to hear his Children speak. The consideration whereof moveth those that have nearest communion with God, to acknowledge him in all their waies, de∣pending on him for direction, strength, success, whereupon he delighteth in shewing himself more familiarly unto them in the sweetest experiences of his love, guiding them by his counsell whilest they abide here, and after bringing them to glory. 3. This should encourage us to this exercise, wherein ly∣eth all our strength, that if in spite of Satans annoyance and our own indispo∣sition, we will set upon this duty, we shall find our selves by little and little more raised up to Heaven, and our hearts more and more enlarged, God rewarding the use of that little we finde at the first, with encrease of strength and comfort. To him that hath (in the exercise of that he hath) shall be given more. As other graces grow in those that are in the state of grace: so this spirit of Prayer receiveth continuall increase upon more inward acquaintance with God and our own estates. 4. Petition is the Key of Heaven, a most ex∣cellent means of ob••aining every good thing. The things we want are of two sorts; such as we may by course of justice redeem, and get to our selves; or such which do meerly depend on the good will of persons, and cannot be gotten, but only by winning their good will: Thus there are two courses of getting things; for we may fetch those former things by commutative justice, by giving a penny for a penny-worth: but the latter things we cannot procure, but by humble intreaty only. Now all heavenly blessings are of this latter sort, such as cannot be gotten, but only from Gods grace and free favour, and therefore such as we cannot otherwise get, than by moving him for them with humble supplication. As this is a part of the Kings Prerogative, to have his subjects petition to him for grace, in regard of their temporall exi∣gencies in which they are: so this is the Prerogative of that Heavenly King, that we should in all things seek to him. 5. The being of every thing teach∣eth it to pray after a sort to the Creatour: the earth weary with drought, will open the mouth and cry to him; the young Ravens will report their hunger, and call to their Creatour for sustenance: Shall not we, if we be his Children, report all our wants to him, and seek all good things from him? Look as it is in nature, nothing which doth grow, but hath in it an appetite and attractive force, whereby it doth draw to it self such nourishment as it wanteth: so no soul ever took encrease of grace, but there was in it this appetite of heaven∣ly desire, and attractive force of Prayer, by which it doth draw from the root, even from God in Christ, every thing needfull for it. Let all those that profess the Name of God be exhorted, not to conceive of Prayer as a thing arbitrary

and indifferent, but as of a necessary duty. Are any afflicted, let them pray? Are any in prosperity, let them pray? In what condition or state soever ye are, pray: then shall your prosperity be blessed and comfortable, it shall be continu∣ed, yea encreased for your good: then shall ye be kept from afflictions, or be made able to bear them, or be made much better by them. In thus doing, ye shall have all such good things as be needfull for you with a blessing upon them, with contentedness without them. By Prayer ye shall obtain pardon of sinnes past, strength to resist temptations of sinnes to come; yea, ye shall keep Sa∣tan at the staves end, that he shall not be able to touch you. Pray, and ye shall be blessed with encrease of faith, enriched with plenty of grace, refreshed with comfort and peace in this life, made fruitfull in good works, and crowned with perfection of grace and glory in the life to come. Would we do good to our selves, to our friends, to our enemies? Would we be beneficiall to the Church and Common weale? then let us pray. Nothing so deep, but with this Bucket we may draw it up; nothing so high above us, or so farre from us, but with this hand we may reach it to us. He cannot be miserable, that doth open his griefs unto the Lord, who cannot but regard the voice of his own Spirit. Great is the force of Prayer, and cannot be withstood. He that wrestleth by the strength of Prayer, though he wrestle with the strong God, shall prevail as Jacob did. Of all helps Prayer is the most effectuall, the readiest at hand in all places, and at all times: if we be not without hearts, we need not be with∣out help. Prayer relieveth the distressed mind, strengtheneth the weak, re∣viveth the dull, enlargeth the straightned, enricheth the poor, preserveth the godly; procureth Divine blessing upon all his Ordinances, and our labours. It is the most universall help; it is good for all persons, at all times, in all things. Yea, which is more then all this, it procureth glory to God. But of all these more distinctly in their proper place. 6. The nature of love is to de∣light in communication with the beloved, whereby it is more kindled and en∣flamed.

Q. To whom must we pray?

A. To God alone in the Name of Christ Jesus. Whatsoever ye shall ask the Father in my Name, he will give it you.

Q. Why must we pray to God?

A. He is the true Jehovah, great and terrible, abundant in goodness, infinite in compassion, rich in mercy, of absolute sovereignty: who hath made all things, in whose hands are the deep places of the earth, who only is able to help and succour in all distresses. He is our God and King by Covenant, he perfectly understands the thoughts of all hearts, and to him it belongs to hear all Prayers. In all these and many other respects, it is necessary we should call up∣on the Lord according to his Commandement. O Lord God of Israel, who dwellest beween the Cherubims, thou art the God, even thou alone, of all the King∣doms of the earth: thou hast made Heaven and Earth. The Lord is a great God, and a great King above all Gods: In his hands are the deep places of the earth. Thou O Lord, art a God full of compassion and gracious, long-suffering, and plenteous in mercy and truth. O turn unto me and have mercy upon me. Thou art good, and doest good; teach me thy Statutes. With the Lord there is mercy: and with him is plenteous redemption. Thou art my help and deliverer, make no tarying, O my God. Worship him that made Heaven and Earth. O come, let us worship and bow down: let us kneele before the Lord our Maker. For he is our God, and we are the people of his pasture. Thy hands have made me and fashioned me; give me understanding, that I may learn thy Commandements. There is no other God, that can deliver after this sort. Hearken unto the voice of my cry, my King and my God: for unto thee will I pray. Lord, all my desire is before thee, and my groaning is not hid from thee. O thou that hearest

all Prayers, unto thee shall all flesh come.

Q. What Reasons are there to shew that we must pray to God a∣lone?

A. 1. The Lord from Heaven hath warned us to take him only for our God, and to worship him alone: The Sonne of God teacheth us to say, Our Father which art in heaven; The voice of the Spirit within us is, Abba, Father. Let us ask the opinion of the Angels and Saints. If thou wilt offer a Sacrifice (say they) offer it to God; worship him, who made heaven and earth. And this is the voice of men converted, To thee do we cry. From all this its ready to be con∣cluded, that God only ought to be called upon with joyfull belief: because the invocation of the true God only is commanded in the holy Scriptures, confir∣med with Promises touching audience, and commended to us by the examples of Angels and holy men. 2. When Prayer doth not simply ask things, but ask them as meanes making for Gods glory and our salvation; and when no power but God can make inferiour things conduce to the Glory of his name, and the increase of grace in us: hence it is manifest, we cannot ask any thing religious∣ly, but of God only. Even as a natural man cannot desire any thing ac∣cording to nature, which doth not pertain to the continuing and well-being of nature: so a spiritual man cannot out of grace desire any thing religiously, which doth not some way profit to the conservation and perfection of that grace which is in him. 3. Prayer is a spiritual Sacrifice, or sweet smelling In∣cense. But Sacrifice must be offered to the Lord alone. When the Priest of Jupiter with the people would have sacrificed to Paul and Barnabas, they rent their clothes, and cryed out, Sirs, Why do ye these things? The Rhemists upon that place tell us, that externall Sacrifice may not be offered to man or creature, but to God only: as if Prayer were not more honourable and higher service and worship, then are Bullocks or Calves. For how much the figure is infe∣riour to the thing figured, and the shadow to the body: by so much is the offe∣ring up of Bullocks and Calves inferiour to the Oblation of Prayers. 4. Prayer to obtain grace or glory is a part of Divine worship. But Divine worship is proper to the Lord alone. 5. He to whom we pray must be able to hear all Prayers in all places, at one time; willing and able to give all good and perfect gifts, good for matter, good for use, and that alwaies; to search the secret cor∣ners of the heart, and to understand the thoughts. But God only is every where present, heareth all Prayers, is most willing and able to help, knoweth all hearts, and understandeth every imagination. As for mentall Prayers, the Angels often cannot know them; the Saints in Heaven have no meanes how to understand them for ought the Scripture teacheth. Had they knowledge, yet the other things are doubtfull; for they can do nothing which they will not, and they will not do any thing to which God calleth them not; they are so perfectly conformed to his pleasure, and attend his beckoning in all things. But we know it is the Lords will to be called on, and so to perform that he knoweth we want; and he is both willing and able to supply it unto us. 6. We cannot call upon any religiously, on whom we may not religiously believe. But we are to believe religiously in God alone; to derive faith from any creature is a thing accursed. Bellarmine shuffles to decline the force of this reason, thus; He can∣not call upon the Saints, who doth not believe that there are Saints, and in a manner hope in them. But the Scripture sheweth we should believe in the Saints in no manner, but in the Lord alone. It is one thing to have faith of the Saints, another to believe in the Saints: He that denies the former, denies the communion of Saints in the unity of the Spirit; he that affirmes the other, hath neither learned Christ or Piety. Let us then make the Name of the Lord our strong Tower, to which we fly seeking salvation. Men love not to be sorted in any business but with their Peeres and

equals; so neither shall the living God like to be matched with his crea∣tures.

Q. Our Saviour teacheth us to pray, Our Father: must we not then pray to the Son, and the holy Spirit?

A. As we are baptized into the Name of the Father, Son, and Holy Ghost, so are we to call upon the Father, Son, and Holy Ghost: for they are one in essence, the object of religious adoration, and stand in such natural relation to each other, that when one is invocated, all are invocated. The Father excludeth all other persons that are pure creatures, not persons which have the same singular essence with him. But he is fitly named alone, because the Sonne by voluntary dispensation hath the part of a Mediatour, through whom we go to the Father; and the Spirit of Christ the Office of a School-master, teaching what to pray, and as we ought.

Q. Is it necessary alwaies to name the Father, or the three Persons in Trinity distinctly when we call upon God?

A. It is necessary to conceive in mind the true God in Christ, though not di∣stinctly to consider the three Persons. The reason is, because every act of re∣ligion doth require that we some way apprehend the object of it; and as there can be no sight without some visible object propounded: so no act of religious worship without this object in some wise conceived. But in wishing the effect∣ing of things, it is not necessary to name any persons, nay, yet God indefinitely. Thus Jabez called on the God of Israel, saying, Oh that thou wouldst bless me indeed, and enlarge my coast. Sometimes it is lawfull to name indefinitely, with∣out express mention of any person. Lord thou art God, who hast made Heaven and Earth, &c. Hear the right O Lord, attend unto my cry. Instances of this kind are every where in the holy Scriptures. It is lawfull also when we name persons, to name one only, two, or all the three, provided that we name not one as excluding the other two, nor yet two as excluding the third: for thus calling on one, we invocate all: and as naming no person distinctly, we do not dishonour the persons: so naming one and not others, doth no•• breed any ine∣quality of honour in our worship. This is confirmed by the approved practice of the Saints in the Scripture, sometimes naming one, sometimes two, some∣times all three persons in Trinity. Paul shuts up his Epistle to the Corinthians thus; The grace of our Lord Jesus, and the love of God, and the communion of the Holy Ghost be with you all. The Apostles begin their Epistles thus, Grace and peace from God the Father, and from our Lord Jesus Christ. Steven prayed when he was put to death, Lord Jesus receive my spirit. Lastly, We may name the Spirit before the Sonne, and the Sonne before the Father. For as that prece∣dency seemeth derived from priority of Order and inequality of Office, which is found amongst the Persons by voluntary agreement; so this latter naming of them, seemeth to be grounded on the equality of their natures. In the Revela∣tion, the holy Spirit is named before the Sonne: and S^t Paul more then once nameth the Sonne before the Father: Now our Lord Jesus Christ himself, and God even our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts.

Q What Rules are further to be observed in our calling upon God?

A. First, We must call upon God by those Titles, by which he hath been pleased to make himself known unto us in his holy Word. God hath revealed himself by certain Titles, Properties and Works, that we might know what he will be to us, and make use of his Name accordingly in our Petitions. Secondly, We must so consider of God when we come unto him in Prayer, as that we may see in him the things we desire. The Apostle going to Prayer for the Ephesians, who had believed on Christ, and about to seek the glorious gifts of the Spirit,

which might help them to know the glory reserved for them, he setteth God before him, as the God of that Christ, whom these had now received by faith into their hearts, and the Father of all glory, both of them strengthening his faith. For he could not think that God, the God of Christ, would be wanting to those who were Christs; or that the Father of all glory, would deny these glorious gifts, which he was about to entreat. Thus the Saints still set God be∣fore them, as having that in him for which they pray. The Church seeking courage against the rage of Persecutors, and that Wonders might be wrought, they set God before them, as the God of power, who had made Heaven and Earth. When David would beg remission of his sinne, he considers of God, as a God with whom there is plenty of redemption or forgiveness. When he would have ease in misery, or deliverance from the cruelty of his enemies, he considers of him as a Father of mercy, and God of all consolation. Paul seeking the consummation or perfecting of the believing Hebrews, he doth set God before him, as who had from the lowest humiliation, brought the head of them to glory. This doth strengthen faith, and inflame devotion. When men come to ask of those who have enough of that they seek, and to ask it in such mea∣sure only as that it is not any thing for those they sue unto to vouchsafe, they easily perswade themselves that they shall speed. We seek things more securely, when we know them to be where we are in looking them, and we follow them more affectionately, when now we are gotten after a manner into the sight of them. Thirdly, We must call upon God by such Names, Titles, or De∣scriptions, as are most apt to enflame desires, stirre up reverence, confirm faith, or encourage the heart, according as our necessity and disposition doth require. Majesty, Power, Bounty, and Love do shine in the Titles of God; and we are to make use of them especially, that are fittest to raise the heart in desire and faith, or to strike it with awe or reverence as occasion requireth. If many and general requests be to be put up, then such Titles and Names must be used that may perswade we shall be heard in all. If some particular Petition be to be preferred, then choice is to be made of such Titles or Names, as may help the heart in that particular. Abrahams servant being to pray for success in his Masters business, saith, O Lord God of my Master Abraham, I pray thee send me good speed this day, and shew kindness unto my Master Abraham. When Peter did intreat God to make choice of an Apostle to supply the place of Judas, he saith, Thou Lord, who knowest the hearts of all men, shew whether of these two thou hast chosen. When David prayeth against the enemies of God and his Children, he saith; O Lord God to whom vengeance belongeth, O God to whom vengeance belongeth, shew thy self. When Jehoshophat was in fear of the Moa∣bites, Ammonites, and others that came against him, he cried unto the Lord, and said: O Lord God of our Fathers, Art not thou God in Heaven? and rulest not thou over all the Kingdoms of the Heathen? and in thine hand is there not power and might, so that none is able to withstand thee? Nehemiah and Daniel praying for the people that were in distress, use this Preface; O Lord God of Heaven, the great and terrible God, that keepeth Covenant and mercy for them that love him, and observe his Commandements. If the heart be dejected in conscience of thine unworthiness, consider of God as a loving and mercifull Father, that is most ready to hear and help. If thou be in deep distress, it is good to adde the consideration of his power and goodness, who is able and willing to work thy enlargement. But now, O Lord, thou art our Father. It is behovefull for every one that would make a good entrance into Prayer (without which he is not like to make a good proceeding) to acquaint himself with the true under∣standing of the manifold Names and Descriptions of God recorded in Scripture, and then to make choice of such Titles to Name him by, as are most fit to incite reverence, confirm faith, and are specially to be exercised in granting his

requests. Fourthly, The express Commandement of God forbiddeth to worship him by any Image or similitude, and he himself sheweth in many places, that he will severely punish the sinne of them that shall give his glory to dumb Idols. Fifthly, God best knowes himself, and those Titles are fittest which he hath manifested of himself; which are more clearly revealed in the New Testament, in the time of Christ, than in the Old.

CHAP. IX. Shewing that we must come to God in the Name of Christ, the onely Mediatour betwixt God and man, who makes Intercession for us; And not pray to Saints, or Angels to intercede for us.

Question: MƲst we pray unto Christ as Mediatour?

A. We must call upon God, as the first Authour of all good things, and the Father, of whom are all things, and we by him: Christ is to be called upon, as the only Mediatour betwixt God and man, by whom are all things, and we by him: or by whom God doth give unto us all saving blessings, and by whom we have access to God. Of this we have most illustrious Testimonies and Ex∣amples in the Scripture. The King shall greatly desire thy beauty; for he is thy Lord, and worship thou him. Yea, all Kings shall fall down before him; all Nations shall serve him. At the Name of Jesus every knee shall bow. In him shall the Gentiles trust. Let all the Angels in Heaven worship him. Steven prayed, Lord Jesus receive my spirit. I besought the Lord thrice, saith Paul, that it might depart from me. Now God himself and our Father, and our Lord Jesus Christ direct our way unto you. The Angels in Heaven, and the twenty four Elders sing in the Revelation, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. But we freely acknowledge that there is some difference betwixt the adoration of God, as he is God absolutely; and of Christ, as Mediatour betwixt God and man. And as faith in the acknowledgment of Christ doth discern his natures, and attribute unto him according to them both, what it ought according to the Scriptures: so it desireth that in the work of hearing, as the apotelesme of the Office, he would do according to each nature, what is proper to them.

Q. Why must we come to God in the Name of Christ?

A. 1. All access unto God requireth three things: that he be in a place to which we may come, that a way be prepared, that liberty be granted to come with confidence. But all these are obtained in Christ our Mediatour. For he is appointed of the Father, that he should be our propitiation through faith in his blood, in whom a Throne of grace is erected for miserable sinners, to which we may approach with boldness and confidence, the Law which did convince, accuse, and condemn, being removed out of Gods sight. And he hath not only dedi∣cated the new and living Way by his flesh, whereby we must come unto God, but is the true and living way leading directly unto the Father. Liberty to come unto God is granted unto us by the blood of Christ, who is entred into the heavenly

Sanctuary for us, that with a true heart, and full assurance of faith we might have access unto God. Therefore the Scriptures do plentifully witness, that we have no access unto the Father but in Jesus Christ, in whom he is become our loving Father, who not considered in him is a most terrible Judge, sitting upon the Throne of strict justice, most dreadfull to a sinner not able to stand before it. 2. We are all enemies of God by nature, ungodly and wicked: But the Prayers of enemeis, wicked and ungodly, God will not hear, cannot accept: Therefore we stand in need of a Mediatour by whom our Prayers being offered to him may be accepted. 3. Christ is our Mediatour, Redeemer, Advocate and Intercessour, who by the blood of the Cross hath reconciled us to God, and now sitteth at the right hand of the Father to make request for us; in whose Name our Prayers find acceptance. For he onely can wash away the staines of our Prayers, and so sanctifie them that they may be acceptable and pleasant unto God.

Q. Why must we pray to God in the Name of Christ our Mediatour only?

A. 1. No man will assume this honour of Mediation or Intercession to himself, but he that was called thereunto of the Father. For it is a fault to thrust our selves into business no way belonging unto us; and a thing no way incident to the authority of man, to ordain who shall be his Intercessour unto God to procure acceptance unto his Prayers. But Christ only is ordained of the Father to he our Mediatour, by whom we have access unto the Father with confidence, who is both able and willing faithfully to plead the cause of all Be∣lievers with God. 2. He that is to offer up our Prayers to God, must be our Mediatour of Intercession and Redemption, who is able to save us both by merit and efficacy. For these two parts of the Priestly Office are so conjoyned, that nei∣ther can stand without the other, or be communicated severally to any person. But Christ only is our Mediatour of Redemption and Intercession, who is able to save both by merit and efficacy. 3. To offer our Prayers to God is to get them acceptance in his sight: For there can be no Mediatour to inform him, but only to grace and speed our suits. And therefore it is all one to say to Cornelius, thy Prayes are come up before God, and thy Prayers are accepted with God: All one to Daniel, thy words were heard, and thy suit was accepted. Besides, to imagine any other offering of our Prayers to God by the Ministry of any, then that which doth purge out their wants, and purchase their acceptance, is to speak of God as of a man, and to talk in a dream. But thus as a Mediatour to offer up our Prayers to God, we have only Christ, by whom only our Prayers, as our selves are made acceptable unto God. 4. The Scripture teacheth us, that Christ offereth our requests for us, in that he is our High Priest, and hath recon∣ciled us to God. And the Law of shadowes allowed none to burn Incense, but the Priest that offered the burnt Offering, as the High Priests answer to Ʋzzia sheweth; to teach us that none can present our Prayers to God, which are spiritual Incense, but he which purgeth our sins. 5. The Papists themselves being convinced with evidence of truth, are forced to confess that Christ only as Mediatour doth present our Prayers before God; though they deny it again in praying to Saints and Angels as Mediatours and Patrones in a sort, as is to be shewed afterwards.

Q. May we pray to Christ to pray for us?

A. The Rhemists to cover their idolatry in praying to Saints and Angels as Mediatours, tell us they may not pray to Christ, to pray for us; for that were to think or speak basely of him. But out of what Well draw they this water: but out of the filthy puddle and sink of their own brain? For why may we not pray unto Christ that he would pray for us? seeing it is his Office to pray for us. For we being priviledged to call upon him, or beseech him to do his Office, it followeth, that our warrant is also good to pray to him to pray for us. Again, whereof he hath given us promise, thereof we may make request unto him: it being then evident in express words, that he hath promised to pray for us, it followeth that we may call for his promise. These fellowes make out-cryes a∣gainst Calvin, as if he should overthrow the intercession of Christ, because he taketh away his praying upon knees in Heaven, as not fitting for the glorious estate whereunto he is received. But the Jesuits by these words at once, have made a clean dispatch of the intercession of Christ, that he should neither kneel∣ing, standing, nor sitting pray for us: for seeing we may desire him to do whatsoever by his Office of Mediation he hath promised to do: it being (by the Jesuites Divinity) unlawfull for us to pray Christ to pray for us: it fol∣loweth, that it is no part of his Office to pray for us. Our Saviour saith to his Disciples, At that day ye shall ask the Father in my Name: and I say not unto you, that I will pray the Father for you: But his meaning is not that he would not ask the Father, but that the Father did so love them, was so favourable unto them, that he would give all good things unre∣quested, that it should not seem necessary, that he should make request for them.

Q. Do not the Angels offer up our Prayers to God?

A. 1. There being but one Mediatour between God and man, and that in matter of Intercession, whosoever setteth a created Angel in the place of that Mediatour, must needs thrust out our Saviour Christ. 2. If the Angels offer up our Prayers, it is either to inform God and put him in remembrance, or to procure acceptance to our supplications. But God is not as man, that he should need an Informer; nor can they procure acceptance to our Prayers. 3. The holy Angels will not undertake an Office to which they are not called of God. But God hath not called them to offer up the Prayers of the Saints. See the Reasons before.

Q. In the Revelation it is said, that an Angel came and stood at the Altar, ha∣ving a golden Censer, and there was given unto him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar, which was before the Throne.

A. This cannot be understood of any created Angel or ministring Spirit. For, 1. In the words there is an allusion to the ministry of the High Priest under the Law, and the Angel is propounded as a Priest ministring before the Lord. But that either the Name or Office of a Priest should be given to an Angel which is not partaker of flesh and blood, is a skrieking only heard in the wil∣derness of the Popish Church, never taught in the holy Scriptures. 2. The holiness of Angels which are not partakers of flesh and blood, although it were greater and perfecter then it is, cannot make any supply of our wants, whose defects must be made up by one of our own nature. But this Angel doth per∣fume the Prayers of the Saints with sweet Odours. 3. This Angel offer'd up the Prayers of all the Saints wheresoever dispersed, which cannot be done by all the creatures in Heaven and Earth, much less by one only creature. For if there were any one Angel which could be in all places at one time and in one mo∣ment, to hear the Prayers of all the faithfull, what needs so many Legions and ten thousands of Angels for the Ministry of the Saints. 4. The Jesuites them∣selves out of the verse before, have truly affirmed that it is our Saviour Christ:

which is plain by the Reasons before alleged, and by the manner of speech used in this place, of another Angel, whereby John usually noteth out our Saviour Christ in this Book, as one who differeth from other Angels, both in nature, in Office, in Authority, Dignity and Operation. For he alone is ordained of the Father to offer up our Prayers; the perfume and sweet Odours, wherewith the infection and imperfection of our Prayers, are perfumed, is his alone, and given to him; he hath reconciled unto God, and in him is the Father pleased. He, and he alone, doth appear in Heaven for us, pleading the cause of his Elect continually.

Q. May we not pray to the Saints or Angels as Mediatours or Advo∣cates?

A. 1. The Papists themselves teach, that we must not pray to the Saints as Authours of grace, glory, or any Divine blessing; nor yet as immediate Inter∣cessours to God for us. Which they prove by this, that Christ is the propitiation, the way, and reconciliation. But herein they prove themselves to be gross Ido∣laters: for they do not only pray the Saints to pray for them, but they pray unto them as the givers of grace. They call the Virgin Mary the Mother of grace and mercy; they pray unto her, to protect them from their enemies, and receive them in the hour of death; and this they do, not only to the blessed Virgin, but unto that saintless saint and sinfull Souldier of the Pope, Thomas Becket. 2. They teach not that it is necessary to invocate the Saints departed, or holy Angels: but that well and profitably according to the rules of piety it may be done. But they speak of Divine invocation directed to them being ab∣sent, as our omniscient Patrones and Mediatours. And they maintain that they are to be prayed unto in three respects. First, That by their Prayers they would vouchsafe to make intercession for us. Secondly, That by and for their merits they would obtain what is desired. Thirdly, That they would grant the benefits which are asked. For the Saints departed (according to their Doctrine) have more free access to God and Christ, then the faithfull remaining alive, as being more nigh to God; by their works of supererogation done in this life, they have merited that God should hear their Prayers; and they are appointed of God the administrators of the good things which are craved of them. Thus they are made to be Mediatours, both in merit and efficacy, betwixt Christ and the faithfull living in this world. By which their deceit is manifest, when they pretend that they pray not to them as Authours of Divine blessings: for no man can be called the Authour of Divine blessings according to piety and truth: but the Saints departed are called Authours of their own benefits; amongst which they reckon their merits For every one according to the Papists, is the Au∣thour of his merit; and why not of the communication of it? And if we ask grace or glory to be given for their merits, do we not make them in a sort Au∣thours of those benefits? And all this is done by our Adversaries. For they use formall Prayers, and do as devoutly and religiously invocate Saints as the Lord himself. They make difference between their apprehension of God in their Prayers, and of the Saints: but the matter, gesture, and devotion of Prayer is all one. In their Saint invocation they kneele down, elevating their eyes to Heaven, uncovering their heads, and prostrating their souls and bodies, with sighes and groanes, they say: Oh, blessed Apostle Paul, I beseech thee to de∣liver me from the Angel of Satan, and from the wrath to come, and conduct

me to Heaven. And to Stephen; Oh, the first Martyr and Levite of Christ, oh, holy Stephen I fly to thee, I invocate thee, I humbly and devoutly beseech thee. Bonaventure saith; Oh Virgin, be thou to me a strength against my sinnes that I go not to hell, encrease daily in me the flame of charity: warm my soul with thy love, pluck me forth of the kennell of vice; take away the filth of my sinne, thou which art whiter then snow, and together with thy Sonne grant my request, making me a Citizen of Heaven! Also in their Prayers, they offer up the merits of Saints to God, with the same form of words they do the me∣rits of Christ, saying to Thomas Becket: Oh God, who hast granted us to cele∣berate the translation of blessed Thomas, we humbly beseech, that by his merits and Prayers we may be translated from vice to vertue, and from prison to thy Kingdom! And which is more monstrous, they use the same words to the Saints, they do to Christ, and apply to the creature, what belongs to the Lord alone. This they excuse by a silly shift, that though they use the same Titles and Formes of speech in the service of Saints, as they do to Christ, yet their meaning is not to attribute unto them the same holiness and merits that they ascribe to Christ, but an inferiour, and such as depends upon his holiness and merits. But it becomes the true Church of God, not only to mean well, but to speak well; and such therein as will keep the Catholike faith, must also hold the Catholike form of words. Again, albeit they mean not such merits and dignity as belongs to Christ, yet they mean more then of right appertains to any meer creature. For there is no merit or dignity in any creature capable of these speeches, or of any other that are used in their Saint invocations: but the least that is meant, is more then belongs to any, but the Lord Jesus. 3. If we allow their words that immediate grammati∣call construction, that belongs to all words, they can import no less, than the same service that is given to Christ, both really and formally. Nor can many of their Prayers be excused with that more then unlikely interpretation: for they give such Titles to the holy Virgin, calling her the Mediatour of God, the repairer of the world, the end of our exile, the washing away of our sinne, the ladder of Heaven, the gate of Paradise, as will not admit that excuse. And by such like glosses, all Idolaters in the world may excuse themselves in the worship of their Idols; for when the Jew to his Calf, and the Gentile to his Image bended the knee, and called it God, they did not esteem it in that degree, that they did God himself, but onely gave it an in∣feriour honour, such as they thought an Image capable of; and when they were put to it, would answer as our Adversaries do, though the word or action were one, yet the honour was farre different: But we truly re∣ply unto them, that the inward estimation and opinion of the mind, de∣termining the said words, Prayers, and gestures, to such inferiour worship, as is mentioned, doth not remove the reason of Idolatry thereby from the said words and Prayers: because such as it is, it remains Divine worship attributed to a creature. And whereas they talk of the merits of Saints depending upon the merits of Christ, this will not stop the gap: for Christ hath by his obedience so merited or purchased all things for us, that he hath done it solely, immediately, and incommunicably; which are the three conditions of his merits: and therefore he that but subordinates the merits of a creature to the merits of Christ, robs him of his Office; in that his merits have no condition to elevate, or advance the merits of another, to the making of Intercession. Christ is not only robbed of his Office, by deny∣ing of his merits, or not using them, but also by using and applying them otherwise then we ought, and not rightly; which is done when we believe him to be the root of all merit, but other merits notwithstanding procure us favour, and reconciliation, and eternal life with God. Therefore accor∣ding to the Scriptures we affirm, that this Invocation of Saints [which

our Adversaries teach,] is unnecessary, neither pious, nor profitable, but impious, unprofitable, idolatrous, injurious to Christ Jesus.

CHAP. X. Sundry Reasons to shew that Invocation of Saints, is neither necessary, pious, nor profitable, but idolatrous.

Question: HOw may it be proved that it is not necessary for the Saints re∣maining on earth, to pray unto the Saints now conversant with Christ in Heaven?

A. There is a two-fold necessity of Invocation: one in respect of duty, which the faithfull remaining alive are bound to perform to the Saints departed who live with Christ: the other in respect of end, for the obtaining whereof Invocation is ordained as a necessary meane. The Invocation of Saints is neces∣sary in neither respect.

1. Not in respect of duty, because the Invocation of Saints is neither com∣manded of God, nor established by any threatning or promise, which yet were necessary, if in duty it were to be performed of the faithfull in this life. It is an unchangeable rule, that no man in Gods worship exceed the limits of his Commandements. But commandement or allowance concerning the Invocation of the dead can no where be shewed in all the Scripture. The censure of Collen saies, The Scripture no where teaches the Invocation of Saints, though notwith∣standing for all that, it be to be received and believed: and in another Book, the same Divines say, The Gospel indeed hath given no peculiar Commandement touching this matter, though it may evidently enough be gathered out of it: but with such gatherings we are well enough acquainted, when the same Divines in that place, are fain to gather it from Christs words upon the Cross, Eli, Eli, lammasabacthani. Eckius, though according to his fashon, he brags there are innumerable passages of the Old and New Testament making for it: yet confesses there is nothing expressly to be found in the Scripture that Saints must be invocated: and he addes, that this Invocation of Saints ought not to be ex∣pressly delivered either in the Old, or New Testament for two Reasons. Which he shewes at large, and they plainly declare he thought there is no Commande∣ment for it in all the Bible. Pighius plainly granteth so much: and he that shall peruse what stuffe Hosius bringeth for the proof of this point, may plain∣ly see that he was of the same mind. Suarez the Jesuite puts the question, Whether the Saints departed before Christ, did pray for others: and answers, that in particular they could not Whence it followed, that in that time Prayers could not regularly be made to souls in that state, and that any man (in that time) directly prayed to the Saints departed, that they would help them, or pray for them, we no where read. Bellarmine agrees with him, that the Saints in the time of the Old Testament were not Invocated, because they were not yet in Heaven. Salmeron another Jesuite saies, there is nothing touching this mat∣ter to be found in any of the Epistles.

2. It is not necessary that we pray unto them, of whom we can have no

certain faith or assurance, that they hear our Prayers or be acquainted with our desires. But we can have no faith or assurance, that the Saints departed do hear our Prayers. Our Adversaries could never give themselves satisfaction in the point. They have raked together a number of waies whereby they think to ex∣pound themselves: but still they are uncertain. And their waies unsufficient to stablish their own conscience, as appears by the multiplying of their Questions. Whether the souls of those that are prayed unto be present, or not. If they be present, then whether it be really, so that they be in the place, where the party praying to them is, or virtually, only by, I know not what understanding the things uttered to them in our Prayers: Or whether they have the understanding of our Prayers from others, that give them knowledge. If this way, then who they be, that give them this knowledge? Whether the Angels that be about us, and know our actions, or God? If it be God that gives them this knowledge, then how he doth it? Whether immediately by himself, or by the ministry of others? If by others, then who they be? Whether Angels that are about us: or the spirits of holy and just men, that go from hence, and tell the Saints in Heaven what our Prayers are? If immediately by himself, then how? Whe∣ther directly, and formally, so that they see in him as in a glass, by reason of the beatificiall Vision, what is in the creature, and so consequently the Prayers of the creature? If they see them in God as in a glass, then whether it be from the beginning of their blessedness, so that instantly upon their glorification, and so soon as they come into Heaven, and see God, they see all things, that we do in him; or successively, one thing after another? But if God reveale the knowledg of our Prayers to his Saints, not formally in this manner, by force and vertue of his Vision, but only accedentally, then whether it be not by immediate revela∣tion, so farre forth as it please him, by his peculiar will, to let them see what we pray: as in this life he reveales sometime things that are secret, to his Prophets? It is incredible, and such as cannot be presented in any reasonable compass of words, how the Divines of the Church of Rome labour to shew these things; and to make every man his own opinion seem most probable and reasonable. But to no purpose: for albeit we acknowledge nothing to be impossible to God, yet it is not lawfull to believe any thing, as his will, which he hath not revealed. For we must judge of his will by the Scripture, which touching these speculations saies never a word: and being in manifest places appointed to pray in faith, how shall we pray to them, of whose hearing us we can have no faith? For these things thus taught by the School-men, relish well of mans wit and learning: but what is there in the Word of God to assure my conscience they be true.

3. This opinion of using the mediation of Angels and Saints departed, arose from the Gentiles, and specially the followers of Plato, whose Doctrine it was, that the spirits of men departed, and Angels imploy themselves in carrying our Prayers to God, and therefore it is a good way to invocate them. Eusebius reports the words of Plato:

Certainly the souls of the dead departed have a certain power, and are carefull about the business of men. These things are true, but the reasons containing them are long: it is the best way therefore to credit that which others have reported concerning them, the reports being so manifold and ancient.

The which words of Plato, cited sometime by a Papist, as Eusebius his own, and by Hosius as approved of Eusebius, to prove the invocation of the dead, shew, not only the affinity of the opinions of the Papists, and Gentiles, touching this point; but also the foun∣dation whereupon they both stand; the ancient tradition of their El∣ders.

4. In regard of men the invocation of Saints departed is not necessary: because neither the merits, nor the intervenient administration of the Saints is necessary

to impetrate and obtain the good things which are asked by the Prayers of the faithfull in this life. For otherwise the mediation and administration of Christ, either is not sufficient, or cannot be obtained unless the Saints departed inter∣cede for us: Both which are false; and which of the Saints first entred into Heaven, he needed not, nor used no former intercession of any Saint: for there was none to make intercession for him. Since therefore it is not neces∣sary, that the Saints living here, should invocate their Brethren the Saints ruling with Christ in Heaven, the Papists should consider again and again, if they be moved with any good desire to keep a good conscience, whether it be not better to omit that invocation, then to perform it, although it might be disputed whether it were lawfull or no, of which hereafter. That we affirm for these Reasons. First, When whatsoever is not done in faith, that is, out of conscience certainly perswaded that what is performed is acceptable to God, is sinne; and therefore without sinne that may be omitted, of which we doubt never so little, whether it be lawfull, when it is found not to be necessary, it followes that invocation is rather to be omitted, then to be performed. Secondly, When the Papists themselves confess, that there is such difference betwixt the worship of latria and dulia, that he commits idolatry, who worshippeth him with that to whom this only is due; and it is hard for ignorant people and devo∣ted to the worship of Saints, to observe that difference alwaies without any er∣ror: it is danger, lest praying unto Saints they fall into idolatry, which reason also fighteth against invocation of Saints departed, although it be proved to be lawfull. The Papists themselves cannot deny but this invocation of Saints is much abused: let us hear the confession of some of them. Espenceus a Sorbonist:

Are they well and godly brought up, which being children almost a hundred years old, that is to say, old and ancient Christians, do no less attribute to the Saints, and trust in them, than to God himself, and think God himself harder to be pleased, and intreated than they. Would God I lied, and there were no such. George Cassander: This false and pernicious opinion is too well known to have prevailed, among the vulgar, while wicked men, persevering in their naughtiness, are perswaded that only by the intercession of the Saints, whom they have chose to be their Patrones, and worship with cold and prophane ceremonies, they have pardon, and grace prepared them with God: which pernicious opinion hath been confirmed in them, as much as was possible, with lying Miracles. And there is another error, that men, not evil of themselves, have chosen certain Saints, to be their Patrones and Keepers, and put confi∣dence in their merits and intercession, more than in the merit of Christ: so far that the only Office of Christs intercession being obscured, they have substitu∣ted in his place the Saints, and specially the Virgin his Mother. Lodovicus Vive••: There are many Christians, which most an end sinne in a good matter, when they worship Saints both men and women, no otherwise then they worship God: and I cannot see, in many, that there is any difference between the o∣pinion they have of the Saints, and that which the Gentiles had of their Gods.

Q How may it be proved that the Invocation of Saints is neither pious nor profitable?

A. This is proved first generally and then specially, in the speciall respects according to which the Papists say, they are to be prayed unto. Generally that it is not godly, we prove thus. No action of it self, and properly can come

in the name of piety or godliness, but what is prescribed of God, by whose word and institution every action is sanctified, which otherwise would be com∣mon. But it is certain, that the Invocation of Saints is not prescribed of God: therefore it cannot be called godly. Indeed an action may be called godly by metalepsis, because it is undertaken for the performing of a godly action: But that hath not place here. That it is not profitable, is demonstrated by the same Argument: because all religious worship not prescribed of God, is unprofi∣table, as the Lord himself hath spoken. But the Invocation of Saints departed is religious worship, as the Papists teach. Specially we prove it according to the respects with which the Saints are clothed of the Papists when they pray unto them.

1. The Saints cannot profitably be invocated, as the givers of good things. Because the Saints are not appointed of God dispensors of good things, heaven∣ly or earthly. For this Office is given to Christ, to whom the Angels are sub∣jected as servants in that administration. All power (saith Chrst) is given to me in Heaven and Earth. David saith, Whom have I in Heaven but thee? Thou art my rock, my shield, the lifter up of my head. The Papists make the Saints departed to be the Governours and Patrones of men and Countries, and to have the regiment of the faithfull committed to them. This they would prove by that of the Revelation, And he that overcometh, and keepeth my works unto the end, to him will I give power over the Nations. Again, To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. But these places by all their wresting cannot be brought to speak for them. For 1. When shall the Saints have this rule, but in the end of the world, when they shall sit on the right hand of God, as Christ doth? And therefore it is said, I will give him power to rule, and he shall rule, even then when there shall be no use of Prayer: which appeareth by that which he promiseth also, the morning starre, which is full enjoying of Christ himself. We deny not but this rule is begun after death: yet so, that it must be remembred, that it is in part entred upon in this life, according to their mea∣sure of Victory against the Kingdom of Satan, and their fellowship in the King∣dom of Christ: whereupon we are taught, that all the godly are Kings whiles they are upon earth. If then we must make our Prayers to them that are de∣parted, because they have their fellowship in the Kingdom and Regiment of Christ, it will follow, that they having this fellowship in this life are to be pray∣ed unto and worshiped in this life. 2. Let it be observed, over whom this rule here spoken of, is given; namely, not to one faithfull man over another, but to the faithfull over the wicked, whom the faithfull shall break with a rod of iron: so that if there be any warrant for Prayer unto the departed Saints, it is for the Infidels, not for the faithfull. And their reward for their Prayer is no other, but to have their heads broken with a barr of iron: a reward very meet for such as will enlarge their marriage Bed (which they ought to keep undefiled to our Saviour Christ alone) unto every Saint. 3 Let it be noted how farre this rule stretcheth, even to all the Coasts of the Earth, wheresoever are any wicked ones, not to the Regiment of one Country or Province alone: which not only overthrowes the partition of Countries to severall Saints, (as every Nation in popery hath made choice of their Countrey-God and Patron) but also changeth the nature of Saints, into the nature of the most High, as those that hear in all places. 4. Seeing this is a promise made to every one of Gods Saints, who are many hundred thousands, by this reason every one of them should have a Regi∣ment in the Church of God, which were infinite. Lastly, Christ promiseth

that they shall rule with a rod of iron, as himself hath received: will they in∣ferre hereupon, that the Saints have the like Kingdom, and power and glory with Christ? this were very absurd to grant, and against Christ plasphemous. The power then that our Saviour promiseth to give to every Christian that over∣cometh, is the participation of his Kingly Inheritance: First, Spiritually to overcome the world by faith in this life, and after this life to be set in full posses∣sion of his Royal Inheritance: not commission to one Saint, to governe in one Countrey, and to another to rule over another Kingdom. I will give him power to rule over Nations; that is, I will make him King in my communion, and fellow Heir with me. The sovereign power of Christ is not actually given to the creature, but the creature being in Christ, hath the fruit and benefit of this power in his salvation. By this power the faithfull are inabled in their own per∣son to overcome all the enemies of their salvation: and by the same power Christ makes all his servants (being his members) partakers of his glory in Heaven, whereas the whole world besides is condemned in Hell. Touching the other place, when it is said, Him that overcometh will I make to sit with me in my Throne: By the word sitting (as Lyra noteth) may well be understood resting from labours, which the godly must undergo in this life to obtan Victo∣ry, and it is opposed to the word overcometh. But if any man will contend that the Kingly power of the Saints is signified in these words of Christ, it must be understood either of judiciary power, or of the glory and majesty of the Saints in Heaven, for that which here they are afflicted of others, and have conflicted with ignominy and disgrace. If its judiciary power, that is proper to Christ, and synecdochicially in Christ is spoken of the Saints. The Saints shall judge the world, not in giving sentence upon them; but as witnesses and approvers of Christ his sentence. And seeing the Scripture saith nothing of the judiciary power of the Saints, but what our Saviour and Paul pronounce, which hath re∣spect to the last Judgment, this must be referred to that day, if it be so under∣stood. If we understand it of glory, equality of honour cannot be meant, for that is impossible for any creature to receive: But such a participation of glory, as shall suffice for perfect happiness. For Christ as he is Mediatour, is inferiour to his Father, and in that regard is not advanced to equall glory with his Father, though he sit with him. So the members of Christ, being inferiour unto him, may sit with him in his Throne, though their glory be unequall. Christ ruleth in the Church by himself, in his members, in the world, by his Office and the procuration of his Office: the Church ruleth, the members of the Church rule in Christ by communication of person, not by communication of Office, Ad∣ministration and Operation. Further, they object that of our Saviour, Verily I say unto you, that he shall make him ruler over all his goods. Our Saviour there speaks after the manner of men, who trust them with the administration of more and greater business whom they have proved to be faithfull in lesser. He shall make him ruler, that is, every godly man in common, and each particular Christian in Christ by common domination: for they are called common Lords equivocally in that one Lord univocally so called, Jesus Christ, our Head and Saviour. The goods, are of Inheritance; the Heirs are those who are called good Servants: the goods are one thing, the Good another, whose the goods are, and upon whose Family God bestoweth his goods. Moreover, they urge that of our Saviour. Make you friends of the unrighteous Mammon, that when ye need, they may receive you into everlasting habitations. See, the Saints may receive their friends and benefactors into their eternall Mansions. The Prayers of the poor are indeed procured by giving Almes, if they be thankfull

persons upon whom it is bestowed, but no patronage in Heaven. The Prophet David, no doubt, was a good Almes-man, yet he acknowledgeth no Patrones in Heaven, but God the Lord. Neither doth the Text say, the poor shall be∣come Patrones, but they may receive you into the everlasting Tabernacles; which is to be understood parabolically. Your Almes shall be a testimony of your charity and liberality, which shall be everlastingly rewarded proceeding from true and lively faith. Neither is it possible to gather a conclusion out of this place in due form of syllogisme, that the Saints departed may receive their friends and benefactors into their heavenly Mansions, otherwise then by their testimony, if in the Judgment of God, they shall be found faithfull. Finally, Almes given to an hypocrite, in the Name of Christ, of true faith and charity, is acceptable to God, as given to a holy person, and shall be as well rewarded: Seeing God hath not made us Judges of mens sincerity, who have need, but commanded us to shew neighbourhood to all that be in necessity, especially to those that be of the houshould of God, as farre as we can discern them. Lastly, It is objected, that the Angels are appointed to be our Keepers. But the Saints departed are equall to the Angels. First, If it be granted that they are equall in glory, it followeth not that they have the same commission, or be appointed to the same work They want that Commandement of God and ordinary Vocation that the Angels have to minister unto us. For of them it is written, not of the Saints, Are they not all ministring Spirits sent forth for the good of them that believe? Secondly, In the places cited to prove the equality of Angels and Saints departed, not their present state, as they be severed from their bodies, but their future con∣dition, what they shall be after the resurrection, when being conjoyned with their bodies they shall not for all that be joyned in marriage, is described: for without this consideration of resuming their bodies, our Saviour Christs answer to the Sadducees cleaveth not together. Lastly, Our Christs will was not to de∣clare, that the estate of the Angels and godly men shall be in every point and absolutely equall: but as to that and such like points as were in question. We conclude therefore that the Saints departed are neither dispensers of good things, not the deputed servants of Christ to be imployed in this administration. But if the Saints did give to Christ by the Commandement of God, their subordi∣nate labour, as the Angels do, yet should they not be prayed unto; For to this, full power of dispensing is required, which may distribute at pleasure; But the Angels do perform or exhibite to Christ only ministeriall or instrumentall labour: for which it is not lawfull to invocate them as the givers of good things. But the Saints cannot ministerially and instrumentally perform service to Christ in this kind like the Angels, unless we shall say, that they ascend or defend as the Angels do. When therefore they have neither authority nor power to give good things, it followes that they cannot be invocated as the givers of good things, either godly or profitably. The Scripture teacheth us, that the Heavens must contain the humanity of Christ, untill his coming to Judgment, that the Saints are at rest under the Altar, in the peace of Christ, there expecting and waiting the coming of Christ to Judgment. The Jesuits teach, that the Saints departed may in person be present at the affairs of the living: because Moses and Elias personally appeared, and were present with Christ. The Angels both for the generall government under God, and for the speciall service they are to give to the Elect of God, have been and shall be alwaies conversant amongst men: but the Saints having received no such charge, cannot be so thought: unless the like causes and effects of appearance be alleged which be here. Cause there is not: our Saviour Christs both Person and Office being sufficiently wit∣nessed. Effects also there be not: for neither are the Saints seen or heard speaking as they were. Therefore untill speciall causes be proved, the general rule must stand, that we shall go to them that are dead, but they shall not come to

us. This appearance of Moses and Elias was extraordinary, as was the passing of the Children of Israel through the red Sea, and the appearing of Christ to the Apostle Paul. But the Saints are not fettered, that they might be kept in prison against the Day of Judgment, as Hierome sheweth against Vigilantius. See what opinion these men have of Heaven, making a prison of it! By this Doctrine it must needs follow, that when the Children of God in the latter Day shall be put in full possession of the whole Inheritance of the Kingdom of Hea∣ven, there to remain for evermore; that they shall be in Heaven but as in a prison, and that they are there as it were in fetters and irons, because they may not come down into the earth. And why may it not as well be said, that the Saints in Heaven are therefore in prison, because they cannot go down to Hell? seeing all hinderance that staieth them from any place, where, not they desire, but the Jesuites would have them, is a prison? Yet our Saviour saith, that there is such an infinite gulf between those in Heaven and them in Hell, that the one cannot come unto the other. And if they like this, why should they not in a mislike of Heaven, fall in love, as long ago with the waies which lead to Hell, so now with Hell it self also. As for Vigilantius, he said, That the souls of the Apostles and Martyrs, were setled either in Abrahams bosome, or in a place of rest, or under the Altar of God: whence Hierome would inferre, that he held the Martyrs to be fettered in a place or prison till the Day of Judgment, and not to be with the Lord, with the Lamb: And Bellarmine gathers thence that Vigilan∣tius affirmeth, That the Saints are not yet blessed. Both collections perverse enough. What can be more injurious, then to inferre, that he taught, the Mar∣tyrs were not in Heaven, because he had written that they were in Abrahams bosome, in a place of rest? From which the contrary may be concluded, be∣cause the bosome of Abraham is in Heaven, where they that be, be with Christ; and to them that rest under the Altar, white stoles are given, with which they stood clothed before the Throne, and in the sight of the Lamb. But let us see, what Hierome doth answer. First, Wilt thou prescribe Lawes to God? No verily, but Gods Law prescribeth a place of rest unto the souls of the departed, and not I, might Vigilantius answer. Secondly, Doest thou fetter the Apostles? How unworthy is this question of Hieromes Learning? as though the Apostles were fettered, when they be limited by God to a place of rest, or could be thought to be kept in prison, when they are said to remain in Heaven. And Bellarmines inference is most unjust, when Vigilantius in the same place calleth the Martyrs not only blessed, but most blessed. But Vigilantius denyed that the Saints could be every where present: whence Hierome gathereth that he de¦nyed they were with the Lamb, for of them it is written, They follow the Lamb wheresoever he goeth; and the Lamb is every where. That which is said of them that follow the Lamb, is not necessary to be understood of the souls in Heaven, but of them that imitate him on the earth: at least it must be understood of all the Elect, whereof many are in the Church upon earth. The godly are described to have followed the Lamb in holiness of life, whithersoever he should go: To have followed him, not as the Scribe falsly promised that he would follow him so, but as sheepe are wont to follow their Shepherd, whose voice they hear, and obey him, leading even to death: To have followed him, as Augustine explains it. What is it to follow him, but to imitate? because Christ hath suffered for us, leaving us an example that we might follow his steps: Finally, to have followed him, (which Augustine addeth) not as he is the Sonne of God, by whom all things are made: but as the Son of man, who hath left us an example which we ought to imitate. And the Lamb is every where in the majesty of glory, not as the Son of man, but as the Sonne of God: Therefore he is there also, whether the Saints received into Heaven cannot come. So that this Text which is alleged for the presence of the Saints departed, at their Tombes or other places, if it

be understood of their following Christ in glory, it so crusheth this opinion of the out-courses of the Saints into the earth, as nothing can do more. For seeing the Heavens must contain our Saviour Christ untill the day of restoring all things; it must needs follow, that the Saints (to enjoy a perpetuall presence of our Saviour Christ) must not pass the pale of the Heavens, which may well hold them, seeing (according to his humanity) they hold the Sonne of God. Besides, this absurdity followeth of it, that if the soules of the Saints be present at their Sepulchres, because they follow the Lamb, the Lamb also Christ in his humanity, is present at the Sepulchres of the Martyrs. Finally, they borrow a reason from the celerity or agility of Devils, to prove that the souls of Martyrs, pass to and fro in the world, as the Devils do: which is very insufficient. For the Devils, not only by property of their nature, but also by Gods sufferance, have such passage in the world, but the Saints, by God are assigned to rest, in the place of heavenly joy, untill the Day of Judgment.

2. They cannot godly and profitably be invocated, as they who by their merits do obtain audience of God: because the Saints could merit nothing neither for themselves nor others. For they had need to say with David, My goodness extendeth not to thee. And when they have done all, to profess not only in hu∣mility but in truth, that they are unprofitable servants; and also to pray God for remission of sinnes unfeignedly, that he would not enter into Judgment with his servants. Our Adversaries themselves confess that there is no propor∣tion between the good works of the Saints, and the recompense of reward. There∣fore it cannot godlily be alleged, which is falsly attributed to the Saints, nor profi∣tably be bestowed upon others, which was not sufficient for the Saints themselves.

3. They cannot holily and profitably be invocated, that they as our friends would joyn their Prayers with ours, or by their Prayers make intercession unto God for us: because the Saints in Heaven are ignorant of our severall neces∣sities, and the Prayers of the faithfull living on earth. What they bring of the Glass of the Trinity, wherein the Saints behold our Prayers, and what pertaineth to them, is a most fond device, which hath no ground at all in holy Scriptures. For God being simple and unchangeable, certainly he must be a most simple clear Glass, ever the same. Which if he be, why do they not see all things alwaies? Why not unchangeably, as well as those that pertain unto them? But that they should see all things in him is most false, and repugnant to the Scriptures, For of that day and hour (saith Christ, speaking of the Day of Judgment) knoweth no man, no not the Angels, which nevertheless do be∣hold the face of the Father which is in Heaven. Again, admit it were so, as they feign it to be, then this their Glass hath a naturall or a voluntary repre∣sentation: not naturall, for then the Saints should see all things at once, past, present or to come: not voluntary, for then so much only is seen of the Saints, as God will have to be known: But what assurance can we have, that God will shew unto them our Petitions. Moreover, the Papists do not after this manner call upon Saints: for by this reckoning they should thus say; Cause O God, that this or that Saint may know those things, which I require of him; and that he may be with me, and grant me that which I desire. But they deal far o••herwise; O holy Peter (say they) O holy Paul, pray for me, bring this or that thing to pass for me. What they speak of Divine revelation is of no less uncertainty: for where hath the Lord acquainted us with his pleasure in this point? When did he make promise to reveale the Prayers of the faithfull living, to the Saints departed? And if he have not made such a promise, what ground can we have to believe it? In matters of this nature is it not

gross presumption to determine any thing upon our own heads? God did re∣veal some things to his servants the Prophets at his pleasure, when he knew it to be necessary: but thence it doth not follow that he will reveal our Prayers to the Saints departed. Necessity that they should be made known unto them, there is not any: for God never commanded us to pray unto them, never pro∣mised to enform them of our desires. Again, What a ridiculous, preposterous, superfluous order is this, that first we pray to the Saints departed, then God re∣vealeth to them our Petitions, and then they sollicit God in our behalf, from whom they know our Prayers. Our Saviour Christ, who best knew the mind of our heavenly Father, hath enformed us of another order: Whatsoever ye ask the Father in my Name, he will give it. At that day ye shall ask in my Name: and I say not unto you, that I will pray the Father for you. For the Father himself loveth you. That the dead should understand our Prayers by the expli∣cation of Angels, or report of the souls lately departed, is disliked by the Je∣suites themselves, and of the same vanity with the rest; for the Scripture speaks not one word of any such notice, without which it is religion to us in matters of this moment to receive any thing as true, or to undertake any thing to be done as godly and profitable. And the Angels themselves know not the secrets of the heart. (But of this more hereafter.) The Jesuite answers two things. First, That we may pray unto the Saints departed, though they hear not our supplications: for some other may supply their Office; as he doth not in vain make supplication to the King, who knoweth that the King will not read his supplication, but some other in the Court, and that nevertheless he shall obtain his Petition, as if the King had read the supplication This is a device, which shall be proved in the great year of Plato. The reason of the simile following is altogether unlike. Doth not God and Christ our King, the searcher of the heart, read our supplications? in whose sight there is no creature which is not manifest, and who knoweth what things we stand in need of before we ask of him. Is this a matter of order, that he who knoweth not, should be called upon, and another should perform his Office, and supply his room in hearing, praying, intreating and granting his desire? Who seeth not what a miserable excuse this is? If the Saints be ready to preferre our suits when they be not particularly called upon, but some of their fellows who do not hear, will they not do it much more when we pray unto the Father in the Name of Christ? We desire to be certified from the Jesuite, how he can prove that any of the Saints depar∣ted do know our thoughts, or hear our Prayers? Or how we might be assured in conscience, that if one hear not, another may, who will present our Prayers before God, and procure them acceptance? His second answer is, That it is certain they hear our Prayers, though the manner be uncertain: because they be our Patrones and take care of us. But it is most certain they do not know our thoughts, they be not our Patrones, nor do they take care of us in parti∣cular, but only of the Church in common, as hath been proved already. How should we think, that the Saints departed, being absent from us, should hear at once the Prayers of the faithfull in all parts of the world, when the Scripture doth teach us no such matter? They may pray for the Church in general, but they hear not our sighes, they see not the wants wherewith we are oppressed in particular, they know not our hearts. Wherefore the Apostle Paul desireth the Prayers of the Romanes, Ephesians, Colossians, Thessalonians, and Hebrws unto God for him: but he never prayeth that Mary would make intercession for him. James admonisheth the faithfull Jews, that they would pray one for another; that they should crave the aid or Prayers of Mary, he never warneth them. And surely we are rather to desire, that we might be holpen with the Prayers of the faithfull living, than of the dead, or the Apostles offended in their Epistles.

Q. How may it be proved that Invocation of Saints departed is Idola∣trous?

A. 1. To whom we pray, in them we believe. But it is idolatry to believe in the Saints departed. For the Scripture teacheth that confidence is a Divine worship, which cannot be given to any creature. This is acknowledged by the Papists them∣selves, who teach that we believe the Church, but not in the Church; that God the Creatour might be distinguished from things created. Tharasius President of the second Councell of Nice saith thus,

We do plainly testifie, that we repose and referre our faith and trust only unto God.

Bonner, a great Patron of Popery in his time, and a bitter persecutor of the Saints, saith thus;

To trust to any (Saint departed) we bid you not, but to call upon them and pray to them, we bid you.

And by this Argument Bellarmine proves that Christ is God, because the Scripture saith, Blessed are they that trust in him, and we are taught every where to put confidence in the true God alone. All this not∣withstanding, the Jesuites tell us, that it is lawfull to trust in the Saints; But how should we give credit to them, when they dissent not only from the Scrip∣tures, but from themselves, pulling down what they had built before? Bellar∣mine seeks another device to delude this Argument;

Unto whom we pray as God [saith he] in them we must believe. But we pray not to the Saints departed, as unto God.

This poor shift is evidently confuted by his fellows, who confess that we must believe in the Saints as we pray unto them, and so make that sentence of the Apostle general; And good reason, for invocation is from faith as the effect from the cause: and therefore we cannot religiously pray unto them, in whom we do not believe. Again, if one who is absent from us, and who by nature cannot be present at our matters or know our affairs, be called upon as present, he is invocated as God. But of this more in the third Reason.

2. Invocation is a religious action, and proper service of God; such a prin∣cipall part of his service, that it is usually put for the whole, distinguished by a Greek and Hebrew Name, never applied in Scripture to any creature: the life and force of it, is, the inward cry, and secret request of the heart, which no creature immediately discernes, but God alone. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me. As God only doth de∣liver out of trouble, and is to be glorified for our deliverance: so is he only in Jesus Christ to be invocated in the time of trouble. The Precepts, Promises and Threatings in Scripture concerning Prayer, do all shew that invocation is a Divine worship proper to the Lord in Jesus Christ. It is the express Comman∣dement of God, that we should call upon him alone in the Name of Jesus Christ our only Mediatour: and also there is a manifest Promise, that praying after that manner, we shall alwaies be heard of God, our most bountifull Fa∣ther. We shall never find in the Old or New Testament, that any Saint or faithfull man, did ever pray unto any other, save the Lord alone, and that in the mediation of Jesus Christ: but the examples of them that have called upon the Lord, and been heard in mercy, are almost infinite.

3. All religious worship and act supernaturall, is either Divine by certain in∣stitution and revelation, or idolatrous and Diabolicall. But the invocation of Saints departed is Divine worship, not instituted of God. For worship pro∣ceeding out of the apprehension of that excellency of that is worshipped, is of two sorts or kinds: for either it is limited to certain times, places, and things, when, where, and wherein, the excellency of that we worship, presents it self

unto us, and requireth our acknowledgment of it; as is the worship of Kings, Princes, Prelates and Prophets in their Kingdoms, Courts, Churches, and Schooles, ruling, guiding, teaching and instructing; or else it is spiritual, which in all places, at all times, and in all things causeth him that worshipeth to bow himself before that, he worshipeth, and of whom he craveth aid; thereby to testifie his acknowledgment of the excellency of it, which he findeth in every place, time and thing, to present it self unto him. Humane invocation is when one present doth crave the aid of one present or as present, by means agreeable to nature: as when we desire the Saints present with us to pray for us, or by Messenger and Letter acquaint them absent with our infirmities. Religious invo∣cation is that which is limited by no circumstances of time, place or thing, be∣cause that which is called upon, is presupposed to hear in all places, to under∣stand our sighes, to be acquainted with our wants, to be willing and able to succour us in all necessities. And in this sort the Romanists invocate the Saints in Heaven: for they suppose, that they know all things that concern us, that they watch over us with a carefull and vigilant eye, that they carry us in their ha••ds, and by their mediation procure our good from God the Fountain of all good; and therefore they worship them with spiritual worship. But this reli∣gious worship is no where instituted of God by Precept or Promise. Nay, the worshiping of Angels is expresly condemned in the Word of Truth, and sun∣dry Testimonies of Antiquity consenting with it. The popish distinction of Latria and Dulia, doth not answer these Authorities and Testimonies of Anti∣quity: for those erring miscreants mentioned by Paul, the Councell of Laodicea, Theodoret, Epiphanius and others, did not think the Angels to be God, or equall to the most High, neither did they worship them in such sort, as to ascribe infinite greatness unto them, which the Papists mean by their La∣tria: but they gave spiritual worship and adoration unto them, in an inferiour and lower degree, such as the Papists call Dulia: because they thought them to mediate between God and mortal men in very high and excellent sort. Either then the Fathers condemned these without cause for worshiping creatures, or they meant to restrain more then that adoration, which ascribeth infinite greatness to him that is adored; which undoubtedly they did, ever the least and lowest degree of spiritual worship, or worship in spirit and truth. Bellarmine and divers others labour to give a favourable construction of Theodorets words, and to salve the matter: but they are so plain and direct, that Baronius takes him up for them in this sort:

You may see (for it must necessarily be spoken) Theo∣doret by his leave, hath nothing happily attained the sense of Pauls words, when in his Commentaries upon this Epistle he saies, these things were written by Paul, because Hereticks then came in, who boasted that Angels should be worshiped For who these Hereticks were, let him say himself; and being once fallen into an errour, he stumbled presently upon a worse, that he saies the Canon of the Laodicean Councell is to be understood of such Hereticks, as taught the worship of Angels, and erected an Oratory to Michael the Archangel: too inconsiderately attributing that to Hereticks, which of ancient time was done by Catholikes.

But they seek to shift off this, Argu∣ment, saying, The Apostle noteth the wicked Doctrine of Symon Magus, who taught Angels to be our Mediatours, and not Christ Which answer is insufficient and too much restrained; First, For that both the Doctors who taught this errour, and the Scholars who were warned not to learn it, were all covered with the name and calling of Christians, and were either of the Church, or in some account members of the Church of Christ. Now that it standeth with the cunning and method of the Devill, at the first brunt to set upon the Churches of Christ, with this point of worshiping Angels with abandoning of Christ, will hardly be admitted of such as have been acquainted with his sleight, who

first useth to thrust in his tayl, that after he may draw in his head, and whole body. Secondly, For that the Apostle sheweth, that this errour was bred by a shew and pretence of humility, or of their own unworthiness, which is the very cloak of our Adversaries to hide their Idolatry. In going therefore from the mediation and invocation of Christ, to the worship of Angels under pretence of humility, they must necessarily leave our Saviour Christ in an higher and more glorious estate than the Angels. Whereunto belongeth, that this errour of Angel-worship is taught of mans wisdom or fleshly un∣derstanding, which is to prepare way to the Sonne by the servants, that after by the Sonne they may have a more commodious access to the Fa∣ther. And this was the very opinion of Plato, who made two kinds of Mediatours between God and man, one of Angels, another of souls de∣parted. And again, that the souls departed have care of mans affairs upon earth: which false-named Philosophy and vain deceit, how fully it jumpeth with the popish errour of mediation, each man may well perceive. The difference only is, that Plato having no knowledge of Christ, could not speak of a third kind of Mediatour between God and men, as they do. Thirdly, The Reason which he draweth from the effects, confirmeth this: For therefore he would not have us go to Angels, but to Christ alone, because the fulness of the Godhead dwelling in him, they should look for their accomplishment and full perfection in him; thereby insinuating, that the Adversaries granted, that we have part in Christ, although not all: the beginning, albeit not the ending. And if the Angels had been ap∣pointed Mediatours, with an utter contempt of Christ, he would not have shewed what we have, or come unto by Christs mediation: but it behoved him rather to have proved, that Christ is a Mediatour, which he taketh for granted: disputing this only, whether he were sufficient for all assaies, without the Angels or no. Against this, that which they alledge, that these men hold not the head, is of no value: for by these words he doth not note their errour which professedly they held, but what at unawares followed of that which they held. Even as he telleth the Galathians, that they were fallen from Christ, if they sought to be justified by Circumcisi∣on, howsoever they thought that they might hold both Christ and Cir∣cumcision too: for when Christ hath the Dignity of being the Head of the Church, in that he is the only Mediatour betwixt God and us: who∣soever casteth him from this Title of the only Mediatour, with the same cast throweth him down from his most high estate of being the Head of the Church: seeing it is the Vertue and Office of the Head, immediately to send from it, whatsoever belongeth to the sense and motion of the whole body. Further, how small warmth their cause gaineth by this rag of distinction, that Angels may be worshiped, so that Christ be not shut forth from being the chief Mediatour, it may appear by the Story of John, who is reproved for worshiping the Angel, albeit it was farre from his meaning to shut out our Saviour Christ from his Office of Mediation. To that part of the Argument, that there is no Commandement nor Pro∣mise to establish the invocation of Saints, Bellarmine replieth, that no Commandement is required, when necessity it self doth enforce us: that no promise is wanting, when innumerable signes and wonders done at the in∣vocation of Saints do sufficiently testifie, that God heareth them who pray to the Angels or Saints departed. But what necessity doth enforce the in∣vocation of Saints departed this life? The Papists say it may be done con∣veniently, profitably, not that it must be done of necessity. Necessity en∣forceth us to call upon God in the Name of Christ, who knoweth, willeth, is able, doth promise to help, and will make it good: but the Saints in

Heaven, who neither hear, nor know, nor are able to help, no necessity constraineth to go unto them. As for the signes, which are said to be done at the invocation of Saints, they are false or deceitfull, or falsly related, or falsly attributed; or if true, at least extraordinarily wrought of God for speciall causes. And what doth this make to prove the ordinary invocation of Saints usuall amongst the Papists? Certain it is, that Miracles had an end in the Church, before the custome of praying to Saints, as it is now used in the Church of Rome, was ever heard of. Again, Miracles are no sure notes of the truth of Religion, nor certain marks to know the Church by, unless they be strengthened by some other means: not for that a Miracle known to be so, is insufficient to testify of the truth of God, but because it is not possible infalliby to know, that the things which seem unto us to be Mi∣racles, be so indeed; unless being assured of the truth of that, for confir∣mation whereof they are wrought, we thereby be perswaded that they are of God. For seeing Moses hath forewarned, that God would suffer seducers to work wonders for the tryal of his peoples faith: who besides him that gave them this liberty, could set them bounds, beyond which they should not pass? Who could precisely define the compass of that Circle, within which only Satan could exercise the power he had by that premission? Be it granted that Beelzebub himself with the help of all his subjects, can effect nothing exceeding the natural passive capacity of things created: he must be as well seen in the secrets of nature, as these subtile spirits are, that can precisely define in all particulars, what may be done by force of nature, what not. Our Saviour hath taught thus much at least, Such signes and wonders might be wrought by seducers, that such as would gaze on them, and trust their own skill in discerning their tricks, should hardly escape their snares. Let us briefly see what the popish Doctors teach concerning this point. Cajetan writing to Pope Leo about the controversie of Maries conception, wisheth him not to suffer his judgment to be swaied, by shew of Miracles, and giveth many good reasons of the uncertainty, of finding out the truth by that means. Gerson noteth, that in this old age of the world, in this last hour, and time so near Antichrist his revelation, it is not to be marvelled at, if the world like a doating old man, be abused by many illusions, and fantasies most like to dreames. Yea, the Cardinall before mentioned proceedeth so farre, that he pronounceth, it cannot be certainly known, that those Miracles are true Miracles, which the Church admitteth, and approveth, in the canonizing of Saints, seeing the truth of them dependeth on mens report, that may deceive, and be deceived. But the Jesuite at last hath found Commandement, Promise and Example of Saint-invocation in the last of Job: My servant Job shall pray for you, for him will I accept. In the Old Testament [as he confesseth before] it was not lawfull to invocate the dead, because they knew not our wants, un∣derstood not our Prayers: By what art then can he bring it about, that it was both commanded of God, and practised of the faithfull that lived before the ascension of Christ into Heaven? How shall it appear that Job was departed this life? the contrary is most clear. How will he be able to prove, that it is all one to invocate the Saints absent in Heaven, and to request them being present with us on earth to pray for us? But saith he, they are alive and present in respect of hearing our Prayers. They live with God, as Christ teacheth, but they cannot hear our Prayers, either by nature, or ordinarily by ordinary vocation. But what God doth extraordinarily, he knoweth. That the Angels do be∣hold our affairs, not seeing them from Heaven, but being sent of the Lord from Heaven, and present by their Vocation, no man denieth: that they know our thoughts, or offer up our Prayers, no man can prove. That the Saints de∣parted are sent from Heaven, do hear our Prayers, or know our state in

particular ordinarily, is that which never was, nor shall be proved by any good reason or authority.

4. To offer sacrifice unto any other but unto the true God, is abominable idolatry, He that sacrificeth unto any God save unto the Lord onely, he shall be ut∣terly destroyed. This is confessed by the Papists, and confirmed by this text of Scripture. But prayer is a spiritual sacrifice; and whatsoever is said of sacrifice, that it must not be offered to any strange God, that is generally true of all spiritual service, and particularly of prayer. As we must not sacrifice to any o∣ther God, so we are charged not to lift up our hands to any strange God: and what may be said for prayer to Saints, that way be pretended in defence of sa∣crificing unto them. Almes are called sacrifices, because they be not so much given to the poor, as offered unto God, and accepted of him as a sweet favour. God needeth not our beneficence, but he promiseth to recompence it, as if it were bestowed upon himself. Hence Solomon, He that giveth to the poor lendeth to the Lord.

5. To give spiritual worship to them that were no Saints, that never had be∣ing in this life, and that for ought can be known, are damned in hell, must needs be fruitless, superstitious, and abominable. But the Papists invocate them that ne∣ver were, for ought they can prove, and that were damned in Hell for ought they know. It is manifest by the silence of all approved authors, that there was never such a man as that Saint George, whom the Papists call upon. Baronius supposeth that which is painted of Saint George, to be an emblem, not an Hi∣story. But though the History of George be Apocryphal or uncertain, saith Bellarmine: yet there was such a Saint, because the memory of George was ever famous in the Church. But this is spoken sophistically, or directly contra∣ry to the truth. The fame of that man was great, but not good; for Atha∣nasius, and Gregory Nazianzene, do witness that George Cappadox a wicked man, an heretical Arrian, bad in kind, worse in mind, sent of Constantius with an Army and Band of Souldiers to Alexandria, did take upon him as Bishop of that City, who when he was most cruelly murdered of the Heathens under Julian the Apostata, and his body burnt with fire, and his ashes cast into the Sea, lest he should be honorably buried of the Christians as a Martyr: he began af∣terwards to be worshiped of some for a Martyr unworthy; as Epiphanius, re∣proving them, teacheth. And in progress of time the passion of George com∣posed, and divulged of his followers, so deceived many, that Gelasius also, although he did smell this deceit, yet thought him to be an holy Martyr; not without probable reason; seeing the passions of others, who were truely Mar∣tyrs, were falsly written of other Hereticks in like manner. But when the Ro∣mane Synod, in which Gelasius insinuates that the Romane Church so thought, was held nigh an hundred years after the other sentence given of Athanasius, Nazianzene, and Epiphanius: Gelasius doth not affirm that George was also ac∣counted for a Saint in the judgement of the Romane Church, much less of the universal Church Nay, if it be exactly considered, both what Gelasius thought that the passion of George was written of Hereticks, and of what Hereticks the interpreter of Gelasius hath observed, that to be done: it will manifestly appear that the universal Church of Bellarmine, that is, that the East and West being deluded of the Arrians, did worship George the Arrian for a Martyr. For when Baronius had shewed that it was found in some acts of George (those very same that Gelasius seems to disprove) that he had conflicted with Athanasius the Magician, that wicked Author alluding to George the Arian Bishop, the inva∣der of the Seat of Alexandria, and persecuter of great Athanasius Bishop of

that City, which the Arians called Magatian, and reckoned George amongst the Arians: out of which (saith he) it sufficiently appears that that whole Fable was the device of the Arians. But now Pasicrates (who writes that he was the ser∣vant of George) and Simeon Metaphrastes, in the History which Lippomannus saith was approved by the testimonie of the Eastern Church, where it is recited every year, being brought into an abridgement, they attribute to George a con∣flict with Athanasius the Magician. The same do the Western, Vincentius Bel∣vacensis, and Antonius. Moreover Bede reporteth that he suffered under Dati∣an, the most potent King of the Persians, who ruled over seventy Kings, o∣ver seventy five saith the Arian Fable, as Baronius witnesseth: but it is one and the same dream. And the steps of this are found in others amongst the Eastern more clearly, who make mention that he suffered in Persis, and some under Datian. Amongst the Western more obscure, who change the name of Datian into Dioclecian. To this may be added that both of them make their George a Cappadocian; in the East Pasicrates, Metaphrastes, Nicephorus, and Menologium Graecorum, in the West, Varaginensis, Vincentius, Antonius and Brevia•• Saris∣buriense. But no author worthy credit doth make mention of any George Cappadox a Martyr, but of the Arian; so that this one circumstance (to omit the other of Datian and Athanasius the Magician) doth sufficiently prove, that George, whom the universal Church of Bellarmine doth worship, was not an holy, but an Arian Martyr. To the probability of which opinion, this addeth somewhat, that the Alexandrians have an old and ruinous Church, of the Martyr great Saint George, without the City, at the shore of the salt Sea, built (as it is probable) in that very place, where the body of George Cappadox was burned, as the story relates, and his ashes cast into the Sea. Hiopplitus is another Saint that the Papists invocate, who as he is commonly painted, was torn in pieces of horses. But that there was never any such Saint, the silence of Authors worthy credit doth cry aloud; For Prudentius an antient, and I know not whether the first Author of that thing, seems to have played after a poetical manner, as he is reproved of Bellarmine to have done in a greater matter, and to have fitted his Poetical fiction for the Etymology of the name to Hippolitus Presbyter of Antioch. Certes Baronius noteth out of the Romane Martyrologe, that this Hippolitus was not torn with horses, but taken away by an ordinary kind of punishment. But Baronius addeth that Prudentius did blow three Hippolitus's into one, and that amongst them there was a souldier, who was torn in pieces of wild horses. But out of what Author doth Baronius prove this? Out of the acts of Saint Laurentius; in which, as he affirms, there are many things Apocrypha, and ma∣ny things contrary to the truth: So thou wilt say, as they are found in Surius: as Metaphrastes hath published his acts in Greek, taken out of the antient monuments of the Grecians, as Baronius adjoineth. But how doth Baronius know that they are taken out of the antient monuments of the Grecians by Me∣taphrastes, whom he doth so often pronounce to have mingled many forgeries, and monstrous lies, and sundry meer dotages. Nay, how durst he to praise those things as drawn our of antient monuments, which he knows do bewray a later Author by their vainity; for in those acts Decius the Emperor sitting in his tribunal, is said to have inflicted that punishment upon Hippolitus, after the death of Laurentius. But Baronius doth evince out of Cyprian and other sufficient witnesses, that Laurentius suffered under Valerian, seven or eight years after the death of Decius. And of the same acts of Laurentius in Me∣taphrastes, Baronius forgetting that he had said that he had taken them out of the antient monuments of the Grecians, hath these words, Quae Laurentii acta a Metaphraste sunt recitata, hand sane pristina illa a Notariis excepta videntur; sed ab aliquo alio Scripta, quibus & quae ab Ambrosio, vel aliis de Sancto Lau∣rentio scripta essent, una texuerit: siquidem non nulla habent, quibus historica

veritas refragatur. Christopher is acknowledged for a Saint amongst the Papists, whom they feign to be a man of Gyant-like stature, twelve cubits high, who leaning upon a long staffe, carried Christ over a dangerous River upon his shoulders. But the Papists themselves confess that this is feigned; Baronius somewhat doubting, saith, He knows not what to say concerning that huge sta∣ture, wherewith he is wont to be painted; yet so as he doth insinuate that it ought to be reckoned amongst Symbolical pictures by his praising of Vida, who interprets it allegorically, and by the mention of George. But Villavincentius for certain affirms, That it is doubtful to no man, that this picture was proper∣ly devised of the Fathers to this use, that it might shadow forth a Preacher of the Gospel. Therefore, although that there was a Martyr named Christopher; yet how could his memory be ever famous (as Bellarmine affirms it was) whom authors not ancient do report to have suffered under King Dagnus, in I know not what Samos, or City of Cicilia, or Lycia; so absurdly and besides the cre∣dit of all antient monuments, that Baronius is compelled to substitute Decius the Emperor for King Dagnus; out of how famous and rich Author I dispute not. So that if we grant that our Christopher was a Martyr, yet it cannot be proved that there was such a Christopher as the Papists worship, who was of a Giant∣like height, whose patronage they desire because he deserved to carry Christ on his shoulders. Katharine as the tale goeth was a Virgin of Alexandria, daugh∣ter of King Costus, who was beheaded of Maxentius, when she could not be drawn from the faith of Christ by fifty Philosophers, which he had used for this purpose. This woman is worshiped as a Martyr, but it cannot be proved that there ever was any such. There was no King Costus any more then King Dag∣nus. The Romane Missale hath reformed this circumstance, it was so palpable, but obtrudes the rest of the story upon the Church for truth, and to give credit unto it cites Eusebius, as if he were the Author of that fable. But Eusebius hath nothing to that purpose either in that place or any other; onely he hath that which doth rather derogate credit from the story, because he teacheth that Maximinus did rule at Alexandria, where this matter is said to be done, not Maxentius: Which is so manifest; that Baronius could not be kept back, either by the authority of Pius the fifth, or the Romane Breviary, but he saith the name of Maxentius is to be razed out, and in the place Maximinus to be sub∣stituted. Go to Costus and Maxentius being blotted out, hath Eusebius the rest of that narration? No, he hath not so much as the name of Katharine, nor any note either of Philosopher converted, or Lady, or Wheel, or of death or carrying into the mountain of Sinai. Eusebius writeth that there was amongst the women of Alexandria, a Christian woman renowned for Beauty, Nobility, Learning and Riches, but more renowned for Chastity, unchastly and impotent∣ly loved of Maxentius: whom he, when he had in vain sollicited by many re∣quests unto Whoredom, could not deprive of life, being more overcome with love then anger, but cast into banishment, and spoiled of her goods. Baronius because he no where found any other footstep of the Martyr Katharine in all antiquity, and the Papists had erred grievously if there had been none such, whom they worship with a double feast, and by name do invocate in their Lita∣nies; to whom God promised at her death, as they tell us, that it should come to pass that whosoever should celebrate the memory of her passion, and call up∣on her name in what affliction soever, should be heard; out of whose neck, when it was cut off, they affirm milk to have issued for blood, which they have amongst their Reliques at Rome, whom in their Mass they make a Mediatrix be∣tween God and men, and by whose patronage they trust to be delivered; and they pray God, who by his Angels placed her body wonderfully in the top of the hill of Sinai, that by her merits and intercession they may be able to come to the Mountain, which is Christ. Baronius, I say, least these and such like props of

popery should fall, would have that chast woman mentioned of Eusebius, who was driven into banishment of Maximinus, to be S^t Katharine: and that he might perswade this with greater shew of probability, what Eusebius saith, that she was punished with flight, as Christophorsonus translates it, that is, (as Mus∣culus renders it with a word signifying the same thing) was banished: Baro∣nius doth expound as if Eusebius had said, thats he had escaped by flight, Maxi∣minus being ignorant and unwilling; and hence he infers, that we must not think, that Maximinus, who was so great and potent an Emperor, did cease to pursue after her, but that being sought and found out, she was crowned with Martyrdome. In which depravation of Eusebius he had offended less, if he had cited his words out of the Translation of Ruffinus, who perverts this place con∣cerning flight; but when he cites them out of the Translation of Christophorson, whom he had shewed to be more faithful: and in the very words, which he re∣citeth, it is said, Maximinus banished her, and a reason rendred why he did not put her to death: it must needs be, that Baronius in saying, that on her own accord she went into banishment, and not by the command of Maximinus, did offend perfidiously or extream rashly. And not content with this wresting of Eusebius to avoid the stroke of Ruffinus, he ridiculously changeth the name Katharine into Hecaterine, which conceit is largely confuted by D. Rainold, Idolat. l. 1 cap. 5. § 28.

They object, Jacob prayed unto the Angel. But first it is no invocation, but an express desire, wherein Jacob desired that it might so be done, as in many o∣ther places, Let Nations serve thee: Oh that Ishmael might live in thy sight! 2. The Antients are of opinion, that the Angel is not a created Angel, because he is joyned with God, and the same benefit is craved of God and of the Angel; And the observation of some Papists, that the word Angel when it is put alone, is to be understood of a created Angel, is false and vain. Secondly, they ob∣ject that of Eliphaz, Call now, if there be any that will answer thee. But it is not certain, whether this speech be of holy men or of the Angels. If the first please, the sense is this, let Saints whomsoever thou knowest, be observed, and see if thou canst defend thy self by the patronage of any one, or whether thou canst find out any one, whom so great calamity did oppress besides his desert. But if he speak of the Angels, the sentence is thus: Call the Angels and see, if any of them will vouchsafe the answer which may be to thee an argument how base thou art, who canst not arise, I say not to the Divine, but not to any Angelical na∣ture: And so it is an Irony, and the seventy translate it, and the writer of this book, speaking of godly men, calleth them just, rather then by any other name. Again, they allege, If there be an angel speaking for him. But Angel in that passage may be a name not of nature but of office, and signifie an inter pre∣ter of the Divine will; and by uprightness understand the equity of God, which the prophet doth declare to man. If it be understood of a created Angel, the sentence is (as Mercer hath interpreted it) If to man thus afflicted there be one Angel an interpreter, to expound and declare to God his faith and repen∣tance, &c. In the old Testament the faithful prayed God to hear them for the merits of the Patriarchs: But in these and such like passages, the faithful pray not to be heard for the merits of the Saints, but for the grace and mercy of God, according to the free covenant made with the Fathers. But saith Bellarmine, the covenant of Grace and Righteousness of the Saints is both alleged; as re∣member David, and all his meekness; but in that Psalme the Prophet mention∣eth not his meekness but affliction, nor are these the words of Solomon, but of David himself, who (as by the eight first verses we may conjecture) wrote this Psalm, when the Arke of the Lord was to be brought from the house of Obed-Edom to Jerusalem, 2 Chro. 15. And when the obedience, love, or upright∣ness of the Saints is mentioned, it is for difference, not by way of boasting of their

merits, to shew they were such as walked in Covenant with God, and to whom pertained the promises, which for the iniquity of their sons should not be disa∣nulled. In the 48. of Gen. Jacob saith, Let my name be called upon the lads. But the words are an Hebraism, and signifie, Let them be called by my name, that is, Let them be accounted, not the sons of Joseph but mine: for he speaks plainly of the a∣doption of Ephraim and Manasses; and the like phrase is in other places. Eckius and Cochlaeus cite that of the Psalmist, For this shall every one that is godly pray un∣to thee, Psal. 32.6. But the Psalmist speaks of the Saints in this life craving remission of sins: Whither the Apostle referreth it, Therefore the Chaldee paraphr. tran∣slates it, Therefore shall every godly man pray to thee, the vulgar Pro hac. And so Hie∣ron, Ricket, Remigius, Euthymius, Theodoret, Haimo do understand it. And of the Papists themselves Lombard, Hugo Cardinalis, Lyran. Dionysius, Carthusian, Augu. Eugubinus, Baptista Fotengius Genebrard, Bellarm. Antonius Agellius, &c. I lift up mine eyes unto the hills, saith the Prophet, that is the Saints, as Augustin interprets it. But August. looks unto the doctrine of the Saints, as Hierom al∣so, who expounds the hills, Excelsa propheticorum librorum ac legis: and the like may be found in other Fathers. But it is most simple, to understand hills pro∣perly, that those hills may be meant, whereupon the Temple was built, whither they that were to pray did turn themselves. Or the words may be read by an in∣terrogation: To what end do I cast mine eyes about the mountains, as if any help must come from men? Another passage they allege out of the Psalms, The Lord will judge his people, and in servis suis deprecabitur. But the meaning is plain, The Lord will repent him of the evils, wherewith he doth afflict his people in this world, and will be reconciled unto them: And so Junius read∣eth that place Si judicat Jehova populvm suum, mox de servis suis paenitet ipsum. Costerus in Enchirid. cap. 12. Eckius in Enchirid. cap. 15. Alphons. a Castro contr. haeres. Jerem Constantinop. in primo resp. ad protestant. c. 15. prove that the Saints in heaven are to be worshiped because we read, Mihi autem nimis honorificati sunt amici tui Deus. But (not to say ought of the translation of that place, which both Arias, Pagnin, and Vatablus do translate far otherwise, and more agreeably to the mind of the Psalmist) if the words be understood of the Religious adoration of the Saints, what coherence can they have with the rest? How can they prove that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be honored, or honored is that to be to be worshiped religiously? or that by friends the Saints departed are to be understood? Many both antient and mo∣dern Writers, who receive that translation, and those amongst the Papists them∣selves; as Lyran Dionys. Carthusian. and Bellarm. give a far better construction of these words. Richeomus would prove, that Saints are to worshiped with reli∣gious worship, from these words of the Psalmist, God is wonderful in his Saints: and Praise God in his Saints. But the words in the Original are, Praise God in his holiness, or in his Sanctuary, for the word doth not onely signifie Sanctity but Sanctuary; They that understand it of the Sanctuary, interpret it either of the Temple, that he speak unto the Priests and Levites; or heaven, that he directs his speech the unto Angels and blessed Saints. They that read it Sanctity, expound in by for, propter or de: as in the second verse, praise him for de vel propter po∣tentias eius: The seventy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 well, if it be received well: For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is spoken of the Sanctuary. The vulgar, in sanctis eius: which may fitly be un∣derstood, if it be referred to places or the Sanctuary. And so Lyra, Genebrard, Bellar. Emmanuel, Sa. In sanctis eius, neutro genere. Hinc ev. in sancto vel san∣ctuairo eius. Est n. Apostrophe ad caelites. The Fathers generally expound it of the Saints, being deceived by the Translation, but none of them could ever wring any thing out of them touching the invocation of Saints. They would prove, that it was the manner of the Jews to pray unto, or invocate the dead: because our Saviour saith, Think not that I will accuse you to the Father: there is who accuseth you, Moses in whom ye trust. Whence they gather, that Moses

hath received power, as of accusing, so of defending with God. But here Mo∣ses not in flesh or spirit, but in Doctrine or Law is understood; Therefore it is like to this, They have Moses and the Prophets. They produce also a two-fold example; one out of the History of Lazarus and the rich man, where the rich man is said to desire Abraham, that he would send Lazarus to dip the the tip of his finger in cold water, and coole his tongue. But nothing can be concluded from this example, because it is that part of the Parabolicall History, from which they argue, is not Historicall but Parabolicall: as is manifest, because the dead have neither eyes, nor tongue, nor finger: and therefore nothing is signified by these words, but that the torments of the rich man were so great, that if he had seen Lazarus, and could speak unto him, by this or the like speech he would have declared the greatness of his torments. The second example is taken from the enemies of Christ, who, when our Saviour cryed out, Eli, Eli, said, He calleth for Elias: whence they conclude, that it was usuall for the Jews to call upon Elias and other Saints. But what can be more unsavoury, than from the horrible perverting of the words of Christ by his most deadly enemies, to con∣clude, that the invocation of Saints did take place amongst the people of the Jews? Moreover, both these examples, and whatsoever else can be alleged to this purpose, it is refelled by this, that when they make the Vision of God the ground of this invocation, yet they think the Fathers of the Old Testament did not see God, untill Christ by his passion had unlocked Heaven for them, and had delivered them from Limbus. But seeing the Saints in Heaven be now glo∣rified of God (saith Costerus) it is meet they should be honoured of us on earth. We accknowleg honour is due to the Saints, but civil, not religious: in kind the same with that which ought to be given to the Saints living, but diffe∣rent in degree. As concerning the acts of honour, there be some which may be given to men absent, as praise, imitation, &c. and these are due to the Saints de∣parted. Others are given only to them that be present; as bending of the knee, &c. and these be not due to the Saints departed. They urge again, If civil ho∣nour be due to vertue, wisdom, power and nobility, then more than civil honour is due to supernaturall vertue. The answer is plain, Civil honour is considered formally or causally: Civil honour formally, that is, honour indeed civil, separated and distinct from religious, may be from causes, not onely civil, but supernaturall: as the faithfull honour one another, not as men onely, but as faithfull, and therefore for supernaturall dig∣nity. Again, God, say they, promised honour and glory to his Saints. But when the Saints are said to have glory from God, it is to be understood of that state whereunto they are translated essentially glorious: and not to be made to be had in honour, or religiously adored of others. Abraham, Isaac, Jacob, Moses, David, &c. are glorified and honoured of God, whom yet none amongst the Papists do worship. They object again, In both Testaments we read that the living did pray unto the living; as the Children of Israel did request Samuel to pray for them, &c. But it is one thing civilly to request the living to pray for us, another to invocate them religiously. Paul did intreat the Romanes, Ephesians, Thessalonians, Colossians to pray for him: but the Papists themselves will not say, he did religiously pray unto them. The first is done from the soul band of charity, when one doth request another: the other by holy Prayers, or (as Augustine speaketh) religious rites, and acknowledg∣ment of superiority. For none is adored for charity, but for omnipotency; not for being simply greater, but for infinite power. They reply, The Saints departed do live, in that part of themselves, wherein they are to be prayed unto, and make intercession for us. True it is, they live in Spirit, but we have no Example, Commandement or Promise to call upon them. And although they live in soul, yet they have ended this life which they had common with us,

and with their friends, who might go unto them. Nor can they hear us now, in that part wherein they live. If the Saints on earth (say they) have known the secrets and thoughts of others, much more the Saints in Heaven. Facult. Theolog. Coloniensis Advers. Monhem. Dial. 6. Renatus Benedict. panopl. fol. 36. Coster. in Euch. cap. 22. paragr. Secunda propos. And this they would prove, because Abraham knew Moses and the Prophets. But this last is taken from that part of the Narration which is Parabolicall: and if it was from the History, it would not follow thence, that Moses and the Prophets were known of Abraham, whiles they lived here upon earth. As touching Daniel and Elias, it was according to their extraordinary vocation: but the Saints in Heaven, have no such calling ordinary or extraordinary, why they should know our thoughts. We deny not, but God can reveal the particular acts of mortall men to the blessed Spirits in Heaven: but we must judg of events, not by the power, but according to the will of God. For God doth whatsoever he will. The power of God is limited by his will; but the will of God is known by his Word. But the Word no where teacheth, that God doth reveal our necessities or Prayers to his Saints in Heaven. If the damned (say the Rhemists) had care of their friends alive, how and for what cause soever, much more have the Saints and saved persons. And if those in Hell have means to express their cogitations and desires, and to be understood of Abraham so farre distant both by place and condition, much rather may the living pray to the Saints, and be heard by them; betwixt earth (that is to say) the Church Militant and Heaven, being continuall passage of souls. But the evidence of truth might have moved them easily to understand, that this Dialogue between Abraham and the rich glutton, is of things not done, but represented of our Saviour Christ, for the better and more commodious setting forth of the estate of the godly and of the wicked after this life: And they might do well to let us understand when this new religion entred into damned souls in Hell, that they should have care of the salvation of their Kinsfolks in earth: when they went to Hell they were void of charity and care that way: and if Hell be such a School-house of chari∣ty, that they learn that there of the Devils, which they never learned on earth of Moses and the Prophets, it were somewhat strange? Further, if Hell be a place of darkness and ignorance, where is it, and by what glass, and by mean of what light, that the gluttons soul knoweth Abrahams and Lazarus soul, which knew not them before it entred into Hell? They are wont to say, that the de∣parted Saints set all in the reflection of the beames of Gods Majesty, in whose presence they be. Will they say, that the souls in Hell have the same knowledg by touting into the Devill? They seek to excuse themselves, That they pray unto the Saints, not as God the Creatour, but as the friends of God. But this Caution is not wary: because the protestation is contrary to their fact. For by this very fact, that they call upon the Saints, as they that knew our thoughts, and can discerne sincere and upright sighes from counterfeit, they shew they do in part call upon the Saints, as they that exceed the condition of a creature, and partake that glory, which God denies that he will communicate to any man. For as in wedlock companying together, so is religious invocation in Divine wor∣ship. But as a woman lying with another man, if she should defend her self, with this, that she doth not company with him as with her Husband, but with an inferiour affection, doth not thereby wipe away the fault, but adde the crime of impudency to unchastity: so do the Papists, no whit lessen their sinne of spiritual adultery, that they say they perform religious invocation to the Saints not as to God, but as to the friends of God. But at least they en∣deavour to shew, that the invocation of the Saints doth nothing derogate from the glory of Christ our Mediatour; because they acknowledg Christ to be our immediate Mediatour, who doth offer up our Prayers to God, but the Saints

thus would have to be Intercessors unto Christ for us. But hereby they diminish the glory of Christ. For they detract very much from his loving affection and good will towards us: which the Authour to the Hebrews describes. We have an High Priest, who cannot but be touched with our infirmities, &c. Let us therefore draw near with boldness unto the Throne of grace. Moreover, that in∣tercession is not made subordinate (as they pretend) but collaterall, in that they teach and believe, that the Saints did merit that they might be heard; and also, that they did not only merit to be heard for us, but they merited power to conferre and bestow the things we ask. Not to mention here, that whatsoever in the Psalmes is ascribed to God or Christ, that is given to the Virgin Mary in the Lady Psalter composed by Bonaventure: and many other things of like nature. They reply again, It is the will of God, that the Saints living should pray one for another: and if it derogate nothing from the glory of Christ our Mediatour to intreat the Prayers of the Saints living, nor doth it derogate any thing from him, to pray to the Saints departed to pray for us. But this Argu∣ment holds no proportion. For praying to the Saints departed, we crave some∣what of them, who be ignorant of our state and condition: but intreating the Prayers of the faithfull living, we speak to them that be acquainted with our affairs: They that intreat the Saints present, do attribute nothing to them else, then that they can hear them, with whom they are present: but they that pray to the Saints departed, they ascribe unto them a power to hear our Prayers absent, and that in one moment farre distant one from another, and different in the nature of requests; which can agree to no creature. Moreover, they intreat the present, as fellow servants: but the Saints in Heaven are pray∣ed unto as Mediatours betwixt God and men. And if they pray unto them, as they that merit audience, even so they derogate from the glory of Christ: because that agrees to Christ alone. Had Pauls favour with God been so mightily improved by death, as the Papists contend, and his affectionate notice of his followers necessities continued the same or greater; His speedy dis∣solution or departure to Christ had been as expedient for the Churches which he planted as for himself. But it was never expedient for any Church or Con∣gregation to be deprived of their godly and faithfull Pastors bodily presence, as it was expedient for the Disciples that Christ should leave them. The only reason of this diversity is, because Christ lives for ever, and hath an everlasting Priesthood: whereas Saints and godly men which are departed this life, al∣though they live unto God, are (touching intercession or other acts of their ministeriall Function) dead to us.

The End of the Fifth Book.

Notes

• Quicunque orat, cum Deo collo∣quitur. Chrysost. de orat. lib. 2. Oras, loqueris ad sponsum. Hier. ad Eustoch. de custod. Virgin. Bern. in Cant. Ser. 50. Est Oratio col∣loquium mentis cum Deo. Nilus de orat cap. 2. Orans familiare cum Christo seris colloquium. Gilbert in Cant. Ser. 7. Psal. 19.14. Act. 10.4. Psal. 38.9. See Bellar. de oper. in part lib. 1. cap. 1. To Pray▪ doth import an holy speech or pouring out of the soul unto God Scudd. Key of Heaven. Orarc est animum ad Deum levare Chem Har. cap. 51. Oratio est ardens affectus ad Deum tendens. Duc. loc. 35. q. 2. Psal. 25.1. & 86.4. Lam 3.4.. 1 Sam. 2.15. Psal. 42.4. & 62.8. 1 Reg. 13.6. Psal. 27.8. Psal. 102.1. & 142.2. Isa. 37.4. 2 Reg. 19.4. Isa. 26.16. Jer. 7.16. Oratio est devota cordis intentio ad Deum pro malis amovendis & bonis adipisc••ndis. Bern. de scala claustrat.
• To desire is not to pray, but sheweth what we ap∣prove. H. Smith in Pilgr. Wish. Gataker of Lots. pag. 260, 261.
• Joel 2.28. Act. 2.17. Zeph. 3.9. Rom 8.15, 26. Gal. 4.6. 1 Cor. 12, 13. Zach. 12.10. Rom. 8.6. Mat 20.22. Luk. 9.55. Jam. 4.3:
• Hos. 14.2. Psal. 50.15. Joh. 16.24. Mat. 7.7. Luk. 11.9. Psal. 81.11. Psal. 105.1, 4. Isa. 55.6. 1 Thes. 5.17. Luk. 18.1. Rom. 12.12. Eph. 6.18. Col. 4.2. Phil. 4.6. Mar. 13 33. Isa. 65.24. Psal. 145.18. Act. 2 21. Luk. 19.46. Isa. 64.7. Psal. 14 4. Act. 9.14. 1 Pet. 1.17. Isa. 56.7. Hos. 14.2. Rev. 5.8. Act. 10.4. Heb. 13.15. Psal. 141.2. Mal. 1.11. Psal. 116.17, 18. Hos. 14.3. Cant. 4.11.
• Plato Alcib. lib. 2. Cic. de nat. Deor. lib. 2. Jon. 1.6. Scult. ••thic. lib. 1. cap. 10, 12. Zanch. de red. lib. 1. in Praec. prim. de ••n∣voc. Thes. prima.
• It is a com∣mon thing with men, though they be willing a man should pass through their ground, yet they will have leave asked, otherwise it would be take•• for a common high wa••. So God, &c. Psal. 8••.••0. Psal 4.1 Psal. 31.15. Psal. 86.5. Plenteous in mercy unto all them that call upon th••e. We glorifie God by Prayer, and he also glo¦rifieth us, vouchs••fing unto us, who are but dust and ashes, this high and honourable Priviledge, to have free access unto him, and to have the ear of our great King and Sovereign.
• Isa. 65.24.
• Psal. 34, ••5. Luk 11.13.
• Gen. 25.21. 2 Sam. 7.27. 1 Reg. 18.42. Non qu••d o∣rac••lo fidem abroget, sed quod officij sui esse novit, &c. Calv. Psal. 2.8. Dan. 9.23. Cal. Instit. lib. 3. cap. 20. sect. 2. 1 Joh. 5.14. Exo. 32.10. Prayer is a Key to open the day, and the Barr to shut up the night. Calv. Instit. lib. 3. cap. 3. Tit. 2.3. 1 Tim. 4.5. Psal. 116.12, 13. What we winne by Prayer, that we wear with thankfullness. Psal. 145.1••
• Mat. 6.32. Luk. 12.30.
• Mat. 6.8, 9. Phil. 4.6.
• Psal. 91.15. & 145.18.
• Jer. 33.3.
• Jer. 29.10, 11.12.
• Luk. 18.41.
• Psal. 2.8.
• John 16.23.
• Joh. 16.24, 26.
• Joh. 13.••6. Joh 16.18
• Praevenire be∣nedictionibus, significat inge∣nere bonorum, ultrò & non petentem, & quidem gratuito cumu∣lare. Psal. 21.
• Mar. 1.35. Mat. 14 23. Luk. 9.18. & 11.1. Joh. 11.42. & 12.28. Luk. 3.21. & 9.29. & 22.44. Heb. 5.7. Mat. 27.46. Luk. 23.34. Dan. 6.10, 11. Act. 1.14, 24. & 2.43. & 3.1. & 4.24. &. 6.4, 6. & 7.56. & 8.15. & 10.4, 12. & 13.3, 10. & 20.36. Luk. 2.37. Act. 9.14. 1 Cor. 1.2. 2 Tim. 2.22. Job. 33.26. Luk. 23.42. 2 Chro. 33.12, 13. Act. 9.11.
• Psal. 14.4. & 53.4. Job 27.10. Deut. 4.7. Psal. 91.15. Isa. 65.24. Jer. 29.12. Psal. 81.10. Isa. 41.17. Joh. 14.13, 14. & 16.23. Luk. 11.10, 11. & 15.7. Mat. 7.8. & 21.22. Psal. 34.17. Isa. 30.19. & 58.9. Joel 2.32. Act. 2.21. Rom. 10.12, 13. 1 Joh. 3.21, 22. 1 Ioh. 5.14, 15. Iam. 5.15. Mar. 11.24.
• Zeph. 3.1, 2. Isa. 30.1. Dan. 9.13. Isa. 43.22. Hos. 7.14. Ezek. 22.30, 31. Isa. 64.7.
• Psal. 25.16, 17. & 38.2. Psal. 38.1, 2, &c. Jam. 5.13. Hos. 6.1, 2. Judg. 10.0, 15. Psal. 107.6. Ex. 14.10, 15. Judg. 2.4. & 3.9. & 10.10, 15 & 4.3. & 20.23.
• Ezr. 8.23. Psal. 18.6. & 81.7. & 120.1. & 77.2. & 102.1, 2. & 1.8.5. & ••16.2. Isa 26.16. Lam. 5.1. Jon. 1.6. Ps. 25.16, 17. & 86.1. Heb. 4.16. Eph. 3.12. Heb. 10.19, 22 1 Joh. 2.2. Psal. 3.5. & 4.1, 7. Act. 8.22. Luk. 18.13, 14 Mat. 26.41. Eph. 6.18. Psal. 18.3. & 25.15. Luk. 21.36. Zeph. 2.3. Exo. 17.11. Jer. 26.19. Jam. 5.18. Psal, 19.13. & 119.133. Luk. 11.13. Phil. 4.6. Jam. 5.17.
• 2 Cor. 12.8.
• 2 Cor. 12.7, 8.
• Isa. 28.16. Heb. 10.36.
• Judg. 10.13.
• Exo. 32.10. Num. 14.12, 13. Mat. 15.23, 24
• Luk. 11.7.
• Jam. 4.3. If the angler stay long, and catch nothing, he takes up the bait, and amends it, then waits: so must we, &c.
• Mal. 3.6.
• Hab. 1.13. Joh. 9.••1. Psal. 66.18.
• Joel 2.32. Est. 4.11.
• Psal. 27.8.
• Isa. 34.2••.
• Prov. 15 8. Prov. 28.9. Psal. 66.18. Isa. 59.••. Job 27.9. Psal. 119.7. Jer. 11.11. Ezek 8.18. P. Martyr. par. 4. cap. 12. sect. 20. Psal. 79.8, 9.
• Psal. 78.34, 37, 38.
• 1 Pet. 3.7. Psal. 34.15.16, 17. Prov. 15.9, 21.
• Mat. 5.24.
• Psal. 2.11. & 5.7. Heb. 12.28. 2 Tim. 2.8. Psal. 26.6. Lev. 10.2, 3. Josh. 24.19.
• Exo. 33.10. Numb. 12.••4.
• 1 Reg. 8.47. We must come unto God with a disposition turned from sinne, and brought home to God. Job 11.13, 14. Isa. 1.15.1••. 2 Chro. 30.19.
• Mat. 6.33.
• Jam. 1.5, 6.
• Mat. 9.22. Mat. 14.31. Psal. 31.22.
• Psal. 65.2.
• Job 35.7.
• 1 Chro. 29.14.
• 2 Cor. 8.12. Mal. 3.17.
• Rom. 1.9, 10. 1 Thes. 5.17. Luk. 18.1.
• Dan. 9.20. Act. 10.13. Prov. 19.7. The friends of the poor go farre from him, &c. No man might enter into the Court of Aba∣sucrus clothed in Sack-cloth, Est. 4.2. but the gate of Heaven is wide open un∣to them.
• 1 Sam. 12.23.
• Psal. 106.12.
• Phil. 4.6. Eph. 5.20. Col. 3.17.
• Psal. 34.15. Psal. 103.20. Psal. 145.19. Jam. 5.16. Prov. 15.9, 29. Psal. 21.2. Psal. 36 4. & 62.8. Psal. 119.58. Psal. 19.14. Psal 143.8. Rom. 1.9. Isa. 26.8, 9.
• Rom. 8.26. 1 Cor. 14.1 Eph. 6.18. Heb 5.7.
• Exo. 14.1••. 1 Sam 1.13. Lam. 2.18. Gen. 24.45. Eccl 5.2. Lam. 3.41. Psal 25.1. Hos. 7.14. Isa. 29.13. Mat. 15.8. 2 Tim. 2.22. Col. 3.16. Eph. 5.19. P••al. 57.7. & 108.1. Psal. 103.1. & 119.7. Psal. 17.1. Joh. 4.23. Prov. 23.26. Psal 10.17. Psal. 119.58. Psal. 119.145. Rom. 8.26. Jer. 29.12, 13. Est enim spiritus, anima orationis, sicut & anima, forma & vita est corporis. Corpus sine anima, putidum est cadaver. Oratio sine spiritu & mente in Deum per fidem, per Spiritum sanctum sublevata, fatet in conspectu Dei.
• Eccl. 5.2.
• 1 Chro. 28.9. 1 Cor. 14.15. Psal. 47.7.
• 1 Joh. 5.15.
• Deut. 8.11. Ezek. 36.31. Act. 2.22. Gen. 18.27. Gen. 19.19. Luk. 15.21. Gen. 32.10. Psal. 22.6. Isa. 6.2. 2 Sam. 7.18. Isa. 66.2. Psal. 34.18. Isa. 57.27. Psal. 51.17. Psal. 9.12. & 10.17. Rom. 10.14. Jam. 1.5, 6, 7. 1 Tim. 2.8. Psal. 62.10. 1 Joh. 5.14, 15 Psal. 56.4.
• Heb. 13.17.
• Luk. 21.36. Mat. 27.14. Col. 4.2. Mar. 13.37. 1 Pet. 4.7. Psal. 57.8.
• Psal. 139.18. Psal. 119.62.
• Isa. 64.7.
• Prov. 23.26. Lam. 2.18. Psal. 51.17.
• Psal. 5.3.
• Eccl. 5.12. Psal. 108.1.
• Psal. 5 2, 3. & 16.9. & 30.12. Psal. 51.14, 15 & 71.23, 24. Psal. 119.171. Psal. 54.2. Psal. 3.4. & 142.1. Psal. 141.1. Psal. 140.6. Psal. 26.7. Psal. 19.14. Psal. 17.1. Isa. 65.24. Zeph. 3 9. Hos. 4.2.
• Voce interdum nos ipsos ad de∣votionem acri•••• excitamus. Aug. Ep. 121. ad prov. cap. 9. Ʋtilis quoque est quoniam ser∣vit devotioni jam excitatae, quae erumpere solet & redun∣dare in exire∣mum affectum. Mat. 20.39. Luk 22.41. Psal. 84.2. Expressa recita∣tio incutit ter∣rorem diabolis. Mol. in Psal. 54. vers. 4. 1 Sam. 1.13. Neh. 2.4. Mat. 6.6.
• Psal. 25.1, 2. Mar. 11.24, 25 Joh. 14.19. Heb. 11.4. Jam. 5.15. Psal. 45.18. 1 Tim. 1.••.
• 1 Chro. 16.8. 1 Sam. 2.1, 2. Jon. 2.1, 2.
• 1 Cor. 14.15. 2 Chro. 6.41, 42. Psal. 132.9. 2 Chro. 20, 21, 2. Ez••a 3.10, 11. 2 Chro. 29.30. 1 Cor. 14.15. Eph. 5.19. Col. 3 16.
• Mat. 26.42, 44. Mar. 14.39. Rom. 1.7. 1 Cor. 1.4. 2 Cor. 1 2. Gal. 1.3. Eph. 1.2. Col. 1.2. 1 Thes. 1.1. 2 Thes. 1.2. Rom. 16.23. 1 Cor. 16.23. Phil. 4.23. 1 Thes. 5.28. 2 Thes. 3.18. Isa 59.21. Rom. 8.26.
• 1 Joh. 3.4. Gal. 3.10. When ano∣ther prayeth that is a a set form to him that hears: for though his spirit be more enlarged, he is bound to keep his mind in∣tent upon the things prayed for by the o∣ther. Though he be limited for a time, at other times he is at liberty to pray as freely as he can. The largeness of the heart stands not so much in the multitude and variety of ex∣pressions, as in the extent of affection. Numb. 6.2••, 23. Psal. 22.1. & 102.1. Hos. 14.2, 3. Joel 2.••7. Deut. 26.5, 6, 7, 8, 9, 10. Psal. 92.1. Ezr. 3.10. Rev. 15.3. 2 Chro. 29.30. Isa. 12.1. See Ainsworth in Num. 6.22, 23. Bell. de paen. lib. 1. cap. 15. Maldonat. in Mat. 28.19. Piscat. ibid.
• 2 Chro. 5.13. with Psal. 136.1.
• Jer. 33.11. with Ezr. 3.10, 11.
• Exo. 20.7. Numb. 4.15.
• Psal. 102.1. Vise Vatabl. in Psal. 102. Calvin. ibid.
• Mat. 26.30. See Paulus Burgens. in Psal. 112. Jos. Scalig. de Em. temp. lib. 6. Beza annot. in Mat. 26.20. Drus. Praet. lib. 1. in Mat. 26.30. Ainsworth in Exo. 12.8. Maldonat. in Mat. 26.30. Act. 15.22, 28. 1 Cor. 11.16. & 14.13. Isa. 29.13. Merc. in Gen. cap. 6.8. & cap. 1.6. & cap. 50.26. Sixt. Senens. Biblioth. lib. 3. meth. 4. Rainold. de Idololat. ad∣monit. ad lect. Ainsw. in Gen. 6.9.
• Psal. 103.1.
• Deut. 6.9. Mat. 22.3••.
• 1 Cor. 14.16.
• Cor. 14.14.
• 1 Cor. 14.4.
• Vers. 28.
• 1 Cor. 14.16.
• Vers. 17.
• Vers. 19.
• Vers. 12. Vers. 1.
• Act. 2.4.
• Jer. 3.19. Job 34.36. Psal. 22.1. 1 Cor. 14.18. Jer. 3.4. Mat. 6.6. Ezra 9.6.
• 2 King. 19.19. Ezra ••.8, 10. Isa 37.20. Dan. 9 7.
• Act. 12.11.
• 1 King. 22.23
• Gen. 24.27. 1 Sam. 25.22, 33.
• Luk. 1.68.
• Luk. 21.34, 36
• 1 Pet. 4.7. Mat. 20.41.
• Mat. 5.24. 1 Pet. 3.7.
• Psal. 50 23. & 80.18. Psal. 116.7. 2 Cor. 1.11. Joh. 14.13.
• Heb. 4.16.
• Mat. 4 23. & 26.39. Luk 3 21. & 23.34.
• Gen. 24.63. & 49.18. Exo. 2.23. & 14.15. & 15.25. Josh. 5.14. 1 Reg. 17.20. 2 Reg. 20.3. Lam. 3.55. Jon. 2.1, 2. Dan. 6.11. Mat. 8.25. Act. 1.13. & 12.12. Josh. 18.1. 1 Sam. 1.3. Jer. 7.12. Psal. 78.60. Deut. 12 13, 14. Exo. 25.22. & 30.36. Psal 27.8. 1 Sam. 7.1. Vers. 5, 6. 1 Mac. 3.46 Psal. 5.7. 2 Sam. 6.2. 1 Par. 13.6. 2 Sam. 6.12. 1 ••ar. 13.6.
• Psal. 3.4. & 20.2. 1 Reg. 9 3. Luk. 19.46. Dan. 6.10. 1 Reg 8.4.
• Psal. 20.2. 1 Reg. 8.10.
• Lev. 16.2. Tilen. Synt. pag. 2. cap. 52 See Jun. an∣not. in Gen. 8.4. which is confuted by Fuller. Miscell. lib. 2. cap. 1. Josh. 24.33. Ju••g 7.1. 1 ••am. 10.5. Gen. 28.17. 1 Tim. 2.8. Joh. 4.21.22, 23, 24.
• 1 Tim. 2.1, 2, 3. Mat. 18.20.
• Luk. 18.1. 1 Thes. 5.17. Col. 4.2. Phil. 4.6. Rom. 12.12. Eph. 6.18. 2 Tim. 1.3. Luk. 21.36. 1 Thes. 5.16. 2 Sam. 9.7. Exo. 29.42. Numb. 4.16. & 28.3. Rom. 1.9. Col. 1.3. Eph. 1.16. 1 Reg. 10.8. Eph. 5.20. Lev. 16.21, 22, 24. Exo. 29.41. Numb. 28.4. Act. 3.1. Psal. 119.147.
• Psal. 5.3. Psal. 57.8, 9. Psal. 8••.13. Psal. 90.14. Psal. 143.8. Psal. 55.17. Gen 2••.••••. Dan. 6.10. Act. 10.3. Psal. 92.2. & 96.2. & 145.2. Psal. 119.62. Psal. 119.55. Psal. 6.6. Psal. 22.2. & 77.2. & 88.1. Psal. 134.1. Lam. 2.19. Isa. 26.9.
• Jam. 5.15. Neh. ••1 Phil. 4.6, 7. Joh. 16.24.
• Job 15.4.
• Gal. 4.9.10, 12. Rom. 14.2, 5. Joh. 4.23, 24. 1 Tim. 2.8. Act. 12.12. & 16.25. & 10.36. Act. 1.24. & 2.42. & 4.24. & 8.15. & 9.11.
• Psal. 105.1. Isa 12 4. Moller. in hunc. loc. 1 Sam. 2.1. Jon. 2.1, 2. Psal. 90.1. 2 Sam. 7.27. Phil. 4.6. 1 Thes. 5.17, 18. Psal. 4••.8. Psal. 50.15. Gen. 17.18. & 24.12. & 28.3. & 32.11. 1 Reg 8.15. Psal. 4.1. Psal. 19.14. Psal. 5.1, 2. Psal. 142.1, 2. & 143.1. & 140.7. Psal. 141.2. Psal. 79.11. Psal. 39.12. & 38.7. Psal. 21.2. Deut. 1.45. Mat. 26.38. Numb. 16.45. & 20 ••.
• Dan. 9 8, 9, 19.
• Psal. 147.9. Zanch. de Rev. lib. 1. in Praeo. de Invoc.
• Hos. 12.4.
• Buc ibid. q 5.
• Joh. 16 23.
• Psal. 54.1. 2 Reg. 19.15. Psal. 95.3, 4. Psal. 86.15, 16 & 44.26. Psal. 119.68. Psal. 30.7. Psal. 70.5. Psal. 40.17. Apoc. 14.7. Psal. 95 6, 7 Psal. 119 73. Isa. ••4.8. Psal. 138 8. Dan 3.29. Psal. ••.2. Psal. 38.9. 1 Reg. 8.39 Psal. 65.2.
• Psal. 81.9, 10, 11. Deut. 32.39. & 6.13. Jer. 17 7.8. Mat. 6.9. Luk. 11.2. Joh. 16.23. & 4..3. Rom. 8.15. Gal. 4.6. Judg. 13.16. Apoc. 14.7. & 19.10. Psal. 5.2. & 105.4. Isa 55.6.
• 1 Pet. 2.5. Psal. 141.2. Mal. 1.11. Rev. 5.8. & 8.4. Luk. 1.10. Exo. 22.20. Deut. 17.3. Act. 14.12, 14.
• Psal. 50.8, 9, 10, 11, 12, 13, 14, 15. Psal. 50.15. & 44.20, 21. Mat. 4.10. Jer. 23.23, 24. Neh. 1.6. Psal. 65.2. & 66.18. Psal 57.2. Eph. 3.20. Jam. 1.5.17. 1 Joh. 5.14. 2 Chro. 6.30. Psal. 94.9, 10. Jer. 17.9. 1 King. 8.39. Act. 1.24. Psal. 7.9. & 44.21. Rom. 10. Jer. 17. De beat. Sanct. lib. 1. cap. 20. Vis. Jun. ani. in Bell. ibid.
• Mat. 28.19, 20. Joh. 5.23. Isa. 6.3. Joh. 12.41. Act. 28.25.
• Joh. 14.6. & 16.23.
• 1 Chro. 4.10.
• Act. 4.24. & 22.24. Psal. 17.1. 2 Thes. 3.5.
• 2 Cor. 13.14. Rev. 1.4, 5. 1 Thes. 3.11. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.2. 2 Joh. 3. Eph. 1.17. Act. 7.59. Phil. 4.23. 1 Thes. 5.28. Gal. 6.18. 2 Thes. 3.18. 2 Tim 4.22. Philem. v. 25. Rev. 1.4, 5. 2 Cor. 13.14. 2 Thes. 2.16.
• Psal. 68.4, 5.
• Eph. 1.17.
• Act. 4.24.
• Psal. 51.1.2.
• Psal. 86.15, 16 & 79.8, 9. 2 Cor. 1.3, 4. Heb. 13.20, 21.
• 1 Chro. 29.10.
• Gen. 24.12.
• Act. 1.24.
• Psal 94.1.
• 2 Chro. 20.6.
• Neh. 1.5. Dan. 9 4
• Isa. 64.8.
• Deut. 4.16, 17 Exo. 20.4.
• Buca••. loc. com. 35. q. 9. 1 Cor. 8.6. 1 Cor. 1.2. 1 Tim. 2.6. Ioh. 14.6, 13. & 16.23. Psal. 45.11. Psal. 72.11, 15. Phil. 2.10. Rom. 15.12. Ioh. 14.1. Heb. 1.6. Act. ••.59. 2 Cor. 12.8. 1 Thes. 3.12. 2 Ioh. 3. Act. 9.14. Phil. 4.23. 1 Thes. 5.28. Gal. 6.18. Rev. 5.12.13. 2 Thes. 3.18. 2 Tim. 1.2. 2 Tim. 4.22. Phil. 2.25.
• Rom. 3.25.
• Heb 4.16.
• Heb. 0.9, 20. Joh. 14.6. Heb. 10.22.
• Eph 2.28. & 3.12. Heb. 7.25. & 13.15. Eph. 2.1, 2. Rom. 5.10. Prov. 15.8, 25 Isa. 1.13, 15. Heb. 11.4. 1 Tim. 2.5. Col. 1.14, 20. 1 Joh 2.2. Heb. 7.25. Psal. 110.4. Rom. 8 3••.
• Heb. 5.4. Non est fine culpa, qui rei, quae ad cum non pe••tinet, se im∣miscet. De. Cretal. 6. lib. tit 12. de reg. juris. Digest. lib. 50. tit. 17. de reg. juris. 36. 1 Tim 2.5. 1 Joh. 2.2, 3. Heb. 2.17. & 4.14, 16. Eph. 3 12. & 2.18. As there is no secondary God, so no secondary Mediatour. That which is given to another with∣out commssi∣on from Christ, is taken from him. Rom. 8.34. Heb. 7.25. Quaedam sunt Dei nomina, quae quamvis Deo ••conveniant propria quadam ratione, tamen hominibus etiam communicantur. Act. 10.4. Vers 31. At vicissim alia quaedam▪ quae non communicantur: & in his nomen Mediatoris. Dan. 10.12. Christ is no immediate Mediatour, unless men have as immediate access to him, as he hath to God the Father. Heb. 1.3. & 7.25. & 9.24. 2 Chron. 26.18, 19. Psal. 141.2. Hessel. in 1 Tim. 2. Bell. con. 7. lib. 1. cap. 17. Rhem. annot. in 1 Tim. 2.
• Thom. Aquin.
• Joh. 14.15, 16.
• Joh. 16.
• Joh. 16.26.
• Maldon. in ••oh. 16.26.
• 1 Tim. 2.5. See D. Fulk. answ to the Rhem. in Col. 2.18.
• Rev. 8.3. Bell. de Sanct. beatit. cap. 16. sect. Tertia.
• Exo. 30.7. Lev. 16.12. Heb. 7.27. Zanch. ubi supra.
• Mal. 3.1. Viega. com. in Apoc. cap. 8. sect. 2. De manu An∣geli, & Christi. Nec rectè qui∣dam crecenti∣oribus dicunt, Christum nun∣quam Angelum absolutè dici: satis est ex consequentibus Christum esse colligere. Heb. 13.15. Aug. hom. 6. in Apoc. tom. 9. pag. 670. Trimas. in hunc loc. Beda in Ap. tom. 5. Ribera in Apoc. 8.5. Viega. ibid.
• Bell. con. 7. lib. 1. cap. 17. 1 Joh. 2.2. Joh. 14.6. Col. 1.19, 20. Breviar. Rom. Offic. Parv. B. Maria. ad completor. Offic. B. Mar. Virg. ad primam, & seq. For if these blessings be theirs by their merits and right of pur∣chase, they may dispose of them at their pleasure. Concil. Trid. sess. 25. cap. 2. Bell. cont. 7. lib. 1. cap. Durand. in Sent. lib. 4. dist. 45. q. 4. Lombard. lib. 4. dist. 45. Alex. Ales. See Chem. exam. Par. 3. de Invoc. Sanct. pag. 232, &c. Catechis. Rom. In the Court of Heaven, he which ap∣points the su∣pream, ap∣points the sub∣ordinate: and as no creature may assume, so no creature may yeeld, either supream or subordinate jurisdicti∣on to any, in things of this nature, besides or without commission from the highest. But the distinction of Mediatour, Supream, and Secondary, is mans device.
• Vis. White Orthod. pag. 55. 56. White Def. of the way pag. 98, 99.
• Bell. cont. 7. lib. 1. cap. 17. The deniall of true and reall honour to the Saints fully answerable to the Titles which they give them, must needs be as true and reall a mockery of them, as it would be to a Gentleman if his inferiour should thus salute him, God bless your honour, meaning your worship. 2 Tim. 1.13.
• Vivorum invo¦catio humana est, quam inhu∣manum sit tollere, cum qui eam tollit, naturam ipsam tollat. De∣functorum ve∣rò ratio est dispar, quo∣rum invocatio sit religiosa, vel potius ir∣religiosa. Voss. Deut 12.8. 1 Cor. 4 6. Collen pag. 230. Antididag. pag. 43 Ench••rid. cap. ••5. ad. 8. Vis. Chemnit. axa con. Trid. Par 3. de invocat. Sanct. pag. 302. Nullum man∣datu•• requi∣ritur, quando ipsa, nos im∣pellit necessitas. ••ell. de beat. Sanct 1. l c. 20. Pigh contr. 13. Hos. confess. tom. 1. cap. 58. Tom. 2. in Tho disp. 4. sect. 1. pag. 434. Pigh. Ransh. cont. cap. 11. pag. 195. ••. De Sanct. beat cap. 19. sect. Item Exo. & cap. 20. sect. Atq••e exhis In 1 Tim. 2. disp. 2. art. 7. sect. prim.
• Nulla hic neces¦sitas fingi po∣test, nisi aut Deus non possit omnia tribuere: aut per Christum solum non possimus exaudiri. Bellar. de Sanct beat cap. 20. Hos. confess. cap. 58.
• Philo Alex∣andrinus took this from Plato. Euseb. prep. Evang. lib. 12. cap. 1. cited by Hosius con∣fess. tom. 1. cap. 58.
• And if it had been necessa∣ry for him that first en∣tred into Heaven, it will follow, that no mortal man did or ever shall en∣ter into Hea∣ven: because where no man for this cause could be first, there none of the Saints first entring into Heaven, there no man can be second or third. Bellar lib. 1. de beatit Sanct. cap 11. Pigh. ubi supra. Espenccus in 2 Tim. dig. 17. pag. 118. Quod ni∣mium est, sub ••ac••nsare posse videtur, cu∣jusmodi est quorundam sanctorum ve∣neratio, & picturarum crebritas. Sadol. l••b. 4. Epist. 2. ad Eras. Consuit. pag. 154. Vicclius adnex. hom. Vicclij. Lipsia editis. a. 1538. com. pro intercess. Sanct. Utinam vulgus fidelium errore liberaretur, quo hactenus praefidere sanctorum plus fisus est, quam ••ei sui. Non cognoscitur Deus inter Sanctos. Calv. antidot. advers. artic. facult theolog. Sorb. art. 15. In Aug. de civ. lib. 8. cap. 27. pag 494 Some Papists hold it more fit, safe and better to pray to God in the Name of Christ, than to direct his Prayer to the Saints. Chem. exam. Par. 3. de Invo∣cat. Sanct. pag. 295.
• Lev. 10.1. Isa. 29.13. Mat. 15 9.
• De voluntate corum ex vo∣catione, quae illis obtigat, judicium fieri debet. Voss. De vocatione autem ex man∣dato & pro∣missione invi∣tandus. Mat. 28.19. Psal. 73.25. Psal. 18.2, 3. Gen. 28.20. ••hem. in Ap. 2, 26. Bell. de Sanct. beat. lib. 1. cap. 18. Apoc. 2.26. Apoc. 3.21. 2 Pet. 1.11. Apoc. 1.6. Pertinent ea verba, tum ad gloriam & majestatem sanctorum in coelis, tum adjudiciariam potestatem sed utrinque habi∣turi sunt sancti in Christo, communione personae non officij, procu∣rationis seu administrationis illius. Vossi. Psal. 49.14. Quia Christus est caput ec∣clesiae, etiam hoc ad mem∣bra pertinet. Sancti igitur similium Christo dominabuntur, reprobis in altera vita. Moll. in Psal. 49. Apoc. 12.5. & 19.15. Psal. 2.9. Vis. Drus. Praef. in Apoc. 2.26. Chem. ubi supra. Rainold. Idol. Rom. lib. 1. cap. 6. sect. 7, 8. & lib. 1. cap. 5. sect. 22, 28. & lib. 1. cap. 2. sect. 4, 5.
• The blessed Saints do not partake with Christ, as his Ministers, Vice-gerents, or Coadjutors in the actuall rule and government of this infe∣riour world, but they only partake with him in his government as friends of the Bride∣groom by re∣joycing, con∣sen••ing, reap∣ing increase of glory by his actuall government. Mat. 19.28. & 25.34. Rom. 8.17. Eph. 2.6. 1 Cor. 6.3. 2 Tim. 2.12. Eph. 2.6. Apoc. 3.21. Apoc. 14.13. See Jun. ani. in Bell. cont. 7. lib. 1. cap. 13. not. 64, 65. Mat. 19.28. Luk. 22.30. 1 Cor. 6.3. Coster. Ench. cap. 22. paragr. Quan∣do Bellar. lib. 1. cap. 18. Mat. 24 47. Luk. 12.45. Luk 22.29, 30. Anselme inter∣prets it of eternall re∣ward: Eu∣thynius, Of great ho∣nour. Theophylact, Perfectionem assequetur, Regnum inquam caelorum. Conregnabit cum Christo. Eman. Sa. in Mat. 24. in edit. pr. Sed. in Moguntania an. 1610. sunt omissa. Maldonat. in Mat. 25. Ubi hoc interpretatur. Luk 19.17. Hilar. in Mat. 25 vers. 31. Stella in Luk. 12. cont. not. an. 73. Luk. 16.9. Rhem. annot. in Luk. 16.9.
• Psal. 73.25. The poor are said to receive their bene∣factors into Heaven, be∣cause they are the object of charity and be∣neficency, for which Christ receiveth mer∣cifull persons into Heaven. Maldonat. in Luk. 16.9. Jansen. har. cap. 95. Mat. 22.30. Luk. 20.36. Quod de nostri atque Angelo∣rum similitudine dicitur post hanc vitam, id virtutum, non officij ratione intelligi debet. Nosse autem quae sin∣gulatim homi∣nes aut patian∣tur, aut agant, non perti net ad officium beatarum ani∣marum, quae a laboribus suis requiescunt, inqu•• solo Deo laudando occu∣pantur. Maldonat. in Mat 22.30. Jansen. bar. cap. 117.
• Act. 3.21. Apoc. 14.13. & 6 9. Dec. par. 2. cap. 13. q. 2. cap. 29. Rhem. annot. in Mat. 17.3. & Mar. 9.1.
• 2 Sam. 12.23.
• Bell de beat. Sanct lib. 1. cap. 18. Rhem. annot. in ap. 6.9.
• Luk. 16.26.
• Apud Hierom. advers. Vigil. cap. 2.
• De eccles. triumph. lib. 1. cap. 1.
• Luk. 16.22. Mat. 8.11. 2 Cor. 5.8. Apoc. 6.11. Apoc. 7.9.
• Apud Hier. advers. Vigil. cap. 2. Apoc. 14.4.
• Mat. 8.19. Joh. 8.4, 27. Joh. 13.36. & 21.29. De sanct. Virg. cap. 27. 1 ••et. 2.21. Joh. 1.3. Mat. ••8.6. Act ••.11. Aug. epist. 57. ad Dard. Jer 2.24 Psal. 139 8. Luk. 1••.26.
• Act. 3.2••. Many of the Fathers deny that the souls of the dead do appear to the living at any time. Maldon. in Luk. 16.27, 28.
• Psal. 16.2.
• Luk. 17.10. Psal. 32 6. Psal. 143 2.
• Isa. 63.16. 1 Reg 8.36. 2 Reg. 22.20. Gregor. Dial. 4. cap. 33. S••terlinear. gloss. in Isa. 63 Hugo de Sanct. vict. erudit. Theolog. de Sacram fid. lib. 2. part. 16. cap. 11. Bell. de sanct. beat. lib. 1. cap. 20. sect. Ad sec. Vident sancti essentiam non scientia ejus Jun. Thes. theol. 42. sect. 10. Mat. 24.36. Mar. 13.32. Mat. 18.10. Occam. dist. 1. par. 2. cap. 3. Magist. lib. 2. dist. 11. See D. Feild. of the Ch. lib. 3. cap. 20. Durand. in Sent. lib. 4. dist. 45. q. 4. Bell. de san. beat. lib. 1. cap. 20. sect. Atque ex hic.
• The manifold wisdom of God, is revealed to the Angels by the Church, (1 Pet. 1.12. Eph. 3.10.) not by Vision of Divine essence.
• Joh. 16.26, 27.
• Bell. de Sanct. beatit. lib. 1. cap. 20.
• Heb. 4.13. Mat. 6.28.
• Gregor. Arin. minens. lib. 2. dist. 9, 10. q 1. Ex. 2 Par. See D. Feilà of the Ch. lib. 3. cap. 20. Aug. de cura pro mortuis ger. cap. 15. Dec. 2. par. cap. 13 q. 2. sect. Fatendum.
• Rom 15 30. Eph 6.18, 19. 1 Thes 5.25. 2 Thes. 3.1. Heb. 13.18. Jam. 5.16.
• Rom. 10.14.
• Jer. 17.7. Eucherius lug. de Symbol. Ruffin. in Symb. Aug. ser. 131. de Tempor. Catechism. Rom. part. 1. cap. 10. q. 19. Concil. Nic. 2 Act. 2. Apertis verbis testamur nos duntaxat in unum Deum verum, lairiam hoc est, cultum & fidem re∣ferre & repo∣nere. Fox. act & Mon. examin. of Tho. Hawkes. Martyr. pag. 1442. Bellar. de Christ. lib. 1. cap. 5. sect. 2. Rhem annot. in Rom. 10.14. Bell. de San. beat. lib. 1. cap. 20. Hosius confess. cap. 58. As if we should say, whom we worship with Latria as God, he is the true God: he shou••d be derided: so is this of Bellarmine, because there is no religious invocation, but of God. Jam. 1.6.
• Rom. 10.14. Jer. 10.25. Joel 2.32. Act. 9.14. 1 Cor. 1.2. Rom. 8.26. 1 Sam. 1.15. Psal. 25.1. Psal. 62.8. & 91.14. & 10.17. Mat. 6.4. 1 King. 8.39. Psal. 50.15. Joh. 14.14. & 16.26. Joel 2.32.
• Rom. 1.25. Praeter creato∣torem ut. 1 Cor. 3.11. G••l. 1.9. Origu cont. Cels lib. 7. Col. 2.18. Hieron. ad Vigilant. Ep. 2. Theodoret. in Epist. ad Coloss. Epiphan. con∣tra collyrid.
• Bellar. de beat. Sanct. lib. 1. cap. 20. Rhem. in Col. 2.18. An. 60. n. 20. Theodorets words are plain, that Hereticks, not Catholikes, as Bellarmine would pervert his words, had Oratories de∣dicated to S^t Michael. Bell. ubi supra. Rhem. ibid. But Symon. Magnus taught no such Doctrine. Baron tom. 1. ad an. 60. par. 17.
• Gal. 5.4.
• Apoc. 19.10. & 22.9. Catech. Trid. par. 3. q. 4. Baron. tom. 1. A••nul. ad an. 60. Bell. de beat. lib. 1. cap. 20.
• See Jacksons 3. Book of the Creed. s••ct. 3. cap. 10. & 11. par. 4, 5. Mar. 13.21, 22 Tom. 2. opus. tract. 1. de con∣cept Virg. cap. 5. de distinct. ve∣rarum & falsa∣rum visionum. Tom. 2. de opusc. tract 1. de concep. Virg. cap. 1.
• Job 42.8.
• Ex. 22.20. Jud. 13.16. Bell. de beat. sanct. lib. 1. c. 1. Mal. 1.11. Psal. 141 2. Heb. 13 15. Psal. 50.14. Deut. 17.2, 3. Psal. 44.20. Ephes. 4.18. Heb 13.16. Prov. 19.17. Caiv. de resor. Eccles. vera. The pray••rs we make to Saints have greater affinity with the prayers which we make to God, then with our re∣quest to living men; our pray∣ers to them is a service, not mu∣tual, but legal. See Bell. de Beat. Sanct. l. 3. c. 9. We pray living men to pray for us, we pray not unto them, Bell. 2. Sanct. 6. l. 1. Notation. in Martyrol. Rom. apr. 2••. Hyper. de not. studend. theol. l. 3. c. 7. Villa∣vincent. possev Bellar. de Beat. Sanct. l. 1. c 20. Apol. de fuga sua & Apol. 2. Epist. ad solitar. vit. agent. & ad ubique orthod. Orat. in laudem Athanas. Ammian. Mar∣cellin. l. 22. Hares. 76. Circa. an. Dom. 495. Decres. p. 1. can. Sanct. Rom. dist. 1••. c. 3. Notat. in Mart. Rom. apr. 23. Theodor. hist. Eccles. li. 1. cap. 30. sozo. lib. 2. cap. 24.
• Apud. Sur. de probat. Sanct. hist. tom. 2. Praefat. in Mar∣tyr. Georg a Pa∣ficrate sc. Spec. hist. l. 12. c. 131. hist. par. 1. tit. 8. c. 1.8.23. Martyrolog. 9. Calend. Matt. Usuard & Ado Tremir. in Mar∣tyrol. Breviar. sec consuetud. Rom. Curiae Vincent. & An∣ton. ••asicrat & Me∣taph. Hist. Eccl. l. 7. c. 15. apud Baron. not. in Martyr. Rom. Ammian. Mar∣cell lib. 2. Jacob. de Verag. Aur. Leg c. 113. De purgat. li. 2. cap. 18. Ovid. Metam. l. 15. Senec. hist. Polit. Prudent. peri∣steph. hym. 11. Nota••. in Mar∣tyrol. Rom Jan. 30. Baron. not in Martyr. Rom. Aug. 3. Deprobat. Sanct. hist. tom 4. Annal. Eccl. tom 1. an. Dom. 44. Tom 3 an. Dom. 315. Tom. 5. an. Dom. 402.
• Notat. in Marty∣rol. Rom. Aug. 10 & Annal Eccl. tom. 2. an. Dom. 261.
• Annal. Eccl. om. 2. an. Dom. 261.
• Baptist. Mant. Fast. l. 7. Jacob vorag. Aur. Legend. cap 95. Notat. in Mar∣tyrol. Rom. Iuli. 25. Hieron. vid. hyn D. Christop. Mart Deration. stud. theol. l 3. cap. ••. ex Hiper. Beda Martyr. 8. calend. August. Vincent. Belvac. s••ec hist. l. 13. cap 24. Surius ex Divers De prob. Sanct hist. tom. 4. Notat. in Martyrol. Rom. Jul. 25. Missal. Sarii. Missa de S. Chri∣stoph. Kemnit. ex conc. Trident. part. 3. Belvac. specul. hist. l. 13. c. 5. Jacob. de Vor. Aurea. Leg. c. 167. Anton. par. 1. tit. 8. c. 1. §. 38. In Festo S Ka∣tharin. Virg. & Mart. Nov. 25. Lib. 7. c. 26. Euseb. l. 8. cap. 26, 27. Notat. in Mar∣tyrolog. Rom. Nov. 25. Eus hist. l. 8. cap. 27 Novem. 25. Breviar. Rom. reformat. Villa∣vin. Eccl spec. l. 13. c 8. Iacob. De Vorag. ••ur. Legend. c. 167. Anton. hist par. 1. tit. 8 § 38. In Templo S. Kathar. mirabi∣lia Roma. Missala Rom. re∣for. In festo. S. Kathar. Virg & Mart. Annal. Eccl. tom. 3. A^o Dom. 307.
• Euseb. Gr. l. 8. cap. 15. Lib. 8. c. 27. Lib. 8. c. 16. Cic. l. 3. de orat.
• Lib. 8. c. 17.
• Annal. Eccl. tom. 2. A.D. 258
• Gen. 48.16. Gen. 17.31. Gen. 17.18. Bapl. cont. Eun. l. 2. Athan. orat. 4. cont Cyril. thes. lib. 3. c. 1. Novatian. cap. 15. de Trin. Hilar. in Psal. 122. Procop. Gaz. in Gen. 48. Job. 5.1. Masius in Ios. 5.13. Vatabl. annot. Mercer.
• Job. 33.23. Jun. Vatablus annot. Ex. 32.13. Gen. 32.9. Deu•• 9 27. Gen. 26.24. Gen. 26.3. Ex. 32.13. 1 R g. 8.25, 26. Psal. 89.4. 2 Chr. 27 7. Psal. 132.10, 11. Lev. 26.42. Ex 6.3, 4. Psal. 132.1. 1 Reg. 15.5. Chaldee Aquila. Symmachus. 5. Edit. render 〈◊〉〈◊〉.
• Gen. 43. Hos. confess. c. 5••. Eck. Euch. de vi••er. Al∣phons. de Castro. li. 4. 1. Vatabl. in Gen. 48. Mercer ib. Lyran. Cajetan Ponscca. He••••or Pin. Ribera in Am. 6. Rom. 4.7, 8.
• Psal. 121.1. Bellar. de ••anct. l. 1. cap. 17.
• Dan. 6.11.
• Psal. 135.14.
• See Herisb. in h. loc.
• Psal. 139.17.
• Herisbach. in Psal. 139. Amama anti∣barb. Bibl. l 3. in Psal. Psal. 68.10. Psal. 150.1.
• Psal. 20.2.
• Heb. 9.1, 2.3.12.
• Amama. Bibl. ant. l. 3. in Ps.
• Jo. 5.45.
• Luk. 16.19.
• See Mald. in Luk. ••6.
• Alan. Cop. Dial. 3.
• Bellar. de Sanct. beat. lib. 1. cap. 19. Pigh. cont. 13. fol. 194.
• Luk 1.3.
• 1 Sam. 2. Joh. 12. Rom. 2.
• Job 40.
• 2 Reg. 5.26. & 6.12. Dan. 2.30.
• Luk. 16.29. Rhem. an. in. Luk. 16.28.
• Psal. 135.6.
• Isa. 42.8.
• Heb 4.15.
• Jam 5.16. Rom. 15.30. Eph. 6.18. 1 Thes. 5.25. 2 Thes. 3.3. Col. 4.3. 1 Tim. 2.1. Heb. 13.18. Gen. 20.7. Job 42.8. 1 Sam. 7.8. Ezek. 22.30.
• Joh. 16.7. Heb. 7.25.