the Father and the holy Ghost then much more the Angels cannot performe this office for as hath been so the office of intercession and propitiation are dependants and conuertible so as the person that is to bee our intercessor must also be our sacrifice of propitiation and contrarily our propitiator is our intercessor Hence it is that the Apostle Iohn hath ioyned them together by way of answering an obiection 1. Ioh. 2.1 or rendring a reason which implieth this exclusiue doctrine the Apostles words are following Though a man sinne yet wee haue an Aduocate with the Father Iesus Christ the iust and he is the propitiation for our sinnes which sentence may admit this Resolution because Christ is our propitiation therefore hee is our intercessor and therefore wee neede not despaire of pardon if wee sinne through infirmitie or thus by way of question and answere Q. What is the end of preaching the Gospell A. That Gods children may be kept from sinne Q. If we doe sinne what comfort is there A. We haue an Aduocate to make intercession for vs. Q. But how may we be assured that he shall obtaine A. Because he is sufficiently qualified for the purpose both for that he is iust hauing perfectly fulfilled the law and he is also a propitiation for our sinnes or sustaining the punishment and meriting for vs so that by this Scripture it is manifest that the person which is fit to make intercession for vs must also haue abilitie to make satisfaction for our sinnes which power because it is not incident to the Angels therefore the Angels are excluded from this office of intercession For the third the Saints whether departed this life Saints departed or liuing are not our intercessors or liuing are excluded from this office of intercession as it is proper to Christ and that by the same reasons before recited yet neuerthelesse neither the Angels nor Saints departed or liuing are excluded from all manner of intercession or prayer for vs for seeing the Angels and Saints haue loue to the Church of God militant themselues being triumphant in heauen no doubt they wish and desire and pray earnestly after their manner for the prosperitie and welfare of the Church vpon earth and the Saints liuing doe in their prayers continually recommend to God their brethren yet liuing and militant against the common enemies but there is difference to be made betwixt the one and the other For Christs intercession is deseruing and meritorious but the intercession of the Angels and Saints is onely dutifull and charitable Christs intercession is distinct and particular for euery one seuerally the Angels and Saints make their intercession generally and confusedly for the whole number of the elect Christs intercession is in his owne name theirs in Christs name For if the Angels and Saints obtaine any good things for the Church it is by meane of Christ and not for their owne worthines And here in deepe silence without further confutation we will passe by the two opinions of the Papists the one blasphemous That Angels and Saints are mediators of intercession as Christ is in the same kinde though not in the same degree the other foolish That by reason of their merits they obtaine for vs of God and therefore the popish crew in their seuerall nec ssities haue recourse to seuerall Saints for reliâ—fe whâ—reunto a third may bee added That the Angels and Saints departeâ— in God as in a glasse see the sâ—uerall petitions of their â—liants here in earth and so are readie to mediate for them in their neede which is as very a fansie as the former blasphemie or folly VVe must not pray in our owne name For the fourth and last sorte of persons excluded from the office of intercession we must know that seeing Angels and Saints are disabled to this worke our selues cannot possibly partake therein being sinfull needing a mediator and an intercessor and wanting merits of our owne howsoeuer the false Church of Antichrist hath forged the contrarie thereby dispoyling Christ of his office by foysting in their owne merits for Christ will be all or none our merits cannot stand with his they shoulder out one another Hence then followeth the conclusion Thâ—t Christ is onely the intercessor and therefore in his name onely must we pray And this is the third person in whose name wee must pray To whom we must pray The fourth person is To whom we must pray To God and to him onely and this is 〈◊〉 â—onsectarie of the former matter for seeing the Angelâ—â—nâ— Saints are no intercessors for vs to God therâ—fore there is no reason we should pray to them for this is the supposed end of the inuocation of Saints and Angels that they may obtaine of God for vs that which we cannot obtaine for our selues they being as it is presumed more gracious in Gods eyes than we are and more familiar with him being in his presence or priuie chamber as Nobles about their Prince But here two propositions must be distinguished as in the former First that we must pray to God secondly we must pray to him onely Concerning the first there is little doubt of that in the word VVe must praâ— to G d. Dan. 6.7 sauing that we reade in the booke of Daniel that there was an act made that no man should pray to any God for the space of thirtie dayes but to the King onely this act the Princes made against religious Daniel in policie through flattery accomplishing their murtherous designes but this was only a mouths atheisme We finde it also by most fearefull experience that there are some Atheists or Naturalists who because they would banish the memorie of God out of the world by blind-folding their owne conscience haue denied prayer to God but these men rather neede our prayers than our confutations who are euery day and night confuted and confounded in their owne thoughts Leauing this first point we descend to the second VVe must pray to God alone That our prayers are to be directed to God alone which may be confirmed by two reasons the first reason is the words of Christ alledged out of Moses Matth. 4.10 Deut. 6.13 Thou shalt worship the Lord thy God and him onely shalt thou serue which sentence affoordeth this argument that seeing prayer is a principal part of Gods worship and seruice therefore it is due to him onely for to him only we must pray whom we must worship and serue but we must onely worship and serue God therefore to God onely we must pray now if that thredbare or motheaten distincttion of Latria Dulia and hyperdulia be still obiected as though dulia and hyperdulia might be giuen to Saints and the Virgin but latria onely to God the answere will euince that by comparing of Matthew with Moses latria and dulia are all one for the Hebrew word Gnabad Deut. 6.13 which is translated Latreuein by Matthew doth properly signifie
Paul on the sea shore Ionas in the Whales belly in the bottom of the sea but the superstitious papists will haue some place more holy than others hence come there pilgrimages to such a holy place hoping thereby sooner to obtaine their petitions therefore also they thinke the church-yard holy ground the Church holyer than the Church-yard the Chancell then the Church and the high altar more holy than the rest of the chancell True it is indeed that when the Church of God is assembled in the Church the place is more holy but not for any inherent holines in the ground but because of Gods presence among his people and because of holy actions there performed in regard whereof it is sacriledge to offer violence to such places or any way to prophane them yet God will assoone heare thy prayer at home in thy closet as in the Church though the publike prayers are more effectuall than priuate Finally to shut vp this point in regard of place prayers are publike or priuate The place of publike prayer is the assembly of the Saints wheresoeuer it be which sometime in persecution was in priuate houses or in caues of the earth or the wildernes or mountaines Act 1.13 Heb. 11 38. The place of priuate prayer is the house or the closet or some such fit place in secret not the market place nor the corners of the streete though I doubt not but a man may sigh and groane to the Lord walking in the streete and making his markets Mat. 6.5.6 but the outward signes of prayer priuate must then be concealed from the sight of men least wee appeare to men as hypocrits Hitherto of the necessitie of prayer with the time and place of performing that dutie The second generall thing to be considered in the dutie which Christ enioyneth his disciples is the manner how we must pray How we must pray which is expressed in these words After this manner pray ye The meaning of which words must needes be one of these things following that is to say Pray either 1. These words onely or 2. This matter onely or 3. In this method onely or 4. These words and matter or 5. These words and method or 6. This matter in this method or 7. These words and this matter in this method Now which of these things our Sauiour Christ doth enioyne shall appeare by the seuerall consideration of euery one of these seauen things First Christ doth not commaund vs to pray these words onely for then we should offend if we vsed any other words and words without matter is babling and Christ spake in the Hebrew tongue the Euangelists wrote in the Greeke tongue but Christ will not haue vs speake Greeke and Hebrew only when we pray therfore it is euident that Christ commaundeth not to say and so tyeth vs not precisely to these words onely Secondly he doth not enioyne vs to pray onely in this order or method for then whosoeuer vseth any other order should sinne and Christ commaundeth vs Matth. 6. First to seeke the kingdome of God and his righteousnesse Matth. 6. â—3 before our daily bread but in this prayer Christ doth set the prayer for daily bread before remission of sinnes and imputation of Gods righteousnes wherefore aâ—so this is plaine that Christ doth not commaund vs to vse onely this method Thirdly he doth not commaund vs to pray this matter in these words onely for then Paul and Daniel and Dauid should sinne that pray this matter in other wordâ— â— Cor. â—â— 1â— Dâ—n 9. Psal 119. and all the Churches that euer haue bin which haue vsed other words in prayer though they haue alwaies kept themselues to this matter but it were impietie and blasphemie to say so therefore Christ here doth not binde vs to this matter in these words onely Fourthly he doth not commaund these words and method as hath been prooued in the second and third parts Fiftly he commaundeth not this matter in this method as is proued in the second and third parts Sixtly he commandeth not these words matter and method as may appeare by all the former parts wherefore in the last place it followeth necessarily this being a sufficient enumeration of parts that he commandeth vs to pray only this matter as if when Christ said thus After this manner pray hee should haue said pray 1. the matter herein contained and 2. with the affections here expressed This then is the meaning of these words and here Christ tieth vs to the matter and affections of this prayer To proceed Although Christ commandeth not these words and matter and method yet he doth not forbid them for in the whole Scripture there is no such prohibition wherefore Christ leaueth it arbitrarie vnto vs as a thing indifferent when we pray to say this prayer or not to say it so be that we say it in faith and feeling or if wee say it not VVhether a sâ—t forme of prayer be lawfull yet to pray according vnto it and this I suppose no indifferent man will denie yet there are some whom we wil account brethren though they doe not so reckon of vs seeing they haue separated from vs which thinke it vnlawful to vse the Lords Prayer as a set prayer or any other prescribed forme of prayer but that they are in a manifest error it may appeare by these considerations ensuing For if it bee lawfull to vse the salutation of Paul the Psalmes of Dauid and the blessing of Moses then wee may lawfully vse the Lords Prayer or any other prayer in holie Scripture agreeable thereto for a prayer For Paul himselfe vsed alwaies one manner of salutation our Sauiour Christ as is very probable vsed one of Dauids Psalmes with his Disciples after the first institution and celebration of his Supper Psal 92. and the 92 Psalme was vsually in the church of the Iewes sung vpon the Sabbath day and Moses alwaies vsed one manner of prayer at the remouing of the Tabernacle Numb 6.24.25.26 and 10.35.36 and another at the pitching thereof which euidently serueth for the ouerthrow of that opinion which they of late haue deuised contrarie to the practise of the ancient Church and all the reformed Churches in Christendome who haue an vniforme order of publike prayer one and the same almost in the very forme of words and plainly confirmeth vs in the present truth wee hold that it is lawfull to vse the prayers in Scriptures or any other prayers made by the Saints of God to our hands consonant to the Scriptures and yet notwithstanding here are some cautions to be remembred 1. That wee labour to insinuate our selues as much as may be into the grace and affections expressed in the prayers by the makers thereof that so wee may pray with the same spirit they did indite and vse them hauing by diligent consideration and vnderstanding of them as it were made them our owne 2. This vsing of other mens prayers is
some vnholesome thing as tar c. desiring it eagerly for a fit and afterward abhorring it but the godly man he prayeth and prizeth grace inualuable for obtaining whereof he will sell all that he hath and separate himselfe to seeke it Matth. 14.44 Pro. 18.1 and occupie himselfe in all wisedome A wicked man wisheth but hath no assurance to obtaine for his wishes are driuen away with deâ—ire as the dust by the winde but the godly man prayeth and saith in some measure with the man in the Gospell I beleeue Lord helpe my vnbeliefe Thus wee see how a wish differeth from a prayer and that there is a great distance betweene wishing a prayer and praying a prayer and that they onely can pray that are qualified as is aforesaid And thus we see who are to pray For whom we must pray The second sorte of persons to bee considered in our prayers are for whom we are bound to pray the summe of the doctrine that concerneth this second sort of persones shall be comprehended in certaine propositions following whereof some are affirmatiue some negatiue the propositions affirmatiue are these sixe ensuing First we are to pray for all the seruants of God for all them that in present beleeue in Iesus Christ and repent of their sinne Secondly we are to pray for all the elect that as yet do not actually beleeue nor repent and these two propositions are confirmed vnto vs by the example of our Sauiour Christ Ioh. 17. who hath gone before vs in the practise of them both though he prayed in another kinde namely as the onely Mediator of redemption and intercession betwixt God and vs his prayer being satisfactory and meritorius ours onely dutifull and charitable Thirdly we are to pray for all the members of the visible Church whom in the iudgement of charitie we are to account Saints by calling Rom. 1.7 so the Apostle writing to the Romanes in his salutation prayeth for them Fourthly we are to pray for all men that is for all sorts or states and conditions of men 1. Iam. 2.1 according to the Apostles counsell Iewes and Gentiles bond and free rich poore Magistrate and subiect man and woman and if there be any other distinction of states and conditions of life Fiftly we are to pray for any one particular person that shall be noted out vnto vs as standing in need of our prayers as an excommunicate person the Turke the Pope heretikes and schismatikes and vitious pers ns of all sorts so wee reade that Christ prayed for his persecutors so did Steuen the first Martyr For although wee must not pray with them as being persons out of the communion of Saints yet nature bindeth vs to pray for them they being of our owne flesh and we know not how God hath disposed of them for their finall and futuer estate and it may be that our prayers shall be meanes of obtaining at Gods hands remission of their sinnes and their conuersion and saluation as it is probable Steuens prayer did further Pauls conuersion Sixtly and lastly we must pray for our very enemies that wish euill vnto vs and deuise mischiefe against vs Matth. 5.44 Rom. 12.20.21 according to the precept of Christ and the practise of all the Saints that so we may do good for euill and heape coales of fire vpon their heads Thus we see â—ffiâ—matâ—uely for whom we are to pray Now negatiuely we must also consider who they are for whom we must not pray For whom we must not pray and they are comprised in fiue propositions following First we are not to pray for all mankinde that is to say for all the men that haue liued do liue and shall liue in the world For al hough wee may pray for any particular person that is nominateâ— and pointed out vnto vs yet to pray for all that proceed of the roote of Adam is against Gods will Fâ—â— Christ did not pr y for the world Ioh. 17. neiâ—her is it Goâ—s will that all that issue from Adam should be conueâ—ted and saued yet beâ—â—use we know not which man is reprobate therefore by the generall rule of charitie wee may pray for any particular man excepting some which afterward shall be excepted Secondly wee are not to pray foâ— the dead for wee will take it graunted for this present that there is no purgatorie there being here no fit opportunitie to dispute the question for all the dead are either in heauen and so thy prayers cannot mend them or in hell and thence thy prayers cannot fetch them wherefore seeing prayer auaileth not there is no reason it should be vsed for the dead I will not discusse the quidditie that some of late haue deuised that wee may pray for the dead thus farre foorth that their bodies at the last may bee ioyned to their soules to their full and perfect blisse Thirdly we are not to pray for the diuels Fourthly wee are not to pray for them that sinne the sin against the holy Ghost Fiftly we are not to pray for them that are reprobates if we could know them the reason of all these things is most apparant for that therein wee resist Gods râ—uealed will hence we reade that God rebuketh Samuel for praying for Saul 1. Sam. 16.1 howsoeuer some may thinke that Samuels prayer was onely for enioying the kingdome and not for the pardon of Sauls sinne which hath little probabilitie hence it is that we pray against the diuell by the example of the Apostle Rom. 16.20 that God would tread Satan downe vnder our feet hence it is also that Dauid in the Psalmes by the spirit of prophecie oft times prayeth against his enemies whom he knew were reprobates or irrecouerable from their sinnes and if the Church hath the spirit of discerning one that sinneth the sinne against the holy Ghost and hath adiudged that person so to haue sinned we are not onely not to pray for him but to pray against him for his vtter ouerthrow and present damnation yea though it were Iulian himselfe the Emperour Thus negatiuely also we vnderstand for whom wee are not to pray Against whom we may pray onely there remaineth this point neere vnto the former against whoÌ„ we may pray which being shortly handled this second sort of persons also is limited Generally therefore we may pray against al the enemies of our saluation absolutely against the diuell the world the flesh and all reprobates whether sinning the sinne against the holie Ghost or otherwise if they may bee knowne Also we may pray against wicked men these cautions obserued First that our prayer be in concreto non in abstracto as the Logicians speake that is to say we must direct our prayer not against the creature of God but against the creature corrupted with sinne and rebelling against God Secondly in our prayers wee are not to intend the destruction of the creature which God hath made but the execution of iustice in