DISCOURSE XXVI.

Continuation of the Second Part of the Homily on Prayer.

JEREMIAH XXix. 12, 13.

Then shall ye call upon me, and ye shall go and pray unto me, and I will bearken unto you; and ye shall feek me, and find me, when ye shall search for me with all your bearts.

THE obfervation of one of the ancient Fathers (St. Ambrofe) upon the point, with which the laft difcourfe concluded, is worthy notice. In his comment or remarks upon the first chapter of the Romans, he fays, "it is ufual to approach an earthly king through the introduction of his appointed officers of ftate, because, as a mortal, he can only be informed by fuch recommendation on what perfons he may properly bestow the royal favor, or to whom he may safely trust the management of his affairs." But in our application to the King of kings, who knoweth all things, it is much more needful we fhould have an advocate, who is mighty to enforce our very imperfect petitions, and to obtain his favor for us. Now, that which is expected on our part, to render us fit objects of fuch a mediation, is a devout and godly mind. And when through the

T (St. Ambrofe) upon

*

great

great deficiency of our very beft fupplications, we are apt to defpond, and are deeply fenfible we need fome powerful friend to qualify and present them for us; have we not reason to be contented with that one glorious Mediator, who is at the right hand of God the Father, and who, touched with the feeling of our infirmities, is an all-fufficient Advocate, and liveth for ever to make interceffion for us? For as the blood of Chrift did redeem us on the crofs, and cleanfed us from our fin, even fo it is now able to fave all them who come by it, unto God, through faith, in the power of his Son. For Chrift is afcended into heaven, and hath an everlafting Priesthood, and always prayeth to his Father for them that are penitent, having obtained, by virtue of his death, which is evermore precious in the fight of God, not only perfect remiffion of our fins, but alfo all other preparatory bleffings we need in this life: fo that this fingle Mediator is alone fufficient in heaven and earth; and we need no inferior affiftance to help us. Should any one enquire, by way of objection, why then do we pray for one another in this life? the reply is plain and fhort, because we are exprefsly commanded fo to do, both by Chrift and his difciples, as you will fee at large, in the vith chapter of St. Matthew; the vth of St. James's epiftle; the ivth of the epiftle to the Coloffians; and the ift epiftle to Timothy, and 28 chapter. For thereby we fhew the faith that we have in Chrift towards God, as alfo the mutual charity and good will we bear towards each other, in that we feel for the condition of our brethren, and therefore make our humble prayers to God for their relief. But that we fhould pray to any creature (faint or angel) we have no command nor example in all the feriptures, that we can fafely follow, in this refpect. And as whatever is done without authority in God's word is wanting, as to the only rule, and fure ground of faith, fo it can never be acceptable to God, for

what

whatever is not of faith is fin; and the Apostle faith, faith cometh by bearing, and bearing by the word of God." Should any one advance this further objection, that it may be prefumed the faints in heaven pray for us, and that their prayer proceeds from fervent” charity, or pure good will towards their brethren in the flesh to this we may fecurely answer; first, that no man can poffibly affert for certain, that they do pray for us, and if any one fhould attempt to prove it, upon the ground that it must be fo, from the natural confequence of charity itself, which affuredly exifts in heaven; and thence conclude, that becaufe good fouls were exercifed in prayer for men on earth, therefore they will much readier do the fame in heaven, it might with equal reafon be affirmed, that as often as we forrow on earth, redeemed fpirits do the fame above; fince it is very certain, while they were in this world, they fympathized for their fuffering brethren*.

As for that paffage in the Revelations, fhewing that the angel offered up the prayers of faints upon the golden altar; fhould any one build this notion upon that foundation," the true meaning of that paffage will readily remove the error; for here the angel is confidered as a miniftering fpirit, reporting unto the Lord the prayers of living faints, (whofe worthip, we are told, afcends up as incenfé Before God), and not of them that are departed out of this life; for there could be no reafon for that, feeing the faints that were perfected were in Heaven themselves, beholding the face of their Fai ther. But let it be fuppofed that the fpirits of departed faints do pray for us, still it is impoffible for us to fay bow, whether particularly for those who call upon them, or generally for all men, from their impartial good-will to all. If they pray for partitular peffons, it argues that they know our prayers,

See the foregoing Note, in the former Discourse.

and

and heart's defires, which has already been proved an error, both from fcripture, and the authority of the ancient fathers of the church. From all that has been offered on this fubject, it is very clear that we are not juftifiable for placing confidence in any faints or martyrs: we must not call upon them in our prayers, or defire help from creatures, however fanctified; but let us continually lift up our hearts to God, in the name of his dear Son Jefus Christ our Lord, for whose fake alone, as he has promised to hear our prayers, fo will he most truly keep his promife. Prayer is our bounden duty to God, but to attribute worship to his faints, muft, if they are fenfible of our petitions, create reproach instead of favour from them; and of the grofs im propriety of all fuch homage we have an example in the conduct of St. Paul, who, when upon the healing of the lame man at Lyftra, the people would have profanely offered facrifice to him and Barnabas, he refused it with abhorrence, renting his clothes, and exhorting the people to the worfhip of the true God.

And in the Revelations, when St. John fell down before the angel's feet to pay him worship, the angel refufed his adoration, and commanded him to worship God alone. Now all these paffages do very plainly fhew us, that the faints and angels in heaven are deeply fenfible no homage whatever is due to them, but all the glory, praife, and power, must be afcribed to God Almighty only; he only is our father; he only is omnipotent; he only can help us at all times, and in all places; he fuffereth his fun to fhine upon the good and bad; he feedeth the young ravens that cry unto him; he faveth both man and beaft; he willeth not that a hair of our head fhould perith; that is, that the leaft harm fhould befal thofe who love him, and trust upon his word, for he is always ready to help and to preferve all them that call upon him faithfully;

and