Johannes Marck’s Marrow of Christian Theology, Didactic-Elenctic XXVI
James Dodson
CHAPTER XXVI.
On Prayer, Fasting, Watching, Almsgiving, and Vowing.
I. Among Good Works Prayer is preeminent, Most Excellent, Gen. 18:27. “behold now, I have begun to speak unto the Lord, I who am dust and ashes,” &c.; and Most Useful, Ps. 50:15. “call upon me in the day of distress, I will deliver thee.” James 5:16. πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη [the effectual supplication of a righteous man availeth much], &c.; and plainly Necessary, on account of our need, and the majesty of God, and his additional command.
II. As Prayer comes among the Hebrews by various names, which look to the gestures of the Body, or the constitution of the Mind, or hope, so Paul distinguishes δέησιν, προσευχήν, ἔντευξιν, καὶ εὐχαριστίαν [supplication, prayer, intercession, and thanksgiving], 1 Tim. 2:1. We comprehend all these names under the one word Prayer, so that it is this: A Religious Action of a sanctified man, by which he asks of God, with due reverence and confidence, the fulfillment of his desires.
III. Prayer is an action of the Whole Man, although sometimes the Soul alone may suffice; and indeed of the Sanctified, since it ought to proceed from the Spirit, and God does not hear the prayers of the impious, Rom. 8:26. ὡσαύτως δὲ καὶ τὸ Πνεῦμα συναντιλαμβάνεται ταῖς ἀσθενείαις ἡμῶν, τὸ γὰρ τί προσευξόμεθα καθὸ δεῖ οὐκ οἴδαμεν, ἀλλ’ αὐτὸ τὸ Πνεῦμα [likewise also the Spirit helps our infirmities; for we do not know what we should pray for as we ought, but the Spirit himself]
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ὑπερεντυγχάνει ὑπὲρ ἡμῶν στεναγμοῖς ἀλαλήτοις [intercedes for us with groanings unutterable]. Prov. 28:9. “he who turns away his ear from hearing the Law, even his prayer is an abomination,” &c. But since it is a Religious Action, by its own nature it is to be exercised toward God, Ps. 50:15. “call upon me,” &c.; and indeed toward the Triune God, as of one perfection and glory; indeed toward Him Alone, all creatures being excluded, whom the Papists especially join to God, contrary to Matt. 4:10. Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις [Thou shalt worship the Lord thy God, and him only shalt thou serve], &c.
IV. The nature of this action consists chiefly in petitionary Request, opposed to Demanding and Command. Such also has a place in Thanksgiving itself.
V. Prayer is to be made not for the Dead, who, as glorified or condemned, can receive no use from this; but for the Living, for all, 1 Tim. 2:1, 2. “I exhort therefore first of all that supplications be made,” &c., “for all men, for kings, and for all who are in eminence,” &c.; even for Enemies, Matt. 5:44. “But I say unto you, love your enemies, bless those who curse you, do good to those who hate you,” καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς καὶ διωκόντων ὑμᾶς [and pray for those who despitefully use you and persecute you]; but especially for the Faithful, and those who are Absent, together with Ourselves, Matt. 6:9. “Our Father,” &c. Ps. 122:6. “ask the peace of Jerusalem,” &c. James 5:14. ἀσθενεῖ τις ἐν ὑμῖν, προσκαλεσάσθω τοὺς πρεσβυτέρους τῆς ἐκκλησίας, καὶ προσευξάσθωσαν ἐπ’ αὐτὸν [is anyone sick among you? let him call for the elders of the church, and let them pray over him], &c. But one ought to pray, not for Evils either of fault or of inflicted punishment, unless in these some manifold condition is added; nor for Goods to be Removed, unless again under condition; but for Evils to be Removed or Brought, and for Goods to be Conferred, or
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Continued. Nor is it fitting to ask only for Spiritual goods, but also for Corporal goods, though secondarily; according to the Commands, Ps. 50:15. “call upon me in the day of distress.” Matt. 6:11. “give us today our” ἐπιούσιον [daily, necessary] “bread.” James 5:14. “is anyone sick among you,” &c.; and the Examples, Prov. 30:8. “feed me with the food of my appointed portion,” &c.; and the Necessity of these things, and of the acknowledgment of Divine Providence in them.
Objection. 1. That anxiety concerning these things is forbidden, Matt. 6:25, 28.
Reply An anxious mind through distrust is meant, which is best removed through prayers.
Objection. 2. That we are not to labor for the food that perishes, John 6:27.
Reply Not only, or chiefly, is this to be pursued.
Objection. 3. That Corporal things are to be added to us, Matt. 6:33.
Reply As lesser things certainly to be added by God, but not without all labor and prayer of ours.
Objection. 4. That we can acquire Corporal things by our own powers.
Reply Both powers, and the use of them, and every blessing, are from God.
VI. Prayer ought to be made not only with certain Confidence of being heard, James 1:6. “but let him ask in faith, nothing doubting,” &c., which flows from the promises of God, the merits of Christ, and manifold experience; but also with due Reverence, to which may be referred Understanding, 1 Cor. 14:15; Attention, John 4:24; Humility, Luke 18:13; and actual Subjection, 1 Tim. 2:8. “I will therefore that men pray in every place,” ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς, καὶ διαλογισμοῦ [lifting up holy hands without wrath and disputing].
VII. Although Prayer often avails when conceived by the Mind alone, or by secret Murmuring, 1 Sam. 1:10, 13. “she prayed unto Jehovah,” &c.; “and Hanna herself was speaking in her heart; only her lips moved, but her voice
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was not heard,” &c.; nevertheless bodily Gestures and the Words of the mouth commonly accompany it. Now the Gestures are various, both of the whole Body and of certain Members; the former, for example, to stand, to sit, to bend the knees, to prostrate oneself; the latter, to lift up the hands or eyes, to beat the breast, &c. Of all these none are absolutely necessary, since the practice of the saints varies; yet those are to be preferred by which we most of all declare our Confidence and Humility, and which agree with the circumstances of place and time.
VIII. From Words, which need not always be uttered with a strong cry, and which ought to be intelligible, compare 1 Cor. 14:14, 15, 16, all παλιλλογία [vain repetition, babbling] ought to be absent, and so also both affected human Eloquence and excessive Rudeness. Hence concerning certain Forms of public and private prayers it ought to be said: they are by no means to be condemned, yet neither are they to be imposed upon all; but liberty is here to be left to individuals, and that is to be urged upon all which the greatest edification of oneself or of others requires. For here also from αἰῶνο [of old, from the age] the practice was varied both among Christians and among Jews, and usefulness is present on both sides.
IX. The Place of Prayer was once indeed the Tabernacle and the Temple, Isa. 56:7. “because my house shall be called a house of Prayer for all peoples.” 1 Kings 8:28, 30. “hear the supplication of thy servant, and of thy people Israel, who shall pray in this place,” &c.; but under the New Testament every place is equally suitable, Mal. 1:11. “in every place incense shall be brought to my name, and a pure offering.” John 4:21. “because the hour comes when neither in this mountain, nor at Jerusalem, shall ye worship the Father,” &c.;
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nor from the place, but from the united force of the faithful, may public prayers be commended before private. Compare the Commands of Christ, Matt. 6:6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου, καὶ κλείσας τὴν θύραν σου προσεύξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ [but thou, when thou prayest, enter into thy chamber, and having shut thy door, pray to thy Father who is in secret]; and also his Practice, Matt. 14:23. καὶ ἀπολύσας τοὺς ὄχλους, ἀνέβη εἰς τὸ ὄρος κατ’ ἰδίαν προσεύξασθαι, ὀψίας δὲ γενομένης μόνος ἦν ἐκεῖ [and having dismissed the crowds, he went up into the mountain privately to pray; and when evening had come, he was there alone].
X. As to Time, one must pray Always, that is, on every occasion, and with perseverance, 1 Thess. 5:17. ἀδιαλείπτως προσεύχεσθε [pray without ceasing]. Rom. 12:12. τῇ προσευχῇ προσκαρτεροῦντες [continuing steadfastly in prayer], &c.; yet especially in more serious Necessities, James 5:13. κακοπαθεῖ τις ἐν ὑμῖν, προσευχέσθω [is anyone among you suffering? let him pray]; at the Beginning of our Works, Ps. 90:17. “and let the beauty of Jehovah our God be upon us, and establish the work of our hands, establish it;” and prayer is also rightly conceived at certain Stated Times, from Ps. 55:18. “evening, and morning, and noon will I speak, and cry aloud, and he shall hear my voice.” Dan. 6:10. “three times in the day he bent upon his knees, and prayed,” &c. Although we condemn the Canonical Hours of the Papists because of superstition and manifold Idolatry.
XI. Christ himself has given us a Most Perfect Prayer, which is also called Dominical from its Author. Now this is both a Pattern of other Prayers, and also a Formula; since its words are perfect, and it has all the parts of prayer. Most ineptly the Socinians suppose by this that the Law under the New Testament has been increased, since it is only an aid to praying, and the faithful formerly expressed the same things, Isa. 63:15, 16. “look down from heaven
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because thou art our Father,” &c. Num. 14:17. “And now, I beseech thee, let the power of the Lord be great.” Ps. 4:7. “Lift thou up the light of thy countenance upon us, Jehovah.” Ps. 25:4, 5. “Make me to know thy ways, O Jehovah; teach me thy paths; make me to walk in thy truth, and teach me.” Prov. 30:8. “Feed me with the bread of my appointed portion.” Ps. 51:3. “According to the multitude of thy tender mercies blot out my transgressions.” Ps. 19:13, 14. “Cleanse me from secret faults; also keep back thy servant from presumptuous sins; let them not have dominion over me,” &c. 1 Chron. 29:11. “Thine, O Jehovah, is the greatness, and the power, and the glory,” &c. Nor ought one to sin through superstition in the Words of this Prayer.
XII. It is divided into Three Parts: the Exordium; Six Petitions, of which two are Apprecative [expressing desire] of good, two Deprecative [averting] of evil; and the Doxological Conclusion. The Pontiffs most wrongly cut this off altogether, though it is most fitting both to God and to those who pray.
XIII. In the Exordium we invoke the Father, by whom, without falsehood of Deity and Glory of the Son and of the Spirit, we may understand the First Person of the Godhead, to whom through the Spirit in the name of the Son we then approach; yet this is not necessary, since the Triune God well admits the name of Father, Isa. 63:16. “because thou art our Father.” Heb. 12:9. “Shall we not much rather be subject to the Father of spirits, and live?” Isa. 9:6. “Father of eternity,” &c.; nor does any opposition of the Son and the Father appear here.
XIV. Now in Prayer God is called Father chiefly because of the special grace of Adoption and Regeneration, which is the solid foundation of confidence. He is further described as Our, to denote faith in God and love
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toward the brethren. Moreover he is said to be in the Heavens, because there he abides gloriously, from there benefits descend upon us, and this dwelling is suited to increase our confidence and reverence, Isa. 66:1. “Heaven is my throne, and the footstool of my feet.” James 1:17. “Every good gift, and every perfect gift, is from above, descending from the Father of lights,” &c. Eccles. 5:1. “Be not hasty with thy mouth, and let not thy heart hasten to utter a word before God; for God is in heaven, and thou upon earth; let thy words be few,” &c.
XV. In the First Petition, the Name of God expresses God himself with his glorious Attributes; which is Sanctified when it is demonstrated by God himself, and is acknowledged and celebrated by us and by others as most holy and most glorious; Lev. 10:3. “I will be sanctified in those who are near me, and before the face of all the people I will be glorified.” Matt. 5:16. “that they may see your good works, and glorify your Father who is in heaven.” Isa. 43:21. “This people I have formed for myself; they shall tell forth my praise,” &c.
XVI. In the Second, by the Kingdom of God is chiefly understood the Kingdom of Grace, to be consummated in Glory; which Comes, when it is more widely extended, and more powerfully declared in us and in others. In this way it long ago came under the New Testament in comparison with the Old, compare Matt. 3:2. “the kingdom of heaven has drawn near.” Mark 15:43. ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν τοῦ Θεοῦ [who also himself was waiting for the kingdom of God], &c.; and it comes more and more day by day; indeed, it will come chiefly at the end of days.
XVII. In the Third is mentioned the Will of God, both of Counsel, Isa. 46:10. “my counsel shall
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stand, and I will do all my pleasure;” and especially of Precept, Matt. 26:39. πλὴν οὐχ ὡς ἐγὼ θέλω, ἀλλ’ ὡς σύ [nevertheless not as I will, but as thou wilt], &c. Both are said here to be done, when we acquiesce in the former, Acts 21:14. μὴ πειθομένου δὲ αὐτοῦ ἡσυχάσαμεν εἰπόντες, τὸ θέλημα τοῦ Κυρίου γινέσθω [and when he would not be persuaded, we ceased, saying, The will of the Lord be done]; and when we perform the latter cheerfully, Ps. 143:10. “teach me to do thy will,” &c. The example of Angelic Obedience in Heaven, which is added, is employed for noting likeness rather than equality.
XVIII. In the Fourth, by Our ἐπιούσιον [daily, necessary] Bread is understood Provision Necessary for the sustenance of our bodily life; but not any sort of Spiritual Bread. For the proper notion of Bread is bodily; and ἐπιούσιον [daily, necessary] is the same as that which is τὸ ἐπὶ τὴν οὐσίαν [for subsistence]; and the restriction to the present day is manifestly present; nor ought it to be supposed either that bodily provision is passed over here, or that spiritual grace is repeated more frequently in a brief prayer. Compare Prov. 30:8. “Feed me with the bread of my appointed portion.” 1 Tim. 6:8. ἔχοντες δὲ διατροφὰς καὶ σκεπάσματα τούτοις ἀρκεσθησόμεθα [and having food and covering, with these we shall be content]. James 2:15. καὶ λειπόμενοι ὦσι τῆς ἐφημέρου τροφῆς [and should be lacking daily food]. Now we ask that this bread be Given by Divine grace and sufficiency; to Us, the faithful together; and indeed Today, as it were day by day, Matt. 6:34. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον [therefore do not be anxious for tomorrow], &c.
XIX. In the Fifth, under the name of Debts come Our Sins, because on account of them we owe punishment to God; this is said here chiefly. We ask for the gratuitous Remission of these, that is, both Non-Punishment and the future gracious Insinuation of the same. The example of our Remission is added, not as a Norm, or as a meritorious Cause
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of Divine remission, but as one Benefit exhibited to us, and as an Argument of our confidence and of Divine grace.
XX. In the Sixth, first, there is treatment of Temptation, or both of the Sending-in of Evils, compare Gen. 22:1. “God tempted Abraham,” &c.; and especially of a powerful Impulsion to Evil, Luke 22:31, 40. “Simon, Simon, behold Satan” ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον [has demanded you, that he may sift you as wheat], &c. προσεύχεσθε μὴ εἰσελθεῖν εἰς πειρασμόν [pray that ye enter not into temptation], &c.; which also is subject to Divine direction, 2 Sam. 24:1. “and he incited David,” &c.; then of Evil, or the Devil with the World and the Flesh serving him, Matt. 13:19, 39. ἔρχεται ὁ πονηρὸς [the evil one comes], &c. Gal. 1:4. “that he might deliver us” ἐκ τοῦ ἐνεστῶτος αἰῶνος πονηροῦ [from this present evil age]. Rom. 7:18. “I know that in me, that is, in my flesh, good does not dwell.” Now the faithful ask not to be led into the former, but to be delivered from the latter: both in assault, that they may escape, and also from assault, that it may be less.
XXI. The Conclusion, most truly attributing to God Kingdom, Power, and Glory, forever, which looks to the final Petition and at the same time to the whole Prayer, as the foundation of our confidence, is sealed with the word Amen; which here is at the same time Votive, compare Deut. 27:15, 16. “and all the people shall say, Amen,” &c.; and Assertive, compare 2 Cor. 1:20. “For as many promises of God as there are, in him are” ναί [yes], “and in him Amen,” &c.
XXII. The works connected with Prayer look partly to the Present, namely Fasting and Watching with respect to ourselves, and Almsgiving with respect to the Neighbor; and partly to the Future, namely Vows.
XXIII. FASTING here does not denote abstinence from Sins, nor abstinence from Food that is Compulsory, Miracu-
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lous, Political, Medical, but Religious; and it is defined: Abstinence from food necessary, customary, or altogether richer, for some time, undertaken by private judgment or from the appointment of the Church, for the subduing of the flesh, the inflaming of prayers, and the shamefaced testimony of our unworthiness and wickedness before God and men.
XXIV. Fasting generally consists in Abstinence, either from what is customary and richer, where the Fast is longer, or from all Food, where the same is shorter, compare Ezra 10:6. “he ate no bread, and drank no water, because he mourned over the transgression of the captivity.” Esth. 4:16. “Fast for me, and neither eat nor drink three days, night and day; I also and my maidens will fast likewise.” Dan. 10:2. “In those days I Daniel was mourning three weeks of days; I ate no bread of desires, and flesh and wine did not come into my mouth,” &c.; but by no means in the Pythagorean and Montanistic Choice of Foods, which the Papists here urge in part, not allowing the Eating of Meats in Fasts. This is altogether contrary to the substance of the New Testament, the whole distinction of foods, Rom. 14:14, 17. οἶδα καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν δι’ ἑαυτοῦ [I know and am persuaded in the Lord Jesus that nothing is common of itself], &c. οὐ γάρ ἐστιν ἡ βασιλεία τοῦ Θεοῦ βρῶσις καὶ πόσις [for the kingdom of God is not food and drink], &c. 1 Cor. 8:8. βρῶμα δὲ ἡμᾶς οὐ παρίστησι τῷ Θεῷ [but food does not commend us to God], &c.; and contrary to the liberty of eating anything given to Christians, 1 Cor. 10:25, 27. πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν [eat whatever is sold in the meat-market, asking no question for conscience’ sake], &c. πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε [eat whatever is set before you], &c.; with the condemnation of the opposite doctrine, whether as Demoniacal or as Hypocritical, 1 Tim. 4:1, 2, 3, 4, 5. “But the Spirit expressly says that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of demons,”
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ψευδολόγων [of liars], &c. κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν [forbidding to marry, commanding to abstain from foods, which God created to be received], &c.
Objection. 1. That a distinction of foods was always appointed by God, even under the New Testament, Acts 15:29.
Reply Never such a one as the Papists desire; nor in fastings; and the Apostolic Decree looked only to the beginnings of the New Testament, and to helping the weak.
Objection. 2. The example of Daniel and of John the Baptist, Dan. 10:3. Matt. 3:4.
Reply In the fast of the former, as being longer, there was even a general abstinence from every richer food; and of the latter, a singular and perpetual frugality is described.
Objection. 3. That lusts are more fostered by meats.
Reply Wine and spices with fish can do the same; hence there must plainly be abstinence from these also in Fasting.
XXV. Abstinence from food, which can proceed from ourselves, or from a brother asking, or from the Church ordaining, or from the Magistrate commanding, is generally a Becoming Duty, and pleasing to God, Joel 2:12. “sanctify a fast,” &c.; also under the New Testament, Matt. 17:21. “but this kind does not go out except by prayer and fasting.” 1 Cor. 7:5. “that ye may give yourselves to fasting and prayer.” Matt. 6:16. “when ye fast, be not as the hypocrites.” Matt. 9:15. “the days will come when the bridegroom shall be taken from them, and then they shall fast,” &c. Meanwhile, only that fast is not pleasing to God which is not joined with Prayer as its aid, 1 Cor. 8:8. “food does not commend us to God.” 1 Tim. 4:8. ἡ γυμναστικὴ γυμνασία πρὸς ὀλίγον ἐστιν ὠφέλιμος [bodily exercise is profitable for a little], &c.; which must be maintained against the Papists.
XXVI. Frugality is indeed always fitting, Tit. 2:12. σωφρόνως [temperately], &c. ζήσωμεν ἐν τῷ νῦν αἰῶνι [let us live in the present age], &c.; but one must not always fast, nor are Certain
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and Perpetual Times of Fasting to be appointed in the universal Church, as the Papists have done, especially celebrating the annual Quadragesimal Fast Before Easter. For the confirmation of this the example of Christ does nothing; since his Fast was miraculous, undertaken once at the beginning of his public ministry, and cannot thus be imitated without impiety. Namely, one must fast when Necessity or Piety demands it, and, according to the measure of necessity and zeal, longer or shorter, Matt. 9:15. ἐλεύσονται δὲ ἡμέραι, ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν [but days will come, when the bridegroom shall be taken away from them, and then they shall fast]. 1 Cor. 7:5. πρὸς καιρὸν, ἵνα σχολάζητε τῇ νηστείᾳ καὶ τῇ προσευχῇ [for a time, that ye may give yourselves to fasting and prayer], &c.
XXVII. The End ought to be the Declaration of our Unworthiness and Sadness, and the greater Subduing of the Flesh for readier worship of God. By no means, however, is it a zeal for Satisfying or Meriting, which fights against true humiliation. The Papists object,
1. That by the Fasting of the Israelites, Ninevites, &c., the wrath of God was taken away.
Reply This must be attributed to the joined Repentance and Grace of God.
Objection. 2. That Christ here mentions Retribution, Matt. 6:18.
Reply Not from merit, but from future grace.
XXVIII. WATCHING is not here treated as Spiritual, whether of Ministers, Acts 20:31. διὸ γρηγορεῖτε [therefore watch], or of all the Faithful, 1 Thess. 5:6. ἄρα οὖν μὴ καθεύδωμεν ὡς καὶ οἱ λοιποί, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν [therefore let us not sleep as do the rest, but let us watch and be sober]; but as Bodily, and indeed Voluntary and Religious; which is defined: Voluntary abstinence from Sleep, for some time, undertaken by private judgment or public authority, for continuing sacred meditations and prayers with so much greater zeal. And it must further be noted that this also is
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a Becoming Duty, compare Ps. 119:55, 62. “I remembered thy name, O Jehovah, in the night,” &c.; “At midnight I rose to celebrate thee,” &c. Matt. 26:38, 41. “remain here, and watch with me,” &c.; “watch and pray,” &c.; but especially because of its End, and it is not to be extended to the harming of health, or bound to certain annual Feasts, as the Papists do wrongly.
XXIX. ALMSGIVING, in Greek named from Mercy, and here denoting an act of Compassion not Spiritual but Bodily, is defined: A Work of Christian Charity, by which we liberally aid the needy from our bodily resources, according to the measure of those resources, for the relieving of their necessity.
XXX. Almsgiving is attributed to Charity, Heb. 6:10. “for God is not unjust, that he should forget your work and labor of love,” &c. 1 John 3:17, 18. “My little children, let us not love in word nor tongue, but in deed and truth,” &c. And therefore it is an Act of Religion, commanded indeed, yet altogether Necessary in itself, Isa. 58:7. “Is it not to divide thy bread to the hungry, and to bring the poor who are cast out into thy house? when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh?” Matt. 25:40. “Amen I say unto you,” ἐφ’ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε [inasmuch as ye did it to one of the least of these my brethren, ye did it to me]; although it is also joined with Prayer, Acts 10:4. “thy prayers and thine alms have ascended for a memorial before God,” &c. It must also be judged to have been commanded by the Law, and indeed by the Sixth and Eighth Precepts far more truly than by the Fifth, even if it is proposed in positive terms there too. It still lies upon All Christians with respect to affection, but in Effect
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upon those who have possessions, either greater or lesser, 1 Tim. 6:18. “charge the rich in this world,” &c., εὐπορεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς [to be ready to distribute, rich in good works, willing to communicate, sociable], &c. Luke 21:2, 3. “and he saw also a certain poor widow” βάλλουσαν δύο λεπτὰ [casting in two mites], “and he said, Truly I say unto you, that this poor widow hath cast in more than all,” &c.
XXXI. It is concerned with All the Needy, Prov. 25:21. “If thine enemy be hungry, feed him with bread; and if he be thirsty, give him water to drink,” &c. Yet the Faithful and Friends are deservedly preferred to others, Matt. 25:40. “Inasmuch as ye did it to one of the least of these my brethren, ye did it to me.” Gal. 6:10. ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως [let us do good to all, but especially to those of the household of faith]. 1 Tim. 5:8, 16. “if anyone does not provide for his own, and especially for his household, he has denied the faith, and is worse than an infidel,” &c.; “if any believing man or woman has widows, let such supply sufficient support to them,” &c. But excluded from Alms are both sturdy Beggars, 2 Thess. 3:10, 11. ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι, μηδὲ ἐσθιέτω [that if any will not work, neither let him eat], &c.; and idle Monks; nor ought the Wages of Ministers of the Gospel to be regarded as Alms.
XXXII. Almsgiving ought to be done from Our Honest Means, Eph. 4:28. ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω, ἐργαζόμενος τὸ ἀγαθὸν ταῖς χερσίν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι [let him who stole steal no more, but rather let him labor, working with his hands the good thing, that he may have to give to him that has need]; but not from unjust possessions, which ought to be restored to their master, Luke 19:8. τὰ ἡμίση τῶν ὑπαρχόντων μου, Κύριε, δίδωμι τοῖς πτωχοῖς [the half of my goods, Lord, I give to the poor], &c. Nor are All things to be given over to the poor, when the fountain of alms is exhausted, although this was commanded to the proud young man for conviction, Matt. 19:21. “If thou wilt be perfect, go, sell what
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thou hast, and give to the poor,” &c.; nor are All Superfluous things simply to be given, since a distinction of possessions rightly remains, and future times and the condition of children ought also to be regarded; indeed, there are other pious uses besides Almsgiving, compare 2 Cor. 8:13, 14. οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν δὲ θλῖψις, ἀλλ’ ἐξ ἰσότητος, ἐν τῷ νῦν καιρῷ τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα [for not that others should have ease and ye distress, but by equality, at the present time your abundance for their lack], &c.
XXXIII. The Act of Almsgiving consists, not in Lending, although this, because interest ceases, can be reckoned to almsgiving, but in Giving, and that cheerful and sufficient.
XXXIV. The End is the Relief of the Poor unto the glory of God; not one’s Own Glory among men, Matt. 6:1, 2. “take heed that ye do not your alms before men, to be seen by them,” &c.; nor a zeal of Meriting and Satisfying, which the Papists urge.
Objection. 1. Places which seem to teach Satisfaction, Prov. 16:6. Dan. 4:27.
Reply Properly speaking, Expiation and Redemption are not treated here, but some kind of Covering of sins, and the Breaking-off of them.
Objection. 2. That Reward is often joined to Alms, Matt. 25:34, &c.
Reply Not merited, but gracious.
XXXV. A VOW, here not understood of our Desire, or of Prayer, but of a Promise made by us, is defined: A religious promise, made to God, concerning some thing to be done, or avoided, for his glory and our salvation.
XXXVI. This Promise is often connected with an Oath, Ps. 119:106. “I have sworn, and I will perform it, to keep the judgments of thy righteousness,” &c. It is called Religious with respect to its Origin, End, and Form. And
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it is altogether a Becoming Duty, even under the New Testament, Ps. 76:12. “Vow, and render unto Jehovah your God, all who are round about him,” &c. Gen. 28:20. “And Jacob vowed a vow, saying, If God shall be with me,” &c.; “and Jehovah shall be my God,” &c.; since it more incites us to good. Yet Papistical Vows, and old Ceremonial ones under the New Testament, are to be rejected.
XXXVII. Vows ought to be made to God Alone, Ps. 65:1. “to thee shall the vow be paid,” &c. Ps. 76:12. “Vow, and render unto Jehovah your God,” &c.; who alone is Lord, although that which we vow may be rendered to creatures. This must be maintained against the Papists, who will have Vows to be rightly conceived to Saints and Angels, under the pretext of a Participated Deity, which cannot be understood of infinite Divine glory or perfection, and of their Intercession, which is vainly supposed.
XXXVIII. The Thing to be Vowed ought to be: 1. Good, either in itself, and therefore commanded by the Divine Law, Gen. 28:20, 21. “Jehovah shall be my God.” 2 Chron. 15:12. “They entered into a covenant to seek Jehovah, the God of their fathers, with all their heart and with all their soul,” &c. Such a Vow is made in Baptism, 1 Pet. 3:21. συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν [the answer of a good conscience toward God]; or in its End, and therefore indifferent in itself. 2. Possible, through the ordinary concurrence of Providence and divine Grace, and belonging to our Right among men. 3. Clearly Determined, so that it may be understood by the one vowing.
XXXIX. Hence are condemned Vows:
1. Evil and Useless, compare Acts 23:12. ἀνεθεμάτισαν ἑαυτοὺς λέγοντες μήτε φαγεῖν μήτε πιεῖν [they bound themselves under a curse, saying that they would neither eat nor drink], &c.
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ἀποκτείνωσι τὸν Παῦλον [until they should kill Paul], &c.; which, when conceived, ought not to be carried out.
2. Impossible, as to the thing, or as to our state.
3. Indefinite and Rash. Such was the Vow of Jephthah, concerning which there can be no doubt that, by a common vow, he offered his daughter as ἀνθρωποθυσίας [a human sacrifice], Judg. 11:31, 35, 36, 39, 40. “and it shall be, that whosoever shall come forth from the doors of my house to meet me, when I return in peace from the children of Ammon, shall be Jehovah’s, and I will offer him for a burnt offering,” &c.; “and it came to pass at the end of two months, that she returned to her father, and he did to her according to his vow which he had vowed,” &c. And the Vows of the Papists run afoul of all the requisites of vows, namely of perpetual Continence, voluntary Poverty, and blind Obedience.
XL. The End of every Vow ought to be our Salvation and God’s Glory; by no means, however, the purpose of Meriting. And just as it is not fitting to vow except with due Attention, so vows once conceived ought afterwards to be fulfilled most readily, Num. 30:2. “When a man vows a vow to Jehovah,” &c., “he shall not profane his word; according to all that proceeds from his mouth, he shall do.” Ps. 76:11. “Vow, and render unto Jehovah,” &c.