and how we will 2. That we ought to prepare our selues both with outward and inward worship and reuerence when we come in prayer before his Maiestie like Hester who fasted and prayed before she went in vnto the King Q. You say in your definition of prayer that prayer is made to GOD ought we not to pray to Saints aswell as to God A. No. but to God onely Q. How prooue you that A. I proue it by three speciall reasons or arguments drawen out of the word of God Q. What is your first reason A. In Matth. 4. 10. The Lord Iesus sayd vnto the diuell Thou shait worship the Lord thy God and him onely shalt thou serue To pray to God is to worship and serue him therefore to him onely must wee pray Q. What is your second reason A. We must pray only to him to whom we may say Our father But wee can say thus to none but to God only and therefore wee must pray to none but to God onely Q. What is your third reason A. In Rom. 10. 14. it is sayd How shall we call on him on whom we haue not beleeued vpon which place I reason thus The obiect of our faith must be the subiect of our prayers Christ only is the obiect of our faith therefore Christ onely must be the suâ—â—ect of our prayers Q. The Papists say we must beleeue in the Saints and therfore pray to the and that they seeme to prooue by two places of Scripture the one is Philem. 4. 5. I thanke my God for thy loue and faith which thou hast towards the Lord Iesus all Saints onely by placing the words How answer you this place A. There must bee an inuersion of the words for loue in the first place is giuen to the Saints and faith in the second place is giuen to Christ. Q. How prooue you that A. It appeareth plainly in the 7. verse where the Apostle saytâ— We haue great ioy and consolation in thy loue because by thee brother the Saints hearâ—s are comforted Q. The other pâ—ace is in Exod. 14. lasâ— verse They beleeued God and his seruant Moses A. To beleeue one is to giue credite to his word so did they for they beleeued Moses that is they gaue credite to his words but it is not sayd they beleeued in Moses so wee may beleeue the words of Saints when they speake the trueth but to beleeue in Saints we may not for that is proper to God onely Q. We pray to Saints not as helpers but mediatours A. We stand in need of no mediatour but onely one and that is Iesus Christ as appeareth in 1. Tim. 2. 5. There is one God and one mediatour betweene God and man the man Iesus Christ. Q. Why may not a Saint or a holie man be a mediatour to God for vs A. Because none can bee a mediatour between God and man but he that is perfectly iust but none is so but Christ and therefore none can bee a mediatour but Christ. Q. How prooue you that A. In Heb. 7. 25. He is able to saue perfectly them that come to God by him seeing he euer liueth to make intercession for them for such a high Priest it became vs to haue which is holy harmeles vndefiled separate from sinners and made hier then the heauens Q. It were great presumption for any man to steppe to Christ at the first considering our owne unworthines therefore we must haue one more worthie then our selues who being in greater fauour with him for his worthines may boldly make intercession for vs. A. To this obiection I answer 3. waies 1. If it be presumption to goe to Christ at the first then were all the Primitiue Church very presumptuous who concluded all their prayers not by Peter nor Paul nor the Virgin Mary nor any Saint but onely by Iesus Christ. 2. The Saints of God hauing most occasion to cast downe themselues by reason of their sinnes yet neuerthelesle had accesse by prayer to God himselfe Q. What examples haue you of any such A. There be diuers examples 1. Dauid in consideration of his murther and adulterie was greatly humbled yet when he was thus abased in his owne eyes he went to God himselfe as appeareth in Psal. 51. 2. The Publican was greatly humbled when hee durst not looke vp to heauen and yet he prayeth to GOD himselfe saying Lord be mercifull to me a sinner 3. The prodigall sonne in his greatest extremitie vsed not the helpe of any his fathers seruants which were in greatest credite with him nor of his owne brother but steppeth to his father himselfe 4. The Centurion had no conceit of himselfe when hee sayd to the Lord Iesus I am not worthie thou shouldest come vnder my roofe and yet hee went not to any of his Disciples but to the Lorde himselfe for his seruant that was sicke It is no presumption to be bold where wee are commaunded and warranted but where wee haue no commandement nor warrant there it is presumption the Papists haue no warrant to pray to Saints therefore they are presumptuous We haue a warrant out of the scripture to goe vnto Christ. By Christ wee haue boldnes and entrance with confidence by faith in him Let vs therefore goe boldly to the throne of grace that wee may receiue mercie and find grace in the time of neede If men may not presume to come to earthly princes at the first but by the meanes of many mediatours they doe come vnto them much les may we presume to come to God that is the prince of all Princes without the mediation of manie To this obiection I answere that the comparison holdeth not betweene God earthly Princes for 1. No king knoweth the want of al his subiects and though he doe yet he must haue some to put him in mind of them but God knoweth and remembreth all the wantes of all his children himselfe and of himselfe 2. It is not safe for all sortes of men to be admitted vnto the Kings presence because of treasons but the Lord â—eareth nothing that man can doe to him 3. They for pride wil not or for waightie affaires cannot attend to the sute of euery man But the Lordes eares are alwayes opeÌ„ to heare the sutes of al his children in all the world at one instant But to graunt that the comparison holdeth We say that if the Prince should appoint aniâ— one by whom and by no other we should offer to him our supplications then it were our part to offer our sutes to him only and the Prince might iustly punish vs if we should goe to any other Euen so seeing God hath appointed his onely Sonne to be the onely meanes by whom we shall present our sutes vnto his Maiestie wee must goe onely to him and if we shall go to any other the Lord
through all Iudah and Iudah gathered themselues together to aske counsell of the Lord. Peter and Iohn went vp together to the Temple at the ninth houre of prayer Q. These are good examples indeede but what promise of blessing doe you finde that God hath made vnto publique prayer A. It is promised as a blessing of it selfe and a blessing is promised vnto it besides Q. Where is it promised as a blessing A. In Esa. 56. 7. Euery one that keepeth the Sabboth and polluteth it not embraceth my couenant them will I bring to my holy mountaine and make them ioyfull in my house of Prayer Q. Where is a blessing promised vnto it A. In Math. 18. 19. 20. Verely I say vnto you that if two of you shall agree in earth vpon any thing whatsoeuer they shall desire it shall be giuen them of my Father which is in heauen for where two or three are gathered together in my name there am I in the middest of them Q. What say you of priuate prayer A. Of priuate prayer there be certaine degrees Some be more priuate lesse priuate Q. When is it the more priuate A. When a man sequestreth himselfe from al company and hath none to heare him but the Lord. Q. Where haue we anie warrant for this A. Wee are exhorted vnto it by the Lord Iesus himselfe in Mat. 6. 6. we are therin coÌ„firmed by the example of Christ in Luk. 22. 41. and of Peter in Act. 10. 9. Q. Which cal you lesse priuate praier A. That is lesse priuate when a man prayeth in companie of others as the Master with his familie the Tutor with his pupilles the Husband with his wife the wife with her seruants and children in her husbands absence or one friend with anothe as Cornelius prayed with his householde Q. Of publique prayer and priuate prayer which is most forcible A. That is publique prayer for if the prayers of one righteous maÌ„ be auailable much more are the prayers of many together with one coÌ„sent therfore this hath been most desired and Dauid complained that hee was not suffered to come to the house of God with the congregation and tooke it for one of the greatest crosses that euer came vnto him as it appeareth in Psa. 27. 10. Psal. 42. 1. 2. 3. 4. Psal. 84. 1. 2. 3. 4. Of the Conditions of true prayer Q. WHat conditions are required in prayer that it may be acceptable in the sight of God A. They are of two sortes 1. In respect of God and they are 6. 2. In respect of our brethren Q. Which is the 1. condition y â— is required in prayer in respect of God A. 1. It is necessary that we bring in our prayers true vnfained repentance humbly confessing earnestly bewailing our selues and crauing pardon for our sinnes Q. Why is coÌ„fessioÌ„ to God necessary A. Because it is as a key to open Gods priuy chaÌ„ber dore for our sins haue made a wal of seperation between God and vs so that this must first bee remoued before our prayers can ascend to him or his graces descend vnto vs. Q. Where find you that the Saintes haue taken this course in prayer A. The saints holy men haue alwaies vsed to confesse their sins to God making mention of all their fresh sins by them bringing to minde their sins done long agone as Dauid did Psal. 25. 7. Remember not the sinnes of my youth nor my rebellions Crauing pardon for murther adulterie newly committed he calles to minde his natural sin and corruption Psal. 51. 5. Behold I was borne in iniquitie and in sin hath my mother conceiued me Q. What may we learne thereby A. By this we may learne that when we caÌ„not repent effectually as we would that then we should presse our selues to repentance with the remeÌ„brance of our former sins like him that calleth for more waight that he may be the sooner dead Q. What say you then of impenitent persons which pray but are neuer touched not grieued with the féeling of their sinnes A. They which continue and goe forward in sinning without repentance are not heard Q. How proue you that A. Dauid sayth If I regard wickednes in my heart the Lord will not heare me Salomon sayth The sacrifice of the wicked is abomination to the Lord but the praier of the righteous is acceptable vnto him Againe Hee which turneth away his eare from hearing the lawe euen his prayer shall be abominable And Esai sayth in the person of God When you shall stretch out your hands I will hide my eyes and though you make many prayers I will not heare you for your hands are full of blood i. e. full of oppression and crueltie The second Condition Q. WHat is the second condition A. It is a true and liuely fayth Q. What meane you by that A. I meane that in prayer wee must haue a sure and stedfast confidence in the promises of God that they shall bee performed yea albeit we can see no naturall reason for it Q. Why is it necessary that we haue faith in Gods promises when we pray A. 1. Because without faith our prayers are but vaine babling 2. Because prayer is a fruite of faith and a branch of it and therefore it is impossible that true prayer should bee without faith 3. He that doubteth of the promises of God as the Papistes doe and teach doe make God a lyer and no performer of his promises which is as great dishonour to him as can be for then is he not a God but a very diuell for the diuell is a lyer from the beginning and the father of lyes 4 What hope can hee haue to obtaine his request that makes God a lyer and Iehoua who is perfect holines no better then a diuell Q. By what Scripture doe you proue that we must pray in faith A. In Marke 11. 24. and 1. Iohn 5. 15. Iames 1. 6. Q. How shall we know the promises of God A. That we may know the promises of God it will stand vs in hand to frequent the word preached which is the onely ordinary meanes to beget faith in vs and often to reade the scripture because they are the storehouse of Gods promises Q. What must we doe when we doe know the promises of God by the word of God A. We must beleeue embrace them euer in prayer charge God with his promises and make vse of theÌ„ in our praiers as Simeon did saying Lord now lettest thou thy seruaâ—t depart in peace according to thy word i. e. according to thy promise Q. May not we use those words of Simeon as a prayer aswell as he A. If we be readie to depart as Simeon was and haue such a promise of departure and in that maner as Simeon had we may or els not Q. Why so A. Because we must pray for nothing but wee must haue a
are the Lords but the Lord himselfe doth it therefore followe that wee must pray that all may bee saued What for those whom God will not haue saued God forbid Our Sauiour Christ that was as wise and as charitable as they that hold this poynt hath taught vs to pray otherwise When you pray say Thy will be done that is Lord saue those whom thou wilt saue and not whom thou wilt not saue So that our prayers wee see must bee grounded vpon Gods will and not vpon our owne willes If then he will not saue all we must not pray against his will that he would saue al For then in stead of saying thy will be done wee should pray thus or to this effect Lord wee knowe that thou hast decreed and appoynted from euerlasting whom to glorifie in thy kingdome and whom to cast downe to hell for euer and we know that thy counsell shal stand for so sayth thy word but yet for all that wee haue a minde and desire to haue all men saued therefore alter thy decree and change thy purpose that is bee contrarie to thy selfe and so not thy will but ours be done From such kind of praying or rather blasphemous and presumptuous prating the Lord deliuer vs giue vs grace to pray as his word doth teach vs to pray that is in our prayers to referre our willes to Gods will and not to presume to craue that which God will neuer graunt But for as much as God hath his number in al parts of the world who are knowne to himselfe and Christian charitie which is a most liuely fruite of faith bindeth vs to pray for the whole Church of Christ which is Catholike that is scattered vpon the face of the whole earth which Church likewise is sometime visible sometime inuisible vnto men and sometime more visible and sometime lesse visible as in the dayes of Elias when the Lord had 7000. in Israel more then Elias sawe as sharpe sighted as he was and because all are not called at one houre but some to day some to morrowe some at one time and some at another therefore it is lawfull for vs to pray for thē thus That in Spayne Portingale Rome Turkie Iewrie and in al other places of the world yea and of those which doe now persecute Gods Church as sometime Paul did so many of them as doe belong to Gods eternall election it would please his Maiestie to conuert by the preaching of his word and the effectuall working of his holy spirite in their hearts or by such meanes as shall seeme good to his diuine Maiestie in his best appoynted time And as for the rest which doe not belong to his eternall election and couenant of grace we are to pray that his will may bee done vpon them and he may bee glorified in his iudgements vpon thē as he was glorified in the ouerthrow of Pharao and his host But the matter must not bee so lightly carried away for they that hold the contrarie seeme to haue scripture to beare them out which if they did vnderstand and apply so well as they can auouch it al should bee well The common alleadged place is out of 1. Tim. 2. 4. God wil that al men shall be saued and come to the knowledge of the trueth Now for an answere this I say that that place must of necessitie bee vnderstood either of the reuealed will of God or of his secret will If this place bee vnderstood of Gods reuealed will set downe in his word then the sense is this that God doth call all men by the preaching of his word to the knowledge of his trueth and to eternall life if they beleeue in Christ and this saluation is offered to all men though al men beleeue not For by this meanes the reprobate and vnbeleeuers are shewed what they shuld doe and so are left without excuse in the day of iudgement But God doth not giue them grace to repent and beleeue as hee doth to the elect because he hath otherwise decreed of them and if he doth not who shall compell him so to doe or who shal complaine iustly against his diuine Maiestie seeing as the Lord is bound to no man If that place be vnderstood of the secret will of GOD then the sense is three-fold First God will that all men shall be saued that is God in his eternall counsell according to his good pleasure hath decreed of all sorts and degrees of men to saue some of Iewes and Gentiles some of Kings and Princes some of subiects and commons some of learned and vnlearned some of rich and poore some of Captaines and soldiers some of Marchants Marriners some of Craftsmen and Husbandmen some and of all sorts of all estates and of all degrees and conditions of men some shalbe saued which agreeth with the saying of S. Iohn in the Reuelation who sayth That he sawe a great multitude of all nations and kindreds and languages follow the lambe that is Iesus Christ and stood before the throne and praised him that sate vpon the throne And the cause of the Apostles writing thus to Timothie was for that the Church of God liued thē vnder Nero a wicked Prince and cruell tyrant and an enemie to the Gospell of Christ in so much as some doubted whether he were to be prayed for or no therfore the Apostle puts them out of doubt for that matter and sheweth that prayers must be made for Kings and Princes and all men and therefore for their Prince though he were a wicked enemie for that of all men and all sorts of men God hath his number and what could they tel whether he were one of that number or no therfore they were to pray for him There is a seconde sense or meaning of those words deliuered by the learned and that is this God will that all men shall be saued c. That is so many as are saued are saued by the will of GOD for as much as none are saued against his will And that this may likewise bee the Apostles meaning it may appeare by another place of scripture like vnto that It is in Iohn 1. 9. where the Euangelist speaking of the Sonne of God he sayth thus He was the true light that lighteneth euery man that commeth into the worlde meaning indeede that whosoeuer is lightened is enlightened by the Sonne of God not that euery one particularly that commeth into the world is lightened none excepted for there bee some in the world which remaine in darknes and the Gospell is hidden from them such as the god of this world hath blinded that is the diuel hath blinded their eyes that the light should not shine vnto them as the Apostle sheweth And this is no otherwise spoken then wee vse in our common manner of speaking For if there bee but one man in a towne that reacheth Grammar wee say such a man teacheth all the towne Grammar meaning that all
that are taught of that towne are taught by him Or if there be but one way into a Noble mans house and suppose by one gate onely the way lyeth into the house if any man aske of vs whether he may not goe into the house another way wee will answere and say No al men go in at this gate or the Noble man hath giuen commandement that all shall come in at that gate meaning that so many as doe goe in doe enter by that gate So in God there is but one will by which all men doe enter into heauen that is all that doe enter into heauen doe passe by that will of God and not without it nor besides it nor against it But yet there is a third sense of that place in Timot. God will that all men shall be saued c. That is God hath certainly decreed that all his elect and chosen people shall be saued but not euery particular man in the worlde And wee are to consider that this word all is not put alwayes in the scripture for euery particular man woman and childe but sometime for the greater part and sometime for the elect only For the greater part it is taken in Gen 47. 15. All the Egyptians came vnto Ioseph and sayd giue vs bread c. that is a great part of the Egyptians came to Ioseph for you must imagine that some might be sicke some were infants and could not come And so it is also taken in Matth. 21. 10. When he was come into Ierusalem all the citie was moued that is the greatest part of the citie was moued And in Mark 1. 5. All the countrey of Iudea went out vnto Iohn and were baptized of him that is a great companie of Iudea For the elect only it is also taken sometime as in Luk. 3. 6. All flesh shall see the saluation of God that is all the elect shall â—â—e it And in Rom. 5. 18. As by the offence of one man the fault came on all men to condemnation so by the iustifying of one the benefite abounded toward all to the iustification of life that is towards all the elect it abounded And in 1. Cor. 15. 22. As by Adam all dye so by Christ shall al be made aliue that is all the elect shall bee saued by Christ. These generall speeches must be restrained to their kinds because as Pet. Martyr sayth the holy scripture doth marke two sorts of men one of the godly and another of the wicked and doth vsually set downe vniuersall or generall propositions of them both which the wise and discreete reader should obserue and referre them or restraine them to their proper kinde of which they bee spoken and of which they are to bee vnderstood As for example in Iohn 6. 45. They shall all be taught of Goa Ioh. 12. 32. If I were lift vp from the earth I will draw all men vnto me sayth the Lord Iesus And in Esai 66. 23. From moneth to moneth and from Sabbath to Sabbath shal al flesh come to worship before me sayth the Lord. And in Ioel 2. 28. I will powre out my spirit vpon al flesh with many such like Now all these places are vniuersally and generally propounded but yet they are to be restrained onely to the godly and faithfull people of the Lord of them onely they are to bee vnderstood and cannot be applyed to the wicked So there be other places of scripture which be as vniuersally propounded but are to be vnderstood only of the wicked and vnfaithfull and not of the godly as in Iohn 3. 32. That he testifieth which he hath seene and heard but no man receiueth his testimonie that is none of the wicked receiue it or very fewe doe receiue it for the faithfull doe receiue it but the reprobate and vnbeleeuers doe not receiue it And in Matth. 10. 22. Ye shall be hated of all men for my names sake that is of al the wicked And againe see the like in Philip. 2. 21. All seeke their owne not that which is Iesus Christs that is a great number do so all the wicked doe so but not the godly There bee many moe places like vnto these which must bee restrained to their proper kind but this may suffice for an answere to that obiection out of Timothie There is another obiection as common as the former and to as great purpose And thus they reason So many shall bee saued as Christ dyed for but Christ dyed for all therefore all shall bee saued To which obiection some answere as the Schoolemen doe that Christ dyed for all men sufficienter non efficaciter sufficiently but not effectually meaning that his death was sufficient to haue saued 10000. worlds in respect of the merite of his death by reason of the worthines of his person if all did beleeue in him but all doe not beleeue in him therefore all shall not be saued But this distinction of sufficiencie and efficacie is thought and that of very learned Diuines to bee a very idle distinction and too weake to beare away the burden of the question for if Christ dyed sufficiently for all he dyed effectually for all and if it be not effectuall how is it sufficient And they hold that the efficacie of his death and the sufficiencie of his death be all one But to this replie will be answered againe that it is sufficient in respect of his owne merite and should be effectuall for all if all did beleeue But all doe not beleeue and for them it is not effectuall True it is for vnbeleeuers it is neither effectual nor sufficient And whereas it is effectuall for the faithfull it is in respect of the infinite merite of his death passion by reason of the worthines and excellencie of his person wherein dwelt the fulnes of the Godhead bodily or els it had been neither sufficient nor effectuall for them no more then for the other Now whereas they say if all did beleeue in him his death were sufficient to saue all it is true but then it is demaunded againe Why al doe not beleeue It cannot be denied but that faiâ—h is the gift of God and that it is not in mans power to beleeue when hee will as freewill Papists dreame Sure it was neuer intended in the vnchangeâ—ble will and eternall purpose of God that they should beleeue as it was his purpose on the other side to giue faith to his elect And as it was neuer intended by God that all should beleeue so likewise was it neuer intended by God that his Sonne shuld dye for al but it was euer intended by his diuine Maiestie that his elect only should beleeue so likewise was it inteÌ„ded that his Sonne should dye only for the elect whom onely the Lord purposed from euerlasting to saue by faith in the merits of his Sonnes death passion But as touching the vnbeleeuers it was
neuer intended by his Maiestie that his Sonne should dye for them for if he had then should they also haue beleeued as well as others And therefore what sufficiencie of Christs death can be there imagined for vnbeleeuers where there was neuer any intendement of his death for them If any man wil say that Christ hath saued more by his death then his father had from euerlasting elected and chosen he doth plainly deceiue himselfe for Christs will and his fathers are all one He prayed Thy will not mine be done Christ dyed for none but those such like as he prayed for being our Mediatour And he prayed for none but for such as his father had giuen him that is for such as hee had elected to be saued by faith in him as appeareth in Iohn 17. 9. I pray not for the world but for such as thou hast giuen mee for they are thine Now if the Lord Iesus had dyed for all the world as hee did for the elect onely shall wee thinke that hee would not also haue prayed for them as well as for the elect But to draw to an end if it be lawfull to pray for the saluation of the reprobate thâ— is it lawful to pray for Iudas Saul Esau of whoÌ„ the scriptures do testifie that they be reiected of the Lord. Iudas is called the lost child of perdition and a diuell Ioh. 6. Esau is sayd to finde no place to repentance though he sought the blessing with teares Heb. 12. And of Saul the Lord himself in expres words saith that he hath reiected him 2 Sam. 7. Shall we now pray that he wold change his decree receiue them againe to fauour Suppose that they were aliue againe as they bee dead but indeed prayer for the dead prayer for the reprobate are much alike the one hath as good warrant as the other and the one shall bee heard as soone as the other That it is not lawfull to pray for such as God hath cast out of his fauour appeareth plainely by diuers places of the scripture In Iere. 7. 15. 16. the Lord faith thus concerning the obstinate Iewes which contemned the word of the Lord I will cast you out of my sight as I haue cast out all your brethren c. Therefore thou shalt not pray for them neither entreate me for I will not heare thee Vpon which place we may reason thus Whosoeuer God hath cast out of his sight that is out of his fauour and will not bee entreated for them for such we must not pray but such are all the reprobate therefore we must not pray for them I meane for their saluation The very like words we haue againe in Ier. 11. 14. speaking of obstinate Idolaters in the land of Iudah and Ierusalem he saith thus to the Prophet Therefore thou shalt not pray for this people neither lift vp a crie or prayer for them for when they crie vnto me in their trouble I will not â—eare them To teach vs that wee must pray for none but for such as shall be heard themselues when they pray but such are not the reprobate for the sacrifices of the wicked are an abomination to the Lord therefore we must not pray for them Many reasons and arguments moe might bee brought for this purpose but these may suffice Now as the scripture hath forbidden prayers to be made for those that are cast out of Gods gracious presence so doth it also approue the prayers of the faithfull which haue been made against them and against such as haue been apparant and professed enemies of Gods trueth and Gods Church and thereof we haue many examples as the Isâ—aelites praying against the Egyptians both when they were oppressed in Egypt and when they were distâ—essed at the red sea We haue also Moses holding vp his hands in prayer against Amalâ—â—k till they were weary Hezechiah against Rabsakah and Senacherib Dauid prayeth against the vnnaturall conspiracie of Absalom his sonne and the vngodly counsell of Achitophel his subiect And in the Psalmeâ— how many prayers doth he make against the enemies of God that the Lord would confound them in their deuises and destroy them in their conspiracies that their memoriall might perish out of the earth and many such which are to teach vs that as we are not to pray for the reprobate whether they bee knowne to man or not knowne so also we are bound sometime to pray against them but especially against such as oppose themselnes maliciously against God against his truth and against his Church and children for such were the persons against whom Dauid praieth so earnestly and denounceth such fearefull curses and iudgements For shall we pray God to blesse and saue those that go about to destroy his Church his truth his annoynted and his children God forbid but that either the Lord would conuert them or so many of them as doe belong vnto his Maiestie or els confound them in their mischieuous deuises practises when and how it pleaseth him that they may not make spoyle of the Lords inheritance And yet thus farre the scriptures doe teach vs to pray for the verie knowne enemies of Gods Church that the Lord would vouchsafe in his mercie to blesse them with temporall blessings as health and plentie and peace for the Churches sake that is amongst them which is manifest in Iere. 29. 7. The Iewes being Captiues in Babylon are commanded to pray for the prosperitie of Babylon his reason is this for in the peace thereof you shall haue peace which is nothing els but to pray that the Whale may do well come safely to the shore for Ionas his sake which is in his belly and liueth in hope to be cast vp on land And what els is this kind of praying but in policie to reprieue a woman condemned by law and to vse her well to saue the childe that is in her wombe which may proue a profitable meÌ„ber in the common wealth But otherwise if Gods enemies come to inuade or deale extreamely with Gods seruants or goe about any wicked enterprise against the Prince or Countrey or Gospell or any Christian professor of the same we ought to pray against them and doe what wee can lawfully to suppresse them roote them out which is nothing els but to kill a Lyon that a man may bee saued which is in the Lyons clawes readie and likely to bee deuoured or to plucke downe one house that is on a fire for the sauing of many that els are likely to bee consumed or to pull vp the weedes that the corne be not choked And further as it is in these and such like poynts touching manners of men so ought it also to be in matters of faith and doctrine which if it be not sound but corrupt and false tendeth to the destruction of the faith the soules of men as the sword commeth to destroy the bodies of men And therefore is
commandement giuen by the Lord that the false Prophet and seducer of the Lords people should dye the death and if any come with any other doctrine then that which is agreeable with the word of God Saint Iohn sayth we must neither receiue him to house nor so much as bid him God speede that is we must not bee familiar with him much lesse must wee pray for him except it bee for his conuersion if it standeth with the will of God and not els neither Now a little to cleere our selues from the suspition of Pelagian heresie wherewith some thinke that they are tainted which deny prayers for the saluation of reprobates and all men without exception not respecting the will of GOD whereunto all our prayers indeede are to be referred Indeede Pelagius and his followers as they held many very foule and monsterous heresies so in that matter of prayer they erred most grosly But that the difference may appeare betweene Pelagius and vs it will not bee amisse to set downe the words of S. Augustine as they be gathered by that reuerend and learned man Danâ—us in his booke of Heresies who I belceaue did as well vnderstand S. Auguâ—â—ine as they that would seeme to make thiâ— doctrine Pelaâ—ian heresie by alleadging S. Augustine Destruunt etiam orationes quas facit Ecclesia siue pro infidelibus doctrinae Det resistentibus vt conuâ—rtantur ad Deum siue pro fidelibus vt augeatur eis fides perseuerent in ea Haec quippè non ab ipso accipere sed à seipsis homines habere contendunt gratiam Dei qua liberamur dicentes secundum merita nostra dâ—ri that is The Pelagians doe destroy prayers which the Church maketh either for infidels and those that resist the doctrine of God that they may bee conuerted vnto God or for beleeuers that their faith may bee encreased and they may continue in the same for that they hold that men haue not this grace from God but of themselues saying that our deliuerance is giuen vs according to our deserts Here wee haue the heresie of Pelagius and his disciples plaine enough 〈◊〉 for my owne part I hold to be most accursed and all true Christians fearing God doe with all their hearts detest and abhorre it But let vs see what it is They will haue no prayers to bee made by the Church either for the conuersion of vnbeleeuers or for the confirmation strengthening of the faithfull We hold the contrarie â—o them both for with the true Church of 〈◊〉 we pray for the conuersion of Turkes of Iewes of Papists of Atheists and al vnbeleeuers and heretikes and vngodly men if they belong to God and stand with his sacred will and wee doubt not but that God hath his number amongst them all which are knowne best to himselfe for he knewe 7000. in Israel that were no friends to Baal more then Elias saw Againe amongst our selues that professe the Gospel an vnbeleeuer to day may be a beleeuer to morrow if his houre be come which God hath set for all infidels or vnbeleeuers which is all one are not reprobates for some may be conuerted neither are all called at one houre therefore charitie bindeth vs to liue in hope of him so long as he liueth and in hope of his conuersion if hee belong to God still I say which no man knoweth but God himselfe we are to pray for him but still referring our prayers to the will of God And againe wee hold it a most necessarie and Christian duetie of loue to pray for the confirmation of Gods children and the proceeding and growing vp of the faithfull in faith and godlines therefore there is great oddes betweene the heresie of Pelagius and our doctrine There is no lesse difference in the reasons then there is in the propositions the reason why they denie the prayers of the Church for the conuersion of infidels and the encreasing of the faithfull is for that man hath as they say this grace of conuerting and abilitie of beleeuing repenting c. of himâ—elfe which wee vtterly both denie and defie But our question is of praying for the saluation of reprobates and of all men without exception and our reason is grounded vpon the will of God and the vnchangablenes of his will And thus you see beloued that wee are as farre from the heresie of Pelagius as they which would charge vs with heresie are from vnderstanding what Pelagian heresie meaneth Much more might bee said of this matter but the large and full handling therof I leaue for those that are more able to performe it then my selfe as God shall giue them occasion to deale therein In the meane time this may serue as a plaine confession of that which my selfe beleeue of that point according to the worde of God both for the cleering of my selfe from all suspition of heresie as also for the better satisfiyng and further confirming of you my beloued in the Lorde Iesus which are of my congregatioÌ„ which feare God and are desirous of the trueth and for your benefite indeed I was principally drawen to the penning and publishing hereof The Lord giue that blessing vnto it which I could wish and the God of all mercie and grace confirme and establish your hartes and soules in the sauing knowledge of his blessed truth and grant that your loue may abound yet more and more in all knowledge and iudgement that you may discerne those things which differ and allow the best things and that you may be sincere and without offence vnto the coÌ„ming of the Lord Iesus Christ filled with the fruites of righteousnes which are by Iesus Christ vnto the praise and glory of God Reade with your best affections and assist me with your prayers Your seruant for Christ Iesus William Burton Of Prayer in general Question WHat is Prayer Answer Prayer is a familiar and friendly talke of miserable and mortall man with the glorious and immortall God wherein the heart being lifted vp with sure faith and stedfast confidence in his promises we doe either craue for such things as we want or els giue thankes for benefits alreadie receiued Q. Now let me heare how you can prooue this definition of prayer by the Scriptures and first that it is a familiar talke of man with God A. That it is a familiar talke of man with God it appeareâ—h by Abrahams maner of entreating and praying for Sodom in Gen. 18. 27. Q. How proue you that it is a friendly talke betwéene God and man A. It appeareth in that the Lord Iesus vouchsafeth to accompt of the faithfull as of his friends and so to call them in Ioh. 15. 14. Q. You say that prayer is a familiar and friendly talke of man with God what may we learne by that A. We may learne two things 1. That the loue of God is vnspeakable which will vouchsafe to talke with most miserable sinful men and not seldome but when where
the kingdome of grace it signifieth two things 1. An erecting of it where it is not begun before 2. Where it is once erected a full continuance of it to the end Q. Being vnderstoode of the kingdome of glory what is ment by comming A. Then it signifieth also two things 1 A hastening forward of that time wherein we shall be partakers of it 2 A full possessing of it when that time is come Q. By what meanes is this kingdom erected and maintained in us A. The principall meanes are in number foure Q. Which is the first A. The powerfull ministerie of the word vnto which are ioyned the sacraments for the greater strengthening and confirming of our faith Q. Which is the second meanes A. The effectuall working of the spirite of God in our heartes without which the other meanes are vnprofitable vnto vs. Q. Which is the third A. Godly princes good rulers and Magistrates Q. Why what must they doe A. It belongeth to them to reforme religion to purge the Church of God and to defend the true worship and worshippers of God and to subdue all that bee enemies vnto the same Q. How proue you that A. By the testimonie of the Apostle who willeth that they bee prayed for for this ende that men may leade vnder them an honest and a godly life As also by the Prophet Esay who for this cause calleth Kings and Queenes nursing fathers and nursing mothers for the Church of God Q. What is the fourth last meanes for the building vp of the kingdome of God A. Ecclesiasticall discipline or the gouernment of Christ in his Church Q. Wherein standeth it A. It standeth in three things Admonition Suspension Excommunication Q. By whome and howe must these things be put in execution A. By such officers and in such manner as Christ himselfe hath ordayned in his Gospell Q. What be the effects and benefits of this kingdome A. The Apostle hath set them forth 1 Negatiuely nor meats drinks that is not any transitory or earthly matter 2 Affirmatiuely but Righteousnes peace and ioy in the holy Ghost Q. Now shewe briefely what is the sense meaning of this second petition A. The meaning of it is this wee pray that the Lord would subdue vnto his Maiestie all the power of Sathan in vs and all the wicked lustes of the flesh and enable vs both in body soule by his holy spirite to worke acceptably in his sight And to throw downe all his enemies and ours that hee may gloriously raigne and triumph ouer all And that we by Christ may finally bee made partakers of his euerlasting kingdome of glory in heauen Q. Now as briefly shew the particular graces that we craue in this petitiō A. The particulars are these we craue 1 That it would please the Lord to pull downe by the preaching of the worde and working of his holy spirite the kingdome of sinne and Sathan and to establish his owne kingdome in the hearts of the faithfull Q. What els A. 2 That Christ may raigne by his owne lawes and that hee would giue all furtherance vnto it As that it would please him 1 To encrease the number of faithfull preachers 2 To encrease the giftes of the preachers 3 To maintain al schooles of learning 4 To ioyne with the outward preaching his spirite within 5 To stirre vp the people to heare confer reade beleeue and obey c. Q. What els doe we pray for A. 3 That the Lorde would raise vp carefull Magistrates which may be nurses to his Gospell Q. What els A. 4 That God would erect and maintaine such an ecclesiasticall gouernment for his church as he knoweth fit to aduāce his glorie Q. What els A. 5 That he would remoue all contrary lettes and whatsoeuer is against the furtherance of his kingdome Q. Is there anie more A. 6 And lastly that God would hasten either the day of iudgement or the day of death Q. But many you knowe cannot abide to heare of death nor the comming of Christ. A. It is true indeed for the wicked tremble at the hearing of them as Foelix did when Paul spake vnto him of the iudgement to come But the children of God being holden with the temptations of Sathan and their owne corruption Cry out with themselues Come Lord Iesus and with hartie affection do pray and say Thy Kingdome come Q. What say you to such as hinder the kingdome of Christ A. I would wish them to consider that when they say this petition they pray for their owne confusion and destruction The third Petition Thy will be done in earth as it is in heauen Q. WHat is the summe of this petition A. 1 That euery man in his calling may obey God 2 In our callings to direct all thinges to the glory of God 3 To take in good parte whatsoeuer God sendeth whether it bee with vs or against vs. Q. Why is this next A. To shew that then Gods kingdome doth come when his will is done Q. What is your meaning more plainely A. I meane that the Lorde doth not rule in vs if wee remaine vnwilling to obey his worde and striuing against his will Q. How may wée come to the true vnderstanding of this petition A. For the better vnderstanding of this petition wee are to consider of three poyntes 1 Of howe manie sortes the will of God is 2 Whether God willeth sinne or no. 3 Whether the will of God should bee done if wee pray not for the doing of it or no. Q. Uery well the poyntes are verie necessary what say you then of the first poynt A. In respect of God himselfe his will is alwayes but one and that most simple but in respect of vs The will of God is twofolde Hidden Reuealed Q. What doth the Scripture speake of the secret will of God A. The Scripture compareth it to great deepe or a bottomelesse sea which cannot be sounded and vnto hie mountaines which cannot be climed Q. What call you the secret will of God A. That counsel which he neuer reuealed in his worde neither hath promised to reueale in this world Q. Whether may this secret will of God be searched after or no A. No it ought not Q. How proue you that A. In Iohn 21. 23. Act. 1. 7. Q. What call you the reuealed will of God A. That which hee hath made knowne in his worde Q Whether may wee search after that or no A. Yea we may and ought Q. How proue you that N. In Deut. 29. 29. Q. Whether doe wée pray here for the doing of Gods secret will or no A. No for that is euer done and shal while the world endureth Q. Of how many sorts is the reuealeo will of God A. Of two sorts 1. That which God dooth require to be done by vs and that is reuealed in the lawe 2. That which hee hath decreed of vs in his eternall counsell
An EXPOSITION OF THE LORDS PRAYER made in diuers Lectures and now drawne into Questions and Answers for the greater benefite of the simpler sort Whereunto is prefixed a briefe treatise of prayer for all men Published at the request of diuers godly and well disposed By W. B. Minister of the Word at Reading in Barkshire AT LONDON Printed by the Widdow Orwin for Thomas Man dwelling in Pater-noster row at the signe of the Talbot 1594. TO THE RIGHT HONORABLE AND HIS SINgular good Lord Robert Earle of Essex and Ewe Vicount Hereford and Bourghchier Lord Ferrers and Chartly Lord Bourchier and Louaine Knight of the noble Order of the Garter Master of her Maiesties Horse and one of her Maiesties most honorable priuie Councell W. B. wisheth encrease of al true honor in this life and eternall felicitie in the life to come SOme are desirous right Honorable to store vp those things to their further benefite which before they haue heard to their present comfort like the good men of Athens which sayd to Paul We will heare thee againe of this matter Act. 17. At the request of such men I haue yeelded to the publishing of those Lectures which I made vpon the Lords Prayer notwithstanding the labours of other reuerend excellent men which haue both trauailed farre and waded deepe in this argument And if any man looke for any new matter at my hand he doth but loose his labour for I must confesse that I haue walked by their lights trode their steps for the greatest part of my iourney neither haue I taken vpon me to performe any thing by my self more then others haue done but to ioyne with others in the building of the spirituall temple wherevnto I haue brought such as I had And for my owne part I thinke my selfe most highly bound to praise his heaueÌ„ly Maiestie that hath vouchsafed me the most vnprofitable of al a place amongst his builders though I bring but lime morter to the building and a place amongst his souldiers though I doe but now then strike a stroke or carrie their armour after them and a place amongst his skilful Archers though my selfe doe but giue aime at the marke as it were in respect of them that haue pearced it and gotten the victorie they are gone before with the vintage I come after with the gleanings which may bee as acceptable to some as the haruest is to others And seeing as the Lord blesseth whom he will and by whom he will I knowe no cause of disconteÌ„tednes to remaine vnto any seeing it is lawfull for euery one to doe what good he can both by speaking and writing especially in these dayes wherein Sathan beareth such sway and by his seruants laboureth by all meanes possible to hinder the growth thriuing of Gods church to destroy the faith of Gods childreÌ„ to hold al men in miserable blindnes ignorance yea and if it were possible to bring to passe that God shuld haue no true worship yea no worship at all done vnto him amongst the sonnes of men I am bolde my good Lord to offer this small treatise vnto your Honor both in respect of my bounden duetie as also for the worthines of the matter handled therein which sheweth both the matter of prayer and also the right order and maner of calling vpon the name of God amongst all estates at all times in al places for al wants which is such a poynt of Gods worship as who so hath attained vnto the true knowledge right practise of the same hath obtained a great matter if not the greatest of al in this life For such a one may haue free accesse to the throne of grace and stand in the presence of the almightie when another shall flie from his presence such a one may batter and beate downe the walles the cities and the holdes of mightie enemies when other shall not dare to come neere them he shall breake the prison doores and make yron gates to open of their owne accord when others shall lye by it he shall doe as much with one man as others shall doe with a hundred and more too for he shall be able not onely to preuaile against men yea though they bee many and mightie and craftie but he shall preuaile with God himselfe like Iacob vntill he hath preuailed against Sathan and all the power of hell and gotten the masterie ouer himselfe euen to the deniall of himselfe for the trueths sake which is the greatest victorie that can bee gotten he shall haue power skill to tame his owne affections which is more then the taming of wilde beasts he shall finde patience in aduersitie and thankfulnes in prosperitie and contentation in euery triall he shall see the mountaines couered with heauenly souldiers for the defence of Gods people as Elisha did he shall raise â—he dead and water the earth with aboundance of raine as Elias did he shal stop the mouthes of the hungrie lions without any violence as Daniel did and quench the flames of fire without any water as Shedrach and his fellowes did In a word the effects of prayer are wonderfull and infinite for what may not he haue and effect that shall but aske and haue Who were euer more honoured of men then they that haue giuen most honour vnto God And who doe more honor the Lord then they that doe truely call vpon his name by prayer who more renowned and beloued then the godly and zealous in true religion And what godlines or religon can there be without the true knowledge and right practise of prayer who were euer more valiant in warre more milde in peace more cherefull in prison more sober in libertie more painefull in health more comfortable in sicknes more godly in their life or more happie in their death then the faithfull And who were euer faithfull without prayer which is the chiefest fruite of faith borne with faith both borne together like twinnes To whome doth the Lord giue his grace and fauour but to the humble and lowly And who were euer truly humbled but those which by prayer vnto God in the bitter feeling of sinne haue most confessed and acknowledged their wantes their weaknesses their imperfections and al their iniquities Where did euer the manifolde graces of God meete and dwell but in the soule of the faithfull which haue still beene conuersant in calling vpon the name of Iehouah For hee that hath the spirite of prayer hath a speedie messenger continually in a readines at all needes to trauell for him betweene heauen and earth and sometime bringeth with him liuely faith and true repentance sometime ioy in the holy Ghost sometime patience in affliction sometime assurance of Gods eternall fauour sometime deliueraÌ„ce out of danger sometime wisdome and discretion sometime zeale of Gods glory and loue to the brethren sometime one grace and sometime another sometime it causeth all these graces of God to meete together in one man
where they doe reioyce one in another and one embrace another like friendes mette at a feast but the partie that doth entertain them is euer the greatest gainer The heauenly art of prayer if I may so call it is an arte of all artes He is counted the best Orator that can best perswade most moue the affections of men but hee that hath learned to praye well shall perswade not men perhaps but GOD himselfe and moue him that is the mouer and perswader of all mens heartes and affections Philosophie searcheth out much by argumentes and demonstrations but all grounded vpon naturall reason but prayer seekes out those thinges that reason doubteth yea and despaireth of because it is grounded not vpon reason but vpon faith which is farre aboue all naturall reason and is then most busie liuely in working wheÌ„ natural reasoÌ„ is at her wits end Grammar teacheth to speake well but not the language of Canaan that is the holy language of God as prayer doth Arithmeticke helpeth a man to number many thinges but by the arte of prayer we may learne to number our dayes as Dauid desired which is to apply our heartes to true wisedome and that is the best numbring The best Arithmetician cannot number that which is infinite not by all his wit and skil compasse all to himselfe that hee hath alwaies numbred but he that hath learned the arte of prayer may comprehend by faith which doth accompany his prayer the infinite mercies of God and appropriatâ— theÌ„ to himselfe Geometrie measureth out landes and Lordshippes countries and kingdomes and the whole earth but what is that to prayer which measureth out heauen and earth and the land of the liuing but yet no more then faith perswadeth her to bee her owne Astronomie looketh aloft and yet no hyer then the starres measuring out the causes and effects of thinges by the course of nature but the faithfull which haue the spirite of true prayer looke vp to God himselfe which is exalted farre aboue the starres and iudgeth not of thinges by the course of nature but by the grace and gracious promises of God which doe ouer rule all nature As for Musick though it bee excellent and delighteth the mind yet is it not to bee compared with the heaâ—â—â—â—â— arte of praying which helpe◠〈◊〉 faithfull soule to true comfort in 〈◊〉 middest of the greatest distresses and agonies that can bee The studie of the scriptures and the knowledge of God and of al other heauenly thinges of all knowledge is the most excellent I speake of illumiâ—ation which is without sanctification for that it causeth the minde to mount vp aboue the earth vnto the contemplation of diuine thinges which other artes and sciences do not whose matter and subiect is altogether of the earth and earthly and leadeth but to the earth but he that hath the true knowledge and the right practise of prayer ioyned with the former shall enioy God in him all true happines which is more then to knowe it or to see it In a worde a man may bee a good Grammarian and speake wel a good Philosopher and dispute wel a good Rhetorician and perswade well a good Arithmetician number wel a good Astronomer and coniecture well a good Musitian and play well a good Politician and liue well a good Linguist and interprete well and a good Diuine and preach well and in all these excell and yet goe to hell when all is done but they that haue these and the spirit of sanctification and grace to teach them the right practise of prayer are most happie for they haue the key that openeth the doore of Gods liberalitie which will bring them to the full possession of happines Therfore my good Lord sith prayer is an exercise of the soule so princely so honorable so heauenly so mightie euery way so excellent and renowned as it is what could I commend vnto your Honour that might better testifie a discharge of dutie in me or better fit your Honors religious disposition whose heart the Lord hath sanctified to the zealous embracing of his sacred worde and Gospell and the aduancement of his glorie in furthering the building vp of his Church And nowe hoping for your Honors fauorable acceptance hereof I commend your Honour vnto the most gracious blessing and protection of the Almightie Your Honors most humbly to be commanded William Burton A BRIEF TREATISE OF PRAYER WHEREIN IS declared how farre it is lawfull to pray for all men and whether it be lawfull to pray for the saluation of a reprobate or no By W. B. for the satisfying of his congregation and cleering of himselfe Of all the spirituall exercises of a Christian wherein staÌ„deth the principall part of Gods diuine worship what one more holie more heauenly or more necessarie then true prayer And yet what is more neglected and prophaned as that is Not to call vpon the name of God at all is a note of a wicked man and to pray though much and often without any regarde or care to pray aright is a badge of an hypocrite Yet who almost for the whole neglect of so great a duetie feareth the censure of a wicked man or for the horrible prophaning of the name of God in abusing an exercise so heauenly and necessarie suspecteth himselfe to be in the way of hypocrites which leadeth to eternall destruction both of bodie and soule Some care not whether they pray or no thinke it a needles labour and vnprofitable to call vpon the almightie and such there were in Iobs time The reason of which their outragious blasphemie or blasphemous outrage is their aboundant prosperitie and great wealth wherein they put their confidence and in the pride of their wicked hearts sticke not either to deny God or to defie him Some thinke prayer to bee needfull and doe sometime vse the same being forced thereunto either by the biting of conscience or extremitie of paine or because it is the custome and that it is good manners to doe as others doe Some pray when they are at leisure and till they bee at leisure God must waite vpon them and when their good leisure seruâ—th them the Lord shall haue his stint whether they vnderstand it or no or whether it be betweene waking sleeping or no they neuer look to that and if God will not take their lazie drowsie colde slouthfull ignorant and idle prayers he is like to get none of them as though the halt the lame blinde skuruie sacrifices were good enough for him when the diuell hath the best Some are a little more deuout earnest in prayer but yet very preposterous and prophane preferring earthly things before heauenly blessings like Esaw who preferred pottage before an inheritaÌ„ce and when they craue such things it is likewise as S. Iames saith to spend them vpon their own pleasures Some pray but not in charitie because they are all for themselues forgetting quite
may iustly punish vs for the same Obiection The Saintes prayed for vs while they hued amongst vs in this vale of miserie much more therefore will they pray for vs now being in perfect ioy and happines Answer It followeth not for 1. We haue precepts commanding vs to craue their prayers being aliue but being dead there is no such matter 2. We doe not so desire praiers of the Saints which be aliue as they doe of them which bee dead for they pray to them that by force of their intercession and by vertue of their merits they would obtaine that at Gods hand which they stand in need of but we pray them to ioyne with vs in humble prayer to God or to commend vs to God in their prayers 3. Here in earth we may certifie them of our wants and so they may pray with vs for the supplie of our wants but after death wee cannot tell them of our particular wants neither doe they knowe our wants vpon earth as appeareth most plainly in the scripture Esai 63. 16. Doubtles thou art our father though Abraham bee ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer thy name is for euer Q. You say in your definition that in prayer the heart must bee lifted vp to God how proue you that A. I prooue it by the word of God Psal. 25. 1. Vnto thee O Lord lift I vp my soule Psalm 86. 4. Reioyce the soule of thy seruant for vnto thee O Lord doe I lift vp my soule Ephes. 6. 18. Pray alwayes in all manner of prayer and supplication in the spirit See more in Esai 29. 13 14. Hose 7. 14. 2. The lifting vp of the hands eyes c. ought to put vs in minde of the lifting vp of the heart for the hand lifted vp to God without the heart is but hypocrisie 3. This lifting vp of the heart without the outward gestures of the bodie hath preuailing with God See 1. Sam. 1. 12 13. Exod. 14. 15. Q. You say againe in your definition of prayer that prayer must bee ioyned with faith in the promises of God how proue you that A. Because faith is the very life of our praiers yea there is such affinitie between faith and prayer that without faith there is no prayer 2. Our prayers are answerable to our faith much faith much prayer little faith little prayer weake faith weake prayer no faith no prayer Iam. 1. 6. Let him aske in faith and wauer not Psal. 71. 1. In thee O Lord I trust let me neuer be ashamed Psal. 116. 10. I beleeued therefore did I speake Q. If our faith be weake hâ—w may it bée strengthened A. If our faith bee weake it may bee strengthened two waies 1. By remembring the sweete promises of God made to them that pray to him vnfainedly See Esa. 65. 24. Psal. 50. 15. 2. By looking to the performance of these promises either to our selues or to some other as Dauid did 1. Sam. 17. 37. and Iehosaphat 2. Chron. 20. 7. Q. Now it remaineth to be prooued that in prayer we doe either craue such things as we want or els giue thanks for benefites alreadie receiued which is the last thing I obserue in your definition of prayer A. It is true for euery true prayer standeth vpon petition or thanksgiuing if not both vnto which two all kind of prayers may be referred Q. But are not these two viz. petition and thanksgiuing to bée ioyned together in prayer A. Yes they are often coupled together as in 1. Timoth. 2. 1. I exhort that supplications prayers intercessions and giuing of thanks be made for all men Col. 4. 2. Continue in praer and watch in the same with thanksgiuing Philip. 4. 6. Be nothing carefull but in all thinges let your requests bee shewed vnto God in prayer and supplication with giuing of thanks Q. What if one of these bée wanting A. It is no true praier which want one of these Q. The Papists haue added the salutation of Mary and the Creed to fill vp the number what say you to the salutation of Mary is it not a prayer A. The salutation of Mary is no prayer for 1. There is no petition nor thanksgiuing in it 2. If wee should grant it to be a prayer of the Angel yet it is not to her for Aue is as much as if hee said I pray God thou maiest reioyce 3. It is a salutation and no prayer as appeareth in verse 29. She thought what manner of salutation that should be Q. What say you of the Créed is not that a prayer A. No It is nothing els but a briefe rehearsall of our faith or a briefe summe or abridgement of the chiefe heads of Christian religion wherein wee doe not addresse our speech vnto God but make a publique confession of those thinges vnto the congregation Ergo it is no prayer 2. There is in it neither petition nor thanksgiuing that is we do neither craue any benefite nor giue thanks for any benefite in the Creede therefore it can bee no prayer Q. When are petitions to be made A. When occasions bee offered and that is at all times both in respect of outward and inward wants If wee looke to our soules they haue three wonderfull enemies the world the flesh and the diuell therefore wee ought continually to be exercised in petition or prayer Yea it is so needfull that without it there is no comfort to a troubled mind Q. Haue any vsed praier as a meanes to finde comfort when their mindes haue béen troubled A. Yea it is sayd of Anna that she was troubled in her minde and prayed to the Lord. It is also sayd of our Sauiour Christ that he went aside from his Disciples and kneeled downe and prayed and there appeared an Angell vnto him from heauen comforting him and afterward he bad his Disciples to rise and pray vsing this as a reason lest ye enter into temptation to shewe that prayer is a speciall meanes appoynted of God both to preuent temptations to comfort in temptations Ob. God knoweth all our wants before wee pray therefore it is a néedles thing to pray Ans. He hath commanded vs to pray therefore it is not needles and he knoweth our wants before and therefore wee ought to pray vnto him for if hee did not know our wants wee ought not to pray vnto him Q. Séeing as GOD knoweth our wants before wee aske why doth hee commaund vs to tell him of our wants in prayer as though he knewe them not A. Not to be enformed at our hands of any thing which he knew not before but 1. To acknowledge him to be the author and giuer of all good things and our helper in time of neede 2. To exercise our faith and obedience our faith while wee waite patiently and
looke stedfastly for the performance of his promises our obedience while wee doe that which hee hath commaunded vs. Ob. Gods deerâ—e is vnchangeable and therefore to pray is in vaine Answ. Nay therefore we are sure to be heard because his counsell and purpose is immutable for according to his promise hee will heare our praiers alwaies prouided that our prayers bee agreeable to his will so that this serueth rather to make vs more willing and earnest in prayer because wee haue Gods commaundement for our warrant and his promise for our encouragement Q. When is thankesgiuing to bee made A. At all times and in all our prayers for wee haue occasion of it wheresoeuer we looke and seeing the Lord neuer ceaseth to doe good vnto vs therefore wee must not cease to speake good of his name Of the diuers sortes of Prayer Q. HOw many sortes of Prayer bée there A. Although we haue set downe but two in generall yet vnder them are contained many particular kindes Q. Show which those be A. Petition is two folde 1. In respect of others 2. In respect of our selues Q. Petition in respect of others of how many sortes is it A. It is of two sortes either for them or against them Q. Petition for others how many waies is it A. It is either generall or speciall Q. How generall A. When it is made for the whole Church of God militant vpon the face of the whole earth as in Psalme 28. 9. Saue thy people and blesse thine inheritance feede them also and exalte them for euer Q. How is it speciall A. When it is made for particular Churches or persons Q. Where finde you that prayers haue béene made for particular Churches A. In Rom. 1. 9. 10. Paul saith that continually in all his prayers hee prayed for the Church which was then at Rome And in Philip. 1. 3. 4. Hee saith that in like manner he remembred the Church of the Philippians Q. Where finde you any praying for particular persons A. Dauid prayed for his childe The Centurion for his seruant The womaÌ„ of CanaaÌ„ for her daughter The congregation for Peter in prison And Saint Iames saith The prayer of a righteous maÌ„ auaileth much if it be feruent Q. When is prayer to bée made against others A. 1. When we see Gods glory by others defaced 2. When wee our selues are iniuried and oppressed by others Q. How proue you the first A. In Esa. 37. 17. Hezekiah hearing the railings and blasphemies of Rabsakah who was sent by Senacherib for that purpose fell to prayer saying Encline thine eare O Lord and heare open thy eyes O Lord and see and heare all the wordes of Senacherib who hath sent to blaspheme the liuing God Act. 4. 24. And when they heard it they lift vp their voyces to God with one accord c. Q. How proue you the second A. In Exo. 22. 23. If you vexe or trouble such that is the widdowe or fatherles childe they shall call and crie vnto me and I will surely heare their crye Apoe 6. 9. I sawe vnder the altar the soules of them that were killed for the word of God and for the testimonie which they maintained and they cried with a loude voyce saying How long Lord holy and true doest not thou iudge and auenge our blood on them that dwell on the earth Alexander the Coppersmith hath done me much harme saith S. Paul the Lorde rewarde him according to his workes See also in Luke 18. 7. 8. Q. What say you of Prayers which respect our selues A. In them we desire of the Lord two things in generall 1. To turne away euill things from vs and this is called deprecation 2. To grant vs good things which we stand in neede of this is called petition Q. Where haue we any examples of the first A. Salomon prayed Remoue from me vanitie c. Iacob prayed in like manner I pray thee deliuer mee from the hand of my brother Esaw for I feare him c. Q. Where finde you any of the latter A. In Salomon when he saide giue me foode conuenient And in Abrahams seruant who prayed and saide O Lorde God of my master Abraham I beseech thee send me good speed this day and shew mercie c. Q. When we haue occasion to pray against euils calamities what course is best to be taken A. In these prayers the saints in times past haue vsed two things which doe also belong to vs 1. A confession of their sinne whereby they deserued that punishment which was vpon them 2. A lamentation of their present estate thereby to set an edge vpon their prayers Q. How proue you this A. In Dan. 9. 5. We haue sinned and haue committed iniquitie and haue done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements for we would not obey thy seruants the Prophets which spake in thy name to our Kinges to our Princes to our Fathers and to all the people of the land O Lord righteousnes belongeth vnto thee and vnto vs open shame as appeareth this day c. Q. When wee praye for any good thing which wée want what must wée doe A. Wee must acknowledge our owne vnworthienes and craue it in the name and worthines of the Lorde Iesus Q. When God hath graunted our requests what is then to be done A. We are then to returne thankes vnto the Lord for the same as Abrahams seruant did as Deborah did as Moses the Israelites did as Hanna did as the Leper did and as all the faithfull doe Q. But in whose name must wée returne our thankesgiuing in our owne or in some bodies else A. It must not bee in our owne name but in the name and mediation of Iesus Christ in whome God is well pleased and in whome all our seruice and sacrifices of prayers and praises must be accepted or else they are most abominable in his sight Of the place of Prayer Q. WHere must all these kindes of prayer be made A. The place is either generall and vncertaine according to necessitie and occasion or speciall and certaine according to order and custome Q. How generall A. In euery place or in any place it is lawfull to praye if occasion doe serue as Abrahams seruant prayed in the fielde Daniel in the Lyons denne Paul in prison Dauid in the wildernes and to this agreeth the Apostle wheâ— hee saith Let men praye euery where lifting vp pure handes without wrath or doubting Q. What place call you a speciall place for prayer that is according to order A. It is of two sortes either publique or priuate Q. Which call you publique prayer A. That is when the Churche of God is mette in a publique place with a publique consent for publique benefites Q. Where haue you a warrant for that A. Iehosaphat proclaymed a fast
commandement for it and a promise to be heard The third Condition Q. WHat is the third thing that is required in prayer A. True humilitie and reuerence Q. Why is that requisite A. Because then wee present our selues before the great king of kings and as beggers and wee haue nothing in vs that is good but looke for all graces of him Yea we come as theeues traitors before our Prince and therefore we must come with reuerence and in all lowlines to prostrate our selues before him Q. Theu belike we may not come in a confidence of our owne merites and righteousnes A. No al our deserts must be cast away and we must rely only vpon the mercie of our prince for if we come arrogantly we shall rather moue him to anger then to pittie vs. Q. How proue you al this A. In 1. Pet. 5. 5. Godresisteth the proude but giueth grace to the lowly The Publicane came in al humility wheÌ„ he durst not lift vp his eyes to heauen but fell downe and sayd Lord be mercifull to me a sinner and the Lord Iesus sayth hee went home more iustified then the other Such humility had the Centurion when he sayd Lord I am not worthie thou shouldest enter vnder my roofe c. The fourth Condition Q. WHat is the fourth A. It is also required that our prayers be neither cold nor fainting but zealous and earnest not comming onely from our lippes but from the bottom of our hearts Q. What reason haue you for that A. Because it is as odious and vnseemly a thing for a mans heart to be led away in prayer as for a man that is making his sute to the Prince to turne his backe vpon him or to turne his side to talke to another as though he regarded him not for our secret thoughtes are so visible vnto him as outward gestures are vnto man And againe Cold prayers haue colde entertainment for he that craueth coldly doth but teach the other to denie him his request Q. What if wée want this 〈◊〉 prayer or would haue this 〈…〉 and zeale encreased in vs how may it be done A. It may be done two waies 1. Our hearts must bee in wardly touched with the want of those things which we craue and for this end we are seriously and duly to consider by our selues how necessary those things are which we â—ske and how miserable we are without them 2. We are to consider our owne wants our pouertie weakenes and inabilitie to accomplish those things which wee aske without the blessing of God for if wee care not for those things which we aske or put any confidence in secundary causes as strength friends riches c. it is no meruaile though our prayers be cold Q. What other reason haue you for this A. Hee that desireth meroy must bee touched with the feeling of his miserie or els for want of this our wordes are but winde our prayers are but pratlings and our pitifull shewe of mourning is but a shamefull mocking of GOD this may 〈◊〉 Q. 〈◊〉 how for example A. As thus to say as many doe commonly and customably say by the booke of common prayer That it may please thee to giue us grace to amend our liues according to thy holy word c. Yet meane nothing lesse neither doe they knowe wherein they doe amisse though the wordes in themselues bee good yet in them that so say them it is a meere mocking of GOD and prophaning of his name Agayne to say Pitifully beholde the sorrowes of our heartes when their hearts be no whit sorrowfull for their sinnes it is the like Likewise to say O Lorde let thy mercie bee shewed vpon vs as wee trust in thee when wee trust in GOD no further then wee see outwarde meanes to helpe vs withall though the wordes bee good yet to them that so vse them they bee not so and so I might say of manie moe such prayers Q. 〈…〉 such kinde of prayers 〈◊〉 and condemned in the worde of God A. 〈…〉 22. the Lorde sayth thus Your free offring shall 〈…〉 blemish shal 〈◊〉 in it blinde or broken or maimed or hauing a wenne or skurâ—iâ— or skabbed these shall ye not offer vnto the Lord c. Q. But this concerneth the sacrifiâ—â—ces of the Iewes what is this to our prayers A. Yes and it toucheth vs our prayers too for vnder those offerings of beasts commanded to the Iewes were shadowed and figured out the praiers of the faithfull vnder the Gospel which are called by the needs of sacrifices and calues of the lippâ—â— And therefore wee are to knowe hereby that as he then could abide no sacrifice that was of the blinde or broken or maimed skuruie or skabbed c. to haue it offered vpon his Altar so nowe hee can as ill abide our ignorant prayers or prophane or cold or sluggish or counterfeite prayers to bee offered vnto him for he accounteth of them but as of lame and skuruie sacrifices c. but as then the Lord looked for the best so doth he 〈◊〉 The fifth Condition Q. What 〈…〉 prayer A. It is further required that our prayers be made according to the will of God and not according to our 〈◊〉 â—ffâ—ctions Q. What meane you by that A. I meane that wee must not appoynt vnto God what and when and where and how and how much or how little c. but all to be as himselfe will in his holy worde Q. What if wée pray for spirituall graces as for faith repentance hope loue patience knowledge zeale wisdome c. A. Then wee must pray absolutly without anie condition because the Lord hath promised to giue his spirite vnto his children whatsoeuer els they lacke Q. What if wée pray for temporall blessings A. Then we must pray conditionally if the Lorde see them good for vs and if they may bee for the furtherance of our saluation the aduancement of his glory Q. How proue you this A. In Iam. 4. 3. 1. Ioh. 5. 14. Q. What if a Christian be in paine or the Church vnder the crosse of persecution on other affliction is it not lawfull to pray against those things to be deliuered from them A. If God may get more glorie by our sufferings then by our ease quiet then wee must not pray against them but as the Lorde Iesuâ— did Iohn 17. 15. I pray not that thou shouldest take them out of the worlde but that thou keepe them from euill So we must pray not that God would take vs out of our paine or sufferinges but that in them he would keepe vs from euill as from murmuring against his haÌ„d distrust impatiencie despaire c. Q. What say you to the infirmities weaknesses of Gods children which remaine in their vnregenerate parte to humble them whether is it lawfull to pray against them or no A. Yes it is lawfull because they are sinne and sometime the Lord doth 〈◊〉
you vpon this A. Euen so God is called the Father euen of the reprobate because hee first created them and yet they cannot be called the children of God except by creation as Adam was no more then the tents and pipes can be called the children of Iaball and Iuball Q. It had béene some benefite and priuiledge if God had béen our naturall Father but to be our Father by adoption séemeth to bée no great matter iâ— it A. Although God bee not our naturall father for so hee is onely of Christ but by grace yet performeth hee â—ll the partes of a naturall Father â—â—tter then any naturall father dooth whatsoâ—â—er Q. The natural Father heareth loue and affection vnto his children A. So dooth GOD vnto his for the Psalmist â—aith As a father hath compassion on his children so hath the Lorde compassion on them that feare him See more of this poynte in Esay 49. 1â—0 Matth. 7. 9. Q. The naturall Father proudeth thinges necessarie for this life A. So dooth GOD for his Matth. 6. 30. 31. 32. And though wee receiue theâ— of our naturall parents yet they come from GOD. See more of this poynt in 2. King 6. 27. Q. The naturall Father brings by his childe in some arte and knowledge to get his liuing by A. So dooth GOD by his children Ierem. 31. 33. I will write my 〈◊〉 their hearts c. besides that they haue the best schoolemaster the spirit of God Q. The naturall Father defendeth his children from iniuries and wrongs A. So dooth God and willeth vs to come vnto him Shall not God auenge his elect which crie vnto him night and daye Hee is therefore called the helper of the helpes and the widdowe and a father of the fatherles Q. The naturall father chastiseth his children whom he loueth and if he hath cast any out of his fauour he lets him alone to doe what he list A. So dooth God correct his children whom he loueth and therefore dooth he correct them because he loueth them But as for the wicked world worldlings hee lets them growe in prosperitie giuing them vp to their owne hearts lust because hee hath cast them out of his presence and fauour Q. The naturall Father prepareth an inheritance for his children A. So doth God for his Luke 12. 32. It is your Fathers pleasure to giue you the kingdome yea he hath prouided for vs an inheritance as Peter saith immortall and vndefiled that withereth not which is reâ—erâ—â—d in heauen for vs. Q. What vse may we make of this worde Father in this place A. This word Father may serue to expell all distrust 1. Of Gods fauour and all feare in prayer 2. It maketh ioye in our hearts and emboldeneth vs to goe vnto the throne of grace 3. It teacheth vs that we owe him the duetie of children and that wee must liue like the children of such a father if wee looke for benefites at his hands 4. It is auailable to worke patience in vs in trouble and affliction and at such times as our prayers are not graunted at the first Heb. 12. 7. If yee endure chastening God offereth himselfe vnto you 〈…〉 sonnes Q. It shoulde séeme by this preface that we ought not to pray to the second nor third person in the Trinitie that is to say to the Sonne and the holy Ghost but only to the first person that is the Father for so are wee taught to pray Our Father what say you to that A. For the better vnderstanding of this poynt wee must consider that this word Father being spoken of God is put two wayes in the Scripture sometime personally sometime essentially Q. What doe you meane when you say it is put personally A. It is taken personally when it is put but for some one of the three persons or beings in the Trinitie and cannot bee attributed to any of the other persons Q. What doe you meane when you say it is put essentially A. It is taken essentially when it doth extend to the whole essence of being of the Deitie Q. If you can make your meaning more plaine A. Then more plainly this is my meaning that wheresoeuer this word Father is attributed vnto God being ioyned in the same sentence with the Sonne or the holie Ghost or both then it is taken personally that is it is restrayned to the person of the Father only But when it is not coupled nor compared with any of the persons but is taken simply without relation to the other persons then it is taken essentially for the whole Godhead and for all the persons in the Godhead Q. Where is it taken personally A. In these places following The comforter which is the holy Ghost whom the father will send in my name he shall teach you c. The father loueth the sonne and hath giuen all things into his hands If ye then which are euill giue good things vnto the children how much more shall your heauenly father giue the holy Ghost to them that desire him Q. Where is it taken essentially A. In these places following The fowles of the aâ—re sowe not c. and yet your heauenly father feedeth them Wee haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection to the father of spirits that we might liue Q. How is it taken in this prayer A. In these words Our Father which are c. it is taken essentially for the whole deitie and doth not exclude but inlcude the Sonne and the holy Ghost the they are all one in nature and substance with the Father Q. If they bee all one in nature and substance then the second person Iesus Christ is called father too is he not A. Yes he is so called by the Prophet Esai To vs a childe is borne to vs a sonne is giuen c. and they shal call his name Counsellor the mightie God the euerlasting father c. Q. Then it appeareth that wee may also pray to Iesus Christ and the holie Ghost and we doe so in this prayer but can you shew any that haue prayed vnto them by name A. Yea Stephen called on God and sayd Lord Iesus receiue my spirit And S. Paul praâ—ed to the holy Ghost saying The fellowship of the holy Ghost be with you all Now of this word Our Q. Why doth the Lord Iesus teach vs to say Our Father rather then my father A. For diuers causes 1. To teach vs that true prayer is tied to Church of God onely and therefore requireth of necessitie vnitie with the same Q. What reason can you giue for this A. My reason is this We cannot pray aright except God be our father in Christ if God be our father in Christ then we be his children if wee bee his children then are we also brethren to his children if we bee brethren to them
inferiours one water for the baptizing of great mens children and another for poore mens children one bread and wine for the veluet gowne and another for the frize gowne But on the contrarie in the reformed Churches of Christ there is one place of meeting for all one pastour to instruct all one Sabboth to bee kept of all one font and one water for the baptizing of al one time for the receiuing of all and at the Lords Supper all receiue together all partake of the same bread and wine all drinke of the same cuppe and all giue thankes by the same spirite for the same benefites and where it is not so it should bee so Q. You haue satisfied mee for that poynt but haue you any thing els to note vpon this word Our A. Yea it teacheth vs further that if we bee of the number of Gods children then all the faithfull in al places doe commend vs to God in their prayers euen as themselues and amongst those there are some Abrahams some Moses some Elias some Iobes c. whose prayers are more effectuall then others Q. What and is this such a benefite A. Yea it is a great benefite for if wee feele not that zeale and power of faith c. in prayer which we desire yet we are not to bee discouraged for that is euer in some of them which is wanting in vs and Christ hath so framed this prayer that saying it wee cannot chuse but pray as well for others as for our selues Q. But will not this make men negligent in prayer A. No this is not to make any negligēt in prayer but to strengthen those that are diligent Q. If you haue any thing els to obserue from these wordes Our father note it briefly that wee may goe forward A. But one thing more I drawe out of them and that is a confirmation of two maine poynts 1. Concerning particular faith in applying Christs merites vnto our felues 2. The certaintie of our saluation For the first when I say Our father I am taught to call GOD my father and so Christ my redeemer c. for when I exclude my selfe I cannot truely say Our father For the second I know that God being my father he loueth me and that I shall be partaker of saluation for whom he loueth once he loueth for euer therefore my saluation is certaine and sure VVhich art in heauen Q. Why are these words added A. In the former words wee are taught what the Lord is concerning vs viz. a louing father In these words wee learne what he is in himselfe viz. a God of all maiestie power and dominion The 1. sheweth his willingnes to help vs. The 2. sheweth his abilitie to helpe vs. Q. Why doth the Lord Iesus speake of his willingnes and abilitie A. To shew that of those two we must be perswaded in prayer or els we cannot pray aright Some came to Christ doubting of his willingnes as the leper Master if thou wilt thou canst make mee cleane Some doubting of his power as the man whose sonne had a dumbe spirit If thou canst doe any thing for vs helpe vs c. But here we are taught not to be like either of them Q. God is euery where why then is he sayd to be in heauen A. Because he is euery where therfore he must needes be in heauen Q. But why is hee sayd to haue his dwelling in heauen rather then in any place of the world or in all the world A. For two causes 1. Because his glorie is most apparant there 2. Because we see from thence most euident signes of his properties and attributes more then in other places as of his omnipotencie wisedome goodnesse iustice mercie c. Q. What vse may we make of these words A. Wee may make vse of them many wayes 1. They teach vs that God hath power ouer all and can performe that which he promiseth Q. How doe you gather that A. I gather it thus As the heauen is hier then the elementall world so he that sits in the heauen must needes haue all things in subiection vnder him And as wee cannot see any thing aboue heauen so we are not to imagine any thing aboue him See Psal. 2. 4. Psal. 24. 3. Psal. 113. 4 Q. What els may wee gather from them A. They teach vs that God is no earthly father but heauenly and immortall therefore not subiect to alteration in nature nor change in his purpose as men be And this makes much for the certaintie of the election of Gods children seeing it dependeth vpon such a father See the places quoted Q. What els doe wee learne from them A. They serue to breede a reuerence in vs when we pray because wee bee but dust and ashes and wee speake vnto that God that as the Psalmist sayth hath deuouring fire going before him and mightie tempests are stirred vp about him c. Q. Declare your meaning more fullie A. I meane that seeing in prayer wee speake vnto the immortall king of heauen and earth we should not clappe our selues downe so vnreuerently as vsually many doe thinking of any thing rather then of the mightie Maiestie of him to whom wee pray but with a reuerende trembling and affection of all our parts and to vse the very words of a reuerend father leisurely carefully and heartely considering the puissance glorie and imperiall Maiestie of him to whome wee speake Q. What els doe they affoord vs A. Lastly they teach vs That not onely our mindes ought to be sequestred from other but in all our conuersation to behaue our selues as becommeth the children of such a heauenly father Which art in heauen Q. These wordes which art are the wordes of one speaking vnto another and not of another what may wée learne by that A. They shewe the Churches priuiledge which is such that euery true child of God may haue free accesse vnto God by Christ and may not onely speake of God but vnto God himselfe Q. What vse may wee make of this poynt A. The vse of this point is foure fold Two waies against the Papists Two waies for our selues Q. How may it serue against the Papistes A. 1. It teacheth vs that seeing as we talke with God himselfe therefore wee need no Images to put vs in mind of him for what neede one haue a picture to put him in mind of him with whome he is conuersant and in conference 2. It teacheth vs that we need no other mediatours then Christ to goe vnto God for vs seeing as we speake in prayer vnto God our selues Q. That is verie true nowe what vse maye wée make of it for our selues A. 1. It is a comfort to the children of GOD to remember that their prayers goe straight from their lippes into the eares of the Lorde and are not spilt vpon the ground 2. This poynt must bee our instruction and it serueth to breede
in vs reuerence and a care what to speake and in what manner to speake or doe because wee are alwaies in the Lordes hearing The first Petition Hallowed be thy name Q. What is the effect of this petition A. This first petition craueth the aduauncing of GODS glorie as the first commanundement of the morall lawe requireth the same and doth also bind vs to seeke the same Q. Why is this order obserued A. To shew that not onely in our praiers but also in our whole life wee must first seeke the glorie of God Q. Why are wee taught to pray for the aduancing of Gods glory before we pray for our dayly bread A. To shew that the glory of God must bee preferred before all the pleasures and profites of this life Q. Why must wée praye for that before wée praye for the forgiuenesse of our sinnes and the saluation of our â—oules A. To shew that we must rather desire that his name may bee glorified then our soules to be saued Q. Yea must wee haue more care to winne him glorie then to gaine our selues saluation what if wee haue not that care A. If wee haue not then doe wee not pray like dutiful children rightly affected to our father Q. What if any preferment or benefit or pleasure or affection of ours shuld bee found to fight against the glory of our heauenly father A. We must not rest till our consciences do beare vs witnes through the power of Gods spirite that wee haue renounced it Q. This is hard but yet I confesse it ought to bee but for our encouragement doe you reade of any that haue béene thus affected as you speake A. Yea Dauid sayd The zeale of thy house hath consumed me Moses had that affection to Gods glorie before his owne saluation when he said If thou wilt pardon their sinne thy mercie shall appeare if not I pray thee rase me out of thy booke c. The like zeale and affection was in Paul When hee wished himselfe to bee separated from Christ so that God might bee glorified in the saluation of his brethren the Iewes which were his kinsmen after the flesh Q. These examples bée good encouragements for by them I perceiue that as hard as it is yet it hath béen found and therefore it may and ought to bée found in the children of God A. Yea and shall bee graunted if wee pray hartely for it for Christ hath promised that if we aske we shall obtaine Q. There are some which if their owne credite be touched neuer so little chafe like Naman when the Prophet refused to come at his sending for him but if Gods glory be neuer so much defaced they are not a whit moued nor touched what say you of them A. It is a great sinne indeede and the best of vs all are guiltie of it but they and euery one of vs that deale so should consider what we pray when wee say Hallowed be thy name lest we bee found continuall mockers of our heauenly father Q. What is here meant by the name of God A. That wee shall knowe the better if we doe first consider how farre this word Name reacheth vnto other things Q. Uery well I pray you doe so A. This worde name is giuen vnto men in two respects 1 To distinguish one from another as what is his name Iohn or Thomas or c. 2 It signifieth credite or good report as what is a man but his good name Q. How is it giueÌ„ to other creatures A. Two waies 1 To distinguish them from other kinds or one kind from another 2 To make the natures of them to be the better vnderstoode euerie creature of euerie kinde hath his seuerall name Q. Is anie name giuen to GOD in such respects A. No God hath no such name for he is one and but one and hath no fellow nor anie of the same kinde Q. What then is signified by the name of God A. His name signifieth two things 1 That honor which is due vnto him 2 Al things wherby he is made knowne Q. By what thinges is hée made knowne to vs A. By three things 1 His works for as meÌ„ are known by their names so is God by his works See Psalm 19. 1. Psal. 105. 10. Psal. 20. 1. 7. Mar. 16. 17. 2. His worde which is also called the name of God because it maketh his will and nature more euidently knowne vnto vs then his workes doe See Leuit. 22. 31. 32. 1. Timoth. 6. 1. Act. 9. 15. 3 His Titles which he himselfe declared to Moses as in Exod. 34. 5. 6. where it is said that The Lord desceÌ„ded in the cloud and stood with him there and proclaimed the name of the Lord. So that the Lord passed before his face cried The Lord the Lord strong mercifull and gracious slow to anger and aboundant in goodnes and truth c. Q. What is ment by hallowing or the name of God A. By this word is not ment anie adding of purity or holines vnto Gods name which it had not before but the publishing and professing of it Q. How proue you that A. By the like speech in another place of scripture Wisdome is iustified of her children sayth the Lorde Iesus and yet wisdome is alwaies iust and iustified So God is hallowed of his children and yet he is alwaies holy and pure but then wee doe hallow his name when wee thinke so of it as it is and as we ought Q. How shew what we craue in this petition A. Generally in this petition we craue that the honour of GODS name may be aduanced More particularly 1. That his iustice mercie wisdome truth goodnes and all his properties may bee knowne to all 2. That he may haue that reuerence which is due vnto him 3. That they which obseure his glory may be remoued Q. His name being taken for his titles what doe we craue A. In this respecte wee craue three thinges 1. That the names of all Idols and fained Gods may bee taken away because they obscure his glorie 2. That those names whereby God is described bee not abused and giuen to others in swearing periury or soothsaying c. And that wheÌ„ we be called to sweare we doe it in all reuerence 3. That euery man may make vse of them to himselfe and call vpon others to doe the like as for example he that is ouerwhelmed with miseries may comfort himselfe with this that GOD is almightie wise mercifull the gouernor of all thinges c. He that is tempted to presumption may bridle himselfe with the consideration of Gods iustice and seueritie c. He that is assaulted with despaire may arme himselfe with this that God is trueth and his promises are sure c. Q. As it signifieth his workes what doe we aske A. The name of God being put for his workes we craue three things 1. That in his creatures all may see him
the order of it now let vs come to the particular view of euery word and shewe what wée are to learne from the same A. For the right vnderstanding of this petition two things in generall are to bee considered of 1. The thing it selfe which wee are taught to aske 2. The manner how we must aske it Q. What say you of the thing it self or the benefite that we doe craue in this petition A. It is described by two adiuncts or circumstances 1. Of the qualitie or nature of it 2. Of the quantie how much we must aske Q. Of what nature or qualitie is it A. It is corporall temporall and earthly and is called by the name of daylie bread Q. What quantitie or how much must we aske A. The quantitie is noted in these words our and this day Q. What meane you by that A. I meane that we must aske first no more then our owne secondly no more but for the present time and neede Q. After what manner must wee aske it A. Concerning the manner of asking I obserue two things 1. Wee must aske it as a gift not as a merite or a thing bought or solde or borrowed or changed but as a free gift 2. We must aske it for vs that is not for my selfe alone but for others aswell as my selfe Q. This is briefe and plaine but yet I would haue euery thing made as plaine as may be if it were possible that no doubt might remaine therefore now shew first what is ment by bread in this place A. This word bread is put in the scriptures three manner of wayes 1. Figuratiuely for other things besides bread as sometime for Christ himselfe in Ioh. 6. 51. Sometime for the benefites of Christ Matth. 15. 26. Sometime for hunger or a small portion 1. King 22. 27. Sometime for liberalitie to the poore Eccle. 11. 1. 2. Properly for bread it selfe Matth. 15. 33. 34. 3. Both properly for such bread as we eate and figuratiuely for whatsoeuer is necessary to the sustentation of this life together as in Gen. 3. 19. Psal. 41. 9. and in this petition Q. By bread then I see the Lord Iesus meaneth all necessary thinges for this life but why are they set downe vnder the name of bread A. For two causes 1. Because bread is most vsuall and necessary 2. To teach vs that wee must stint our immoderate desires and be content with a little Q. What if the Lorde send vs more then bread A. If the Lord giue more we must bee thankfull and vse it well and if he giue vs but bread that is to say a little portion we must be content Q. Is it not lawful to pray for riches A. Whatsoeuer is needfull to the life of man is included in this word bread and prayed for here Q. But what call you needfull A. This needfull is to be measured and iudged of according to mens seuerall callings and charges Q. How is that A. If mens necessaries be great abundance then great abundance is here prayed for but if we goe from necessaries to superfluities then wee haue no such warrant here Q. As wée haue no warrant for it so you can she wenothing against it can you A. Yes both the precepts of God and examples of Gods children are against it See Deut. 8. 7. c. Prou. 30. 8. 9. Iob. 31. 24. c. 1. Timoth. 6. 17. Q. With what minde and affection must we desire things necessary for our calling A. Wee may craue such thinges as are necessarie and conuenient according to our calling alwaies prouided these two rules 1. That it bee with condition of Gods will and pleasure 2. That the end bee to serue God and our neighbours by them and with them See Iames 4. 3. Q. Why are wee taught to call it 〈◊〉 â—read A. To teach vs that wee must not shift for our selues as well as wee can or gette our liuing when or where or of whome wee can as the manner of the world is Q. No how then A. Euery man is to vse such honest meanes as he may eate the laboures of his owne hands and nothing to bee found about vs for our selues or oures but that we haue good right vnto and we may truely call our owne Q. What then doe wee praye for here A. In calling for our bread we pray 1. That we may be contented with that portion which the Lord giueth vs. 2. That we may not bereaue any of that which is theirs Q. How doth that follow vpon this word our A. It must needes follow because that which is another mans is not ours Q. But by your leaue many do racke and robbe and pull from other men their right and yet say this prayer too A. Yea it is too true but they say it to their owne condemnation For their own tongues haue giuen sentence against themselues Q. But many will seeme to doe it by law then it is well enough is it not A. Yea and it may bee by such a lawe too as the Iewes put Christ to death by and that was a law of their owne Q. Can you name any whome this doth concerne especially A. Yea there bee many in the world whom this poynt doth concerne very narrowly and I could wish them to consider of it lest they goe to hell for their mocking of God 1. Those that keep the Churches landes and liuings in their handes which they cannot call theirs 2. Those that keepe backe the Ministers maintenance and say they will find cause enough 3. Those Ministers that take the fleece and feede not the flocke 4. Vsurers of all sortes and sises with their bawdes the brokers 5. All that liue by forfeitures of bandes and poore mens pledges 6. All that liue by vnlawfull meanes as filching and stealing c. 7. All gamesters and common dicers which liue onely vpon play and make an occupation of gaming c. Q. What would you haue these men to consider of A. Whether that which they get in this and that maner they can call it their own as lawfully and truely gotten without checke of conscience Q. What if they cannot A. If they cannot then let them consider that when they say this prayer they play the monstrous hypocrites and dissemblers with God Q. Why what if they doe so A. Then their sinne is twise so great as before their condemnatioÌ„ must needes be heauie and iust without great repentance Q. What other reason can you giue to perswade men to bee content with their owne A. Hee that can truely say when hee commeth into his house this house this stuffe this money this meate c. is mine by Gods ordinance and allowance hee may goe in lie downe and eate c. with comfort because hee hath no checke of conscience to trouble him Q. Why its conscience such a matter A. Yea a good conscience saith the scripture Is a continuall feast Prou. 15. 15. and it is that which makes a little
so sweet to the children of God Q. How doe the wicked enioye their goodes A. They fil their houses but their hartes do tel thē that many alye haue they made many an othe haue they sworne and many a poore bodie haue they deceiued for that which they haue The Vsurers hart saith Many a fatherles child will curse mee for this that I haue which is fearefull Q. Oh Lord I meruaile how these men can be mery with that they haue A. Surely they eate drinke and feast c. but it is like the feasting of Balthashar when the hand was seen writing against him Dan. 5. 6. Q. What should these men doe to preuent Gods wrath A. If they be able they ought to make restitution as Zacheus did if not to aske forgiuenes with harty repentance both of God and men Q. God grant if euen for his mercies sake in Christ Iesus Now shew me but one thing more concerning this word Our and then no more that is this If it be our why should wee pray the Lorde to giue it vs as though it were not ours A. Because it is not ours by desert but by mercie and thinges giuen in mercie must be asked in a feeling of miserie Q. Are wee not worthy of our dayly bread how proue you that A. By the confession of Iacob in Gen. 32. 10. Q. What is the reason of our unworthines A. The reason is because when Adam transgressed both hee and his lost their right to all the creatures Q. How is this right to bee recouered againe A. No way but by the merits of Christ and faith in the same Q. What belike then we must aske our necessaries for Christs sake and in Christs name must we A. Yea and by a liuely faith bee in Christ too or els we haue no right to any thing but are like theeues and vsurpers Of this worde Dayly Q. Whie doe wee call it dayly bread A. For diuers causes 1. To note our mortalitie and fading estate if the Lord should not dayly feede vs Act. 17. 28. 2. To keepe vs in the exercise of praier for if wee should aske for many yeeres prouision at once wee would take libertie thereby to pray no more 3. To bridle our insatiable desires and to teach vs to be content with so much as shall bee fit to preserue life honestly not wantonly For see Psal. 37. 16. 1. Tim. 6. 6. 2. Cor. 4. 16. 17. 18. 4. To teach vs that all our wantes are knowne to the Lorde so well that for euery day he can tell what is sufficient and what we haue need of Q. What vse may wée make of this A. The vse of this poynt is two folde 1. To preserue vs from distrust and al bad meanes to bee relieued by which come of distrust 2. To encourage vs to goe to God by prayer when we heare how priuie he is to our estate Of this worde Giue Q. WHy doe we say giue A. This worde doth teach vs many things 1. That God is the author and giuer of all the good that wee haue either spirituall or corporall 2. That such is our miserie by sinne that of our selues wee are not worth a peece of bread 3. That if wee haue but bread wee ought to thank the giuer and much more ought wee to thanke him for our aboundance 4. To get our riches in such sorte as we may rightly call them the gift of God and that is when we get our liuing either by right inheritance or by true honest labour 5. To shew that all our labour is to no purpose although we be commanded to labour except the Lorde giue a blessing See Psal. 128. 1. 2. Eccles. 6. 7. Psal. 127. 1. Psalm 107. 34. 35. 36. 37. 38. Mic. 6. 15. Hag. 1. 6. 6. To shew that the nourishment of bread and the vse of our goods is of God aswell as goods themselues See Leuit. 26. 26. Eccles. 6. 1. Dan. 1. 10. 12. 13. 15. Q. You say that wée be not worthie of a péece of bread but in the worthines of Christ whether are we then worthy of heauen as the Papists saye A. If we be not worthie of a peece of bread much lesse are wee worthie of the kingdome of heauen but if bread be the free gift of God much more is the kingdome of heauen the free gift of God Vs Q. Why doe we say giue vs and not giue me A. For that there be two reasons 1. To teach vs that when we pray we must praye for others aswell as for our selues or else we pray not aright and in loue 1. Cor. 13. 5. Loue seeketh nother own that is onely 2. To shew that we must possesse our goods so as others may haue part with vs. For God by vs dooth giue vnto others as he doth by others giue vnto vs. Q. Who must haue part with vs A. In deede that is a needefull question for we must not giue to all because the Apostle saith If any will not worke let him not eate Neither must wee giue to all alike because the same Apostle maketh a restraint and saith Doe good to all but especiallie to the householde of faith Q. To whom then ought wee not to giue A. If we see any idle bodies or counterfeite persons or any that liue without an honest trade as fidlers rimers iesters walking mates players Iuglers couseners and such like I doubte whether wee ought to giue vnto such or no vntill they take a new trade of life Q. To whom ought we to giue A. To the poore and needie but especially to the godly poore such as are decayed by the hand of God to strangers fatherles and widdowes c. This knewe Iob very well and he put it in practise to his great ioy and comfort This day Q. Why doe wée say giue us this day A. By that wee meane that the Lorde should helpe vs when we haue neede and not tarrie too long Q. Why doe we vse the same words in praying for others A. To teach vs that wee must helpe our brother both by our prayers and otherwise when he needeth and not to tarry vntill hee bee past recouerie See Gen. 24. 18. Exo. 22. 26. Luk. 10. 31. 33. Q. Is it not lawfull to laye up in store A. Yes so that in storing wee keepe these rules 1. Our reseruation must bee voide of couetousnes and distrust 2. It must be to lawfull endes 3. We must not robbe the poore to store our selues 4. That wee trust not in our store but in the Lord. 5. That it be made onely in the reuerence of the Lords giftes Q. What examples haue wee of such as haue so stored A. There bee many See Gen. 45. 7. Matth. 14. 20. Iohn 6. 12. Act. 11. 28. 29. 2. Cor. 12 14 Q. The Lorde Iesus saith Care not for the morrowe Matth. 6. 34. A. His meaning is that we should not care for the morrowe with distrustfulnes but with
fellowship that tempteth vnto sinne and draweth to hell which such good fellowes shall one day feele to their cost if God giue theÌ„ not great repentance Q. What sinnes doe wee pray the Lord to forgiue vs A. All our sinnes whatsoeuer our sins committed in our ignorance our sinnes of weakenes and of presumption our sins committed priuatly and openly al the euill thoughts and motions of our heart Q. What say you to the Papists distinction of sinnes veniall and mortall and their 7. deadly sinnes A. It is most absurd and wicked for all sinne in his owne nature is deadly and euery sinne in the merites of Christs bloud is veniall to him that truely repenteth and beleeueth in Christ and not els As we forgiue them that trespasse against vs. Q. Why be these words added A. They are added as a reason of the former and serueth to perswade the Lord or rather to confirme our faith in Gods fauour towards vs. Q. How can you make them a reason of the former A. It is a reason to proue that God will forgiue vs our sinnes and is drawne from a comparison of the lesse to the greater thus If we that are voyd of all goodnesse doe forgiue others when they craue mercie then the Lord who is the fountaine of all mercie will forgiue vs. Q. Where finde you that the scripture vseth to reason so and to prooue Gods goodnes by mans goodnes A. Our Sauiour Christ doth so reason in Luk. 11. 13. If you which are euill sayth he can giue good things vnto your children how much more will your heauenly father giue vnto his children c. Q. But what if men would not forgiue one another could wee not then bee assured that GOD would forgiue vs A. If all mercie were dried vp in the bowels of men yet it were to be found in the Lord. See for the proofe hereof Esai 49. 15. Therefore much more may we be assured hereof when men doe forgiue Q. What doth this clause teach vs A. It teacheth vs many things 1. That all hypocriticall forgiuenes is condemned in the sight of God See Psal 28. 3. 2. That all lame and halfe forgiuenes is condemned as to forgiue a peece and carrie a peece vnforgiuen 3. That if we will be like our heauenly father we must be mercifull and forgiue Q. How must we shew mercie A. 1. In giuing of almes Deut. 15. 10. 2. In gathering our fruites Leuit. 19. 9. 23. 22. 3. In taking vp of debts Matth. 18. 23. 4. In pardoning of offences Mat. 18. 21. 5. In punishing offences Deut. 25. 2. 3. Q. Our Sauiour Christ nameth here no degrées of persons as parents friends c. why is that A. To teach vs that our forgiuenes must not goe by affection of men but in generall to al that haue offended vs whether they be friends or foes c. Q. Our Sauiour Christ 〈◊〉 no manner of trespasses as little ones or great ones old or new c. why is that A. To teach that of what sort soeuer the offences be we must forgiue them all because the Lord doth forgiue all both small and great c. Q. But the matter may bee so grieuous or preiudiciall to vs that we may take exceptions vnto it and not forgiue it may it not A. No for the Lord Iesus in this prayer makes no exceptions and therefore biddeth vs to make none Againe there is no offence coÌ„mitted against vs by man but God forgiueth vs as great committed against him by vs why then should not we forgiue being so forgiuen Q. What if wee deserued better at his hanâ—s that hath done vs the inâ—rie A. So doth God of vs. Q. We ment him no harme A. No more doth God vnto vs. Q. What if we be his superiours A. So is God our superiour Q. What if we liue not of him A. No more doth God liue of vs. Q. 〈◊〉 haue often warned him A. So hath God done vs. Q. We haue often forgiuen him A. So hath God done to vs. Q. Well then I perceiue wee can finde no cause to retaine malice if wee consider things well but â—n long as I cannot finde in my heart to forgiue my eneâ—ie what if I say not the Lordes prayer but some other good prayer A. That is a notable shift to deceiue our selues but not the Lord for it is not the saying of the prayer that God onely regardeth but our being in that estate that wee may say it See Esai 1. 14. 15. 1. Ioh. 3. 15. Q. Then what if I pray not at all A. Not to pray at all is a manifest note of a wicked and a reprobate person See Psalm 14. Q. Whether is a man bound to forgiue all debts A. Ciuill debts which come by lawfull bargaining may be exacted so that it bee with shewing of mercie Q. Whether may a Christian pray this prayer aright and yet sue another man at law A. Yea he may in a holy manner sue another for an iniâ—rie and bee free from malice so that in doing thereof of these rules be obserued that follow 1. We must take heed of all priuate reuenge and inward hatred 2. Our doings must not be offensiue to the Church 3. That our sutes bee taken in hand to maintaine godly peace 4. The ende of our suing must bee the good of the partie offending that he may be chastised and brought to repentance 5. The lawe must bee the last remedie when al other good meanes doe faile See 1. Cor. 6. 7. And touching the lawfull authoritie vse of Magistrates see 2. Chro. 19. 6 7. 8. Rom 13. 1 2 3. Of Pauls sending to the Centurion and appealing to Caesar wee may reade in Act. 23. 17. Act. 25. 11. Q. How may a man forgiue trespasses seeing as GOD onely forgiueth sinnes A. In euery 〈◊〉 which any doe to their neighbour there be two offences 1. To God and in that respect it is called a sinne which God only forgiueth 2. To man and in that respect it is called an iniurie and so man may forgiue it Q. What vse may wee make of this clause A. The vse of it is very profitable for it sheweth vs a liuely signe to assure our consciences that but sinnes bee pardoned Q. How may that he A. Very well for if we can finde our hearts as readily to forgiue as wee are to desire forgiuenes at Gods hand then wee may assure our selues of Gods loue to vs in this poynt Q. How proue you that A. In Matth. 5. 7. Blessed are the mercifull for they shall obtaine mercie Q. What is our shewing of mercie the cause why God sheweth mercie to vs A. Not so but a signe of Gods mercie to vs for he that sheweth mercy to others hath first receiued mercie from God Q. How proue you that A. By the wordes of the Apostle in â— Cor. 1. 3. Blessed â—e God 〈…〉 fâ—ther c. the father of mercies aâ—d God of all comfort which comforteth vs in
which is euill it selfe doth shun the name of euill because he would not be hated Q. Thats a trick of the diuell indéed but I thinke no man will doe so but the diuell himselfe A. Yes all the wicked and vngodly haue learned of their master the diuell to call euill good and would be counted honest though they be neuer so lewd But deliuer vs from euill Q. Why are these wordes added to the former A. To teach vs how we are saued from the diuell Q. How is that A. Not by our selues nor by any thing that wee can doe but by our heauenly father who doth deliuer vs and set vs free from his tyrannie and power Q. How doth the Lord deliuer vs from the diuell A. By the meanes merites of Christ his death and passion who hath gotâ—en the victorie for vs and to our vse 1. Cor. 15. Q. But why doth the Lord suffer vs to come into his snares A. 1. That he might make his mercie goodnes appeare in deliuering vs out of his snares for except we were taken prisoners we could not be deliuered 2. That wee might see in what a miserable and wofull case wee are in of our selues without our Captaine and deliuerer the Lord Iesus Chriâ—t Q. What néede we care then séeing we haâ—e such a deliuerer A. Indeede wee neede not feare any thing that Sathan can doe vnto vs being so brideled as he is but wee must be carefull to serue the Lord that hath thus mercifully and mightily deliuered vs. See Luk. 1. 74. Q. How must we serue him A. Onâ— principall part of the seruice which we owe to God standeth in resisting the diuell Q. How must we resist the diuell A. In resisting such an aduersarie as the diuell is two things must diligently bee obserued and regarded 1. That wee vse such weapons onely as our heauenly father hâ—th appoynted vs. 2. That we vse them in that maner and order which he hath appoynted Q. What be those weapons A. They be not carnall but spirituall such as S. Paul sought withall himself and hee commendeth them to bee mightie through God to cast down strong holds and principalities and powers c. 2. Cor. 10. 4. c. and therefore also exhorteth all men to fight with the same Eph. 6. 12. 13. Q. What be the names of those weapons that wee may both know we them and prepare them in a readines A. The Apostle nameth a breastâ—plate butl it is of righteousnes and a girdle but it is of trueth a shield but it is of â—aith a helmet but it is of hope a sword but it is the sword of the spirit thâ—â— word of God and shooes for our feeâ—e but they be shooes of preparation for the Gospell of peace and vnto all these hee ioyneth prayer Ephes. 6. 14 15 16 17 18. and all these together he calleth the armour of God Q. These bee the weapons in what manner must they be handled A. They must bee vsed continually with circumspect walking or liuing circumspectly Ephes. 5. 15. with heedfull watching ouer our wayes and Sathans sleighâ—s Mark 13. 33. and with manly courage standing fast in the defence of our â—elues and of the quarrell of our Lord Iesus Christ. Q. This is too precise and straight is it not sufficient if we liue as our honest neighbours doe and serue God as the time serueth like Protestants at large A. Alas no the diuell likes that very well for he knoweth that the careles man is easily taken and ouercome yea if we be neuer so precise and strict in many things and make no conscience of some one sin it is enough for the diuell for he wil catch a man to hell aswell by one baite as by a thousand Q. Yea how proue you that A. By the scripture for it is said of Herod that he reuerenced Iohn Baptist and his ministrie and heard him gladly but yet for all that could not abide to be tolde of hauing his brothers wife and for that hee is condemned And so it is with others Q. Then woe be to those that go not so farre as Herod did except God giue them repentance And blessed bée God our heauenly Father for Iesus Christ by whom we bée deliuered from the diuell and from all his temptations and fieriâ— darts Now come to the conclusion of the Lords prayer For thine is the Kingdome the power and the glory for euer and euer Amen Q. What is the effect of these words A. They are a conclusion of the whole prayer with praise and thankesgiuing vnto God Q. What doe we learne thereby A. We learne thereby 1. Not to craue any thing without giuing thankes 2. Not to end our prayers without giuing of God due praise 3. In all things and at all times to returne the whole glorie and praise vnto him Q. What is ment by saying Thine is the kingdome seeing as there be earthly Kings and Princes which haue kingdomes also besides the Lord A. Though earthly Kings haue kingdoms yet they haue them not from themselues but of the Lord as the Lord sayth by Salomon By me Kings raigne Q. What is the meaning of these words Thine is the kingdome A. They bee expounded in 1. Chron. 29. 11. Q. Why is the kingdome sayd to be Gods A. For two causes 1. Because he is absolute possessor and owâ—er of all things 2. Because he hath soueraigne rule ouer all at his will Q. Why doe we say for thine is c. A. Because it is a reason to induce vs to prayer because he hath absolute authoritie and interest in all things Q. Why is it sayd the power is his A. Because he hath not only authoritie but also abilitie in himself and of himselfe and all other powers are deriued from him Q. How doth this serue to stirre vs vp to prayer A. We haue neede to pray the more vnto God because wee cannot doe any thing that we aske but by power froÌ„ him Q. Why is glorie ascribed to God A. For â—wo causes 1. Because the fulnes of glorie is in him 2. Because the glorie of the creature is all of him which is but a sparke of his glorie Q. How doth this moue us to praier A. Very much for wee must inuocate his holy name that in so doing wee may giue him that glorie that is due vnto him Q. Why is it sayd for euer A. For two causes 1. To put a difference betweene the Lord and earthly Princes 2. To shew the excellent and permanent estate of the happines of Gods children for that kingdome and glorie of which they are made parâ—â—kers is such as indureth for euer Q. Why is this word added Amen or So be it A. To teach vs two things 1. That wee must not as many doe craue that in words which wee haue no desire vnto in our heart but that we must desire with all our heart whatsoeuer wee aske with our lips 2. That in prayer wee must striue