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
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
the coÌ„munion of Saints which yet they say they doe beleeue But if their praiers did proceed from that faith which worketh by loue and by that loue which seeketh not her owne things then would they also remember the afflictioÌ„ of poore Ioseph and the wants of their Christian brethren in all places of the world Othersome haue more charitie in prayer for they will not stick to pray for all Christian soules liuing or dead like beggars which strawe their prayers at euery mans doore they come at Some againe neuer pray for any man vntill they bee dead and then they are merueilous pitifull and painfull in throwing theâ—r deuotions after them whom in their life time they neuer regarded Some againe are growne to be more charitable in prayer theÌ„ God would haue them to be like the Papists which wil doe more worke for their wages then euer the Lord required at their handes because they wil not be beholding to him for heauen but he shal be beholding to them for their works of supererogation Such are they that holde wee ought to pray for all men according to the very letter of the scripture without any exception liuing or dead elect or reprobate for the enemies of the Gospell as well as for the friends of the Gospell that God would blesse them in al their enterprises whatsoeuer they be whether with God or against him with Prince or countrie or against them all is one and for the reprobate likewise that they may bee saued as well as the elect whatsoeuer God hath decreed to the contrarie and some thinke it a poynt of charitie too to pray for the diuels and it may be in good policie that they doe it for by this meanes if they should chance to goe to hell they may finde more fauour at the diuels hande then others because they were so charitable as to pray for him wheÌ„ they liued Now as touching those that of their charitie are so good as to pray for the saluation of the reprobate whosoeuer they bee that is knowne to GOD what warrant or example out of Gods booke haue they to beare them out in this superfluous and foolish charitie I cannot yet finde of whom they should learne to bee so pitifull except it be of Pope Gregorie of whom in the Popes Legend there is this storie recorded to his euerlasting commendation as they thought viz. That on a time going through the Market of Rome called Traianns Market he remembred that Traianus was in Hell torments because he dyed a Paâ—nime or Infidell and all on a sudden he betooke him to his deuotions and in great pitie fell to prayer for Traianus being in Hell and as the storie sayth a voyce from heauen told him that his prayers were heard and Traianus should bee deliuered from the paines of Hell but not from the prison of Hell and he for his part because he was so sawcie and bolde with God as to pray for one that God had decreed to be damned must needes bee punished and two penalties were appoynted him of which he was to take his choyce that was either to lye two dayes in Purgatorie or to suffer sicknesse while he liued He knowing the paines of Purgatorie very well would none of that but chose rather to endure sicknes al daies of his life wherevpon he presently â—â—ell sicke and diseased and was euer after to his dying day troubled with feuers or the axes or head ach or sore eyes or gowâ—e in the feete or with one disease or other And well enough serued to teach him to pray for a reprobate another time And surely if all those that are so charitable as Pope Gregorie was that is to pray for the saluation of all men without exception if I say they were sure to be inioyned Pope Gregories penance it would make them take heede how they prayed against the will of God for reprobates and all while they liued But now for the better satisfying of those which haue been troubled about this matter and desired resolution at my hands for the remouing of their doubts wee will a little further consider of the matter and see what we are to iudge of it by the word of God which is the perfectest rule that wee can goe by Your question beloued in the Lord is Whether it be lawfull to pray for al men or no yea euen for the very reprobate whom God hath reiected in his eternall counsel that they may bee saued in the day of the Lord for that is the state of the question indeede To which my answer is that all men being taken in that sense we are not nay we ought not to pray for all because all shall not be saued Indeed some of the ancient writers haue thought that al men shall be saued and that the diuels and all shall bee saued in the day of iudgement But that was their error for it is euident by the whole course of the scriptures that al men shal not be saued There is a broad way and there is a narrow way sayth the Lord Iesus the one leading to destruction the other to saluation Many walke in the one fewe finde the other And being once in hell there is no redemption Againe many shal striue to enter and shal not enter to shew that all shall not be saued And the Apostle saith that the church is like a Noble mans house wherein are vessels some appoynted to honour and some to dishonor and the Lord knoweth who bee his as if he should say also the Lord knoweth some that be not his and all to shewe that all shall not bee saued The whole world standeth of beleeuers and vnbeleeuers they that beleeue passe from death to life they that beleeue not are condemned alreadie therefore all shall not bee saued When the Sonne of man commeth to iudgement who shall stande before him Goates and sheepe sayth the Euangelist to whom he shall say Depart ye wicked into hell fire to the other Come ye blessed c. therefore all shall not bee saued This doth Saint Iohn also plainly shewe when hee sayth that there is a burning lake without the heauenly Ierusalem wherein the whore of Babylon shall bee tormented and with her dogges that is dogged people enchanters whoremongers lyers blasphemers the fearefull and vnbeleeuers c. all which places doe crye lowde enough and tell vs that all shall not be saued The Apostle Paul rendereth a reason for it wheÌ„ he sayth that it pleased the Lord to chuse Iacob and to reiect Esau that he might shewe his wrath and make his power knowne in the vessels of wrath prepared to destruction and that he might declare the riches of his glorie vpon the vessels of mercie which hee hath prepared vnto glorie But you will say that we know not who be reprobates and who be not therfore we ought to pray for all It is true indeede that no man knoweth certainly who
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 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 〈◊〉
some of them and manie times he 〈◊〉 his children their request when they pray against their infirmities 〈…〉 his power is made manifest in them and so his glory 〈◊〉 thereby the more aduanced Q. But what doth the 〈◊〉 theÌ„ giue his children leaue 〈…〉 A. Not 〈◊〉 with his grace he doth â—o vphold them that they shall not fall finally way from him Q. How may all this be proueâ— A. By the wordes and witnes of the Apostle who saith thus of himselfe And lest I should be exalted out of measure through the abundance of reuelations there was giueÌ„ vnto me a pricke in the flesh the messenger of sathaÌ„ to buffer me by which he meaneth the vnregenerate part of remnants of 〈◊〉 in him because I should not be exalted out of measure 8. For this thing I be sought the Lord thrise that it might 〈◊〉 from me 9. And he said vnto me My grace is sufficient 〈◊〉 thee for my power is 〈◊〉 perfect through weaknes Q. What do you coÌ„clude vpoÌ„ this place A. I conclude that wee must pray That Gods name may be hallowed i. e. that hee may haue glory by vs but whether it shal be by our infirmities or without our infirmities hee hath appoynted and must appoynt that himselfe The sixt Condition Q. What is the sixt and the last condition that is required in respect of God himselfe A. That we continue in prayer and not giue ouer at the first nor prescribe God a time but patiently waite his leysure Q. How proue you that A. Out of Luk. 11 5. 6. 7. c. by a parable propounded by our Sauiour Christ. 2. Out of Mat. 15. 22. to 1. 29. by the example of the womaÌ„ of CanaaÌ„ 3. out of Ge. 32. 24. to 30. by the example of Iacob 〈◊〉 with the Angel vntil be receiued a blessing Q. 〈◊〉 in what respects our prayers must â—e like Iacobs wraâ—â—ling A. There must be 1. a striuing 2. a suffering 3. a deniall of our request 4. a continuance all repulses notwithstanding 5. blowes and crosses more then we looked for 6. perseuerance for all that 7. a blessing will come in the end See more in Esa. 62. 6. 7. Q. Why dooth the Lorde defer to heare the praiers of his children A. For many causes 1. To try their faith patience not that he is ignorant of their faith c. but to make them more manifest to the world 2. That they may humble themselues and suspect themselues of some sinne that they haue not repented of 3. To make theÌ„ more earnest in praier for the more we be denied the more we do entreat to obtain if we desire it greatly 4. That they may make the more account of Gods benefites and graces when they haue them and may bee the more thankfull for them Q. What bee those conditions that bée required in respect of our brethren A. In generall it is required that wee pray in loue and charitie towards all men so far forth as we can Q. What braÌ„ches hath this general A. This generall poynt hath two branches 1. To forgiue them that offend vs. 2. To satisfie them that bee offended with vs. Q. How proue you the first A. Out of Mark 11. 25. Q. How proue you the second A. Out of Matth. 5. 23. 24. Q. Why must wée satisfie them that be offended at vs before we praye A. For two causes 1. If we haue iniuried any in deede he shall pray to God against vs and be heard against vs and so his prayer shall counterchecke ours 2. If our brother hath taken offence vniustly against vs before wee gaue any we must notwithstanding labor to satisfie him because while he thinkes euill of mee without cause his prayers are stained with the blot of vncharitable iudgement neither can he praye with a quiet minde and so his prayers are sinne to him therefore in pitty compassion towards his soule we ought to talke with him and to labour to satisfie him Q. What is hée bée such a one as will not be satisfied with any reason A. Indeede there bee vnreasonable persons in the world such as Dauid complained of that when he spake of peace they made themselues ready to warre such we must leaue vnto God and if they continue so after admonitions giuen by the Church they are to be cut off and cast out by the censures of the Church vntill they doe repent OF THE LORDS PRAYER Our Father which art in Heauen hallowed be thy name c. Q. Why is God called a Father A. In two respects 1. Of his naturall sonne Iesus Christ. 2. In respect of his Church Q. How is hée called a Father in respect of his Church A. In two respects 1. In respect or our creation 2. In respect of our adoption As for preseruation and sanctification they may be reduced vnto these two heades Q. Is God a Father by creation of his Church onely A. Nay so hee is a Father of all mankinde Q. Is GOD a Father of all mankinde by adoption A. No so he is a Father of the faithfull onely Q. Where finde you that God is called a father in respect of our Creation A. In Mal. 2. 10. Esa. 64. 8. Deut. 32. â— So Adam is called the sonne of God by immediate Creation Luke 3. last verse Q. Where finde you that GOD is called a Father in respect of adoption A. In Esa. 63. 16. Ioh. 1. 12. Rom. 8. 14. Gala. 4. 4. 5. 1. Ioh. 3. 1. Q. How is hée called a father in this place A. Not onely in respect of our creation but especially in regarde of our adoption Q. What is your reason for that A. Or else we could haue no comfort by calling him our Father if hee were not our Father by adoption but by creation for then we should not differ from the reprobate whose Father God is by creation aswell as of others Q. Cannot the reprobate call 〈◊〉 their Father as the elect doâ— in this place A. No not so for onely they which are made heires and fellow heires with Iesus Christ by Gods free grace and fauour with whom his spirit hath wrought reconciliation sonnes by adoption I meane can onely call him their Father to their comfort Q. Why if God be the Father of the reprobate by creation then they are his children are they not For there 〈◊〉 be no Father without a Childe A. It followeth not for some are called by the name of Father onely in regarde that they were the authors and inâ—entors of things which things cannot properly be called their Children Q. Yea how proue you that A. Iâ—ball is called the father of all that dwell in tents that is the first inuentor oftenâ—s and yet the tents are not his children So Iubal is called the father of such as play vpon Orgaines the Harpe i. e. the first inuentor of winde instruments and yet winde instruments are not his children Q. What inferre
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
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
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