Gods Ordinance Deut. 32. 8. Secondly so is Gods providence he maketh rich as poore Prover 22. 2. Thirdly it is not mans sinne when he counts his goods his owne or his house his owne Symon had a house of his owne Act. 10. 6. Mary a house of her owne Act. 12. 12. Philip had a house of his owne Act. 21. 8. It is true first we are all one in Christ in regard of spirituall life but not in civill life Gal. 3. 28. for some are Masters and some servants Eph. 6. 5. some rich some poore Math. 26. 11. Secondly there must be a communion of charity but not such a communion as is contrary to all propriety Heb. 13. 16. nay this kind of communion supposeth a propriety Prov. 5. 16 17. Thirdly the Gospell commands a readinesse to forsake all that we have when we are called but not always an actuall forsaking of all Luke 14. 33. Fourthly the Church may stand in need of a community of goods Act. 2. 44. and that all goods should be common Act. 4. 32. and yet that doth suppose first that our goods are our own and in our owne power to make common Act. 5. 4. Secondly nor a necessity but a freenesse of giving 2 Cor. 9. 7. Thirdly it was only by accident in regard of the multitudes of poore Believers Luke 12. 33. Q. 157. Why pray you not for weekly or yearely Bread but give us this day our daily bread A. That we may not bee solicitous for to morrow Gen. 24. 12. for first this day will afford us businesse enough to doe wee had not need to preoccupate for the morrow Math. 6. 34. Secondly if we be carefull for the morrow to day we shall be forced to care for it twice and therefore let us take care for to day and to morrow for to morrow Math. 6. 34. Thirdly wee need not to morrow till to morrow is come it is onely this day that is the season of our need Psal 145. 15. Fourthly it is the act of Faith to live from hand to mouth and it is against Faith to be thoughtfull for to morrow Math. 6. 34. not but wee may provide for to morrow Gen. 30. 30. When the Lord giveth us this day a surplus for to morrow Faith alloweth this 1 Tim. 5. 8. Againe the Lord teacheth us to Pray every day for every dayes blesssing for first Gods mercies flow not from him all at once but some to day and some to morrow Psal 68. 19. for they flow from him as water from a fountaine Psal 36. 9. some grace to day and new to morrow Zach. 13. 1. Secondly the covenant of Grace requireth that wee should sue to it continually 1 Thes 5. 17. Againe to shew the ficklenesse of our life for what is it Iam. 4. 14. Ioshua though now well yet lookt upon this Day as the day of his death Iosh 23. 1â— for first we may dye to day we doe not know when Gen. 27. 2. Secondly if we doe not dye to day yet if wee be plodding now for to morrow it will make us the more unwilling to dye to morrow â—am 4. 13. Thirdly the not thinking of Death as a thing present makes one the more subject to sinne Amos 6. 3. Againe to teach us to looke out for heaven which is not for a day nor for a yeare but for ever Ioh. 6. 27. an Immortal inheritance 1 Pet. 1. 4. Q. 158. If our daily Bread be ours why doe wee begge it and if we beg it how is it ours A. It is the guift of God Psal 146. 7. though the materiall cause of it be from below yet the efficient cause is from above Iam. 1. 17. nay if we be his children first it is the guift of his everlasting mercy Psal 136. 27. Secondly as an appurtenance together with Christ Rom. 8. 32. as an addition to the Kingdome of God Math. 6. 33. Indeed hee would have us make it ours first by believing in Christ 1 Cor. 3. 22. Secondly by honest labour 2 Thes 3. 10. and yet though wee get it by guifts from friends or by our owne industry and labour yet it is hee that doth give it unto us Deut. 8. 17 18. and then doe wee acknowledge it to be his guift when wee doe shew it by our practice and our dependance upon him using it to his glory Hos 2. 8. and because that givers among men never want beggers wee should bee â—utors unto him for these things for hee is the hearer of prayers Psal 65. 2. againe if he be the giver we must not have an evill eye though he give others more us lesse Math. 20. 1â— again if he be the giver we should not lay out his gifts upon that which will not profit us but use them to our good Isa 55. 2. Againe if he be the giver we should say of every thing that we have This is Gods mercy of every morsell of bread This is Gods mercy of every nights sleep This is Gods mercy the Lord curseth people when he renders them their deserts Psal 28. 4. againe if these be his gifts then they cannot help our needs further then his influence is in them David had clothes and did use them and yet could not get warmth 1 King 1. 1. and though we have them yet we have need to pray for them as though we had them not for without him they are and they are not Prov. 23. 5. Q. 159. Forgive us our debts why are sinnes called debts A. Not because they are debts that are owed for so good works are debts as to love one another Rom. 13. 8. not to live after the flesh Rom. 8. 12. to publish the Gospell Rom. 1. 14. but because they are debts owed and not payed Math. 18. 27. First they are called debts because God is the creditor Luke 7. 41. Secondly because we are indebted to his Iustice to pay the utmost farthing Math. 5. 25. and therefore it is a misery to be a sinner 1 Sam. 22. 2. for first he loves not to come into Gods presence except he be brought Math. 18. 24. Secondly he loves to be shifting with God as the unjust Steward and the debters were agreed to cozen their master Luke 16. 5. Thirdly he is apt to leave the surety in the lurch Prov. 22. 26. Fourthly he is subject to be arrested of Gods justice as a debter is of mans 2. King 4. 1. Q. 160. What is sinne A. It is the transgression of Gods law 1 Ioh 3. 4. whether by omiting of what is commanded Math. 25. 42. or by committing of what is forbidden Ier. 2. 13. or by failing in manner of doing it for in every thing we doe be it materially never so good we doe sinne Gal. 7. 20. whether it be in essentialls as Iehus obedience is called murder Hos 1. 4. or in some circumstantialls as Rebekahs desiring that Iacob might have the blessing there was a lye cleaving to it Gen. 27. 15. whereby the person becomes
for them but rather bewaile them Phil. 3. 18. Secondly who though they have mercies and graces yet they doe not communicate them to others to occasion thanksgiving they are like with-holders of Corne whom the people curse Prov. 11. 26. Thirdly who envy and repine at the blessings of others consider therefore first if we envy our brothers good doth us no good but harme Iob. 5. 2. Secondly it is safer for us that another should have such and such blessings then we for then they must give account and not we Luke 16. 2. Thirdly it is better for us too is it not better that the eye should have the blessing of Sight then the foot or the hand 1 Cor. 12. 21 Q. 135. Because Confession is to be joyned with prayer Dan. 9. 20. and is put â—or Prayer Nehem. 9. 3. Tell me whether is it necessary to prayer to confesse our sinnes in it A. Expresse confession is not necessary alwayes in Prayer Act. 4. 24. but implicite is when the Apostles prayed God for boldnesse they did implicitly confesse their want of it verse 29. one of these two confessions is necessary for confession it is put for prayer Dan. 9. 4. First because prayer it selfe does confesse our poverty of spirit Luke 1. 53. and it inferreth humbling of our selves and a sence of our owne insufficiency for if we were sufficient in our selves what need we goe to God Iam. 4. 10. Secondly both we and our prayers are vile and uncleane Iob. 40. 4. but expresse confession is necessary when our consciences is fouled with guilt Psal 32. 5. not to informe God for he knoweth mens sins 2 King 19. 27. but First to cleare the Lords justice Nehem. 9. 31 32 33. Secondly to obtaine mercy Prov. 28. 13. Thirdly to lay hold on Gods faithfulnesse 1 Iohn 1. 9. I doe not meane of every particular sinne for first our sinnes are innumerable and cannot all be reckoned up Psal 40. 12. Secondly some of them we know not Psal 19. 12. but our greivouser sinnes then we must particularly confesse 1 Sam. 12. 19. First because these shew that we have need of a God of salvation Psal 51. 14. Secondly such sinnes most wast conscierce most dead the heart and most binder us from seeking Gods faco Hos 5. 15. such are the rootes of many other sinnes and if we roote them out many others will the easilier fall off 1. Tim. 6. 10. Q. 136. As Manoah said to the Angell how shall I order the Child Iudg. 13 12. So may I say of Confession how shall wee order our Confession how shall we make it A. Wee must doe with Confession aâ— Christ saith of Hearing we must take heed how Luk. 8 18. First the confession of sinne must be naked without hiding of ought Prov. 28. 13 though the committing of it be the worse the lesse wee doe hide it Isa 3. 9. Secondly by way of judging our selves 1 Cor. 11. 31. and inditing our selves 1 Chron. 21. 8. Thirdly with griefe and sorrow and compunction and smiting of our bresâ— Luk. 18. 13. Fourthly shame and confusion of face Ezra 9. 6. casting our spirits and selves downe Ezra 10. 1. Fiftly giving over our old company and seperating our selves from them Nehem. 9. 2. Sixtly accepting the punishment of our iniquity Levit. 26. 40. 41. not onely confessing our sinnes Dan. 9. 4. but setting our hearts to it vers 3. Seventhly with Faith Act. 19. 18. and with having our sinnes ever before us Psal 51. 3. Besides this confession before God in some cases there must be a confession first before the Magistrate Ioh. 7. 19. Secondly before a Brother 1 Sam. 26. 21. Thirdly before one another Iam. 5. 16. Fourthly before a Minister Marke 1. 5. Q. 137. Whether are wee bound to pray the Lords Prayer â—ust those very words and no other there be some suspitious people that say let us pray for this and let us pray for that and let us Pray for the estate of the whole Church and let us pray for the King and for all these things let us say the Lords prayer doe these men doe well A. No Christ when he bids us say Our Father which art in heaven c. Luk. 11. 2. He does not meane that wee should precisely keepe our selves to these words but that we should Pray after that manner Math. 6. 9. As Ministers should preach nothing but the Word 2 Tim. 4. 2. and yet they may give the sence in other words Nehem. 8. 8. First because the Apostles prayed in other words and did more specialize their Petition Act. 1. 24. Secondly this prayer is diversly set downe by the Evangilists one way in one Math. 6. 11. another way in Luke Luke 11. 3. one way in one Math. 6. 12. another way in the other Luke 11. 4. Thirdly who knowes this is all that Christ uttred Iohn 21. 25. we see plainly Mathew sets down more then Luke doth it may be Christ spake more then either hath expressed Math. 6. 13. Fourthly Christ himselfe did not use these very words ever when he would pray Lazarus alive he did not say the Lords prayer over the grave Ioh. 11. 41. when he would pray for his Apostles he did not say the Lords prayer over them Iohn 17. 1. Fiftly our speciall sinnes and wants doe require that we should pray more specially then so 2 Kings 19. 15. Sixtly we read of praying all night we can not think that the Lords prayer was said over and over againe and againe Luke 6. 12. we are to continue in prayer what by going over and over the Lords prayer no Col. 4. 2. neither is it necessary to conclude our prayers with this Act. 4. 30. and yet we may if we will Luke 11. 2. neither is there any thing against it No though it be scripture the same thing may be scripture and the word of God and yet the prayer of a man Psal 90. 12. Q. 138. Why doth our Saviour teach us to call God father in our prayers A. First to reach us we cannot pray to him except he be our Father and we have the spirit of his Sonne Gal. 4. 6. Secondly to assure us that he will give us good things Luk. 11. 13. Thirdly to call no man father on earth for he is our own father Math. 23. 9. Fourthly that we may behave our selves towards him as a Father Deut. 32. 6. First to honour him as a father Mal. 1. 6. Secondly to count our selves sojourners as long as wee be absent from him 1 Pet. 1. 17. Thirdly to be seperate from the children of this world and to touch no uncleane thing 2 Cor. 6. 18. Fourthly to be followers of God seeing he is our father Ephes 5. 1. to be obedient children taking heed of all lusts 1 Pet. 1. 14. to continue so doing to the end and to overcome otherwise hee is not our Father nor wee his Children Rev. 21. 7. If wee desire that hee should be our Father first we must
there were a just condition put which is not fulfilled Secondly if a time were set and the one party failes then the other is free Thirdly if there appeares any thing after the Espousals which if it had been knowne before had hindred them and now one party reasonably change his minde Fourthly if both agree to loosen the promise made but conditionally promises of Mariage becomes often scandalous 1. Sam. 18. 17. and therefore better slay till through agreement for Mariage is the absolute taking of one to be a wife Gen. 25. 1. Mariage though it be more solemnely celebrated by a Minister yet it may be also by the civill Magistrate Ruth 4. 1. openly before witnesses ver 9. and with invocation and benidiction verse 11 12. so then Mariage is consummate verse 13. Q. 87. What is the duty of man and wife A. First Conjugall love as towards their owne bodies and soules Eph. 5. 28. Secondly speciall honour and dwelling together according to knowledge and communion in the worship of God 1. Pet. 3. 7. Thirdly communication of their body and so possessing the vessell in Sanctification 1. Thess 4. 4. Fourthly communication of outward goods especially for the use of them for they are one flesh Eph. 5. 31. onely so as the husband be the head 1. Cor. 11. 3. and therefore first he is to cherish his wife and to provide for her necessaries Eph. 5. 29. Secondly to goe before her in knowledge yet so as he is to hearken to her godly counsell Iudge 13. 23. Thirdly to rule well over his house 1 Tim. 3. 4. and as for the wife First she must submit and acknowledge her selfe subject to her husband in the Lord Eph. 5. 22. Secondly reverence him verse 33. Thirdly ask questions of him wherein she is ignorant about points of faith and therefore he is bound to be able to tell her 1 Cor. 14. 35. she may in some cases give something away without the expresse consent of her husband so it be for the good of the family 1. Sam. 25. 18. as an almes to the poore Pro. 31. 20. especially if she get it over and above by her industry verse 13â— and doe not sin against the trust of her husband ver 11. for his good and not for his evill ver 12. Q. 88. What must they doe that are to Marry and what say you more of the seventh commandement A. They must seek God extraordinarily by prayer and meditation as Isaack did Gen. 24. 63. and their parents must solomnely blesse them or they that give them in Mariage they must solemnely blesse them and beseech the Lords blessing upon them verse 60. The man must be carefull that he Marry a godly daughter of Gods people Iudg. 14. 3. and so is the maid that she Marry in the Lord 1. Cor. 7. 39. and when they do Marry to Marry as if they Married not ver 29. and to beware of any disorders at the Marriage feast as if Christ Iesus were bodily there Ioh. 2. 2. this 7th CoÌ„mandement forbids wanton company Eph. 5. 7. al drunkenes excesse 1. Pet. 4. 3. idlenes Exâ—â— 16. 49. sleepines loosenes of eyes 2. Sam. 11. 23 and an impudent forehead Ier. 3. 3. all kinds of light talking 1 Tim. 5. 13. or gesture Isa 3. 16 17. wanton Dances Stage-playes Pictures histories tales or any filthy conversation which may grieve a righteous Lot 2 Pet. 2. 7. and lustfull attyre Prov. 9. 10. any strange fashions or apparell Zeph. 1. 8. Magistrates must not tolerate or lightly or ridiculously punish Whoredome or Fornication for that is as bad as tolerating Deut. 23. 17. not forbid the remedy as Mariage 1 Tim. 4. 3. Q. 89. What is the eight Commandement A. Thou shalt not Steale that is first Thou shalt not defraud Mark 10. 19. whether it bee by robbery Luk. 10. 30. or Burglary Exod. 22. 2. or any other theft 1 Cor. 6. 10. whether by concealing 1 King 21. 7. or by pâ—rtaking thereof Prov. 29. 24. or by being a confederate Prov. 1. 14. Secondly thou shalt not use cunning guile 1 Thes 4. 6. neither by vaine getting Prov. 13. 11. nor unright getting Ier. 17. 11. nor covetous getting Hab. 2. 9. nor by unjust detaining Iam. 5. 4. Thirdly thou shalt not be an Usurer whether by extortion Ezec. 22. 12. or any other sinne against the sence of true lending Ezec. 18. 8. Hee that lives in this sinne wittingly is under an impossibility to be saved yet Psal 15. 5. for he is an unjust man Prov. 28. 8. whether he bee a lending Usurer Deut. 23. 19. or a Broker for-usurers Ier. 15. 10. or a wise inventer of new usury for it is cursed to be wise to doe Evill Ier. 4. 22. Fourthly thou shalt not be niggardly Eccles 6. 2. nor carking and caring in any thing Phil. 4. 6. nor resolving to bee rich 1. Tim. 6. 9. nor hasty to be rich Prov. 28. 20. nor insatiable in the increase of riches Eccl. 4. 8. Fiftly thou shalt not be a waster Prov. 18. 9. nor improvident for thy self or servants or wife or children or any others that are thine 1. Tim. 5. 8. Q. 90. What doth this Commandement forbid more A. Heedlesse suertiship Prov. 11. 15. false weights and measures vers 1. Ingrossings and hoardings of Corne or the like vers 29. asking a higher price for the wares then the seller may afford for that is lying Prov. 21. 6. though it be to bring the buyer to a due worth for that is to do evill that good may come of it Rom. 3. 8. dispraysing of the ware as buyers use to do that they may get them under value Prov. 20. 14. buying things that are not to be sold as Graces pardons presentations to benefit Act. 8. 18. making of ware that are unlawfull to be used as Dice and Shrines for Idolatry Act. 19. 24. Sacriledge Rom. 2. 22. of things given to good uses either by ones selfe for which Anantas and Saphira died suddenly Acts. 5. 5 10. or by others Prov. 20. 25. of tenths or any Church dutyes Mal. 3. 8. or Church livings whether it be by mangling or alienating or devouring of them Nehem. 13. 7 8. here are condemned First Bankrupt Gentlemen that will not labour in their calling Luk. 16. 3. Secondly Idle Gentlemen that will not work at all 2 Thess 3. 11. Thirdly idle beggers that would have to eat and yet are lazie to work for it ver 10. Fourthly all be they never so great or Noble or rich that use a vocation Gen. 3. 19. Fifthly all Iuglers Fidlers Gamsters Players keepers of gamehouses Sight-shewers and all that work not with their hands the thing that is good Eph. 4. 28. Q. 91. What more does this Commandement commande A First To make restitution whensoever we have wronged our neighbour Ezek. 33. 15. yea rather more then lesse to the party damnified Levit. 6. 5. or if he be dead to those next of kinne or for want of them
109. Why are not Believers under the Law A. First Because Christ was made under the law for them Gal. 4. 4. Secondly because as many as are under the curse Gal. 3. 10. Thirdly because they are led by the spirit of Christ Gal. 5. 18. Fourthly because they have the inheritance by promise Gal. 3. 18. and it may be knowne who they be that are not under the law First by there subjection to the Gosple for they that obey not the Gospel of God are all under the law and the curse 2 Thess 1. 8. Secondly by thankfull walking worthy of the Gospel Rom. 7. 25. and by stedfast working the Lords worke 1 Cor. 15. 58. Thirdly by being a law to themselves in an universall respect to all Gods Commandemenss Psal 119. 6. Fourthly by groaning and sighing after God that they may more and more be directed and ordered by his statutes verse 5. Fiftly by doing all this out of love not for feare of hell and judgement for they are a willing people Psal 110. 4. Q. 110. In what sence are not believers under the Law A. First They are not under the Law in regard of the rigor of it for that requires men to be without linne which none can be in this life 1 King 8. 46. and to performe personall obedience which now is impossible by reason of the weaknesse of the flesh Rom. 8. 3. Secondly they are not under the law in regard of justification Rom. 3. 20. they are freed from the necessary seeking of righteousnesse by it Gal. 2. 21. Thirdly they are not under the â—aw in regard of the curse of it Gal. 3. â—3 the Law ministers death 2 Cor. 3. 7. Fourthly they are not under the Law in regard of the spirit of feare that is in it 2 Tim. 1. 7. which accompanyes the law as it did the deliverer of it Heb. 12. 21. and yet as long as their love is not perfect they doe feare 1 Iohn 4. 18. Fiftly they are not under the law as it was in Moses his hand Iohn 1. 17. having a yoke of bondage annexed to it Gal. 5. 1. the Church being then in their minority Gal. 4. 3. under tutors and governours verse 2. Q. 111. Now prove that beleevers in some sence are under the Law A. First Paul says the Law is not abrogated by faith nay God forbid sayes he Rom. 3. 31. Secondly the dutyes of the law are expressed upon the conscience after faith avenge not your selves Rom. 12. 19. children obey your Patents Eph. 6. 1. and the rest neither is he a legall teacher but an Evangelicall teacher that now presseth the commandement of the Law upon the conscience Math. 15. 19. Thirdly because it is a presumptuous speech to say be in Christ and sin if thou canâ—t for Davids murder after he was in Christ was a finnè 2 Sam. 12. 13. there is not a justified man upon earth but sinneth Eccl. 7. 20. nay we that are Apostles of Christ in many things we offend all sayes Iames Iam. 3. 2. and if we say no we lye 1 Iohn 1. 8. now where no law is there can be no sinne Rom. 4. 15. Fourthly Christ came not to abrogate the law Math. 5. 17. as he fulfilled it himselfe so he makes his members to delight in it Rom. 7. 22. and to love it Psal 119. 97. and the law is said to be fulfilled by them when they walke not after the flesh but after the spirit Rom. 8. 4. and if they sin at any time they are commanded to confesse their sinnes 1 Iohn 1. 9. and though they obey God out of love yet when they love they fulfill the law of God Rom. 13. 10. Q. 112. What is that sence wherein believers are under the Law A. They are under the Law First in regard they are commandéd to keep it Psal 105. 45. and to order their lives according to it as a rule Psal 119. 9. Secondly in regard of the necessity of good works not as causes of but as a way unto life Tit. 3. 14. Thirdly in regard that God is displeased with them when they breake it 2 Sam. 11. 27. and will punish them Amos. 3. 2. as a father doth his son that doth offend him Heb. 12. 7. nay sometimes with the sleep of temporall death Cor. 11. 30. Fourthly in regard that they are bound to repent whensoever they sinne Revel 3. 19. and to pray for pardon of sinne Psal 51. 1. Fiftly in regard that the threatnings of the Law must be a motive to them to take heed Iob. 31. 23. for though their God be a loving and an everlasting father yet he is a consuming fire Heb. 12. 29. for though unbelievers onely shall be damned 2 Thess 2. 12. yet believers must heare of Gods judgements and see them that their flesh may be â—â—rbed with feare Psalm 52. 6. Sixthly in regard that they are to be humbled themselves by the Law and cry out upon themselves for their often transgressings of it Rom. 7. 24. Q. 113. What it Prayer A. It is a calling upon God Rom. 10. 13. in the name of Iesus Christ Ioh. 16. 23. for whatsoever we need Iohn 14. 13. it is an act of our spirit 1 Cor. 14. 14. and of our heart prepared Psal 10. 17. and of all the soul lifting it selfe up unto God Psal 25. 1. and looking up to him Psal 5. 3. and presenting our selves before him Dan. 9. 20. with faith Iam. 1. 6. and earnestnesse Act. 12. 5. and striving Col. 4. 12. and great heed Mark 13. 33. by the help of the holy Ghost Iude. 20. who is the spirit of Prayer in Gods children Zach. 12. 10. without whom there is no sence nor meaning in our prayer in Gods accompt Rom. 8. 27. neither can we truly call God father without him Gal. 4. 6. neither are our prayers prayers at all except we be Saints the prayers of the Saints Rev. 5. 8. Q. 114. To whom are we to Pray A. To God only it is his glory to be called upon Psal 50. 15. which he will not give to another Isa 42. 8. First because prayer is a principall part of divine worship Ioal 2. 32. and divine worship is to be given to God only 1 Sam. 7. 3 Secondly because we may call upon none but one whom we are to believe Rom. 10. 14. Thirdly because God onely knoweth our hearts and what we inwardly desire Act. 1. 24. Fourthly because he onely is all-sufficient and Almighty Gen. 17. 1. to give us whatsoever we aske 1 Iohn 5. 15. warrantably verse 14. Fiftly because the Lord counts it a heavy judgement when he lets people call upon any other but him Iudg. 10. 14. Sixtly we have neither precept nor example of any Saint that called upon any but his heavenly father nay our Saviour saith when ye pray pray to your heavenly father Math. 6. 9. Seventhly because we need nor Saint nor Angel to enterceed for us we may make bold our selves with the throne of
requires prayer Act. 2â— 16. and the Word and that requires prayer and the censures and they require prayer and therefore Gods house is called a house of Prayer Math. 12. 13. Q. 120. What more of publique Prayer A. Publique prayer is harder then private though Gods people doe more joy in it then in private Psal 122. 1. for in publique a man is more subject First to distraction what with onething or another it should seem Eutichus was distracted with the sweâ—â—inesse of the throng and made drowzy Act. 20. 9. Secondly Hypocrisy hypocrisy made the Pharises willing to pray in their Synagogues Math. 6. 5. Thirdly to formalitie Math. 15. 8. meanes to helpe these evills are First pray often in secret learne to pray there and then thou mayest the better pray in secret learne to pray there and then thou mayest the better pray in publique David bidding us praise God in the congregation Psal 149. 1. he bids us praise God in our beds verse 9. Secondly prepare thy selfe and fixe thy heart First and then come and pray in publique Psal 57. 7 8 9. I will prepare bullocks and Goates sayth the Psalmist Psal 66. 15. Thirdly labour that the spirit of God may bring thee into Gods Temple Luke 2. 27. Q. 121. How do you prove that the master of the family is to gather his family together every morning and evening and to pray in his family A. First Because this is made to be one of the reasons why husbands should dwell with their wives that their domesticall prayers be not hindred 1 Pet. 3. 7. Secondly by the example of Ioshua Iosh 24. 15. and Cornelius Act. 10. 2. and Hester Hest 4. 16. Thirdly because the families of the godly are called Churches Rom. 16. 5. and therefore they should be as the Temple where morning and evening sacrifice was every day and it was counted the abomination of desolation when it was taken away Dan. 11. 13. Fourthly because there is a promise to encourage men to it though but two or three be in the family Math. 18. 20. Fiftly because there be family sinnes and family wants and family-blessings all which require prayer and therefore all families should have sacrifices in them 1 Sam. 20. 26 Sixtly because the Lord curseth such families as doe not call upon his name Ier. 10. 25. there is scripture enough to prove it though we might say of family prayer as Paul does to the godly concerning love touching brotherly love yee have not need that I write unto you for yee your selves are taught of God to love one another 1 Thess 4. 9. so God taught Jacob to set up his worship in his houshold Gen. 35. 2. and so did Abraham Gen. 18. 19. Q. 122. What say you of extraordinary prayer Three things make it First extraordinary might and fervency Ion. 3. 8. Secondly extraordinary continuance Hest 4. 16. Thirdly extraordinary assistance of the spirit and strength of the new nature Math. 9. 17. Five things do require it more especiall First a speciall want of some blessing Luke 2. 37. though the blessing be but temporall Gen. 25. 21. Secondly entring upon a calling Math. 4. 2 17. Thirdly ones First conversion 2 Chron. 33. 13 18 19. Fourthly some Imminent danger through sin Math. 26. 75. Fiftly when we see that ordinary prayer will not serve turne 2 Cor. 12. 8. now fasting doth helpe it Act. 10. 30. for fasting First it pulls down the flesh and chastens the soul Psal 69 10. and afflicts it Ezra 8. 21. Secondly it s a good helpe to contrition when its sanctified Ioel. 1. 14. Thirdly being rightly observed it s a signe of humiliation Nehem. 1. 4. againe extraordinary prayer First it requires resolutions of better obedience Hos 14. 2 3. Secondly much humiliation contrary to pride Iob. 35. 12. Thirdly freedome from worldly cares that we may be given unto prayer Psalm 109. 4. Fourthly watchfulnesse and great heed taking Marke 13. 33. Fiftly that we loose not oâ—â— quickings afterwards lest we be guilty of holding downe our heads like a bul-rush for a day Isa 58. 5. Q. 123. What motives are there to induce us to extradinary prayer and seeking of God A. There be six motives First the Commandement of God when ordinary seeking will not find him now he tells us is a time for extrordinary Ioel. 2. 12. Secondly the gracious promise that God hath made to it Math. 7. 7. Thirdly the great efficacy of it Iam. 5. 16. for importunity can doe much Luke 18. 5. the Israelites prayed often and sped not but when they cryed then they sped Exodus 3. 7. So againe when they crved to God they did speed Iudg. 3. 15. this poore man cryed sayes David poynting at himselfe and the Lord heard him Psal 34 6. Fourthly the glory of God and the credit of the Gospel for what may the world thinke if we that stand so much for praying should not prevaile Ezra 8. 22 23. Fifthly our infinite need and therefore we should thinke it is high time to awaken and to call upon our hearts to awake Psal 108. 2. Sixtly our last refuge is extraordinary seeking we must reason thus What hope have we if we doe not speed with God Psalm 39. 7. Q. 124. May we not pray for the Dead A. No David ceased praying for his child when once it was dead 2 Sam. 12. 23. as for that place in the Machabes Macâ—ha 12. 44. that is not Canonicall scriptures 2 Maâ—cha 15. 38. First when people are dead our communion with them ceaseth Isa 8. 19. Secondly there is no profit in such prayers as the tree falleth so it lyeth Eccl. 11. 3. when our Saviour sayeth that the sinne against the holy Ghost shall not be forgiven neither in this world nor in the world to come Math. 12. 32. he doth not imply that there may be some sinnes that though they be not forgiven in this world yet they be forgiven in the world to come but it is only a vehement phrase to shew it shall never be forgiven verse 31. for we must agree with our adversary while we arâ— here in the way with him Math. 5. 25. and yet we may pray for the consummation of such as are dead in the Lord for that is included in the second Petition thy kingdome come Math. 6. 10. and they without us cannot be made perfect Heb. 11. 40. againe we may give thanks for the glorious victory of the Saints departed for if one member be perferred to honour all the membâ—â—â— rejoyce with it 2 Cor. 12. 26. Q. 125. Now there be five sorts of the liâ—ing that we must Pray for First for the whole Church of Christ Secondly for the Ministers Thirâ—â—â— for them of our owne house Fourthly for them â— the place where we live Fiftly for our enemy â—â— shew me now whether and why we must pray â—â—â—â—â—â— whole Church of Christ A. We must pray for all Saints whether Saints actually already or elect which shall be
for reward Isa 5. 23. Secondly God justifies no other ungodly ones but only his Elect whose sinnes Christ died for Rom. 8. 33. 35. Thirdly God can justifie an ungodly man because he can make him godly and purge his spirit from guile Psal 32. 2. As hee openeth the eyes of the blind the man is not blind afterwards Iohn 9. 25. The Lord never cleareth any man that goeth on still in his guiltinesse Eâ—â— 34. 7. and therefore it is no act of injustice in God wheras if a man should justifie the wicked it is injustice in him because he cannot make the man godly and therefore he must justifie none but the righteous and condemne none but the wicked Deut. 25. 1. Fourthly God justifieth the ungodly nor wallowers in sinne and undgodlinesse but ungodly that is formally so considered as sinners 1 Tim. 1. 15. Now then is a man formally a sinner when First he looks upon himselfe as a sinner when he seeth his sinnes in there own colours not â—ickled with any righteousnesse of his owne Math. 9. 13. Secondly when he carrieth himself so before God in his lookes and thoughts and affections and minde as becommeth a sinner in his case to do Luk. 18. 13. Thirdly when his impudence is gone and confusion of face is put on Dan. 9 8. Fourthly when he hath no squint lookings or any merits of congruities or conâ—ignities or preparatives or fitnesses but magnifieth mercy vers 18. Fifthly when he is truly resolved upon turning to God as abhorring the contrary to the pit of hell Isa 55. 7. Sixthly when a man is in truth willing to take up Christs crosse and follow him Luke â— 23 Q. 169. Seeing the Lord Iesus teacheth us to pray plurally forgive us our sinnes must we not pray that God would forgive other A. Yes all that have wronged us Act. 7. 6â— yea all that we have communion with 2 Chron. 30. 18. yea all that live in the Church Exod. 32. â—1 and others too Gen. 20. 7. for first we have a command for this duty Iam. 5. 16. Secondly we have a promise of hope of speeding ver 15. Thirdly there have been blessed effects of Gods servants prayers in this kinde Namely the Lord hath forgiven others upon their intreaty Numb 14. 20. Fourthly we doe our selves good hereby yea though God have a purpose to forgive one yet sometimes he stays till his servants intreate for him Iob. 42. 8. therefore first we should take notice of other mens sinnes yea though they doe not know they have sinned yet we would pray the Lord to forgive them in case they have Iob. 1. 5. Secondly we should begg one anothers prayers 2 Thess 3. 1. Thirdly we should labour to be such as Gods people may have encouragment to pray for us as Paul was encouraged by the Ephesians faith and forwardnesse in the duty of love Eph. 1. 15. to pray for them verse 16 for the good things that are to be seen in us Phil. 1. 5. make them pray for us with joy ver 4. Though Simon Magus intreated Peter to pray for him yet having no encouragment we do not read that he did or if he did he could not doe it with any confidence Act. 8. 24. againe First let us pray for our selves 2 King 20. 1. if we would have others to pray for us vers 4. Secondly we must not dissemble with the children of God when we pray them to pray for us Ier. 42. 20. Thirdly we must not live in any knowne sinne least the Lord say to his people do not pray for such and to lock up their hearts Ier. 7. 16. Fourthly we must humble our selves to them if we have thought evil of them in our hearts Numb 21. 7. consider First if we be Saints the cause may be such that God will not pardon us except other Saints joyne Deut. 9. 20. Secondly the Saints of God are marveilous willing to doe it for us 1 Sam. 12. 23. Q. 170. Whereas our Saviour teacheth us to say As wee forgive them that trespasse against us What is it to forgive one another A. It includeth foure things first to forbeare one another with holding our selves from revenge Col. 3. 15. which is no Pusillanimity but a victorious grace Rom. 12. 21. It is to overcome our selves which is more then to take a City Prov. 16. 32. and to overcome the malice of our enemies and to mollifie their hearts 1 Sam. 24. 17. and to overcome the right way which is by Patience and not by rendring quid for quo Prov. 24. 29. Secondly to root out all desire of revenge not onely to tolerate for want of a handsome opportunity to revenge but to doe it from the heart Math. 18. 35. for it must be with love which proceeds not onely from the heart for so we see Drunkards will forgive one another but also from a pure heart 1 Tim. 1. 5. Besides wee must forgive and forget when people say I forgive but I cannot forget this is silly forgivenesse like Ephraim a silly Dove without heart Hos 7. 14. Againe wee must doe it with earning bowels as Ioseph forgave his Brethren hee wept and melted towards them Gen. 50. 17. Thirdly to be ready notwithstanding to performe all offices of love vers 21. To blesse them that curse us and to pray for them that spite us Math. 5 44. for God is good to his enemies vers 45. and hereby wee shew that he is our Father vers 48. Publicans can love them that love them vers 47. Besides if that be all wee have our reward and can looke for none from God vers 46. Fourthly to forgive universally all wrongs to our persons Act. 7. 60. to our names 2 Sam. 19. 23. and debts too when the debtor is not able to pay and yet submits Philem 18. Nay the greater the wrong is the greater is our glory to forgive Num. 12. 13. Q. 171. Seeing a Souldier may kill his Enemy in a lawfull warre and yet love him as farre as the Law binds in such a case so may a man goe to law with his Brother without breach of Charity or of the duty of forgiving when his ends are right Tell me then what these ends bee that may stand with love A. First to demand ones right when one is called to demand it Luk. 18. 3. Now right is not contrary to love but agreeable unto true judgement Isa 10. 2. Secondly to amend and humble the party nocent and therefore the Magistrate is said to be a Minister for good Rom. 13. 4. Thirdly that others may heare and feare and may not doe the like Deut. 19. 20. Fourthly that the party damnified and others too may live in peace and this is the reason why we should pray for Magistrates 1 Tim. 2. 2. but provided first That it bee done in love 1 Cor. 16. 14. and not with recompencing evill for evill Rom. 12. 17. provided secondly It bee done without offence 1 Cor. 6. 1. Provided thirdly