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
inferiours one water for the baptizing of great mens children and another for poore mens children one bread and wine for the veluet gowne and another for the frize gowne But on the contrarie in the reformed Churches of Christ there is one place of meeting for all one pastour to instruct all one Sabboth to bee kept of all one font and one water for the baptizing of al one time for the receiuing of all and at the Lords Supper all receiue together all partake of the same bread and wine all drinke of the same cuppe and all giue thankes by the same spirite for the same benefites and where it is not so it should bee so Q. You haue satisfied mee for that poynt but haue you any thing els to note vpon this word Our A. Yea it teacheth vs further that if we bee of the number of Gods children then all the faithfull in al places doe commend vs to God in their prayers euen as themselues and amongst those there are some Abrahams some Moses some Elias some Iobes c. whose prayers are more effectuall then others Q. What and is this such a benefite A. Yea it is a great benefite for if wee feele not that zeale and power of faith c. in prayer which we desire yet we are not to bee discouraged for that is euer in some of them which is wanting in vs and Christ hath so framed this prayer that saying it wee cannot chuse but pray as well for others as for our selues Q. But will not this make men negligent in prayer A. No this is not to make any negligēt in prayer but to strengthen those that are diligent Q. If you haue any thing els to obserue from these wordes Our father note it briefly that wee may goe forward A. But one thing more I drawe out of them and that is a confirmation of two maine poynts 1. Concerning particular faith in applying Christs merites vnto our felues 2. The certaintie of our saluation For the first when I say Our father I am taught to call GOD my father and so Christ my redeemer c. for when I exclude my selfe I cannot truely say Our father For the second I know that God being my father he loueth me and that I shall be partaker of saluation for whom he loueth once he loueth for euer therefore my saluation is certaine and sure VVhich art in heauen Q. Why are these words added A. In the former words wee are taught what the Lord is concerning vs viz. a louing father In these words wee learne what he is in himselfe viz. a God of all maiestie power and dominion The 1. sheweth his willingnes to help vs. The 2. sheweth his abilitie to helpe vs. Q. Why doth the Lord Iesus speake of his willingnes and abilitie A. To shew that of those two we must be perswaded in prayer or els we cannot pray aright Some came to Christ doubting of his willingnes as the leper Master if thou wilt thou canst make mee cleane Some doubting of his power as the man whose sonne had a dumbe spirit If thou canst doe any thing for vs helpe vs c. But here we are taught not to be like either of them Q. God is euery where why then is he sayd to be in heauen A. Because he is euery where therfore he must needes be in heauen Q. But why is hee sayd to haue his dwelling in heauen rather then in any place of the world or in all the world A. For two causes 1. Because his glorie is most apparant there 2. Because we see from thence most euident signes of his properties and attributes more then in other places as of his omnipotencie wisedome goodnesse iustice mercie c. Q. What vse may we make of these words A. Wee may make vse of them many wayes 1. They teach vs that God hath power ouer all and can performe that which he promiseth Q. How doe you gather that A. I gather it thus As the heauen is hier then the elementall world so he that sits in the heauen must needes haue all things in subiection vnder him And as wee cannot see any thing aboue heauen so we are not to imagine any thing aboue him See Psal. 2. 4. Psal. 24. 3. Psal. 113. 4 Q. What els may wee gather from them A. They teach vs that God is no earthly father but heauenly and immortall therefore not subiect to alteration in nature nor change in his purpose as men be And this makes much for the certaintie of the election of Gods children seeing it dependeth vpon such a father See the places quoted Q. What els doe wee learne from them A. They serue to breede a reuerence in vs when we pray because wee bee but dust and ashes and wee speake vnto that God that as the Psalmist sayth hath deuouring fire going before him and mightie tempests are stirred vp about him c. Q. Declare your meaning more fullie A. I meane that seeing in prayer wee speake vnto the immortall king of heauen and earth we should not clappe our selues downe so vnreuerently as vsually many doe thinking of any thing rather then of the mightie Maiestie of him to whom wee pray but with a reuerende trembling and affection of all our parts and to vse the very words of a reuerend father leisurely carefully and heartely considering the puissance glorie and imperiall Maiestie of him to whome wee speake Q. What els doe they affoord vs A. Lastly they teach vs That not onely our mindes ought to be sequestred from other but in all our conuersation to behaue our selues as becommeth the children of such a heauenly father Which art in heauen Q. These wordes which art are the wordes of one speaking vnto another and not of another what may wée learne by that A. They shewe the Churches priuiledge which is such that euery true child of God may haue free accesse vnto God by Christ and may not onely speake of God but vnto God himselfe Q. What vse may wee make of this poynt A. The vse of this point is foure fold Two waies against the Papists Two waies for our selues Q. How may it serue against the Papistes A. 1. It teacheth vs that seeing as we talke with God himselfe therefore wee need no Images to put vs in mind of him for what neede one haue a picture to put him in mind of him with whome he is conuersant and in conference 2. It teacheth vs that we need no other mediatours then Christ to goe vnto God for vs seeing as we speake in prayer vnto God our selues Q. That is verie true nowe what vse maye wée make of it for our selues A. 1. It is a comfort to the children of GOD to remember that their prayers goe straight from their lippes into the eares of the Lorde and are not spilt vpon the ground 2. This poynt must bee our instruction and it serueth to breede
in vs reuerence and a care what to speake and in what manner to speake or doe because wee are alwaies in the Lordes hearing The first Petition Hallowed be thy name Q. What is the effect of this petition A. This first petition craueth the aduauncing of GODS glorie as the first commanundement of the morall lawe requireth the same and doth also bind vs to seeke the same Q. Why is this order obserued A. To shew that not onely in our praiers but also in our whole life wee must first seeke the glorie of God Q. Why are wee taught to pray for the aduancing of Gods glory before we pray for our dayly bread A. To shew that the glory of God must bee preferred before all the pleasures and profites of this life Q. Why must wée praye for that before wée praye for the forgiuenesse of our sinnes and the saluation of our â—oules A. To shew that we must rather desire that his name may bee glorified then our soules to be saued Q. Yea must wee haue more care to winne him glorie then to gaine our selues saluation what if wee haue not that care A. If wee haue not then doe wee not pray like dutiful children rightly affected to our father Q. What if any preferment or benefit or pleasure or affection of ours shuld bee found to fight against the glory of our heauenly father A. We must not rest till our consciences do beare vs witnes through the power of Gods spirite that wee haue renounced it Q. This is hard but yet I confesse it ought to bee but for our encouragement doe you reade of any that haue béene thus affected as you speake A. Yea Dauid sayd The zeale of thy house hath consumed me Moses had that affection to Gods glorie before his owne saluation when he said If thou wilt pardon their sinne thy mercie shall appeare if not I pray thee rase me out of thy booke c. The like zeale and affection was in Paul When hee wished himselfe to bee separated from Christ so that God might bee glorified in the saluation of his brethren the Iewes which were his kinsmen after the flesh Q. These examples bée good encouragements for by them I perceiue that as hard as it is yet it hath béen found and therefore it may and ought to bée found in the children of God A. Yea and shall bee graunted if wee pray hartely for it for Christ hath promised that if we aske we shall obtaine Q. There are some which if their owne credite be touched neuer so little chafe like Naman when the Prophet refused to come at his sending for him but if Gods glory be neuer so much defaced they are not a whit moued nor touched what say you of them A. It is a great sinne indeede and the best of vs all are guiltie of it but they and euery one of vs that deale so should consider what we pray when wee say Hallowed be thy name lest we bee found continuall mockers of our heauenly father Q. What is here meant by the name of God A. That wee shall knowe the better if we doe first consider how farre this word Name reacheth vnto other things Q. Uery well I pray you doe so A. This worde name is giuen vnto men in two respects 1 To distinguish one from another as what is his name Iohn or Thomas or c. 2 It signifieth credite or good report as what is a man but his good name Q. How is it giueÌ„ to other creatures A. Two waies 1 To distinguish them from other kinds or one kind from another 2 To make the natures of them to be the better vnderstoode euerie creature of euerie kinde hath his seuerall name Q. Is anie name giuen to GOD in such respects A. No God hath no such name for he is one and but one and hath no fellow nor anie of the same kinde Q. What then is signified by the name of God A. His name signifieth two things 1 That honor which is due vnto him 2 Al things wherby he is made knowne Q. By what thinges is hée made knowne to vs A. By three things 1 His works for as meÌ„ are known by their names so is God by his works See Psalm 19. 1. Psal. 105. 10. Psal. 20. 1. 7. Mar. 16. 17. 2. His worde which is also called the name of God because it maketh his will and nature more euidently knowne vnto vs then his workes doe See Leuit. 22. 31. 32. 1. Timoth. 6. 1. Act. 9. 15. 3 His Titles which he himselfe declared to Moses as in Exod. 34. 5. 6. where it is said that The Lord desceÌ„ded in the cloud and stood with him there and proclaimed the name of the Lord. So that the Lord passed before his face cried The Lord the Lord strong mercifull and gracious slow to anger and aboundant in goodnes and truth c. Q. What is ment by hallowing or the name of God A. By this word is not ment anie adding of purity or holines vnto Gods name which it had not before but the publishing and professing of it Q. How proue you that A. By the like speech in another place of scripture Wisdome is iustified of her children sayth the Lorde Iesus and yet wisdome is alwaies iust and iustified So God is hallowed of his children and yet he is alwaies holy and pure but then wee doe hallow his name when wee thinke so of it as it is and as we ought Q. How shew what we craue in this petition A. Generally in this petition we craue that the honour of GODS name may be aduanced More particularly 1. That his iustice mercie wisdome truth goodnes and all his properties may bee knowne to all 2. That he may haue that reuerence which is due vnto him 3. That they which obseure his glory may be remoued Q. His name being taken for his titles what doe we craue A. In this respecte wee craue three thinges 1. That the names of all Idols and fained Gods may bee taken away because they obscure his glorie 2. That those names whereby God is described bee not abused and giuen to others in swearing periury or soothsaying c. And that wheÌ„ we be called to sweare we doe it in all reuerence 3. That euery man may make vse of them to himselfe and call vpon others to doe the like as for example he that is ouerwhelmed with miseries may comfort himselfe with this that GOD is almightie wise mercifull the gouernor of all thinges c. He that is tempted to presumption may bridle himselfe with the consideration of Gods iustice and seueritie c. He that is assaulted with despaire may arme himselfe with this that God is trueth and his promises are sure c. Q. As it signifieth his workes what doe we aske A. The name of God being put for his workes we craue three things 1. That in his creatures all may see him
owne glorie for hereby he maketh known vnto vs two things which otherwise we had neuer knowne 1. His iustice in punishing sinne 2. His mercie in pardoning sinne and both in Christ. Q. How proue you that A. By the witnes of the Apostle in Rom. 9. 22. Q. Whether should the will of God be done if we did not pray for the doing of it A. Yes for his will standeth not vpon our prayers Q. Why then doe wee pray that his will may be done A. Therein we acknowledge 2. things 1. Our duetie in calling vpon God as we are commanded 2. Our inabilitie to do the will of God of our selues except he helpe vs with his grace Q. Whether may we by our prayers make the Lord to alter his will purpose in any thing or no A. No we cannot for his decrees are and alwayes haue been and alwayes shal be fulfilled and none shall hinder nor alter his purpose for it is vnchangeable Q. How proue you that A. By these places following Numb 23. 19. Esai 46. 10. Malac. 3. 6. Rom. 11. 29. Pro. 21. 30 31. Iam. 1. 17. Q. What may we learne hereby A. To pray alwayes according to the will of God Q. What if wee should desire any thing y â— we know God will not graunt A. Then wee sinne against the commandement of our Sauiour Christ for he hath taught vs to pray that his wil may be done not ours and that his decrees may stand and not be changed Q. What say you of praying for all men is it not lawfull to pray for all men A. Yes so farre as our prayers agree with Gods will but no further Q. Yea but may we not pray for the reprobate that they may be saued aswel as the elect A. No for it is against the wil of God Q. How doe you meane that it is against his will A. I meane that it is a thing which shall neuer bee graunted for God hath decreed the contrarie in his euerlasting counsell Q. But good prayers may preuaile much with God A. Yea that is true if they be agreeable with his will or els they are not good prayers Q. Why doth not the scripture say that God will that all men shall bee saued and come to the knowledge of the trueth Now if all bée not saued then the will of God is mutable is it not A. The meaning of the Apostle is to be taken as well as his words Q. Why the words are very plaine what whould be his meaning A. Yea but they be not so plaine as you take them to be for if they be vnderstood of the reuealed wil of God then the Apostles meaning is one way but if they bee vnderstood of the secret will of God then â—is another way Q. What if he speaketh of the reuealed will of God A. Then his meaning is this that God doth call all men by the preaching of the worde to the knowledge of the trueth and eternall life if they will beleeue in Christ. Q. What if that place be vnderstoode of Gods secret will A. Then the sense is three fold 1. God will that all c that is God hath decreed of all sortes and degrees to saue some 2. God will that all c. that is so many as are saued are all saued by the will of God 3. God will that all c. that is God hath certainly decreed that al the elect shal be saued Q. But doth not this word all include euery particular person A. No not alwaies for sometime it is put for the greatest part or a great number as in Gen. 47. 15. Matth. 21. 10. Mark 1. 5. sometime for the elect onely as in Luk. 3. 6. Rom. 5. 18. 1. Cor. 15. 22. Q. How must wee then vnderstand such vniuersall and generall spéeches when we méete with them A. These generall speeches are to bee restrayned to their kinds as for example Esâ—â— 66. 23. Ioel. 2. 28. Luk. 3. 6. Ioâ— 6. 45. Ioh. 12. 32. These are to be restrained to the faithfull But Psal. 14. 3. Mat. 10. 22. Ioh. 3. 32. Philip. 2. 3 To the vnfaithfull Q. But did not Christ dye for all men A. The common receiued opinion is that his death was sufficient for all but not effectuall vnto all for all haue not faith Q. But I expect a direct answer A. Then I say that Christ dyed not for all men but only for the elect whom God had chosen to be saued by Christ and his merites from euerlasting Q. Where do you reade of any that haue béen forbidden to pray for any in particular A. Ieremie was forbidden to pray for the obstinate Iewes whom God had cast out of his fauour and the reason why he might not pray for them was grounded vpon the will of God For sayth the Lord I will not heare thee Q. What is it in no case lawfull to pray for the enemies of Gods Church A. Yes for temporall benefites as peace and plentie libertie c. so farre as it may bee for the ease and benefite of Gods people which be amoÌ„gst theÌ„ but otherwise if they practise any thing against Gods Church wee ought to pray against them as Dauid did against Achitophel Q. How prooue you that wee may pray for the prosperitie of the wicked when it may serue for the ease and good of Gods people A. The Prophet Ieremie willeth the captiue Church of the Iewes which were at Babylon to pray for the peace of Babylon now the Babylonians were Idolaters and giueth this reason For in their peace sayth he you shall haue peace Q. Well then Now I see that our prayers must be agréeable to the will of God because his wil and counsel must and shall stand Now shew how wée shalbe acquainted with the will of God which is to be done by vs and for vs A. We must 1. looke what is required of vs in the word of God wee must heare it read it mark it meditate in the same 2. Pray for the spirite of vnderstanding to open our eyes that we may see c. In earth as it is in heauen Q. What is ment by these words in earth A. By earth in this place is ment the inhabitants of the earth which ought to obey Gods will Q. What doe these words teach vs to pray for A. That we may do y â— wil of God eueÌ„ as the Angels which are in heaueÌ„ do his will Q. How doe the Angels in heauen obey God A. The Angels haue sixe properties in seruing of God which ought to be in euery one of vs when we doe Gods will 1. Willingnes without â—â—udging 2. Swiâ—tnes or readines without delaying 3. Faithfulnes without adding or diminishing 4. Gladnes and ioyfulnes without enuying when they see others please God 5. Constant perseuerance without giuing ouer till the Lord bid them stay 6. Whatsoeuer they do they still refer all the glorie
dishonoured as children are grieued when they see their parents abused 2. A GOD that loueth puritie and hateth iniquitie therefore we must be grieued when wee see that done in his house which he abhorreth 3. A God of all mercie and kindnes vndeserued therefore we must be grieued to see his mercie so abused and his kindnes so vnkindly requited 4. A GOD of iustice therefore wee should bee grieued lest his wrath breake out against vs. Q. How are the godly grâ—eued in respect of others A. 1. In regard of the partie offending 2. In respect of the parties offended Q. Why in regarde of the partie offending A. Because hee is in danger of Gods displeasure and of being cutte off from the bodie Q. Why in respect of the rest of the bodie are they grieued A. Because some are in danger of learning his waies and to bee infected by his example Some stand in doubt of his saluation which so publiquely offendeth and some are in doubt of the trueth while he so falleth that professeth the trueth Q. What doe you conclude vpon all this A. I conclude that therefore it is very necessarie and requisite that when a fault is publique confession be publique that the Church of God which was offended may be satisfied Q. What meane you when you say the Church is satisfied by his open confession A. I meane that when hee hath publiquely confessed his sinne with promise of amendment and signes of hartie repentance then the rest which before were grieued are eased of their griefe as the body is when a corrupt member is healed Q. And is that all A. No then also those which were in doubt before are now resolued and out of doubt Q. Whereof are they resolued A. Of many thinges 1. That it was euill which hee committed 2. That the truth is still the trueth for all his fall 3. That the bodie is not in danger of being infected by his euil example as it was before 4. That he is in the state of grace againe 5. That they may receiue him againe as a member of the body as he was wont to be which before was doubtfull Q. How I see howe necessary it is that publique confession of publique offences bee made but what say you to punishing by the purse is not that a better way to reclaime offendâ—rs then open confession of the fault A. No that is rather a meanes to maintaine sinne for who will not sinne when hee knoweth it is but a money matter especially rich men which haue money at will Q. What if the money bée giuen to the poore or to the mending of some hie waie or to some other good vse A. It is counted with the Lord but as the price of a harlot as the money that Iudas tooke was the price of blood and therefore is most abominable in the sight of God what vse soeuer it be put vnto Q. What is it not a good déede to relieue the poore A. Yes that is true but yet wee must not doe euill that good may come thereof for then as the Apostle sayth Our damnation is iust Q. Why what euill can there bée in helping the poore A. To relieue the poore is good but to relieue the poore by a meanes which maintaineth others in sin is not good therefore by the Apostles rule is condemned Q. You speake of the money that Iudas tooke of the Iewes which you say is called the price of blood that maketh against you for it is said in the Gospell that he cast it into the Temple and the â—ie Priests did accept of it A. That is true indeed but how they also sayd it was not lawfull to put it into the treasurie because it was the price of blood and besides that that money was not a satisfaction for Iudas his sinne for to shew that his money did him no good neither in the taking nor in the restoring he weÌ„t haÌ„ged himself to make amends Q. But when they had his money againe they did not cast it away but went and bought with it a field to bury strangers in and why may not the like be done with the money of publique offenders now A. Your comparison holdeth not for 1. Iudas neuer had any right to that money and therefore ought to restore it againe 2. If hee had come by it lawfully yet could not the Iewes haue giuen it him againe for hee went presently and hanged himselfe 3. The Iewes did not take him for a traitour or an offender in that hee did for if they had it is like his money would not haue saued him from their censure and iudgement nay they were as deepe in the sinne as he was 4. When they had his money againe it was not lawfull to cast it away being of it selfe a good creature of God but they must employ it to some vse Lastly the fielde that they bought withall is called the fielde of blood vnto this day and so whatsoeuer vse that money is put vnto which is giuen to buy out their open punishment should be called the worke of sinne Q. Shew your meaning more plainly this last poynt A. I meane this that if a harlotte or a whoremonger shuld with money buy out their open confession of their fault in the Church or the ciuill punishment to bee inflicted by the Magistrate and if that money were giuen to the poore it might be called the reward or almes of a harlot and so in other thinges the high way of adulterie the colledge of fornication the hospitall of whoredome the Church of blasphemie and all the reparations of iniquitie which doe all cry for the curse of God to come vpon the founders and authors thereof See Habak 2. 11. 12. 14. Q. What if any bee so obstinate that they will not be brought to an open acknowledgement of their sinne A. Then by the censure and sword of excommunication he is to be cut off from the body of Christs Church as a rotten infectious member and to be cast out vnto Sathan till God giue him repentance according to the doctrine and rule of the Apostle Q. What if after that hee doe repent and offer to satisfie the Church of God A. Then is hee to bee receiued againe as a brother as the same Apostle teacheth Q. What if then after his publique repentance hee will giue anie thing to the poore or c. is it not lawfull to take it A. Yes for then it is taken as a fruite of fayth which before was onely a fruite of sinne Q. I am satisfied for that matter of confession what els doth this word forgiue teach vs A. It doth further teach vs the wonderfull long suffering of God towards mankinde which is not wearie in forgiuing of poore sinners when they aske forgiuenes at his handes Q. Why then wee may sin as much as we list may we not A. God forbid for this patience and goodnes of God is to leade vs to repentance
and not to presumption as the Apostle teacheth in Rom. 6. 1. Rom. 2. 5. and therefore we ought not to abuse it Q. What else doe wee gather from this worde forgiue A. It dooth further teach vs that there is no satisfaction to Gods iustice for sinne by workes of our owne no not in temporall punishments but the dooing away of four sinnes is of Gods mere fauour Q. How doe you gather that vpon this worde forgiue A. It dooth necessarily followe for if God dooth freely forgiue vs our sinnes then we do not satisfie for them for to forgiue and to satisfie be contraries Q. What is here ment by forgiuing of sinnes A. To forgiue sinnes is to couer them â—or not to impute them vnto vs. See Psalm 32. 1. Q. But may not wee make satisfaction to GOD for our sinnes our selues A. No it is not possible Q. How may that appeare A. It shall easilie appeare if wee consider against whome wee sinne or whose commandements we transgresse Q. We sinne against God I knowe that but what of that A. Yea but that is not all but we must consider that God is infinite therefore the offence is multiplied according to the worthines of the person against whom it is committed Q. And what doe you inferre vpon that A. I inferre that our offence against God cannot but bee infinite and consequently so must our punishment be too Q. And must that punishment be suffered A. Yea for Gods iustice requireth the same Q. How shall wee doe then to bee saued for if we suffer it we can neuer bee saued because that which is infinite is without ende A. In deede it is true and therefore we haue neede of a remedie or else we cannot be saued Q. But what shall that remedie be Gods mercie A. No for mercie must not be contrarie to iustice Q. What then Gods iustice A. No for wee haue neede of mercie Q. By what meane may God execute his iustice with â—â—sanulling his mercie or exercise mercie without preiudice of his iustice A. To appease his wrath and to make way for his mercie there must come some satisfaction betweene God and Man Q. What manner of satisfaction must that be A. Considering the faulte is infinite and the punishment must bee proportionable to the faulte and the satisfaction likewise to the punishment therefore it must be infinitely infinite Q. How shall that be made cannot man helpe to make it A. No hee can doe nothing that waie Q. No What if hee shoulde doe the workes of the law of God wil not that satisfie Gods iustice A. To satisfie by the workes of the law we cannot for two causes 1. Because it is a taske which no man can keepe 2. If we coulde yet all the workes of the lawe bee debtes and no man can discharge one debt with another Q. What if man offer himselfe to God A. If man should offer himselfe he offereth nothing but vnthankfulnes and disobedience and wickednes that is he prouoketh Gods wrath more and more Q. What if man shoulde offer the whole world vnto God A. If he should what should he offer but that which hee hath first receiued of God and lost againe by his disobedience Q. What if the Angels shoulde step in to satisfie for man A. If the creature should labour to pacifie the Creator a thing finite in goodnes to couer an infinite euill the indebted to discharge one that is more indebted what were that but a couering that doth but halfe couer and a plaster infinitly too little for the sore Q. How then shall this satisfaction be made A. God himselfe must be faine to step in betweene his iustice and his mercy and as he created vs at the first so to create vs new againe and this is it which the scripture calleth regeneration Q. Who then shall bee this mediator God vnto God infinite to infinite and able both to discharge the bond and to asswage the infinite punishment A. That must needes be the second person in the Trinitie the son of God who is also God equal with the father and therefore infinite Q. Why must it be the second person A. For two causes 1. Because he is the wisdome of the father for as he at the first vttered his wisedome in creating vs so he was to employ the same in regenerating vs. 2. Because wee were to bee adopted his children that is admitted to an inheritance which coulde not bee done but by the mediation of his owne naturall sonne Q. How did the sonne of God satisfie God for our sinnes hee being God himselfe A. Hee in his infinite Godhead recompenced honour that great benefite and call vpon the father in his name and thus we come to the forgiuenes of our sins which here we are taught to pray for Q. You haue wel satisfied me for this 〈…〉 let vs come to the next word why doe wee say forgiue vs and not forgiue me A. Therein wee are taught to beseech the Lord as heartely to forgiue the sinnes of our brethren as our own See Iam. 5. 17. Exod. 32. 21. Rom. 9. 1. Q. What if we faile in this duetie A. Then we faile in the greatest duetie of brotherly loue and Christian compassion neither can wee say that we loue the brethren neither can we bee assured that we are the members of Christ. Q. What doe we not loue our brethren except wee care for their soules what if we with them riches honours and fauours in this life is not this sufficient A. No the best loue of man to man consisteth in wishing his spirituall good the good of his soule forgiuenes of his sinnes true ioy in the holy Ghost c. Q. Where reade you of any that were grieued for the sinnes of the people A. In Psalm 119. 136. Dauid sayth his eyes gushed out with teares because men kept not the law of God Q. What thinke you of those that laugh for ioy when they see men brâ—ake the commandements of God and yet say this prayer A. If they knowe what they say their sin is the greater and they must needes be condeÌ„ned of notable hypocrisie but indeed it argueth that they neuer felt that in their harts which they vtter with their lips Q. What els doe you gather vpon these words forgiue vs A. We learne further that if wee must desire God to forgiue both them and vs we must not allure them to sinne Q. How doe you gather that A. It must needes follow for if we be mediatours and sutors for pardon we may not in any case bee procurers to wickednes for shall he that sueth for the Princes pardon for a Traytor or a murtherer or c. when he hath so done goe presently stir vp the same partie to work treason againe or to murther againe God forbid Q. But this is a thing most rise especially amongst such as beare the name of good fellowes A. It is too true indeede but it is wicked good
against doubting and vnbeleefe and to beleeue that as wee haue craued so God for Christ his sake will graunt it vnto vs in his good time Soli Deo gloria FINIS Faultes escaped pag. 107. lin 26. For dull reade dumbe pag. 172. lin 4. for with reade without Man to humble himselfe vnder all God to exalte himselfe aboue all Man to suffer God to ouercome Man to dye God to triumph ouer death c. Q. How are we y â— better for all this A. Wee are the better for it two waies if we beleeue 1. For asmuch as hee hath willingly submitted himselfe vnto these things for our sakes and not for his owne needeâ— must his obedience be a discharge for our disobedience and his desert for our vndesert 2. As his obedience is a discharge for our disobedience so it is also a purchase of obedience for vs and his death is a purchase of life for vs. Q. What is the reason of that A. The reason is this To his obedience is loue due to his deseruing is reward due to his humilitie is honour due to his sorrowe is ioye due to his death is life due and to his victorie is triumph due all which are purchased and giuen by him and imputed at Gods hand to all such as Psalm 14. Esai 1. Iob. 21. â—5 Psalm 55. Iam. 1. Galath 5. 1. Cor. 13. The state of the question Origen Matth. 7. 2. Timoth. 2 Ioh. 3. Matth. 25. Apocal. 21. Rom. 9. 22 23. Esai 46. 10. Obiect 1. Timoth. 2. 4. Reuel 7. 2. Cor. 4. 3 4. Gen. 47. 15. Matth 21. 10. Mark 1. 5. Luk. 3. 6. Rom. 5. 18. 1. Cor. 15. 22. Iâ—h 6. 45. Ioh. 12. 32. Esai 66. 23. Ioel. 2. 18. Ioh. 3. 32. Matth. 10. 22. Obiect 2. 〈◊〉 2. 〈…〉 * The death of Christ had been in deed sufficient for all men if God had decreede it for al or else not for his will power and grace doe alwaies goe together for what hee will doe his power is sufficient to effect but what his will or nature resisteth his power and grace caÌ„not effect 2. Timo. 2. 13. He is faithfull and cannot denie himselfe In 2. Corin. 12. 9. The Lordâ— saith My grace is sufficient for thee but in RoÌ„ 9. 18. Hee ioyneth his wil his mercy together in the softning of the elect and likewise matcheth his will and his wrath together in the hardening of the reprobate to shew that both of the elects saluatioÌ„ and the reprobates damnation there is a higher cause then faith in the one vnbeliefe in the other and that is the will of GOD with which his grace is sufficient to saue many and without which it is not sufficient to saue any for neither doth his grace drawe any to heauen nor his wrath send any to hell against his will but both are according to his good will and pleasure in both his owne glorie is the marke that he aimeth at Prouer. 28. Exod. 17. 12. As the Pope Turâ—â— Spanyards and Papists and other traitors doe Note Iere. 29. 7. 2. Ioh. The definitions of Prayer Gen. 18. 27. Ioh. 15. 14. Hest. 4. 16. To God onely Proued by 3. reasons 1. Reason 2. Reason Rom. 10. 14. 3. Reason Obiect Exod. 14. 〈◊〉 Obiect 1. Tim. 2. 5. Heb 7. 25 Object 1. Answer 2. Answer Psalm 51. Luk. 18. 13. Luk. 15. 25. Matth. 8. 5 6 The 3. answer Ephes. 3. 12. Heb. 4. 16. Obiect â— Answer a Gen. 19. 29. Psalm 105 8. Psalm 111. 5. b Psal. 2. 7. 3. 4. Prou. 21. 30. c Psal 34. 15. Psal 139. 7. 8. 9. 10. 11. 12. d Mat. 3. 17. Ioh. 16. 23 24. Obiect Answer Iam. 5. 14. Esai 63. 1â— Psalm 25. 1. Psalm 86. 4. Ephes. 6. 13. Esai 29. 13. Hose 7. 14. 1. Sam. 1. 12. Exod. 14. 15. Iam. 1. 6. Psalm 71. 1. Psalm 116. 10. Psal. 50. 15. Psal. 91. 15. Esa 65. 24. 1. Sam. 17. 37. 2. Chron. 20. 7. 1. Timoth. 2. 1. Col. 4. 2. Philip. 4. 6. In Luk. 1. 28. The salutation of Mary no prayer The Creede no prayer The necessitie of prayer 1. Sam. 1. 10. Luk. 22. 41. 43. 46. Psalm 28. 9. Rom. 1. 9. 10. Philip. 1. 3. 2. Sam. 12 16. Matth. 8. 6. Matth. 15. 22. Act. 10. 5. Iam. 5. 16. â—sa 37. 17. Act. 4. 24. Exo. 22. 23. Apo. 6. 9. 2. Tim. 4. 14. Prou. 30. 8. Gen. â—2 11. Prou. 30. 8. Gen. 24. 27. Dan. 9. 5. 6. 7. a Gen 32. 10. b Iohn 16. 33 24. c Feuela 5. 9. Gen. 24. 27. Iudges 1. Exo. 15. 1. 1. Sam. 2. 1. Luk. 17. 15. Ioh. 16. Gen. 24. 12. Dam. 6. 22. Act. 16. 24. 25. Psalm 42. 6. 1. Tim. 2. 8. 2. Chro. 20. 3. 4. Act. 3. 1. Esa. 56. 7. Math. 18. 19. 20. Act. 10. 30. Iam. 5. 16. â—â—â—nce Confession Psal 25. 7. Psal. 51. 5. Psal. 66. 18. Prou 15. 8. Prou. 28. 9. Esa 1. 15. Ioh. 8. 44. Luk. 2. 26. 29. 1. Pet. 5. 5. Luk. 18. 12. 14. Luk. 18. 12. 14. Luk. 7. 6. a Psal. 139. 1. 2. 3. 4. Heb. 4. 13. Prou. 15. 8. Hos. 14. 3. Ioh. 17. 15. 2. Cor. 12. 7. â— 9 * i. e. oftentimes Esa. 62. 6. 7. Conditions in respect of our bethren Psalm 120. 7. Matth. 18. 17 Matth. 6. 9. Luk. 11. 2. Gen. 4. 20. 21. 2. King 6. 27. Iere. 31. 33. Iob. 14. 17. Luk. 18. Prouer. 3. 12. Heb. 12. 6. Esa. 1. Luk. 12. 32. â— Pet. 1. 4. Mal. 1. 6. Heb. 12. 7. Ioh. 14. 26. Ioh 3. 35. Luk. 11. 13. Matth 6. 26. Heb. 12. 9. Esai 9. 6. Act. 7. 59. 2. Cor. 13. 〈◊〉 1. Doctrine 2. Doctrine 3. Doctrine Rom. 12. 15. Heb. 13. 3. 1. Pet. 4. 10. Iam. 5. 16. 4. Doctrine Rom. 12. Obiect Ephes. 6. 9. Galath 3. 28. Deut. 17. 18. 19. 20. 1. Cor. 11. 33. 5. Doctrine 6. Doctrine Matth. 8. 2. Mark 9. 22. Psalm 2. 4. Psalm 24. 3. Psalm 113. 4. 1. Sam. 15. 2â— Rom. 3. 19. Iam. 1. 17. Reuel 3. 6. Doctrine Psalm 50. Psal. 60. 4. 8. 17 Doctrine Psalm 69. 9. Exod. 32. 32. Rom. 9. 2. What is ment by the name of God Psal. 10. 1. Psal. 20. 1. 7. Psal. 105. 10. Mark 16. 17. Leuit. 22. 31. 32. 1. Timoth. 6. 1. Act. 9. 15. Exod. 34. 5. 6. Hallowed Luk. 7. 35 Iob. 1. 21. Psal. 99. 〈◊〉 a Pro. 16. 33. b 1. Sam. 24. 4. 19. c Exod. 4. 11. d Matth. 10. See D. Babbington Creation Gen. 1. 26. Ephes. 4. 24. Corruption Rom. 5. 12. Gen. 6. 5. Rom. 7. 14. 19. 21. 23. 1. Cor. 2. 14. Ephes. 2. 1. 2. Restauration a 2. Cor. 4. 4. a Gen. 3. 4. 5. Matth. 4. 9. 〈◊〉 Kingdome oâ— glorie a Matth. 19. 28 Luke 22. 28. 29. 30. 1. Cor. 2. 14. Comâ— a Apocal. 22. lâ—sâ— b Mat. 25. 34. a Rom. 1. 16. 2. Cor. 10. 4. 1. â—et 1. 23. a Ezec. 36. 26. 27. Esa. 11. 3. 1. Tim. 2. 2. Esa. 49. 23. Rom. 14. 17. 2. Tim. 4. 8. Act. 24. Apocal. 22. last Psal. 36. 6. Rom. 11. 33. a Esa. 46. 10. Numb 24. 13. Iohn 6. 40. Ephe. 1. 5. a 1. Cor. 2. 14. Gal. 2. 20. Rom. 8. 38. 39. The second poynt Rom. 9. 19. Esa. 46. 10. Rom. 1. 28. 2. Thes. 2. 11. Psal. 81. 11. 12. Act. 17. 2â— Similitudes The third poynt Of praying for all men Obiect 1. Tim. 2. 4. Iere. 7 16. Iere. 11. 14. Iere. 14. 11. 2 Sam. 15. Iere. 29. 7. Psalm 119. Heb. 1. 14. Psal. 103. 20. 2. King 19. 35. Luk. 15. 10. Iudg. 13. 16. Reuel 19. 10 Rom. 8. 5. 7. Ioh 6. 4â— 1. Thes. 4. 3 4 5 6 7. Mat. 16. 24 25 Rom. 8. Act. 14. 22. 2. Tim. 3. 12. Galas 4. 29 1. Cor. 11. 32. Psalm 119. 1. Sam. 3. 18. 2. Sam. 15. 25 26. Matth. 26. 39. Psalm 126. 1. Cor. 10. 13. See Heb. 10. 32 33 34 35 36 37. 1. Timot. 6. 8. Luk. 19. Gen. 32. 10. 2. Thes. 3. 10. Gal. 6. 10. Iob. 31. 17. 19. 20. 22. Obiect Obiect 2. Math. 16. 26. Iosh. 7. Mat. 27. 6. Rom. 3. 8. Mat. 27. 8. 1. Cor. 5. 4. 5. 2. Cor. 2. 5. 7. vs. Another note Rom. 6. 〈◊〉 Matth. 4. Ieve 17. Luk. 4. 13. Matth. 6. 13. Prouer. 8. 15. Discharge Purchase