may iustly punish vs for the same Obiection The Saintes prayed for vs while they hued amongst vs in this vale of miserie much more therefore will they pray for vs now being in perfect ioy and happines Answer It followeth not for 1. We haue precepts commanding vs to craue their prayers being aliue but being dead there is no such matter 2. We doe not so desire praiers of the Saints which be aliue as they doe of them which bee dead for they pray to them that by force of their intercession and by vertue of their merits they would obtaine that at Gods hand which they stand in need of but we pray them to ioyne with vs in humble prayer to God or to commend vs to God in their prayers 3. Here in earth we may certifie them of our wants and so they may pray with vs for the supplie of our wants but after death wee cannot tell them of our particular wants neither doe they knowe our wants vpon earth as appeareth most plainly in the scripture Esai 63. 16. Doubtles thou art our father though Abraham bee ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer thy name is for euer Q. You say in your definition that in prayer the heart must bee lifted vp to God how proue you that A. I prooue it by the word of God Psal. 25. 1. Vnto thee O Lord lift I vp my soule Psalm 86. 4. Reioyce the soule of thy seruant for vnto thee O Lord doe I lift vp my soule Ephes. 6. 18. Pray alwayes in all manner of prayer and supplication in the spirit See more in Esai 29. 13 14. Hose 7. 14. 2. The lifting vp of the hands eyes c. ought to put vs in minde of the lifting vp of the heart for the hand lifted vp to God without the heart is but hypocrisie 3. This lifting vp of the heart without the outward gestures of the bodie hath preuailing with God See 1. Sam. 1. 12 13. Exod. 14. 15. Q. You say againe in your definition of prayer that prayer must bee ioyned with faith in the promises of God how proue you that A. Because faith is the very life of our praiers yea there is such affinitie between faith and prayer that without faith there is no prayer 2. Our prayers are answerable to our faith much faith much prayer little faith little prayer weake faith weake prayer no faith no prayer Iam. 1. 6. Let him aske in faith and wauer not Psal. 71. 1. In thee O Lord I trust let me neuer be ashamed Psal. 116. 10. I beleeued therefore did I speake Q. If our faith be weake hâ—w may it bée strengthened A. If our faith bee weake it may bee strengthened two waies 1. By remembring the sweete promises of God made to them that pray to him vnfainedly See Esa. 65. 24. Psal. 50. 15. 2. By looking to the performance of these promises either to our selues or to some other as Dauid did 1. Sam. 17. 37. and Iehosaphat 2. Chron. 20. 7. Q. Now it remaineth to be prooued that in prayer we doe either craue such things as we want or els giue thanks for benefites alreadie receiued which is the last thing I obserue in your definition of prayer A. It is true for euery true prayer standeth vpon petition or thanksgiuing if not both vnto which two all kind of prayers may be referred Q. But are not these two viz. petition and thanksgiuing to bée ioyned together in prayer A. Yes they are often coupled together as in 1. Timoth. 2. 1. I exhort that supplications prayers intercessions and giuing of thanks be made for all men Col. 4. 2. Continue in praer and watch in the same with thanksgiuing Philip. 4. 6. Be nothing carefull but in all thinges let your requests bee shewed vnto God in prayer and supplication with giuing of thanks Q. What if one of these bée wanting A. It is no true praier which want one of these Q. The Papists haue added the salutation of Mary and the Creed to fill vp the number what say you to the salutation of Mary is it not a prayer A. The salutation of Mary is no prayer for 1. There is no petition nor thanksgiuing in it 2. If wee should grant it to be a prayer of the Angel yet it is not to her for Aue is as much as if hee said I pray God thou maiest reioyce 3. It is a salutation and no prayer as appeareth in verse 29. She thought what manner of salutation that should be Q. What say you of the Créed is not that a prayer A. No It is nothing els but a briefe rehearsall of our faith or a briefe summe or abridgement of the chiefe heads of Christian religion wherein wee doe not addresse our speech vnto God but make a publique confession of those thinges vnto the congregation Ergo it is no prayer 2. There is in it neither petition nor thanksgiuing that is we do neither craue any benefite nor giue thanks for any benefite in the Creede therefore it can bee no prayer Q. When are petitions to be made A. When occasions bee offered and that is at all times both in respect of outward and inward wants If wee looke to our soules they haue three wonderfull enemies the world the flesh and the diuell therefore wee ought continually to be exercised in petition or prayer Yea it is so needfull that without it there is no comfort to a troubled mind Q. Haue any vsed praier as a meanes to finde comfort when their mindes haue béen troubled A. Yea it is sayd of Anna that she was troubled in her minde and prayed to the Lord. It is also sayd of our Sauiour Christ that he went aside from his Disciples and kneeled downe and prayed and there appeared an Angell vnto him from heauen comforting him and afterward he bad his Disciples to rise and pray vsing this as a reason lest ye enter into temptation to shewe that prayer is a speciall meanes appoynted of God both to preuent temptations to comfort in temptations Ob. God knoweth all our wants before wee pray therefore it is a néedles thing to pray Ans. He hath commanded vs to pray therefore it is not needles and he knoweth our wants before and therefore wee ought to pray vnto him for if hee did not know our wants wee ought not to pray vnto him Q. Séeing as GOD knoweth our wants before wee aske why doth hee commaund vs to tell him of our wants in prayer as though he knewe them not A. Not to be enformed at our hands of any thing which he knew not before but 1. To acknowledge him to be the author and giuer of all good things and our helper in time of neede 2. To exercise our faith and obedience our faith while wee waite patiently and
where they doe reioyce one in another and one embrace another like friendes mette at a feast but the partie that doth entertain them is euer the greatest gainer The heauenly art of prayer if I may so call it is an arte of all artes He is counted the best Orator that can best perswade most moue the affections of men but hee that hath learned to praye well shall perswade not men perhaps but GOD himselfe and moue him that is the mouer and perswader of all mens heartes and affections Philosophie searcheth out much by argumentes and demonstrations but all grounded vpon naturall reason but prayer seekes out those thinges that reason doubteth yea and despaireth of because it is grounded not vpon reason but vpon faith which is farre aboue all naturall reason and is then most busie liuely in working wheÌ„ natural reasoÌ„ is at her wits end Grammar teacheth to speake well but not the language of Canaan that is the holy language of God as prayer doth Arithmeticke helpeth a man to number many thinges but by the arte of prayer we may learne to number our dayes as Dauid desired which is to apply our heartes to true wisedome and that is the best numbring The best Arithmetician cannot number that which is infinite not by all his wit and skil compasse all to himselfe that hee hath alwaies numbred but he that hath learned the arte of prayer may comprehend by faith which doth accompany his prayer the infinite mercies of God and appropriatâ— theÌ„ to himselfe Geometrie measureth out landes and Lordshippes countries and kingdomes and the whole earth but what is that to prayer which measureth out heauen and earth and the land of the liuing but yet no more then faith perswadeth her to bee her owne Astronomie looketh aloft and yet no hyer then the starres measuring out the causes and effects of thinges by the course of nature but the faithfull which haue the spirite of true prayer looke vp to God himselfe which is exalted farre aboue the starres and iudgeth not of thinges by the course of nature but by the grace and gracious promises of God which doe ouer rule all nature As for Musick though it bee excellent and delighteth the mind yet is it not to bee compared with the heaâ—â—â—â—â— arte of praying which helpe◠〈◊〉 faithfull soule to true comfort in 〈◊〉 middest of the greatest distresses and agonies that can bee The studie of the scriptures and the knowledge of God and of al other heauenly thinges of all knowledge is the most excellent I speake of illumiâ—ation which is without sanctification for that it causeth the minde to mount vp aboue the earth vnto the contemplation of diuine thinges which other artes and sciences do not whose matter and subiect is altogether of the earth and earthly and leadeth but to the earth but he that hath the true knowledge and the right practise of prayer ioyned with the former shall enioy God in him all true happines which is more then to knowe it or to see it In a worde a man may bee a good Grammarian and speake wel a good Philosopher and dispute wel a good Rhetorician and perswade well a good Arithmetician number wel a good Astronomer and coniecture well a good Musitian and play well a good Politician and liue well a good Linguist and interprete well and a good Diuine and preach well and in all these excell and yet goe to hell when all is done but they that haue these and the spirit of sanctification and grace to teach them the right practise of prayer are most happie for they haue the key that openeth the doore of Gods liberalitie which will bring them to the full possession of happines Therfore my good Lord sith prayer is an exercise of the soule so princely so honorable so heauenly so mightie euery way so excellent and renowned as it is what could I commend vnto your Honour that might better testifie a discharge of dutie in me or better fit your Honors religious disposition whose heart the Lord hath sanctified to the zealous embracing of his sacred worde and Gospell and the aduancement of his glorie in furthering the building vp of his Church And nowe hoping for your Honors fauorable acceptance hereof I commend your Honour vnto the most gracious blessing and protection of the Almightie Your Honors most humbly to be commanded William Burton A BRIEF TREATISE OF PRAYER WHEREIN IS declared how farre it is lawfull to pray for all men and whether it be lawfull to pray for the saluation of a reprobate or no By W. B. for the satisfying of his congregation and cleering of himselfe Of all the spirituall exercises of a Christian wherein staÌ„deth the principall part of Gods diuine worship what one more holie more heauenly or more necessarie then true prayer And yet what is more neglected and prophaned as that is Not to call vpon the name of God at all is a note of a wicked man and to pray though much and often without any regarde or care to pray aright is a badge of an hypocrite Yet who almost for the whole neglect of so great a duetie feareth the censure of a wicked man or for the horrible prophaning of the name of God in abusing an exercise so heauenly and necessarie suspecteth himselfe to be in the way of hypocrites which leadeth to eternall destruction both of bodie and soule Some care not whether they pray or no thinke it a needles labour and vnprofitable to call vpon the almightie and such there were in Iobs time The reason of which their outragious blasphemie or blasphemous outrage is their aboundant prosperitie and great wealth wherein they put their confidence and in the pride of their wicked hearts sticke not either to deny God or to defie him Some thinke prayer to bee needfull and doe sometime vse the same being forced thereunto either by the biting of conscience or extremitie of paine or because it is the custome and that it is good manners to doe as others doe Some pray when they are at leisure and till they bee at leisure God must waite vpon them and when their good leisure seruâ—th them the Lord shall haue his stint whether they vnderstand it or no or whether it be betweene waking sleeping or no they neuer look to that and if God will not take their lazie drowsie colde slouthfull ignorant and idle prayers he is like to get none of them as though the halt the lame blinde skuruie sacrifices were good enough for him when the diuell hath the best Some are a little more deuout earnest in prayer but yet very preposterous and prophane preferring earthly things before heauenly blessings like Esaw who preferred pottage before an inheritaÌ„ce and when they craue such things it is likewise as S. Iames saith to spend them vpon their own pleasures Some pray but not in charitie because they are all for themselues forgetting quite
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
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
neuer intended by his Maiestie that his Sonne should dye for them for if he had then should they also haue beleeued as well as others And therefore what sufficiencie of Christs death can be there imagined for vnbeleeuers where there was neuer any intendement of his death for them If any man wil say that Christ hath saued more by his death then his father had from euerlasting elected and chosen he doth plainly deceiue himselfe for Christs will and his fathers are all one He prayed Thy will not mine be done Christ dyed for none but those such like as he prayed for being our Mediatour And he prayed for none but for such as his father had giuen him that is for such as hee had elected to be saued by faith in him as appeareth in Iohn 17. 9. I pray not for the world but for such as thou hast giuen mee for they are thine Now if the Lord Iesus had dyed for all the world as hee did for the elect onely shall wee thinke that hee would not also haue prayed for them as well as for the elect But to draw to an end if it be lawfull to pray for the saluation of the reprobate thâ— is it lawful to pray for Iudas Saul Esau of whoÌ„ the scriptures do testifie that they be reiected of the Lord. Iudas is called the lost child of perdition and a diuell Ioh. 6. Esau is sayd to finde no place to repentance though he sought the blessing with teares Heb. 12. And of Saul the Lord himself in expres words saith that he hath reiected him 2 Sam. 7. Shall we now pray that he wold change his decree receiue them againe to fauour Suppose that they were aliue againe as they bee dead but indeed prayer for the dead prayer for the reprobate are much alike the one hath as good warrant as the other and the one shall bee heard as soone as the other That it is not lawfull to pray for such as God hath cast out of his fauour appeareth plainely by diuers places of the scripture In Iere. 7. 15. 16. the Lord faith thus concerning the obstinate Iewes which contemned the word of the Lord I will cast you out of my sight as I haue cast out all your brethren c. Therefore thou shalt not pray for them neither entreate me for I will not heare thee Vpon which place we may reason thus Whosoeuer God hath cast out of his sight that is out of his fauour and will not bee entreated for them for such we must not pray but such are all the reprobate therefore we must not pray for them I meane for their saluation The very like words we haue againe in Ier. 11. 14. speaking of obstinate Idolaters in the land of Iudah and Ierusalem he saith thus to the Prophet Therefore thou shalt not pray for this people neither lift vp a crie or prayer for them for when they crie vnto me in their trouble I will not â—eare them To teach vs that wee must pray for none but for such as shall be heard themselues when they pray but such are not the reprobate for the sacrifices of the wicked are an abomination to the Lord therefore we must not pray for them Many reasons and arguments moe might bee brought for this purpose but these may suffice Now as the scripture hath forbidden prayers to be made for those that are cast out of Gods gracious presence so doth it also approue the prayers of the faithfull which haue been made against them and against such as haue been apparant and professed enemies of Gods trueth and Gods Church and thereof we haue many examples as the Isâ—aelites praying against the Egyptians both when they were oppressed in Egypt and when they were distâ—essed at the red sea We haue also Moses holding vp his hands in prayer against Amalâ—â—k till they were weary Hezechiah against Rabsakah and Senacherib Dauid prayeth against the vnnaturall conspiracie of Absalom his sonne and the vngodly counsell of Achitophel his subiect And in the Psalmeâ— how many prayers doth he make against the enemies of God that the Lord would confound them in their deuises and destroy them in their conspiracies that their memoriall might perish out of the earth and many such which are to teach vs that as we are not to pray for the reprobate whether they bee knowne to man or not knowne so also we are bound sometime to pray against them but especially against such as oppose themselnes maliciously against God against his truth and against his Church and children for such were the persons against whom Dauid praieth so earnestly and denounceth such fearefull curses and iudgements For shall we pray God to blesse and saue those that go about to destroy his Church his truth his annoynted and his children God forbid but that either the Lord would conuert them or so many of them as doe belong vnto his Maiestie or els confound them in their mischieuous deuises practises when and how it pleaseth him that they may not make spoyle of the Lords inheritance And yet thus farre the scriptures doe teach vs to pray for the verie knowne enemies of Gods Church that the Lord would vouchsafe in his mercie to blesse them with temporall blessings as health and plentie and peace for the Churches sake that is amongst them which is manifest in Iere. 29. 7. The Iewes being Captiues in Babylon are commanded to pray for the prosperitie of Babylon his reason is this for in the peace thereof you shall haue peace which is nothing els but to pray that the Whale may do well come safely to the shore for Ionas his sake which is in his belly and liueth in hope to be cast vp on land And what els is this kind of praying but in policie to reprieue a woman condemned by law and to vse her well to saue the childe that is in her wombe which may proue a profitable meÌ„ber in the common wealth But otherwise if Gods enemies come to inuade or deale extreamely with Gods seruants or goe about any wicked enterprise against the Prince or Countrey or Gospell or any Christian professor of the same we ought to pray against them and doe what wee can lawfully to suppresse them roote them out which is nothing els but to kill a Lyon that a man may bee saued which is in the Lyons clawes readie and likely to bee deuoured or to plucke downe one house that is on a fire for the sauing of many that els are likely to bee consumed or to pull vp the weedes that the corne be not choked And further as it is in these and such like poynts touching manners of men so ought it also to be in matters of faith and doctrine which if it be not sound but corrupt and false tendeth to the destruction of the faith the soules of men as the sword commeth to destroy the bodies of men And therefore is
commandement giuen by the Lord that the false Prophet and seducer of the Lords people should dye the death and if any come with any other doctrine then that which is agreeable with the word of God Saint Iohn sayth we must neither receiue him to house nor so much as bid him God speede that is we must not bee familiar with him much lesse must wee pray for him except it bee for his conuersion if it standeth with the will of God and not els neither Now a little to cleere our selues from the suspition of Pelagian heresie wherewith some thinke that they are tainted which deny prayers for the saluation of reprobates and all men without exception not respecting the will of GOD whereunto all our prayers indeede are to be referred Indeede Pelagius and his followers as they held many very foule and monsterous heresies so in that matter of prayer they erred most grosly But that the difference may appeare betweene Pelagius and vs it will not bee amisse to set downe the words of S. Augustine as they be gathered by that reuerend and learned man Danâ—us in his booke of Heresies who I belceaue did as well vnderstand S. Auguâ—â—ine as they that would seeme to make thiâ— doctrine Pelaâ—ian heresie by alleadging S. Augustine Destruunt etiam orationes quas facit Ecclesia siue pro infidelibus doctrinae Det resistentibus vt conuâ—rtantur ad Deum siue pro fidelibus vt augeatur eis fides perseuerent in ea Haec quippè non ab ipso accipere sed à seipsis homines habere contendunt gratiam Dei qua liberamur dicentes secundum merita nostra dâ—ri that is The Pelagians doe destroy prayers which the Church maketh either for infidels and those that resist the doctrine of God that they may bee conuerted vnto God or for beleeuers that their faith may bee encreased and they may continue in the same for that they hold that men haue not this grace from God but of themselues saying that our deliuerance is giuen vs according to our deserts Here wee haue the heresie of Pelagius and his disciples plaine enough 〈◊〉 for my owne part I hold to be most accursed and all true Christians fearing God doe with all their hearts detest and abhorre it But let vs see what it is They will haue no prayers to bee made by the Church either for the conuersion of vnbeleeuers or for the confirmation strengthening of the faithfull We hold the contrarie â—o them both for with the true Church of 〈◊〉 we pray for the conuersion of Turkes of Iewes of Papists of Atheists and al vnbeleeuers and heretikes and vngodly men if they belong to God and stand with his sacred will and wee doubt not but that God hath his number amongst them all which are knowne best to himselfe for he knewe 7000. in Israel that were no friends to Baal more then Elias saw Againe amongst our selues that professe the Gospel an vnbeleeuer to day may be a beleeuer to morrow if his houre be come which God hath set for all infidels or vnbeleeuers which is all one are not reprobates for some may be conuerted neither are all called at one houre therefore charitie bindeth vs to liue in hope of him so long as he liueth and in hope of his conuersion if hee belong to God still I say which no man knoweth but God himselfe we are to pray for him but still referring our prayers to the will of God And againe wee hold it a most necessarie and Christian duetie of loue to pray for the confirmation of Gods children and the proceeding and growing vp of the faithfull in faith and godlines therefore there is great oddes betweene the heresie of Pelagius and our doctrine There is no lesse difference in the reasons then there is in the propositions the reason why they denie the prayers of the Church for the conuersion of infidels and the encreasing of the faithfull is for that man hath as they say this grace of conuerting and abilitie of beleeuing repenting c. of himâ—elfe which wee vtterly both denie and defie But our question is of praying for the saluation of reprobates and of all men without exception and our reason is grounded vpon the will of God and the vnchangablenes of his will And thus you see beloued that wee are as farre from the heresie of Pelagius as they which would charge vs with heresie are from vnderstanding what Pelagian heresie meaneth Much more might bee said of this matter but the large and full handling therof I leaue for those that are more able to performe it then my selfe as God shall giue them occasion to deale therein In the meane time this may serue as a plaine confession of that which my selfe beleeue of that point according to the worde of God both for the cleering of my selfe from all suspition of heresie as also for the better satisfiyng and further confirming of you my beloued in the Lorde Iesus which are of my congregatioÌ„ which feare God and are desirous of the trueth and for your benefite indeed I was principally drawen to the penning and publishing hereof The Lord giue that blessing vnto it which I could wish and the God of all mercie and grace confirme and establish your hartes and soules in the sauing knowledge of his blessed truth and grant that your loue may abound yet more and more in all knowledge and iudgement that you may discerne those things which differ and allow the best things and that you may be sincere and without offence vnto the coÌ„ming of the Lord Iesus Christ filled with the fruites of righteousnes which are by Iesus Christ vnto the praise and glory of God Reade with your best affections and assist me with your prayers Your seruant for Christ Iesus William Burton Of Prayer in general Question WHat is Prayer Answer Prayer is a familiar and friendly talke of miserable and mortall man with the glorious and immortall God wherein the heart being lifted vp with sure faith and stedfast confidence in his promises we doe either craue for such things as we want or els giue thankes for benefits alreadie receiued Q. Now let me heare how you can prooue this definition of prayer by the Scriptures and first that it is a familiar talke of man with God A. That it is a familiar talke of man with God it appeareâ—h by Abrahams maner of entreating and praying for Sodom in Gen. 18. 27. Q. How proue you that it is a friendly talke betwéene God and man A. It appeareth in that the Lord Iesus vouchsafeth to accompt of the faithfull as of his friends and so to call them in Ioh. 15. 14. Q. You say that prayer is a familiar and friendly talke of man with God what may we learne by that A. We may learne two things 1. That the loue of God is vnspeakable which will vouchsafe to talke with most miserable sinful men and not seldome but when where
and how we will 2. That we ought to prepare our selues both with outward and inward worship and reuerence when we come in prayer before his Maiestie like Hester who fasted and prayed before she went in vnto the King Q. You say in your definition of prayer that prayer is made to GOD ought we not to pray to Saints aswell as to God A. No. but to God onely Q. How prooue you that A. I proue it by three speciall reasons or arguments drawen out of the word of God Q. What is your first reason A. In Matth. 4. 10. The Lord Iesus sayd vnto the diuell Thou shait worship the Lord thy God and him onely shalt thou serue To pray to God is to worship and serue him therefore to him onely must wee pray Q. What is your second reason A. We must pray only to him to whom we may say Our father But wee can say thus to none but to God only and therefore wee must pray to none but to God onely Q. What is your third reason A. In Rom. 10. 14. it is sayd How shall we call on him on whom we haue not beleeued vpon which place I reason thus The obiect of our faith must be the subiect of our prayers Christ only is the obiect of our faith therefore Christ onely must be the suâ—â—ect of our prayers Q. The Papists say we must beleeue in the Saints and therfore pray to the and that they seeme to prooue by two places of Scripture the one is Philem. 4. 5. I thanke my God for thy loue and faith which thou hast towards the Lord Iesus all Saints onely by placing the words How answer you this place A. There must bee an inuersion of the words for loue in the first place is giuen to the Saints and faith in the second place is giuen to Christ. Q. How prooue you that A. It appeareth plainly in the 7. verse where the Apostle saytâ— We haue great ioy and consolation in thy loue because by thee brother the Saints hearâ—s are comforted Q. The other pâ—ace is in Exod. 14. lasâ— verse They beleeued God and his seruant Moses A. To beleeue one is to giue credite to his word so did they for they beleeued Moses that is they gaue credite to his words but it is not sayd they beleeued in Moses so wee may beleeue the words of Saints when they speake the trueth but to beleeue in Saints we may not for that is proper to God onely Q. We pray to Saints not as helpers but mediatours A. We stand in need of no mediatour but onely one and that is Iesus Christ as appeareth in 1. Tim. 2. 5. There is one God and one mediatour betweene God and man the man Iesus Christ. Q. Why may not a Saint or a holie man be a mediatour to God for vs A. Because none can bee a mediatour between God and man but he that is perfectly iust but none is so but Christ and therefore none can bee a mediatour but Christ. Q. How prooue you that A. In Heb. 7. 25. He is able to saue perfectly them that come to God by him seeing he euer liueth to make intercession for them for such a high Priest it became vs to haue which is holy harmeles vndefiled separate from sinners and made hier then the heauens Q. It were great presumption for any man to steppe to Christ at the first considering our owne unworthines therefore we must haue one more worthie then our selues who being in greater fauour with him for his worthines may boldly make intercession for vs. A. To this obiection I answer 3. waies 1. If it be presumption to goe to Christ at the first then were all the Primitiue Church very presumptuous who concluded all their prayers not by Peter nor Paul nor the Virgin Mary nor any Saint but onely by Iesus Christ. 2. The Saints of God hauing most occasion to cast downe themselues by reason of their sinnes yet neuerthelesle had accesse by prayer to God himselfe Q. What examples haue you of any such A. There be diuers examples 1. Dauid in consideration of his murther and adulterie was greatly humbled yet when he was thus abased in his owne eyes he went to God himselfe as appeareth in Psal. 51. 2. The Publican was greatly humbled when hee durst not looke vp to heauen and yet he prayeth to GOD himselfe saying Lord be mercifull to me a sinner 3. The prodigall sonne in his greatest extremitie vsed not the helpe of any his fathers seruants which were in greatest credite with him nor of his owne brother but steppeth to his father himselfe 4. The Centurion had no conceit of himselfe when hee sayd to the Lord Iesus I am not worthie thou shouldest come vnder my roofe and yet hee went not to any of his Disciples but to the Lorde himselfe for his seruant that was sicke It is no presumption to be bold where wee are commaunded and warranted but where wee haue no commandement nor warrant there it is presumption the Papists haue no warrant to pray to Saints therefore they are presumptuous We haue a warrant out of the scripture to goe vnto Christ. By Christ wee haue boldnes and entrance with confidence by faith in him Let vs therefore goe boldly to the throne of grace that wee may receiue mercie and find grace in the time of neede If men may not presume to come to earthly princes at the first but by the meanes of many mediatours they doe come vnto them much les may we presume to come to God that is the prince of all Princes without the mediation of manie To this obiection I answere that the comparison holdeth not betweene God earthly Princes for 1. No king knoweth the want of al his subiects and though he doe yet he must haue some to put him in mind of them but God knoweth and remembreth all the wantes of all his children himselfe and of himselfe 2. It is not safe for all sortes of men to be admitted vnto the Kings presence because of treasons but the Lord â—eareth nothing that man can doe to him 3. They for pride wil not or for waightie affaires cannot attend to the sute of euery man But the Lordes eares are alwayes opeÌ„ to heare the sutes of al his children in all the world at one instant But to graunt that the comparison holdeth We say that if the Prince should appoint aniâ— one by whom and by no other we should offer to him our supplications then it were our part to offer our sutes to him only and the Prince might iustly punish vs if we should goe to any other Euen so seeing God hath appointed his onely Sonne to be the onely meanes by whom we shall present our sutes vnto his Maiestie wee must goe onely to him and if we shall go to any other the Lord
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
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
you vpon this A. Euen so God is called the Father euen of the reprobate because hee first created them and yet they cannot be called the children of God except by creation as Adam was no more then the tents and pipes can be called the children of Iaball and Iuball Q. It had béene some benefite and priuiledge if God had béen our naturall Father but to be our Father by adoption séemeth to bée no great matter iâ— it A. Although God bee not our naturall father for so hee is onely of Christ but by grace yet performeth hee â—ll the partes of a naturall Father â—â—tter then any naturall father dooth whatsoâ—â—er Q. The natural Father heareth loue and affection vnto his children A. So dooth GOD vnto his for the Psalmist â—aith As a father hath compassion on his children so hath the Lorde compassion on them that feare him See more of this poynte in Esay 49. 1â—0 Matth. 7. 9. Q. The naturall Father proudeth thinges necessarie for this life A. So dooth GOD for his Matth. 6. 30. 31. 32. And though wee receiue theâ— of our naturall parents yet they come from GOD. See more of this poynt in 2. King 6. 27. Q. The naturall Father brings by his childe in some arte and knowledge to get his liuing by A. So dooth GOD by his children Ierem. 31. 33. I will write my 〈◊〉 their hearts c. besides that they haue the best schoolemaster the spirit of God Q. The naturall Father defendeth his children from iniuries and wrongs A. So dooth God and willeth vs to come vnto him Shall not God auenge his elect which crie vnto him night and daye Hee is therefore called the helper of the helpes and the widdowe and a father of the fatherles Q. The naturall father chastiseth his children whom he loueth and if he hath cast any out of his fauour he lets him alone to doe what he list A. So dooth God correct his children whom he loueth and therefore dooth he correct them because he loueth them But as for the wicked world worldlings hee lets them growe in prosperitie giuing them vp to their owne hearts lust because hee hath cast them out of his presence and fauour Q. The naturall Father prepareth an inheritance for his children A. So doth God for his Luke 12. 32. It is your Fathers pleasure to giue you the kingdome yea he hath prouided for vs an inheritance as Peter saith immortall and vndefiled that withereth not which is reâ—erâ—â—d in heauen for vs. Q. What vse may we make of this worde Father in this place A. This word Father may serue to expell all distrust 1. Of Gods fauour and all feare in prayer 2. It maketh ioye in our hearts and emboldeneth vs to goe vnto the throne of grace 3. It teacheth vs that we owe him the duetie of children and that wee must liue like the children of such a father if wee looke for benefites at his hands 4. It is auailable to worke patience in vs in trouble and affliction and at such times as our prayers are not graunted at the first Heb. 12. 7. If yee endure chastening God offereth himselfe vnto you 〈…〉 sonnes Q. It shoulde séeme by this preface that we ought not to pray to the second nor third person in the Trinitie that is to say to the Sonne and the holy Ghost but only to the first person that is the Father for so are wee taught to pray Our Father what say you to that A. For the better vnderstanding of this poynt wee must consider that this word Father being spoken of God is put two wayes in the Scripture sometime personally sometime essentially Q. What doe you meane when you say it is put personally A. It is taken personally when it is put but for some one of the three persons or beings in the Trinitie and cannot bee attributed to any of the other persons Q. What doe you meane when you say it is put essentially A. It is taken essentially when it doth extend to the whole essence of being of the Deitie Q. If you can make your meaning more plaine A. Then more plainly this is my meaning that wheresoeuer this word Father is attributed vnto God being ioyned in the same sentence with the Sonne or the holie Ghost or both then it is taken personally that is it is restrayned to the person of the Father only But when it is not coupled nor compared with any of the persons but is taken simply without relation to the other persons then it is taken essentially for the whole Godhead and for all the persons in the Godhead Q. Where is it taken personally A. In these places following The comforter which is the holy Ghost whom the father will send in my name he shall teach you c. The father loueth the sonne and hath giuen all things into his hands If ye then which are euill giue good things vnto the children how much more shall your heauenly father giue the holy Ghost to them that desire him Q. Where is it taken essentially A. In these places following The fowles of the aâ—re sowe not c. and yet your heauenly father feedeth them Wee haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection to the father of spirits that we might liue Q. How is it taken in this prayer A. In these words Our Father which are c. it is taken essentially for the whole deitie and doth not exclude but inlcude the Sonne and the holy Ghost the they are all one in nature and substance with the Father Q. If they bee all one in nature and substance then the second person Iesus Christ is called father too is he not A. Yes he is so called by the Prophet Esai To vs a childe is borne to vs a sonne is giuen c. and they shal call his name Counsellor the mightie God the euerlasting father c. Q. Then it appeareth that wee may also pray to Iesus Christ and the holie Ghost and we doe so in this prayer but can you shew any that haue prayed vnto them by name A. Yea Stephen called on God and sayd Lord Iesus receiue my spirit And S. Paul praâ—ed to the holy Ghost saying The fellowship of the holy Ghost be with you all Now of this word Our Q. Why doth the Lord Iesus teach vs to say Our Father rather then my father A. For diuers causes 1. To teach vs that true prayer is tied to Church of God onely and therefore requireth of necessitie vnitie with the same Q. What reason can you giue for this A. My reason is this We cannot pray aright except God be our father in Christ if God be our father in Christ then we be his children if wee bee his children then are we also brethren to his children if we bee brethren to them
inferiours one water for the baptizing of great mens children and another for poore mens children one bread and wine for the veluet gowne and another for the frize gowne But on the contrarie in the reformed Churches of Christ there is one place of meeting for all one pastour to instruct all one Sabboth to bee kept of all one font and one water for the baptizing of al one time for the receiuing of all and at the Lords Supper all receiue together all partake of the same bread and wine all drinke of the same cuppe and all giue thankes by the same spirite for the same benefites and where it is not so it should bee so Q. You haue satisfied mee for that poynt but haue you any thing els to note vpon this word Our A. Yea it teacheth vs further that if we bee of the number of Gods children then all the faithfull in al places doe commend vs to God in their prayers euen as themselues and amongst those there are some Abrahams some Moses some Elias some Iobes c. whose prayers are more effectuall then others Q. What and is this such a benefite A. Yea it is a great benefite for if wee feele not that zeale and power of faith c. in prayer which we desire yet we are not to bee discouraged for that is euer in some of them which is wanting in vs and Christ hath so framed this prayer that saying it wee cannot chuse but pray as well for others as for our selues Q. But will not this make men negligent in prayer A. No this is not to make any negligēt in prayer but to strengthen those that are diligent Q. If you haue any thing els to obserue from these wordes Our father note it briefly that wee may goe forward A. But one thing more I drawe out of them and that is a confirmation of two maine poynts 1. Concerning particular faith in applying Christs merites vnto our felues 2. The certaintie of our saluation For the first when I say Our father I am taught to call GOD my father and so Christ my redeemer c. for when I exclude my selfe I cannot truely say Our father For the second I know that God being my father he loueth me and that I shall be partaker of saluation for whom he loueth once he loueth for euer therefore my saluation is certaine and sure VVhich art in heauen Q. Why are these words added A. In the former words wee are taught what the Lord is concerning vs viz. a louing father In these words wee learne what he is in himselfe viz. a God of all maiestie power and dominion The 1. sheweth his willingnes to help vs. The 2. sheweth his abilitie to helpe vs. Q. Why doth the Lord Iesus speake of his willingnes and abilitie A. To shew that of those two we must be perswaded in prayer or els we cannot pray aright Some came to Christ doubting of his willingnes as the leper Master if thou wilt thou canst make mee cleane Some doubting of his power as the man whose sonne had a dumbe spirit If thou canst doe any thing for vs helpe vs c. But here we are taught not to be like either of them Q. God is euery where why then is he sayd to be in heauen A. Because he is euery where therfore he must needes be in heauen Q. But why is hee sayd to haue his dwelling in heauen rather then in any place of the world or in all the world A. For two causes 1. Because his glorie is most apparant there 2. Because we see from thence most euident signes of his properties and attributes more then in other places as of his omnipotencie wisedome goodnesse iustice mercie c. Q. What vse may we make of these words A. Wee may make vse of them many wayes 1. They teach vs that God hath power ouer all and can performe that which he promiseth Q. How doe you gather that A. I gather it thus As the heauen is hier then the elementall world so he that sits in the heauen must needes haue all things in subiection vnder him And as wee cannot see any thing aboue heauen so we are not to imagine any thing aboue him See Psal. 2. 4. Psal. 24. 3. Psal. 113. 4 Q. What els may wee gather from them A. They teach vs that God is no earthly father but heauenly and immortall therefore not subiect to alteration in nature nor change in his purpose as men be And this makes much for the certaintie of the election of Gods children seeing it dependeth vpon such a father See the places quoted Q. What els doe wee learne from them A. They serue to breede a reuerence in vs when we pray because wee bee but dust and ashes and wee speake vnto that God that as the Psalmist sayth hath deuouring fire going before him and mightie tempests are stirred vp about him c. Q. Declare your meaning more fullie A. I meane that seeing in prayer wee speake vnto the immortall king of heauen and earth we should not clappe our selues downe so vnreuerently as vsually many doe thinking of any thing rather then of the mightie Maiestie of him to whom wee pray but with a reuerende trembling and affection of all our parts and to vse the very words of a reuerend father leisurely carefully and heartely considering the puissance glorie and imperiall Maiestie of him to whome wee speake Q. What els doe they affoord vs A. Lastly they teach vs That not onely our mindes ought to be sequestred from other but in all our conuersation to behaue our selues as becommeth the children of such a heauenly father Which art in heauen Q. These wordes which art are the wordes of one speaking vnto another and not of another what may wée learne by that A. They shewe the Churches priuiledge which is such that euery true child of God may haue free accesse vnto God by Christ and may not onely speake of God but vnto God himselfe Q. What vse may wee make of this poynt A. The vse of this point is foure fold Two waies against the Papists Two waies for our selues Q. How may it serue against the Papistes A. 1. It teacheth vs that seeing as we talke with God himselfe therefore wee need no Images to put vs in mind of him for what neede one haue a picture to put him in mind of him with whome he is conuersant and in conference 2. It teacheth vs that we need no other mediatours then Christ to goe vnto God for vs seeing as we speake in prayer vnto God our selues Q. That is verie true nowe what vse maye wée make of it for our selues A. 1. It is a comfort to the children of GOD to remember that their prayers goe straight from their lippes into the eares of the Lorde and are not spilt vpon the ground 2. This poynt must bee our instruction and it serueth to breede
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
so sweet to the children of God Q. How doe the wicked enioye their goodes A. They fil their houses but their hartes do tel thē that many alye haue they made many an othe haue they sworne and many a poore bodie haue they deceiued for that which they haue The Vsurers hart saith Many a fatherles child will curse mee for this that I haue which is fearefull Q. Oh Lord I meruaile how these men can be mery with that they haue A. Surely they eate drinke and feast c. but it is like the feasting of Balthashar when the hand was seen writing against him Dan. 5. 6. Q. What should these men doe to preuent Gods wrath A. If they be able they ought to make restitution as Zacheus did if not to aske forgiuenes with harty repentance both of God and men Q. God grant if euen for his mercies sake in Christ Iesus Now shew me but one thing more concerning this word Our and then no more that is this If it be our why should wee pray the Lorde to giue it vs as though it were not ours A. Because it is not ours by desert but by mercie and thinges giuen in mercie must be asked in a feeling of miserie Q. Are wee not worthy of our dayly bread how proue you that A. By the confession of Iacob in Gen. 32. 10. Q. What is the reason of our unworthines A. The reason is because when Adam transgressed both hee and his lost their right to all the creatures Q. How is this right to bee recouered againe A. No way but by the merits of Christ and faith in the same Q. What belike then we must aske our necessaries for Christs sake and in Christs name must we A. Yea and by a liuely faith bee in Christ too or els we haue no right to any thing but are like theeues and vsurpers Of this worde Dayly Q. Whie doe wee call it dayly bread A. For diuers causes 1. To note our mortalitie and fading estate if the Lord should not dayly feede vs Act. 17. 28. 2. To keepe vs in the exercise of praier for if wee should aske for many yeeres prouision at once wee would take libertie thereby to pray no more 3. To bridle our insatiable desires and to teach vs to be content with so much as shall bee fit to preserue life honestly not wantonly For see Psal. 37. 16. 1. Tim. 6. 6. 2. Cor. 4. 16. 17. 18. 4. To teach vs that all our wantes are knowne to the Lorde so well that for euery day he can tell what is sufficient and what we haue need of Q. What vse may wée make of this A. The vse of this poynt is two folde 1. To preserue vs from distrust and al bad meanes to bee relieued by which come of distrust 2. To encourage vs to goe to God by prayer when we heare how priuie he is to our estate Of this worde Giue Q. WHy doe we say giue A. This worde doth teach vs many things 1. That God is the author and giuer of all the good that wee haue either spirituall or corporall 2. That such is our miserie by sinne that of our selues wee are not worth a peece of bread 3. That if wee haue but bread wee ought to thank the giuer and much more ought wee to thanke him for our aboundance 4. To get our riches in such sorte as we may rightly call them the gift of God and that is when we get our liuing either by right inheritance or by true honest labour 5. To shew that all our labour is to no purpose although we be commanded to labour except the Lorde giue a blessing See Psal. 128. 1. 2. Eccles. 6. 7. Psal. 127. 1. Psalm 107. 34. 35. 36. 37. 38. Mic. 6. 15. Hag. 1. 6. 6. To shew that the nourishment of bread and the vse of our goods is of God aswell as goods themselues See Leuit. 26. 26. Eccles. 6. 1. Dan. 1. 10. 12. 13. 15. Q. You say that wée be not worthie of a péece of bread but in the worthines of Christ whether are we then worthy of heauen as the Papists saye A. If we be not worthie of a peece of bread much lesse are wee worthie of the kingdome of heauen but if bread be the free gift of God much more is the kingdome of heauen the free gift of God Vs Q. Why doe we say giue vs and not giue me A. For that there be two reasons 1. To teach vs that when we pray we must praye for others aswell as for our selues or else we pray not aright and in loue 1. Cor. 13. 5. Loue seeketh nother own that is onely 2. To shew that we must possesse our goods so as others may haue part with vs. For God by vs dooth giue vnto others as he doth by others giue vnto vs. Q. Who must haue part with vs A. In deede that is a needefull question for we must not giue to all because the Apostle saith If any will not worke let him not eate Neither must wee giue to all alike because the same Apostle maketh a restraint and saith Doe good to all but especiallie to the householde of faith Q. To whom then ought wee not to giue A. If we see any idle bodies or counterfeite persons or any that liue without an honest trade as fidlers rimers iesters walking mates players Iuglers couseners and such like I doubte whether wee ought to giue vnto such or no vntill they take a new trade of life Q. To whom ought we to giue A. To the poore and needie but especially to the godly poore such as are decayed by the hand of God to strangers fatherles and widdowes c. This knewe Iob very well and he put it in practise to his great ioy and comfort This day Q. Why doe wée say giue us this day A. By that wee meane that the Lorde should helpe vs when we haue neede and not tarrie too long Q. Why doe we vse the same words in praying for others A. To teach vs that wee must helpe our brother both by our prayers and otherwise when he needeth and not to tarry vntill hee bee past recouerie See Gen. 24. 18. Exo. 22. 26. Luk. 10. 31. 33. Q. Is it not lawfull to laye up in store A. Yes so that in storing wee keepe these rules 1. Our reseruation must bee voide of couetousnes and distrust 2. It must be to lawfull endes 3. We must not robbe the poore to store our selues 4. That wee trust not in our store but in the Lord. 5. That it be made onely in the reuerence of the Lords giftes Q. What examples haue wee of such as haue so stored A. There bee many See Gen. 45. 7. Matth. 14. 20. Iohn 6. 12. Act. 11. 28. 29. 2. Cor. 12 14 Q. The Lorde Iesus saith Care not for the morrowe Matth. 6. 34. A. His meaning is that we should not care for the morrowe with distrustfulnes but with
moderate labour and faithfull prayer Q. He saith againe Labour not for the meate that perisheth Iohn 6. 27. Lay not vp treasure on earth where theeues breake through c. Luk. 12. 33. A. These speeches are by way of comparison spoken comparing earthly things with heauenly things and his meaning is that wee should not labour so much for this life as for the life to come because the one doth perish the other doth not and so for treasuring vp treasure on earth the like is to be said Q. What néed rich mē say this prayer that haue enough for many yeares A. For two causes they ought also to pray this prayer 1. To acknowledge the giuer 2. Though they haue riches yet the vse cōfort safetie is of God The fift Petition And forgiue vs our trespasses as we forgiue them that trespasse against vs. Q. WHy is this next A. From the placing of this in the next place wee learne two things 1. That we must haue a care of the life to come as well as of prouision for this life Q. Why if we haue our daily bread what neede we care for any more A. All the thinges of this worlde will doe vs no good except our sinnes be forgiuen vs. Q. What is the forgiuenes of our sinnes such a great matter A. Yea it is such a thing that without it there is no comfort in the things of this life Q. How proue you that A. By the speech of the Lorde Iesus to the man that had a palsie Sonne be of good comfort thy sinnes are forgiuen thee To teach vs that nothing can giue good comfort but the forgiuenes of sinnes Q. Why dooth he say be of good comforte rather then bee of comforte any comforte is good is it not A. No this is to teach vs that all comfort is not good comfort for some is counterfeite and false as that which ariseth from transitorie things but onely that is true comfort which groweth vppon the fauour of God in pardoning of sinnes Q. What is the second thing wee learne from the order and placing of this next to the former A. Secondly wee learne hereby that if wee want our dayly bread our sinnes are the cause for when sinne entred into the worlde the curse entred See these places Gen. 3. 17. 18. Deut. 28. 15. c. Deut. 32. from the 13. verse to the 26. Q. How shall wee doe to auoyde the curse of God A. Wee must desire the Lord in mercy to doe away our sinnes and not to deale with vs in iudgement for sinne is the stop of Gods blessings and when our sinnes are remoued then is there a way made for daily bread Q. What vse may wee make of this poynt A. This poynt serueth for our instruction two waies 1. To teach vs that religion is not the cause of want as some doe imagine like Achab who saide that Elias troubled Israel when in deed it was himselfe but sinne is the cause 2. That when we want any temporall thing for this life we should examine ourselues of sinne and of some speciall sinne that God is angry with which hath depriued vs of that which we want and would haue Q. How proue you that A. By the testimonie of the Scripture in Iere. 5. 24. 25. For they say not in their hearts let vs now feare the Lord our God that giueth raine both early and late in due season hee reserueth vnto vs the appoynted weekes of the haruest 25. Yet your iniquities haue turned away these things your sinnes haue hindred good things from you Againe when Achan was vnknowne that plaied the theefe in taking away the cursed thing Israel was plagued but when search was made and hee executed the plague ceased So should wee also make search in our selues when the hand of God is against vs vntil we finde what sinne it is that hath moued God against vs. Forgiue Q. What doth this worde Forgiue teach vs A. It teacheth vs many things 1. That before pardō can be obtained our sinnes must bee truely and vnfainedly confessed to God without couering or excusing any at all Q. How proue you that A. Out of Psal. 32. 5. I acknowledged my sinne vnto thee neither hid I mine iniquitie for I thought I will confesse against my selfe my wickednes vnto the Lorde and thou forgauest the punishment of my sinne Prou. 28. Hee that hideth his sinne shall not prosper but he that confesseth them and forsaketh them shall haue mercie Q. Of how many sortes is the confession of sinnes A. It is of two sortes either Ciuill or Religious Q. What manner of confession is that which you call Ciuill A. That is a ciuill confession of sinne which is made before a ciuill Iudge or Magistrate by malefactors Q. What example haue you thereof in the Scripture A. Such kinde of confession was that which Achan made when he was examined before Ioshua Iosh. 7. 19. 20. Q. When is it religious A. When it is made to God onely as a part of his worship Q. Of how many sortes is this religious confession A. It is double either priuat to God onely or publique in the assemblies of the church of God Q. When must it be priuat A. When the sinne is priuat Q. Of how many sortes is publique confession A. It is of two sortes either generally to bee made by the minister with the whole congregation together or particularly by some one man before the congregation Q. How many waies doe you consider that which is made by the whole congregation A. Two waies for it is either ordinarie as at the vsuall and common assemblies or extraordinarie as in time of some great and generall calamitie For the proofe of the former see Leuit. 16. 20. 21. for the trueth of the latter see Ioel. 2. 15. 16. 17. And this confession of the sinnes of others may bee made also to God by any godly man priuatly in time of any great and generall affliction as in Dan. 9. 4. 5. 6. c. Q. When must publique confession of sinne bee made by one man particularly A. When any one hath committed any offence that is publique and heinous Q. Why must it be publique A. That the Church of God may be satisfied which by that sinne was offended Q. What meane you when you say the Church is offended A. That is to be vnderstood two maner of wayes 1. The spirite of God which is in the faithfull is grieued at the sinne 2. The faithfull being led by the spirite of God are also grieued to see God dishonored Q. Why euery man shall beare his owne sinne we shall not answer for an other mans offence what need we then care or be grieued at the matter A. Yes wee ought to bee grieued in two respects 1. In respect of God 2. In respect of others Q. Why in respect of God A. Because he is 1. Our God and father therefore we must bee grieued when wee see him
fellowship that tempteth vnto sinne and draweth to hell which such good fellowes shall one day feele to their cost if God giue theÌ„ not great repentance Q. What sinnes doe wee pray the Lord to forgiue vs A. All our sinnes whatsoeuer our sins committed in our ignorance our sinnes of weakenes and of presumption our sins committed priuatly and openly al the euill thoughts and motions of our heart Q. What say you to the Papists distinction of sinnes veniall and mortall and their 7. deadly sinnes A. It is most absurd and wicked for all sinne in his owne nature is deadly and euery sinne in the merites of Christs bloud is veniall to him that truely repenteth and beleeueth in Christ and not els As we forgiue them that trespasse against vs. Q. Why be these words added A. They are added as a reason of the former and serueth to perswade the Lord or rather to confirme our faith in Gods fauour towards vs. Q. How can you make them a reason of the former A. It is a reason to proue that God will forgiue vs our sinnes and is drawne from a comparison of the lesse to the greater thus If we that are voyd of all goodnesse doe forgiue others when they craue mercie then the Lord who is the fountaine of all mercie will forgiue vs. Q. Where finde you that the scripture vseth to reason so and to prooue Gods goodnes by mans goodnes A. Our Sauiour Christ doth so reason in Luk. 11. 13. If you which are euill sayth he can giue good things vnto your children how much more will your heauenly father giue vnto his children c. Q. But what if men would not forgiue one another could wee not then bee assured that GOD would forgiue vs A. If all mercie were dried vp in the bowels of men yet it were to be found in the Lord. See for the proofe hereof Esai 49. 15. Therefore much more may we be assured hereof when men doe forgiue Q. What doth this clause teach vs A. It teacheth vs many things 1. That all hypocriticall forgiuenes is condemned in the sight of God See Psal 28. 3. 2. That all lame and halfe forgiuenes is condemned as to forgiue a peece and carrie a peece vnforgiuen 3. That if we will be like our heauenly father we must be mercifull and forgiue Q. How must we shew mercie A. 1. In giuing of almes Deut. 15. 10. 2. In gathering our fruites Leuit. 19. 9. 23. 22. 3. In taking vp of debts Matth. 18. 23. 4. In pardoning of offences Mat. 18. 21. 5. In punishing offences Deut. 25. 2. 3. Q. Our Sauiour Christ nameth here no degrées of persons as parents friends c. why is that A. To teach vs that our forgiuenes must not goe by affection of men but in generall to al that haue offended vs whether they be friends or foes c. Q. Our Sauiour Christ 〈◊〉 no manner of trespasses as little ones or great ones old or new c. why is that A. To teach that of what sort soeuer the offences be we must forgiue them all because the Lord doth forgiue all both small and great c. Q. But the matter may bee so grieuous or preiudiciall to vs that we may take exceptions vnto it and not forgiue it may it not A. No for the Lord Iesus in this prayer makes no exceptions and therefore biddeth vs to make none Againe there is no offence coÌ„mitted against vs by man but God forgiueth vs as great committed against him by vs why then should not we forgiue being so forgiuen Q. What if wee deserued better at his hanâ—s that hath done vs the inâ—rie A. So doth God of vs. Q. We ment him no harme A. No more doth God vnto vs. Q. What if we be his superiours A. So is God our superiour Q. What if we liue not of him A. No more doth God liue of vs. Q. 〈◊〉 haue often warned him A. So hath God done vs. Q. We haue often forgiuen him A. So hath God done to vs. Q. Well then I perceiue wee can finde no cause to retaine malice if wee consider things well but â—n long as I cannot finde in my heart to forgiue my eneâ—ie what if I say not the Lordes prayer but some other good prayer A. That is a notable shift to deceiue our selues but not the Lord for it is not the saying of the prayer that God onely regardeth but our being in that estate that wee may say it See Esai 1. 14. 15. 1. Ioh. 3. 15. Q. Then what if I pray not at all A. Not to pray at all is a manifest note of a wicked and a reprobate person See Psalm 14. Q. Whether is a man bound to forgiue all debts A. Ciuill debts which come by lawfull bargaining may be exacted so that it bee with shewing of mercie Q. Whether may a Christian pray this prayer aright and yet sue another man at law A. Yea he may in a holy manner sue another for an iniâ—rie and bee free from malice so that in doing thereof of these rules be obserued that follow 1. We must take heed of all priuate reuenge and inward hatred 2. Our doings must not be offensiue to the Church 3. That our sutes bee taken in hand to maintaine godly peace 4. The ende of our suing must bee the good of the partie offending that he may be chastised and brought to repentance 5. The lawe must bee the last remedie when al other good meanes doe faile See 1. Cor. 6. 7. And touching the lawfull authoritie vse of Magistrates see 2. Chro. 19. 6 7. 8. Rom 13. 1 2 3. Of Pauls sending to the Centurion and appealing to Caesar wee may reade in Act. 23. 17. Act. 25. 11. Q. How may a man forgiue trespasses seeing as GOD onely forgiueth sinnes A. In euery 〈◊〉 which any doe to their neighbour there be two offences 1. To God and in that respect it is called a sinne which God only forgiueth 2. To man and in that respect it is called an iniurie and so man may forgiue it Q. What vse may wee make of this clause A. The vse of it is very profitable for it sheweth vs a liuely signe to assure our consciences that but sinnes bee pardoned Q. How may that he A. Very well for if we can finde our hearts as readily to forgiue as wee are to desire forgiuenes at Gods hand then wee may assure our selues of Gods loue to vs in this poynt Q. How proue you that A. In Matth. 5. 7. Blessed are the mercifull for they shall obtaine mercie Q. What is our shewing of mercie the cause why God sheweth mercie to vs A. Not so but a signe of Gods mercie to vs for he that sheweth mercy to others hath first receiued mercie from God Q. How proue you that A. By the wordes of the Apostle in â— Cor. 1. 3. Blessed â—e God 〈…〉 fâ—ther c. the father of mercies aâ—d God of all comfort which comforteth vs in
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 〈◊〉