the kingdome of grace it signifieth two things 1. An erecting of it where it is not begun before 2. Where it is once erected a full continuance of it to the end Q. Being vnderstoode of the kingdome of glory what is ment by comming A. Then it signifieth also two things 1 A hastening forward of that time wherein we shall be partakers of it 2 A full possessing of it when that time is come Q. By what meanes is this kingdom erected and maintained in us A. The principall meanes are in number foure Q. Which is the first A. The powerfull ministerie of the word vnto which are ioyned the sacraments for the greater strengthening and confirming of our faith Q. Which is the second meanes A. The effectuall working of the spirite of God in our heartes without which the other meanes are vnprofitable vnto vs. Q. Which is the third A. Godly princes good rulers and Magistrates Q. Why what must they doe A. It belongeth to them to reforme religion to purge the Church of God and to defend the true worship and worshippers of God and to subdue all that bee enemies vnto the same Q. How proue you that A. By the testimonie of the Apostle who willeth that they bee prayed for for this ende that men may leade vnder them an honest and a godly life As also by the Prophet Esay who for this cause calleth Kings and Queenes nursing fathers and nursing mothers for the Church of God Q. What is the fourth last meanes for the building vp of the kingdome of God A. Ecclesiasticall discipline or the gouernment of Christ in his Church Q. Wherein standeth it A. It standeth in three things Admonition Suspension Excommunication Q. By whome and howe must these things be put in execution A. By such officers and in such manner as Christ himselfe hath ordayned in his Gospell Q. What be the effects and benefits of this kingdome A. The Apostle hath set them forth 1 Negatiuely nor meats drinks that is not any transitory or earthly matter 2 Affirmatiuely but Righteousnes peace and ioy in the holy Ghost Q. Now shewe briefely what is the sense meaning of this second petition A. The meaning of it is this wee pray that the Lord would subdue vnto his Maiestie all the power of Sathan in vs and all the wicked lustes of the flesh and enable vs both in body soule by his holy spirite to worke acceptably in his sight And to throw downe all his enemies and ours that hee may gloriously raigne and triumph ouer all And that we by Christ may finally bee made partakers of his euerlasting kingdome of glory in heauen Q. Now as briefly shew the particular graces that we craue in this petitiō A. The particulars are these we craue 1 That it would please the Lord to pull downe by the preaching of the worde and working of his holy spirite the kingdome of sinne and Sathan and to establish his owne kingdome in the hearts of the faithfull Q. What els A. 2 That Christ may raigne by his owne lawes and that hee would giue all furtherance vnto it As that it would please him 1 To encrease the number of faithfull preachers 2 To encrease the giftes of the preachers 3 To maintain al schooles of learning 4 To ioyne with the outward preaching his spirite within 5 To stirre vp the people to heare confer reade beleeue and obey c. Q. What els doe we pray for A. 3 That the Lorde would raise vp carefull Magistrates which may be nurses to his Gospell Q. What els A. 4 That God would erect and maintaine such an ecclesiasticall gouernment for his church as he knoweth fit to aduāce his glorie Q. What els A. 5 That he would remoue all contrary lettes and whatsoeuer is against the furtherance of his kingdome Q. Is there anie more A. 6 And lastly that God would hasten either the day of iudgement or the day of death Q. But many you knowe cannot abide to heare of death nor the comming of Christ. A. It is true indeed for the wicked tremble at the hearing of them as Foelix did when Paul spake vnto him of the iudgement to come But the children of God being holden with the temptations of Sathan and their owne corruption Cry out with themselues Come Lord Iesus and with hartie affection do pray and say Thy Kingdome come Q. What say you to such as hinder the kingdome of Christ A. I would wish them to consider that when they say this petition they pray for their owne confusion and destruction The third Petition Thy will be done in earth as it is in heauen Q. WHat is the summe of this petition A. 1 That euery man in his calling may obey God 2 In our callings to direct all thinges to the glory of God 3 To take in good parte whatsoeuer God sendeth whether it bee with vs or against vs. Q. Why is this next A. To shew that then Gods kingdome doth come when his will is done Q. What is your meaning more plainely A. I meane that the Lorde doth not rule in vs if wee remaine vnwilling to obey his worde and striuing against his will Q. How may wée come to the true vnderstanding of this petition A. For the better vnderstanding of this petition wee are to consider of three poyntes 1 Of howe manie sortes the will of God is 2 Whether God willeth sinne or no. 3 Whether the will of God should bee done if wee pray not for the doing of it or no. Q. Uery well the poyntes are verie necessary what say you then of the first poynt A. In respect of God himselfe his will is alwayes but one and that most simple but in respect of vs The will of God is twofolde Hidden Reuealed Q. What doth the Scripture speake of the secret will of God A. The Scripture compareth it to great deepe or a bottomelesse sea which cannot be sounded and vnto hie mountaines which cannot be climed Q. What call you the secret will of God A. That counsel which he neuer reuealed in his worde neither hath promised to reueale in this world Q. Whether may this secret will of God be searched after or no A. No it ought not Q. How proue you that A. In Iohn 21. 23. Act. 1. 7. Q. What call you the reuealed will of God A. That which hee hath made knowne in his worde Q Whether may wee search after that or no A. Yea we may and ought Q. How proue you that N. In Deut. 29. 29. Q. Whether doe wée pray here for the doing of Gods secret will or no A. No for that is euer done and shal while the world endureth Q. Of how many sorts is the reuealeo will of God A. Of two sorts 1. That which God dooth require to be done by vs and that is reuealed in the lawe 2. That which hee hath decreed of vs in his eternall counsell
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
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
little the diuell feared the name of Iesus appeareth more largely and fully in Act. 19. 13. 14. 15. 16. by those vagabonds which tooke vpon them to vse his name without any lawfull calling Q. What say you to the signe of the crosse or a crucifixe is not the diuell afraide of that A. No for hee did helpe to set vp the crosse and to naile Christ vpon the crosse Q. What say you to the holy water and holy bels c. A. They bee but childish toies and strawes to fight withall instead of speares for when the diuel depriued the Papists of true prayer and the powerfull preaching of the worde he gaue them those bables to play withall and made them beleeue that he was afraid of them Q. Whom doth the diuell tempt A. All men in generall both the elect and reprobate Q. But is hée not more busie with some then with other some A. Yes his chiefest desire is to sifte the godly as his desire was to sifte Peter and his greatest malice is against the best men in the world Luk. 22. 31. Q. Why doth he not desire aswell to sifte the wicked A. Hee needeth not for hee hath them already at commandment Q. How can Sathan teÌ„pt al the world to sinne seeing they be so many A. There be armies and multitudes of diuels and wicked spirits in all places and these doe all conspire together the destruction of mens soules Q. But how doe they know all men and all mens affaires A. They are neuer at rest but night and day doe labour and one certifieth another most nimbly and liuely Q. But how can they knowe euery mans nature A. By obseruing their maners and their customes their complexions and their companie c. Q. Doth the diuel know the thoughts of the heart A. No that is proper to GOD onely who is called the searcher of the heart but the diuell doth coniecture of mens thoughts by outward signes Q. Shew how that may be A. By his owne long experience of the worlde he knoweth many thinges for he is the oldest and the greatest politique in the world 2. By the words of a mans mouth he can giue a gesse what is in mans heart because he knoweth that it is written Out of the aboundance of the heart the mouth speaketh Mat. 12. 3. He obserueth what euery man doth most busie himselfe about and by the outwarde fruite hee iudgeth of the inwarde roote which is in the heart and when hee knoweth the heart he infecteth it that it may bring forth euâ—llactions Q. Doth Sathan tempt al men alike A. No not so but hee marketh how euery man is enclined what hee loueth what he hateth what he feareth and what wantes and when hee hath found him then he fits him Q. How doth he fit them A. He prouideth for euery one according to his humour The tyrant shal not waÌ„t flatterers the wanton shal not want a mate the Vsurer shall not want a broker the theefe shall not want a receiuer he is a factor betweene the merchant and mercer hee is a makebate betweene the man and his wife he is a talebearer betweene neighbour and neighbour Q. Hath hee but one sute or shifte for one man A. Yes the diuels riches is in baites whereof he hath great varietie and store Q. As how for example A. For euery one that will sweare hee hath a packe full of othes for euery one that will deceiue hee hath a packe full of lies for euery one that will dissemble he hath a packe full of excuses Q. Hath hee but one may to compasse one and the same man A. Yes he hath many waies sleights to deceiue one man withall Q. Shew how hee dealeth with one and the same man A. If hee cannot compasse him with Idolatrie nor adulterie nor theft nor any grosse sinne then he will see if he can poison him with vaine glory if not with carelesnes then with distrust if not with despaire then with presumption if he cannot keepe men in poperie then hee will draw them to be Atheists or libertines or Neuters or Protestantes at large as the time serueth if he see any desire reformation he will labour to drawe them from the Church by schisme and separation and he is alwayes in his extremities either going too farre or comming too short Q. Will the diuell be willing that any should embrace religion A. Yea that he is for he hopeth thereby to giue them the greater fall except God by his grace do mightily keep men especially inconstant men hee will perswade to become religious but he hopeth afterwarde by one meanes or other to make them Apostataes and blacksliders from the truth Q. Dooth the diuell neuer cease from tempting one man A. Yes sometime he will leaue a man as it is said hee left the Lord Iesus that is for a season Q. What is his malice then at an â—nde A. No but he doth it onely in policie to bring the heart asleepe and to make men secure that hee may come vpon them afterward with greater force when they mistrust nothing as the children of Dan came vpon the people of Laish and destroyed them when they were quiet and mistrusted nothing Iudg. 18. 27. Q. How doth he set vpon a man when he comes againe A. Where he seeth a man most careles or most weake there he makes the assault like souldiers that inuade a castell Q. How may a man knowe that Sathan hath béen with him A. If God shoulde make vs see our countrey naked our temples desolate our cities ruined and our houses spoyled we would say the Spaniards haue been here so when wee see our mindes corrupted our hearts hardened our willes peruerted our charitie cooled our rulers persecutors our lawyers brablers our patrons symonists our pastours loyterers and our people obstinate wee may say the diuell hath been here and so he hath indeed for these be his foot steps and surely in euery place where he comes like a foggy mist he leaueth an euill fauour behinde him Q. Why dooth Sathan séeke to bring men to a custome in sinne A. That he may the more easily drawe men to hardnes of heart and so to impenitencie Rom. 2. 4. 5. Q. Dooth the diuell preuaile against all that he tempteth A. No for although God suffereth Sathan to tempt and to vexe yea and oftentimes to torment his children yet he doth not suffer him to destroy them Q. But would Sathan destroy vs if he might be suffered A. Yea surely that hee would and not leaue one aliue Q. How proue you that A. By the scripture 1. Pet. 5. 8. for which cause hee is also called by these names following a lyar a deceiuer a tempter an accuser a deuourer a murtherer an aduersarie a viper a lyon a dragon a wolfe a serpent c. by which names appeareth his vnspeakable malice against man Q. The diuell neuer called himselfe by any of these names did he A. No for hee