outward meanes we pray for A. Those whereby the spirit is conueyed viz. the word and the dependances thereof the Sacraments and discipline of the Church Q. What pray we for concerning the word A. That it being a Psal 110. 1. Esay 11. 4. Mark 1. 14. the scepter of Christs kingdome b Mat. 13. 19. and called the word of the kingdom and the kingdome of heauen c Mat. 9. 38. 2. Thess 3 1. 2. may be plentifully and freely preached euery where And that that onely hauing place all traditions and inuentions of men may be reiected Q. What pray we for concerning the Sacraments A. That as they are the seales of Gods promises and of the couenant of grace so they may bee both ministred and receiued in that purenesse and sincerity which is according to his word and that all false Sacraments and sacrifices may bee put vnder foot and abandoned out of the Church Q. What pray wee for concerning the discipline of the Church A. First that not onely priuate persons but the whole Church may bee ruled by the line of Gods word that so well doers may bee aduanced and euill doers censured and corrected according to the degree of their fault and therefore that all impunitie or tyrannous tortures of consciences may be taken away Secondly that God would furnish his Church Rom. 12. 68. Ephes 4. 8. 11. 12. with all such officers as he appointeth that being endued with speciall gifts may be both able and willing to execute their charge diligently and faithfully Thirdly that where these things are onely begun they may bee perfected and that euery Church may be polished and garnished that Sion may appeare in her perfect beautie and a Rom. 10. 1. 11. 12. 15. so the Iewes may bee called and so many of the Gentiles as belong vnto Christ and b Mat. 5. 44. Deut. 33. 11. the contrary enemies may bee either conuerted or confounded Q. With what affection ought wee to pray for the kingdome of grace A. With a sorrowfull heart out of the sense and feeling of our spirituall bondage vnder Satan and sin b euen as poore captiues are alwaies labouring to bee freed of their bolts and to be at liberty Q. What pray you for concerning the kingdome of glory A. That we may haue our title and interest therin and that Christ would hasten his comming for the elect sake who with singular loue and affection long for Reuel 21. 20. 2. Tim. 1. 8. it saying Come Lord Iesus come quickly Which day vnto the wicked is a day of darknesse wrath and vengeance Amos. 5. 18. Reuel 6. 16. 2. Thessal 1. 8. and therefore there is no cause why they should desire it but to the godly a day of comfort Luk. 21. 33. Luk. 2. 29. CHAP. 46. Of the third Petition The second meanes of hallowing Gods name is the third Petition wherein we pray First To know Gods will To doe the same Secondly to doe it willingly and readily MAT. 6. 10. Thy will be done in earth as it is in heauen Q. THus much of the second Petition which concernes the first meanes whereby the name of God is hallowed the third Petition concerning a second meanes followeth What is that Q. Thy will be done in earth as it is in heauen Q. What is here meant by the will of God A. The will of God is diuersly vnderstood first it is taken for his a Psal 33. 11. Ephes 1. 11. Matth. 10. 26. most wise counsell and absolute determination of all things This will is alwaies b Esay 46. 10. done and all creatures euen the diuels themselues doe fulfill and accomplish the same and c Rom. 9. 19. it cannot bee resisted and from this will a man may d Act. 16. 7. Luk. 19. 41. sometime dissent and yet not sinne e Act. 4. 28. 29. and fulfill the same and yet sinne and therefore we need not pray for the fulfilling thereof any further then that whatsoeuer it is wee may with patience submit our selues thereunto and in all euents acknowledge his good pleasure and will and the holinesse Coloss 1. 12. thereof and that nothing may displease vs that shall please him Secondly the will of God is taken for that which he propoundeth to vs and requireth of vs to imbrace and entertaine in our wils and affections that is that law and rule by which our willes are to bee framed if we looke that he should blesse vs. And this will is Iohn 4. 34. 7. 17. 1. Thess 4. 3. Rom. 12. 2. reuealed vnto vs in the Law Gospell and is cōtained in al the precepts b Deut. 29 19. threatnings exhortations c Iohn 6. 29. Act. 22. 19. promises therof This will may be and daily is resisted and opposed And this is that will which either onely or principally is meant in this precept Q. What doe we then more specially pray for in this Petition A. First a Ephes 5. 17. Col. 1. 9. 10. Rom. 12. 2. Psal 67. 2. that we may know and vnderstand his wil without the which we cannot doe it Secondly b Ephes 4. 1. 2. Thess 1. 11. that as good subiects we may be obedient vnto the reuealed will of God c Mat. 6. 33. which is also called the righteousnesse of Gods kingdome so that there is a mutuall relation betweene this petition and the former for there we pray that God may rule and gouerne here that his rule and gouernment may bee obeyed Thirdly that our owne willes may bee suppressed Psal 51. 10. Gen. 6. 5. 8. 21. Ephes 2. 1. Mat. 26. 24. Iohn 1. 13. subdued and renounced which are by nature opposite to the reuealed will of God and are as apt and prone to all sinne as is a match to take fire which is implied in the word Thy. Fourthly that wee may not onely intend and endeauour but a Phil. 2. 13. Act. 20. 24. accomplish his will although with griefe and smart and against our owne willes and seeing wee cannot doe it by our owne naturall strength that God would assist and helpe vs to doe it by power of his grace Fifthly that we a Psal 40. 8. 110. 3. 119. 60. Cant. 1. 3. should performe our obedience to his will most willingly readily patiently cheerfully and perfectly not by the halues doing one duty and leauing another vndone but so to doe it b Psal 103. 20. Mat. 18. 10. Esay 6. 2. as the Angels and Saints in heauen do it throughly so that here we pray against all vnwilling forced and idle obedience and c Ezech. 1. 7. all murmuring and d Phil. 2. 14. repining against the will of God Sixthly a Psal 40. 8. 110. 3. 119. 60. Cant. 1. 3. that wee should performe our obedience and seruice vnto God most willingly readily cheerfully patiently and wholly not doing one duty and leaue another vndone b Psal 103. 20.
there are wandring wicked thoughts with some liking though we reiect them Hither may be referred first vaine sudden wishes then dreames which haue some euill in them and yet are not from any liking of those things when a man is awake but which a man when he is awake misliketh Q. So much of the Commandement What is the vse of it A. It teacheth vs more then all other Commandements of the second table doe that wee are miserable and wretched by nature subiect to the curse and wrath of God CHAP. 26. Of the summe of the Law The summe of the Law consisteth in the loue of God with all the powers of our Soule in 1. Vnderstanding Iudgement Memorie 2. Will affectiō Body Our neighbour which is like to the first LVKE chap. 10. vers 27. Thou shalt loue the Lord thy God with all thy heart and with all thy soule and with all thy strength and with all thy mind and thy neighbour as thy selfe Q. HAuing spoken of all the ten Commandements tell me what is the summe of all A. Thou shalt loue the Lord thy God with all thy heart Luk. 10. 27. with all thy mind and with all thy vnderstanding and thy neighbour as thy selfe taken out of Deut. 6. 5. and Leuit. 19. 18. Q. VVhat is the summe of this summe A. Loue which consisteth of two heads to wit the loue of God and of our neighbour 1. Ioh. 5. 2. 1. Tim. 1. 4. 5. Q. VVhat vse is there of this short summe A. It furthereth vs in the twofold vse of the Law before spoken of for first it will be a meanes the more to humble vs and so the more effectually to driue vs to Christ because when all our sinnes are gathered and mustered into one troope or heape they will appeare the greater and cast vs downe the more as a man owing sundrie debts vnto diuers or vnto one man in the particulars is confident of his ability to pay all as long as he heareth they are all but smal sums but hearing the whole summe despaireth of the paiment of it Secondly it helpes vs much in our obedience to the Law for by this as by a glasse wee may the easier see and being shortly contriued we may the better remember our whole dutie both to God and man this being as a Card or Map of a Countrey easily carried about with vs. Q. What is it to loue the Lord with all our heart and all our mind and all our strength A When the whole man yeeldeth simple obedience vnto him in all the powers both of soule and body As when the vnderstanding doth perfectly comprehend all things that God would haue vs to know when in iudgement we thinke aright of them when the memorie accordingly retaineth them when in our wils and affections we perfectly loue al knowne good and perfectly hate all knowne euill and when all the members parts and graces of the body as beauty strength c. are wholly employed in the seruice of God and in the doing of his will Q. What is it to loue our neighbour as our selues A. When that which we would that men should Mat. 7. 12. doe to vs we doe to them Q. Is it not possible for a man to doe all this A. No for wee are ignorant of many things and those which we know we know but in part and that which we know we iudge not aright of nor remember as wee ought And as for will and affections they are a great deale shorter then our knowledge And the wandring of our eyes in the hearing of the Word and other parts of Gods seruice doth easily bewray the small obedience and conformity of the rest of the members and parts of the body To conclude if wee doe but examine our soules how wee stand affected to our enemies to strangers to common men to them wee know yea to our dearest friends we shall finde that we herein come short of any such affection to our neighbour which as it is so much lesse then the former by how much man is inferiour to God so wee being not able to accomplish it are much lesse able to accomplish the other And therefore the righteousnesse of the Papist is a rotten righteousnesse and such as will neuer stand before the iudgment seate of God Q. Seeing then that the whole summe and maine end of the Law is Loue what gather you thereof 1. Tim. 1. 4. 5. A. That which the Apostle exhorteth vnto viz. to leaue all idle questions as vnprofitable and to deale in those matters onely which further the practice of loue Q. Why is the loue of God called the first and greatest Commandement A. Because wee should chiefly and in the first place regard our duties to God and be most carefull 1. Ioh. 4. 20. to vnderstand his will and to worship him Q. Why is the second Table said to be like vnto the first A. For that they go so hand in hand together that no man can performe the one vnlesse hee accomplish the other which the Apostle Iohn plainly teacheth 1. Ioh. 15. 2. Q. What is to bee said of those that seeme to keepe the one and care not for the other A. If they seeme to serue God and are not in charity they are meere hypocrites and if they will seeme to deale vprightly with their neighbour and haue not the loue of God in them they are prophane politicks and very Atheists Q. Hitherto of the Couenant of workes what is the maine vse of all the doctrine hereof A. To shew that wee cannot thereby attaine vnto Reconciliation with God and life euerlasting by reason of our corruption and the infirmity of our flesh Rom. 8. 3. For we hauing on our part broke this Couenant God cannot without iniustice iustifie vs by this Couenant and consequently wee cannot bee saued thereby Q. But why then is it called a Couenant seeing it is in the nature of a Couenant to reconcile those that are at variance as is to be seene in the example of Abraham and Abimelech Laban and Iacob Gen. 21. 27. and 31. 44. A. Although it bee not able to reconcile vs yet it maketh way to reconciliation by another Couenant Neither is it meet strictly to bind Gods couenant with men to the same lawes that the couenants of one man with another are bound vnto for amongst men the weaker seeketh reconciliation at the hands of the Luk. 14. 31. 32. 2. Cor. 5. 20. mightier But God who neither can be hurt or benefited by vs seeketh vnto vs for peace CHAP. 27. Of the Couenant of Grace In the Couenant of Grace is to be considered First The parts Gods act with vs. Ours with God The sorts the Old Testament New Secondly the foundation thereof Christ Iesus Chap. 28. IER chap. 31. vers 31. 32. 33. 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah
by reproch through such seeing godlesse persons would thereby take occasion to open their mouthes against the truth Q. How in regard of men A. That is of two sorts first in regard of other men for if such remaine in the Church and bee not banished other men would bee in danger to bee infected with those sinnes and not feare to offend whether the Apostle compareth a scandalous person to leauen for as a little leauen will sowre the whole batch so one wicked man will infect the whole Church Likewise the weake would thereby take occasion of falling away from the truth and others yet without would hereby be holden from comming into it Q. Which is the other regard A. It is in regard of the person excommunicated for the bringing of him to repentance as the Apostle saith of the incestuous person that he should bee cut off for the destruction of the flesh 1. For the subduing of his naturall corruption and for sauing the spirit that is The inward man and regenerate 1. Cor. 5. 5. 1. Tim. 1. 20. Q. Thus farre of medicinall Censures Which is the Censure of reuenge and punishment A. It is the most fearfull thunder-clap of Gods iudgement pronounced by the Church against one which after knowledge of the truth is a blasphemer of Gods word a railor a despiser a persecutor of Christ in his Church euen such a one as our Sauiour affirmeth to haue sinned against the holy Ghost Gal. 1. 8. 1. Cor. 14. 22. Gal. 5. 12. Q. What is this curse called A. Saint Paul sets it forth in these words Anathema 1. Cor. 16. 22. Maran atha that is cursed vntill the comming of our Lord or euerlastingly Q. Hitherto of the kinds of the Churches Censure what is their authority A. That is confirmed by our Sauiour Christ in this text when he saith Whatsoeuer ye binde on earth meaning according to his rule shall be bound in heauen and whatsoeuer ye loose on earth shall bee loosed in heauen and it is as much as if a Prince should giue authority to one of small reputation and say vnto him Execute Iustice and I will beare you out Q. VVhat is gathered hereof A. That all sorts and degrees of men are to subiect themselues to the iudgement of God in his Church Q. How is the authority of the Church further confirmed A. By that which our Sauiour Christ saith If two or three shall agree vpon any thing and shall aske it in my name it shall be granted how much more shall he ratifie that which the Church shall doe in this kind according to his owne will Q. VVhy is it said And shall aske it in my name A. To declare that by prayer to God in the name of our Sauiour Christ al the censures of the Church but especially Excommunication should bee vndertaken CHAP. 40. Of Prayer or Innocation In prayer is to bee considered The 1. Motiues 2. The parts Petition vnto which are annexed Confession Thankesgiuing The sorts 1. Priuate Publike 2. Ordinarie Extraordinarie wherunto are sometimes adioyned Fasting Chap. 41. Feasting Ch. 42. The rule of prayer Chapter 43. ROM chap. 10. vers 14. How then shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher Q. HItherto of the things which God giueth to vs what are those which we giue to God A. Prayers and Vowes Q. What is Prayer or Inuocation A. It is a calling vpon God alone in the name of Mat. 6. 9. Rom. 10. 14. Psal 50. 15. Act 9. 14. Coloss 3. 17. Christ by the titles where with in the Scripture he is set forth vnto vs as well thereby to doe seruice and homage vnto the Lord as to obtaine all necessary graces Q. What are we generally to consider in Prayer A. First to whom wee are to pray secondly for whom thirdly by what strength and power fourthly by what motiues Q. Vnto whom are we to pray A. Vnto God alone Esa 42. 8. 49. 11. Rom. 10. 14. Q. Why are we to pray to God alone A. First because he onely a Act. 1. 24. Psal 7. 10. 33. 3. 44. 21. knowes our hearts and desires and what we want and what is good for vs. Secondly Prayer is a principall b Deut. 6. 11. Mat. 4. 10. Psal 50. 15. Mat. 6. 9. part of Gods worship and therefore not to be giuen vnto any but God Thirdly he is not onely Almighty and able to giue vs what we aske but most mercifull and gracious and therefore most readie to grant our requests Esa 63. 16. Fourthly because we ought to c Rom. 10. 14. pray only to those in whom we are to beleeue and we are to beleeue only in God Fifthly wee haue neither precept nor example of any Saint that called vpon and prayed to any but vnto God Sixthly the Lords Prayer which is a perfect direction for all prayers directs vs only vnto God Mat. 6. 9. Q. What followeth here-vpon A. That the communicating of this honour with Saints and Angels is detestable and abominable Q. For whom are we to pray A. For our selues and others euen all a 1. Tim. 2. 1. 2. sorts and degrees of men Magistrates b Ephes 6. 19. Coloss 4. 3. Ministers yea c Mat. 5. 44. our very enemies Q. Are no sort of men excepted A. None but those which haue committed the 1. Ioh. 5. 16. vnpardonable sinne against the holy Ghost Q. By what power and strength doe we pray A. Not by the power and strength of our owne naturall gifts if our prayers bee good and acceptable Psal 109. 7. 51. 15. Phil. 4. 6. Iud. 20. vnto God but by the power and motion of the spirit of God sanctifying our hearts and drawing from them this holy seruice Q. What motiues haue wee to stirre vs to this dutie of Prayer A. First God hath a Mat. 7. 7. 1. Thes 5. 7. commanded this seruice and that it should be performed b Mat. 7. 7. Luk. 11. 13. Psal 34. 16. 140. 18. continually that is daily at set times without intermission Secondly he hath appointed prayer as a meanes vnto which he hath tied the procuring and obtaining of those graces which he intendeth to bestow vpon vs so that it is as a key to open therewith the store-houses of all Gods treasures and as it were the onely hooke whereby wee reach all the blessings of God which otherwise would be out of our reach So that as the couetousnesse of Popish Priests gaue occasion of a reprochfull prouerbe No pennie no prayer the truth of God on the contrary side doth teach vs No prayer no pennie Thirdly without prayer the vse and enioying of all things we haue is vnlawfull For as when we take any 1. Tim. 4. 5. thing that is our neighbors without asking him leaue we are theeues and vsurpers so
all kind of delicates flesh and that which commeth of flesh only excepted so that the fastings of the one and the other is but a fulnesse and the latter may be more truly said to feast then to fast Q. Wherein else doth this outward abstinence consist A. In wearing of old homely and meaner apparell a Exod. 33. 4. 5. Ionas 3. 6. also in ceasing from labour on the day of the fast to the end we may the better attend vnto the holy exercises b Leuit. 23. 28. 30. 31. 32. Numb 29. 7. vsed in fasting and this abstinence is required of all that celebrate the fast but c Ioel 2. 16. 1. Cor. 7. 5. of married persons there is further required a forbearance also of the companie each of others Q. Is there any necessity of this outward abstinence A. Yea as the words of our Sauiour in this place do declare who saith that the time shall come when his Disciples shall fast For euen after the ascension of Christ when the graces of Gods spirit were most abundant vpon them they should need this exercise Q. What may be noted by the way from this that our Sauiour would not haue his Disciples fast till after his ascension A. His kindnesse and care ouer their weaknesse that would suffer no great trouble or cause of fasting to befall them before they had strength to vndergoe the same and to make a right vse thereof Q. They then that are sicke and weake are not tied to this strict abstinence A. No they may take somewhat for necessarie sustenance thereby to be better inabled to serue God in the day of the fast prouided that they doe not abuse this liberty to the satisfying of the flesh Q. What are the spirituall affections A. First a Leuit. 23. 27. 29. Iudg. 20. 26. Neh. 1. 4. Ioel. 2. 12. 13. Mat. 9. 15. speciall anguish and griefe of our harts conceiued for our sinnes and the iudgements of God due vnto them grounded vpon the meditation of the Law and threats of God secondly a speciall sorrow for those speciall iudgements of God that are vpon vs or are likely to fall vpon vs with a holy feare of the encrease or continuance of them without speciall humiliation and repentance Where we may by the way note the great abomination in Poperie for in stead of being truly humbled in soule the Papists in the day of their fast b Esay 58. 3. pride themselues and lift vp their hearts thinking they deserue some great matter at Gods hand for their very outward abstinence Q. VVhat are the spirituall exercises vpon this day A. First an acknowledgement and profession of our vnworthinesse of any blessing or benefit from God either concerning this life or the life to come and of our worthinesse of all iudgements and calamities euen death it selfe which by the abstinence aforesaid wee testifie and which the holy Fathers in times past did signifie by putting ashes or dust vpon their Iohn 3. 8. Esay 58. 4. heads Ester 4. 1. Lament 2. 10. Dan. 9. 3. The truth whereof remaineth still although the ceremonie bee not vsed Secondly earnest and strong crying and calling vpon the name of God for mercy grounded vpon the meditation of the promises of God touching the remouing of our sins that iudgement that is vpon vs for them and for the bestowing of such gifts and graces vpon vs as wee stand in need of Thirdly an humble carefull harkening vnto such parts of Gods word as may further vs in the affections and exercises Q. Thus much of the exrcise of fasting in generall What are the kinds thereof A. Two either publike or priuate Q. What is the publike A. It is when for a generall cause the Churches do fast and it is either more publike when all or many Churches fast generally or lesse publike when some Ionah 3. 7. Iudg. 20. 26. Ierem. 36. 9. Ioel 14. 2. 17. Dan. 9. 3. Neh. 1. 4. particular Church is humbled by fasting Q. What is the priuate fast A. It is either lesse priuate as when a particular house or more priuate when a particular person is humbled in fasting CHAP. 42. Of a holy Feast Where of The parts consisting in Certaine duties To God Man Friends Poore Liberall vse of food and apparell The sorts Publike Priuate ESTER chap. 9. vers 17. 18 c. 17. On the thirteenth day of the moneth Adar and on the fourteenth day of the same rested they and made it a day of feasting and gladnesse 18. But the Iewes that were at Shushan assembled together on the thirteenth day thereof and on the fourteenth thereof and on the fifteenth day of the same they rested and made it a day of feasting and gladnesse 19. Therefore the Iewes of the villages that dwelt in the vnwalled townes made the fourteenth day of the moneth Adar a day of gladnesse and feasting and a good day and of sending portions one to another 20. And Mordecai wrote these things and sent letters vnto all the Iewes that were in all the prouinces of the king Ahassuerus both nigh and farre 21. To stablish this among them that they should keepe the fourteenth day of the moneth Adar and the fifteenth day of the same yeerely 22. As the dayes wherein the Iewes rested from their enemies and the moneth which was turned vnto them from sorrow to ioy and from mourning into a good day that they should make them daies of feasting and ioy and of sending portions one to another and gifts to the poore 23. And the Iewes vndertooke to doe as they had begun and as Mordecai had written vnto them 24. Because Haman the sonne of Hammedatha the Agagite the enemie of all the Iewes had deuised against the Iewes to destroy them and had cast Pur that is the lot to consume them and to destroy them 25. But when Ester came before the King he commanded by letters that his wicked deuice which hee deuised against the Iewes should returne vpon his owne head and that hee and his sonnes should be hanged on the gallowes 26. Wherefore they called these dayes Purim after the name of Pur therfore for all the words of this letter of that which they had seene concerning this matter and which had come vnto them 27. The Iewes ordained and tooke vpon them and vpon their seed and vpon all such as ioyned themselues vnto them so as it should not faile that they would keepe these two daies according to their writing and according to their appointed time euery yeere 28. And that these daies should bee remembred and kept throughout euery genereation euery family euery prouince and euery city and that these daies of Purim should not faile from among the Iewes nor the memoriall of them perish from their seed 29. Then Ester the Queene the daughter of Abihail and Mordecai the Iew wrote with all authority to confirme this second letter of Purim 30. And he sent the letters
in the word Father A. That in prayer wee come to the Father the first person in Trinitie by his Sonne through assistance of the holy Ghost although it be also lawfull to pray vnto Act. 7. 59. 2. Cor. 13. 13. Christ or to his blessed spirit particularly and by name so that in our vnderstanding wee doe conioyne all the three persons as those that cannot be separated in any action concerning vs either belonging to the life to come or pertaining to this life Q. VVhat further A. That we are to come with confidence of obtaining our sutes and desires as young children vse to Deut. 33. 3. Heb. 11. 6. Psal 103. 13. come vnto their fathers bosome so we by prayer if it be with faith doe as it were creepe into the Lords bosome he being our mercifull father whose bowels are larger in pitiful affectiō to wards vs thē any parēts yea thē the mother towards her tenderest child for if Esay 49. 15. Mat. 7. 11. parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting Q. What further is to be considered in these words A. That we are to pray to God onely in the name of Christ in whom alone hee is our father and therefore to come in any other name is vnlawfull which truth as it was a Exod. 19. 24. 24. 2. Leuit. 16. 17. figured vnder the Law so is it more cleerely taught by the b 1. Tim. 2. 5. Apostle and therefore it is abominable to come vnto God in prayer by or in the name of Saints or Angels as in Poperie they doe Q. What is to be considered by these words Our Father A. First that in prayer wee are to apply vnto our Ioh. 20. 28. Iam. 1. 6. Mat. 27. 46. selues by faith the loue and fauour of God in Christ hauing this confidence that he is our father and therfore that we are deare in his eyes Secondly that albeit our Sauiour alone is the naturall sonne of God yet that wee are his sonnes also by grace and adoption Thirdly that in our prayers we are not onely to be Psal 51. 1. 18. 1. Tim. 2. 8. Mat. 5. 23. Esay 1. 15. mindfull of our selues but of our brethren and to pray for them as for our selues and together with our selues comming also with such loue and affection as one brother beareth towards another and therefore we are to reconcile our selues if there be any breaches betweene vs. Q. May not then one in prayer say my Father A. Yes and that with warrant of our Sauiours Mat. 26. 39. owne example Q. What are we to learne by these words which art in heauen A. First that in prayer we are to come with reuerence Eccles 4. 16. 5. 1. Nehem. 1. 5. of his Maiesty hee being in the highest heauen and we but wormes creeping vpon the earth therefore we are to vse reuerent behauiour in this seruice and not to haue our minds carried away with wandring thoughts Secondly that wee are to haue our hearts and affections in the time of our prayer lifted vp from the earth to heauen and heauenly things and that heauenly gifts are specially to bee desired and earthly so farre as they may be a meanes of heauenly Thirdly that God as he is willing to help vs so being Psal 115. 3. 2. Chron. 20. 6. Psal 103. 19. in heauen is able to doe it Q. Why is he said to be in heauen who is in all places and whom all the world is not able to containe A. For two causes one is for that there hee doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately The other because hee communicateth himselfe and his goodnesse more plentifully with them then with vs and so in the like respects God is said to be present a Psal 11. 4. in the Temple b 2. Cor. 6. 16. and in the elect Q. What are we to learne out of these words ioyntly A. A speciall argument that God onely is to bee prayed vnto for although there bee other fathers besides Rom. 10 4. Psal 73. 25. God and other in heauen besides him yet there is none which is our father in heauen but God alone and therefore he alone is to be prayed vnto this being a perfect patterne of all prayers and therefore all our prayers as in other points so in this must be framed according to it Q. VVhat are the parts of this prayer A. Petition and thanks-giuing Q. VVhat is taught hereby A. a Phil. 4. 6. Col. 4. 2. Ephes 5. 20. That whensoeuer we come vnto God in petition we are also to giue him thanks as a duty not to be seuered from prayer a b Gen. 32. 9-11 meane to make way for further graces and benefits to be obtained and c Luk. 17. 17. 18 therfore that it is our great fault that when we are distressed we are ready to go to God in petition but are slacke to returne thanks-giuing for the benefits receiued Q. How many sorts of petitions are there A. Two one sort is of those things that belong to Gods glory the other sort doth concerne our owne and our neighbours good Q. VVhat is generall to bee considered in those petitions that concerne Gods glory A. That wee are to seeke the seruice and glory of God before our owne affaires as also the Commandements Mat. 2◠37. 38. Rom. 9. 3. teach vs which being diuided into two tables the first concerneth the worship of God the second our selues Q. VVhat learne you from this A. Our great and vsuall hypocrisie for were it not for our selues and for our owne wants we would not come at all in prayer vnto God Whereas this word Thy in all these petitions doth shut forth the consideration of our selues to the end that we might haue our minds altogether fastened vpon the seruice and glory of God Q. How are the petitions that concerne Gods glory diuided A. Into two the first concerneth Gods glory it selfe the other two the meanes whereby God is glorified CHAP. 44. Of the first Petition The glory of God it selfe in the first petition of which 1. The meaning of the words 2. The speciall graces we pray for MATTH 6. 9. Hallowed be thy name Q. WHat is the first petition concerning Gods glory it selfe A. Hallowed be thy name Q. VVhy is this Petition set in the first place A. Because that which is required therein is that Prou. 16. 4. 1. Cor. 10. 31. Ioh. 12. 27. which ought to be dearest vnto vs that vnto which all things else ought to be referred Q. VVhat is to be vnderstood by the word NAME A. Whatsoeuer he getteth vnto himselfe glory by as first a 1. King 5. 5. Act. 1. 15. his Godhead or Essence subsisting in three persons the Father Sonne and holy Ghost
most bent and naturally enclined or wherein our Countrey especially or our neighbours amongst whom we conuerse doe most delight in that so wee may make the hedge highest where Satan striueth most to leape ouer who although he knoweth not our hearts yet seeing hee is subtill and able to discouer our disposition euen by a becke and countenance wee must desire wisedome of God to discerne of his tentations and power also to resist him CHAP. 50. Of thankes-giuing the second part of the second prayer Herein note the Parts Conclusion in the last word Amen MATTH 6. 13. For thine is the Kingdome and the power and the glory for euer Amen Q. SO much of the Petitions what is the thankes giuing A. For thine is the Kingdome c. Q. What haue we to learne in this thankes giuing A. First we learne the sacriledge of the Papists who vsually steale away this thankes giuing from Reuel 22. 19. prayer as if it were no part of it which is no maruell seeing that in the whole body of their doctrine Gods glory is vsually buried in a deepe silence amongst them Q. What obserue you secondly A. That this thanks-giuing consisting in the praise Gen. 32. 9. 11. Rom. 1 8. 10. Ephes 1 16. Philip. 1. 3. 4. Coloss 1 3. 1. Thess 1. 2. of God is a reason of all the petitions going before and therefore a further assurance of obtaining our suites for so good men in praying for new blessings doe alwaies ioyne thanks-giuing for the former Q. Whence is this forme of thankes-giuing drawne A. It seemeth to bee taken out of the Chronicles 1. Chron. 29. 10. 11. 12. 13. where Dauids seth the like phrase in praising of God but that which Dauid inlargeth there our Sauiour shorteneth here and yet comprehendeth the marrow of all Q. VVhat obserue you more particularly in the words A. First in the word Thine these titles of kingdom c. are appropriated vnto God to whom they do belong for though the same things in Scripture are ascribed Dan. 2. 37. 1. Tim. 5. 16. Jude 4. to Kings yet they haue them not of themselues but from him and hold them of him as tenants at will Q. VVhat is meant here by the word Kingdome A. That all right belongeth vnto God who hath Gen. 14. 19. Exod. 16. 19. 16 Ioel 3. 5. Hag. 2. 9. authority ouer all and answereth to the second petition and therefore it ought to moue vs to pray to him and to him alone as to one that hath only right to any thing we haue need of Q. VVhat is meant by the word power A. That besides his right noted in the former word hee is also able to bring to passe whatsoeuer hee will Psal 135. 5. 6. Mat. 8. 2. both which concur in God and not alwaies in earthly Princes which seemeth to be comprized in the third petition and ought to giue vs encouragement to pray 2. Cor. 12. 9. to him who is able to effect any thing wee pray for according to his will and to strengthen vs to doe any thing which in dutie we ought to doe although there be no strength in vs. Q. VVhat is meant by glory A. That due which rising from the two former of Kingdome and power doth rightly belong vnto God as following vpon the concurrence of the other two for if whatsoeuer we desire bee granted vnto vs in that he raigneth powerfully it is reason that all glory and praise should returne vnto him againe and it answereth to the first petition and ought to moue vs to pray to him and to assure vs that our prayers are granted seeing that by our prayers duly made and granted hee Psal 64. 5. 30. 9. 88. 10. 11. 11 5. 17. 18. is glorified And it is one of the most powerfull reasons that the seruants of God haue grounded their confidence of being heard that the name of God therein should be glorified Q. What is meant by the words for euer or for ages A. By ages he meaneth eternity and thereby putteth Psal 145. 13. Dan. 4. 31. another difference betweene the Kingdome and power of God and that in Princes whose Kingdomes and power fade and therefore may faile their Subiects and best fauourites that depend vpon them Q. VVhat is vnderstood by the word Amen Ierem. 11. 5. Iohn 16. 23. Reuel 3. 14. Iam. 1. 6. 1. Tim. 2. 8. 1. King 1. 36. Ierem. 28. 6. A. Not onely So be it as commonly men say but So it is which noteth the assurance of our faith to receiue our desires at least so farre forth as God seeth good for vs for without faith our praiers are reiected Besides that it is a testimonie of our earnest affection of hauing all those things performed which in this prayer are comprehended CHAP. 51. Of Vowes Vowes First To whom they are to be made By whom Secondly The matter The kinde PSALM 50. vers 14. 15. 14. Offer vnto God thankes-giuing and pay thy vowes vnto the most High 15. And call vpon me in the day of trouble I will deliuer thee and thou shalt glorifie me Q. HItherto of Prayer VVhat is a Vow A. A holy and religious promise made vnto God by a fit person voluntarily and aduisedly whereby he bindeth himselfe to the doing or leauing vndone of some speciall thing that is acceptable to Gen. 28. 20. 31. 13. 1. Sam. 1. 11. God Q. It is thought that vowes are ceremoniall and not to pertaine to the times of the Gospell A. There are indeed very good and worthie persons that thinke so which doe so much the more mislike of vowes because they haue been so much abused in Poperie howbeit it seemeth by this place that for the generall it is a constant and perpetuall ordinance of God as shall appeare though not so necessarie as vnder the Law Q. Are we to make our vowes to God only A. Yea to him alone to whom wee owe all that wee haue and who is the searcher of the hearts and Deut. 10. 17. 23. 21. Psal 5. 24. hath power to punish the breach of a vow Q. Who are fit persons to make a vow A. Such onely as are iustified before God and reconciled vnto him otherwise their gifts and vowes cannot please him and also such as haue iudgement and knowledge to discerne of a vow and are free and Eccles 5. 3. 5. at their owne liberty to performe the vow they make Therfore those which cannot performe their vowes in regard of their subiection to others as wiues children Matth. 19. 11. Num. 30. 4. 6. 7. seruants c. are to take heed that they vow not any thing that is in their hands vnder whom they are to infringe or hinder Q. What learne we hence A. That in making of a vow we haue a respect vnto that ability that God hath giuen vs that calling which he hath placed vs in Q. What ought to be the matter of