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 〈◊〉
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
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
which is euill it selfe doth shun the name of euill because he would not be hated Q. Thats a trick of the diuell indéed but I thinke no man will doe so but the diuell himselfe A. Yes all the wicked and vngodly haue learned of their master the diuell to call euill good and would be counted honest though they be neuer so lewd But deliuer vs from euill Q. Why are these wordes added to the former A. To teach vs how we are saued from the diuell Q. How is that A. Not by our selues nor by any thing that wee can doe but by our heauenly father who doth deliuer vs and set vs free from his tyrannie and power Q. How doth the Lord deliuer vs from the diuell A. By the meanes merites of Christ his death and passion who hath gotâ—en the victorie for vs and to our vse 1. Cor. 15. Q. But why doth the Lord suffer vs to come into his snares A. 1. That he might make his mercie goodnes appeare in deliuering vs out of his snares for except we were taken prisoners we could not be deliuered 2. That wee might see in what a miserable and wofull case wee are in of our selues without our Captaine and deliuerer the Lord Iesus Chriâ—t Q. What néede we care then séeing we haâ—e such a deliuerer A. Indeede wee neede not feare any thing that Sathan can doe vnto vs being so brideled as he is but wee must be carefull to serue the Lord that hath thus mercifully and mightily deliuered vs. See Luk. 1. 74. Q. How must we serue him A. Onâ— principall part of the seruice which we owe to God standeth in resisting the diuell Q. How must we resist the diuell A. In resisting such an aduersarie as the diuell is two things must diligently bee obserued and regarded 1. That wee vse such weapons onely as our heauenly father hâ—th appoynted vs. 2. That we vse them in that maner and order which he hath appoynted Q. What be those weapons A. They be not carnall but spirituall such as S. Paul sought withall himself and hee commendeth them to bee mightie through God to cast down strong holds and principalities and powers c. 2. Cor. 10. 4. c. and therefore also exhorteth all men to fight with the same Eph. 6. 12. 13. Q. What be the names of those weapons that wee may both know we them and prepare them in a readines A. The Apostle nameth a breastâ—plate butl it is of righteousnes and a girdle but it is of trueth a shield but it is of â—aith a helmet but it is of hope a sword but it is the sword of the spirit thâ—â— word of God and shooes for our feeâ—e but they be shooes of preparation for the Gospell of peace and vnto all these hee ioyneth prayer Ephes. 6. 14 15 16 17 18. and all these together he calleth the armour of God Q. These bee the weapons in what manner must they be handled A. They must bee vsed continually with circumspect walking or liuing circumspectly Ephes. 5. 15. with heedfull watching ouer our wayes and Sathans sleighâ—s Mark 13. 33. and with manly courage standing fast in the defence of our â—elues and of the quarrell of our Lord Iesus Christ. Q. This is too precise and straight is it not sufficient if we liue as our honest neighbours doe and serue God as the time serueth like Protestants at large A. Alas no the diuell likes that very well for he knoweth that the careles man is easily taken and ouercome yea if we be neuer so precise and strict in many things and make no conscience of some one sin it is enough for the diuell for he wil catch a man to hell aswell by one baite as by a thousand Q. Yea how proue you that A. By the scripture for it is said of Herod that he reuerenced Iohn Baptist and his ministrie and heard him gladly but yet for all that could not abide to be tolde of hauing his brothers wife and for that hee is condemned And so it is with others Q. Then woe be to those that go not so farre as Herod did except God giue them repentance And blessed bée God our heauenly Father for Iesus Christ by whom we bée deliuered from the diuell and from all his temptations and fieriâ— darts Now come to the conclusion of the Lords prayer For thine is the Kingdome the power and the glory for euer and euer Amen Q. What is the effect of these words A. They are a conclusion of the whole prayer with praise and thankesgiuing vnto God Q. What doe we learne thereby A. We learne thereby 1. Not to craue any thing without giuing thankes 2. Not to end our prayers without giuing of God due praise 3. In all things and at all times to returne the whole glorie and praise vnto him Q. What is ment by saying Thine is the kingdome seeing as there be earthly Kings and Princes which haue kingdomes also besides the Lord A. Though earthly Kings haue kingdoms yet they haue them not from themselues but of the Lord as the Lord sayth by Salomon By me Kings raigne Q. What is the meaning of these words Thine is the kingdome A. They bee expounded in 1. Chron. 29. 11. Q. Why is the kingdome sayd to be Gods A. For two causes 1. Because he is absolute possessor and owâ—er of all things 2. Because he hath soueraigne rule ouer all at his will Q. Why doe we say for thine is c. A. Because it is a reason to induce vs to prayer because he hath absolute authoritie and interest in all things Q. Why is it sayd the power is his A. Because he hath not only authoritie but also abilitie in himself and of himselfe and all other powers are deriued from him Q. How doth this serue to stirre vs vp to prayer A. We haue neede to pray the more vnto God because wee cannot doe any thing that we aske but by power froÌ„ him Q. Why is glorie ascribed to God A. For â—wo causes 1. Because the fulnes of glorie is in him 2. Because the glorie of the creature is all of him which is but a sparke of his glorie Q. How doth this moue us to praier A. Very much for wee must inuocate his holy name that in so doing wee may giue him that glorie that is due vnto him Q. Why is it sayd for euer A. For two causes 1. To put a difference betweene the Lord and earthly Princes 2. To shew the excellent and permanent estate of the happines of Gods children for that kingdome and glorie of which they are made parâ—â—kers is such as indureth for euer Q. Why is this word added Amen or So be it A. To teach vs two things 1. That wee must not as many doe craue that in words which wee haue no desire vnto in our heart but that we must desire with all our heart whatsoeuer wee aske with our lips 2. That in prayer wee must striue
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