An EXPOSITION OF THE LORDS PRAYER, made in divers Lectures, and now drawn into Questions and Answers for the greater benefit of the simpler sort: Whereunto is prefixed a brief treatise of prayer for all men.  
Published at the request of divers godly and well disposed: By W. B. Minister of the Word at Reading in Berkshire.  
AT LONDON, Printed by the Widow Orwin for Thomas Man, dwelling in Paternoster row at the sign of the Talbot. 1594.   

TO THE RIGHT HONOURABLE, AND HIS SINgular good Lord, Robert Earl of Essex and Ewe, Viscount Hereford, and Bourghchier, Lord Ferrer and Chartly, Lord Bourchier, and Louvain, Knight of the noble Order of the Garter, Master of her majesties Horse, and one of her majesties most honourable privy Council: W. B. wisheth increase of all true honour in this life, and eternal felicity in the life to come.  
SOme are desirous (right Honourable) to store up those things to their further benefit, which before they have heard to their present comfort, like the good men of Athens which said to Paul, We will hear thee again of this matter, Act. 17. At the request of such men I have yielded to the publishing of those Lectures which I made upon the Lord's Prayer: notwithstanding the labours of other reverend & excellent men, which have both travailed far, and waded deep in this argument. And if any man look for any new matter at my hand, he doth but lose his labour: for I must confess that I have walked by their lights, & trod their steps for the greatest part of my journey: neither have I taken upon me to perform any thing by myself more than others have done, but to join with others in the building of the spiritual temple, whereunto I have brought such as I had. And for my own part, I think myself most highly bound to praise his heavenvly Majesty, that hath vouchsafed me (the most unprofitable of all) a place amongst his builders, though I bring but lime & mortar to the building, and a place amongst his soldiers, though I do but now & then strike a stroke, or carry their armour after them, and a place amongst his skilful Archers, though myself do but give aim at the mark as it were in respect of them that have pierced it, and gotten the victory: they are gone before with the vintage, I come after with the glean, which may be as acceptable to some as the harvest is to others. And seeing as the Lord blesseth whom he will, and by whom he will, I know no cause of discontentednes to remain unto any, seeing it is lawful for every one to do what good he can, both by speaking and writing, especially in these days wherein Satan beareth such sway, and by his servants laboureth by all means possible to hinder the growth & thriving of God's church, to destroy the faith of God's children, to hold all men in miserable blindness & ignorance: yea, and if it were possible, to bring to pass that God should have no true worship, yea no worship at all done unto him amongst the sons of men. I am bold my good Lord to offer this small treatise unto your Honour, both in respect of my bounden duty, as also for the worthiness of the matter handled therein, which showeth both the matter of prayer, and also the right order and manner of calling upon the name of God, amongst all estates, at all times, in all places, & for all wants, which is such a point of God's worship, as who so hath attained unto the true knowledge, & right practice of the same, hath obtained a great matter, if not the greatest of all in this life. For such a one may have free access to the throne of grace, and stand in the presence of the almighty, when another shall fly from his presence: such a one may batter and beat down the walls, the cities, and the holds of mighty enemies, when other shall not dare to come near them: he shall break the prison doors, and make iron gates to open of their own accord, when others shall lie by it: he shall do as much with one man, as others shall do with a hundred, and more too: for he shall be able not only to prevail against men, yea though they be many, and mighty, and crafty, but he shall prevail with God himself like jacob, until he hath prevailed against Satan, and all the power of hell, and gotten the mastery over himself, even to the denial of himself, for the truths sake, which is the greatest victory that can be gotten: he shall have power & skill to tame his own affections, which is more than the taming of wild beasts: he shall find patience in adversity, and thankfulness in prosperity, and contentation in every trial: he shall see the mountains covered with heavenly soldiers for the defence of God's people, as Elisha did: he shall raise ●he dead, and water the earth with abundance of rain, as Elias did: he shall stop the mouths of the hungry lions without any violence, as Daniel did, and quench the flames of fire without any water, as Shedrach and his fellows did. In a word, the effects of prayer are wonderful and infinite: for what may not he have and effect, that shall but ask and have?  
Who were ever more honoured of men, than they that have given most honour unto God? And who do more honour the Lord, than they that do truly call upon his name by prayer? who more renowned, and beloved then the godly, and zealous in true religion? And what godliness or religion can there be without the true knowledge and right practice of prayer? who were ever more valiant in war, more mild in peace, more cheerful in prison, more sober in liberty, more painful in health, more comfortable in sickness, more godly in their life, or more happy in their death, than the faithful? And who were ever faithful without prayer, which is the chiefest fruit of faith, & borne with faith, both borne together like twins? To whom doth the Lord give his grace and favour, but to the humble and lowly? And who were ever truly humbled, but those which by prayer unto God in the bitter feeling of sin, have most confessed, and acknowledged their wants, their weaknesses, their imperfections, and all their iniquities?  
Where did ever the manifold graces of God meet and dwell, but in the soul of the faithful, which have still been conversant in calling upon the name of jehovah? For he that hath the spirit of prayer, hath a speedy messenger continually in a readiness, at all needs, to travel for him between heaven and earth, and sometime bringeth with him lively faith, and true repentance, sometime joy in the holy Ghost, sometime patience in affliction, sometime assurance of God's eternal favour, sometime deliverance out of danger, sometime wisdom and discretion, sometime zeal of God's glory, and love to the brethren, sometime one grace, and sometime another, & sometime it causeth all these graces of God to meet together in one man, where they do rejoice one in another, and one embrace another, like friends met at a feast, but the party that doth entertain them is ever the greatest gainer. The heavenly art of prayer (if I may so call it) is an art of all arts. He is counted the best Orator that can best persuade, & most move the affections of men, but he that hath learned to pray well, shall persuade not men perhaps, but GOD himself, and move him that is the mover and persuader of all men's hearts and affections. Philosophy searcheth out much by arguments and demonstrations, but all grounded upon natural reason: but prayer seeks out those things that reason doubteth, yea and despaireth of, because it is grounded not upon reason but upon faith, which is far above all natural reason, and is then most busy, & lively in working when natural reason is at her wit's end. Grammar teacheth to speak well, but not the language of Canaan, that is, the holy language of God, as prayer doth. Arithmetic helpeth a man to number many things: but by the art of prayer we may learn to number our days as David desired, which is to apply our hearts to true wisdom, and that is the best numbering. The best Arithmetician cannot number that which is infinite, not by all his wit and skill compass all to himself that he hath always numbered: but he that hath learned the art of prayer may comprehend by faith (which doth accompany his prayer) the infinite mercies of God, and appropriate them to himself. Geometry measureth out lands and Lordships, countries, and kingdoms, and the whole earth: but what is that to prayer? which measureth out heaven and earth and the land of the living, but yet no more than faith persuadeth her to be her own. Astronomy looketh aloft, and yet no higher than the stars, measuring out the causes and effects of things by the course of nature: but the faithful which have the spirit of true prayer, look up to God himself which is exalted far above the stars, and judgeth not of things by the course of nature, but by the grace, and gracious promises of God, which do over rule all nature. As for Music, though it be excellent, and delighteth the mind, yet is it not to be compared with the hea●●●●● art of praying, which helpe● 〈◊〉 faithful soul to true comfort in 〈◊〉 midst of the greatest distresses and agonies that can be. The study of the scriptures and the knowledge of God, and of all other heavenly things, of all knowledge is the most excellent (I speak of illumination, which is without sanctification) for that it causeth the mind to mount up above the earth unto the contemplation of divine things, which other arts and sciences do not, whose matter and subject is altogether of the earth, and earthly, and leadeth but to the earth: but he that hath the true knowledge, and the right practice of prayer (joined with the former) shall enjoy God, & in him all true happiness, which is more than to know it, or to see it. In a word, a man may be a good Grammarian and speak well, a good Philosopher and dispute well, a good Rhetorician and persuade well, a good Arithmetician & number well, a good Astronomer and conjecture well, a good physician and play well, a good Politician and live well, a good Linguist and interpret well, and a good Divine and preach well, and in all these excel, and yet go to hell when all is done: but they that have these, and the spirit of sanctification and grace to teach them the right practice of prayer, are most happy: for they have the key that openeth the door of God's liberality, which will bring them to the full possession of happiness. Therefore my good Lord, sith prayer is an exercise of the soul, so princely, so honourable, so heavenly, so mighty, & every way so excellent, and renowned as it is, what could I commend unto your Honour that might better testify a discharge of duty in me, or better fit your honours religious disposition, whose heart the Lord hath sanctified to the zealous embracing of his sacred word and Gospel, and the advancement of his glory, in furthering the building up of his Church. And now (hoping for your honours favourable acceptance hereof) I commend your Honour unto the most gracious blessing and protection of the Almighty.  
Your honours most humbly to be commanded, William Burton.   

A BRIEF TREATISE OF PRAYER: WHEREIN IS declared how far it is lawful to pray for all men: and whether it be lawful to pray for the salvation of a reprobate or no:  By W. B. for the satisfying of his congregation, and cleared of himself. 

Of all the spiritual exercises of a Christian (wherein standeth the principal part of God's divine worship,) what one more holy, more heavenly, or more necessary than true prayer? And yet what is more neglected, and profaned as that is? 
Psalm. 14.  Not to call upon the name of God at all, is a note of a wicked man: and to pray though much and often without any regard or care to pray aright, 
Esai. 1.  is a badge of an hypocrite: Yet who almost for the whole neglect of so great a duty, feareth the censure of a wicked man? or for the horrible profaning of the name of God in abusing an exercise so heavenly and necessary, suspecteth himself to be in the way of hypocrites, which leadeth to eternal destruction both of body and soul? Some care not whether they pray or no, & think it a needle's labour and unprofitable to call upon the almighty, and such there were in jobs time. 
job. 21. ●5.  The reason of which their outrageous blasphemy, or blasphemous outrage, is their abundant prosperity, and great wealth, wherein they put their confidence, and in the pride of their wicked hearts stick not either to deny God, or to defy him. 
Psalm. 55.  Some think prayer to be needful, and do sometime use the same, being forced thereunto either by the biting of conscience, or extremity of pain, or because it is the custom, and that it is good manners to do as others do. Some pray when they are at leisure, and till they be at leisure God must wait upon them, and when their good leisure serveth them, the Lord shall have his stint, whether they understand it or no, or whether it be between waking & sleeping, or no, they never look to that: and if God will not take their lazy, drowsy, cold, slothful, ignorant, and idle prayers, he is like to get none of them: as though the halt, the lame, blind, & scurvy sacrifices were good enough for him, when the devil hath the best. Some are a little more devout & earnest in prayer, but yet very preposterous and profane, preferring earthly things before heavenly blessings like Esaw, who preferred pottage before an inheritance: and when they crave such things, it is likewise as S. james saith, 
jam. 1.  to spend them upon their own pleasures. Some pray, but not in charity, because they are all for themselves, forgetting quite the communion of Saints, which yet they say they do believe. But if their prayers did proceed from that faith which worketh by love, and by that love which seeketh not her own things, 
Galath. 5.  than would they also remember the affliction of poor. 
1. Cor. 13.  joseph, and the wants of their Christian brethren in all places of the world. Othersome have more charity in prayer, for they will not stick to pray for all Christian souls living or dead, like beggars which straw their prayers at every man's door they come at. Some again never pray for any man until they be dead, and then they are marvelous pitiful, and painful in throwing the●r devotions after them, whom in their life time they never regarded. Some again are grown to be more charitable in prayer than God would have them to be, like the Papists, which will do more work for their wages, than ever the Lord required at their hands, because they will not be beholding to him for heaven, but he shall be beholding to them for their works of supererogation. Such are they that hold we ought to pray for all men, according to the very letter of the scripture, without any exception, living or dead, elect or reprobate, for the enemies of the Gospel as well as for the friends of the Gospel, that God would bless them in all their enterprises, whatsoever they be, whether with God or against him, with Prince, or country, or against them, all is one: and for the reprobate likewise, that they may be saved, as well as the elect, whatsoever God hath decreed to the contrary: and some think it a point of charity too, to pray for the devils, and it may be in good policy that they do it, for by this means, if they should chance to go to hell, they may find more favour at the devils hand, than others, because they were so charitable as to pray for him when they lived. Now as touching those that of their charity are so good as to pray for the salvation of the reprobate (whosoever they be that is known to GOD) what warrant, or example out of God's book have they to bear them out in this superfluous and foolish charity? I cannot yet find of whom they should learn to be so pitiful, except it be of Pope Gregory, of whom in the Pope's Legend there is this story recorded, to his everlasting commendation, as they thought, viz. That on a time going through the Market of Rome, called Traianns Market, he remembered that Traianus was in Hell torments, because he died a Pa●nime or Infidel: and all on a sudden he betook him to his devotions, and in great pity fell to prayer for Traianus being in Hell, and (as the story saith) a voice from heaven told him that his prayers were heard, and Traianus should be delivered from the pains of Hell, but not from the prison of Hell: and he for his part (because he was so saucy and bold with God as to pray for one that God had decreed to be damned) must needs be punished, and two penalties were appointed him, of which he was to take his choice, & that was either to lie two days in Purgatory, or to suffer sickness while he lived. He knowing the pains of Purgatory very well, would none of that, but chose rather to endure sickness all days of his life: whereupon he presently ●●ell sick, and diseased, and was ever after to his dying day troubled with fevers, or the axes, or head ache, or sore eyes, or gow●e in the feet, or with one disease or other. And well enough served, to teach him to pray for a reprobate another time. And surely if all those that are so charitable as Pope Gregory was, that is, to pray for the salvation of all men, without exception, if (I say) they were sure to be enjoined Pope Gregory's penance, it would make them take heed how they prayed against the will of God for reprobates and all, while they lived.  
But now for the better satisfying of those which have been troubled about this matter, and desired resolution at my hands for the removing of their doubts, we will a little further consider of the matter, and see what we are to judge of it by the word of God, which is the perfectest rule that we can go by. 
The state of the question.  Your question (beloved in the Lord) is, Whether it be lawful to pray for all men or no: yea even for the very reprobate whom God hath rejected in his eternal counsel, that they may be saved in the day of the Lord: for that is the state of the question indeed. 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 saved. Indeed some of the ancient writers have thought that all men shall be saved, 
Origen.  and that the devils and all shall be saved in the day of judgement. But that was their error: for it is evident by the whole course of the scriptures, that all men shall not be saved. 
Matth. 7.  There is a broad way, and there is a narrow way, saith the Lord jesus, the one leading to destruction, the other to salvation. Many walk in the one, few find the other. And being once in hell there is no redemption. Again, many shall strive to enter and shall not enter: to show that all shall not be saved. And the Apostle saith, that the church is like a Noble man's house, 
2. Timoth. 2  wherein are vessels some appointed to honour, and some to dishonour, and the Lord knoweth who be his: as if he should say, also the Lord knoweth some that be not his: and all to show that all shall not be saved. The whole world standeth of believers and unbelievers; they that believe pass from death to life; 
joh. 3.  they that believe not are condemned already: therefore all shall not be saved. When the Son of man cometh to judgement, who shall stand before him? Goats and sheep saith the Evangelist, 
Matth. 25.  to whom he shall say, Depart ye wicked into hell fire: to the other, Come ye blessed, etc. therefore all shall not be saved. This doth Saint john also plainly show, 
Apocal. 21.  when he saith, that there is a burning, lake without the heavenly jerusalem; wherein the whore of Babylon shall be tormented, and with her dogs, that is, dogged people, enchanters, whoremongers, liars, blasphemers, the fearful and unbelievers, etc. all which places do cry loud enough, and tell us that all shall not be saved. The Apostle Paul rendereth a reason for it, when he saith, that it pleased the Lord to choose jacob, and to reject Esau, that he might show his wrath, 
Rom. 9 22, 23.  and make his power known in the vessels of wrath prepared to destruction: and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory. But you will say, that we know not who be reprobates, and who be not, therefore we ought to pray for all. It is true indeed, that no man knoweth certainly who are the Lords but the Lord himself, doth it therefore follow, that we must pray that all may be saved? What? for those whom God will not have saved? God forbidden. Our Saviour Christ (that was as wise and as charitable as they that hold this point) hath taught us to pray otherwise: When you pray, say▪ Thy will be done: that is, Lord save those whom thou wilt save, and not whom thou wilt not save. So that our prayers we see must be grounded upon God's will, and not upon our own wills. If then he will not save all, we must not pray against his will, that he would save all: For then in stead of saying, thy will be done, we should pray thus or to this effect: Lord we know that thou hast decreed, and appointed from everlasting, whom to glorify in thy kingdom, and whom to cast down to hell for ever: 
Esai. 46. 10.  and we know that thy counsel shall stand, for so saith thy word: but yet for all that we have a mind and desire to have all men saved, therefore altar thy decree, and change thy purpose, that is, be contrary to thyself, and so not thy will, but ours be done. From such kind of praying, or rather blasphemous and presumptuous prating, the Lord deliver us, & give us grace to pray as his word doth teach us to pray, that is, in our prayers to refer our wills to Gods will, and not to presume to crave that which God will never grant. But for as much as God hath his number in all parts of the world, who are known to himself, and Christian charity which is a most lively fruit of faith, bindeth us to pray for the whole Church of Christ, which is Catholic, that is, scattered upon the face of the whole earth, which Church likewise is sometime visible, & sometime invisible unto men, and sometime more visible, and sometime less visible, as in the days of Elias, when the Lord had 7000. in Israel more than Elias saw, as sharp sighted as he was: and because all are not called at one hour, but some to day, some to morrow, some at one time, and some at another: therefore it is lawful for us to pray for them thus: That in Spain, Portugal, Rome, Turkey, jewrie, and in all other places of the world, yea, and of those which do now persecute God's Church, as sometime Paul did, so many of them as do belong to God's eternal election, it would please his Majesty to convert by the preaching of his word, and the effectual working of his holy spirit in their hearts, or by such means as shall seem good to his divine Majesty in his best appointed time. And as for the rest, which do not belong to his eternal election, and covenant of grace, we are to pray that his will may be done upon them, and he may be glorified in his judgements upon them, as he was glorified in the overthrow of Pharaoh, and his host.  
But the matter must not be so lightly carried away: 
Object.  for they that hold the contrary, seem to have scripture to bear them out: which if they did understand and apply so well, as they can avouch it, all should be well. The common alleged place is out of 1. Tim. 2. 4. 
1. Timoth. 2. 4.  God will that all men shall be saved, and come to the knowledge of the truth. Now for an answer, this I say, that, that place must of necessity be understood either of the revealed will of God, or of his secret will. If this place be understood of Gods revealed will set down in his word, than the sense is this, that God doth call all men by the preaching of his word to the knowledge of his truth, and to eternal life, if they believe in Christ: and this salvation is offered to all men, though all men believe not. For by this means the reprobate and unbelievers, are showed what they should do, and so are left without excuse in the day of judgement. But God doth not give them grace to repent, and believe, as he doth to the elect, because he hath otherwise decreed of them, and if he doth not, who shall compel him so to do? or who shall complain justly against his divine Majesty, seeing as the Lord is bound to no man? If that place be understood of the secret will of GOD, than the sense is threefold: First, God will that all men shall be saved: that is, God in his eternal counsel, according to his good pleasure, hath decreed of all sorts and degrees of men to save some, of jews and Gentiles some, of Kings and Princes some, of subjects and commons some, of learned and unlearned some, of rich and poor some, of Captains and soldiers some, of Merchants & Mariners some, of Craftsmen and Husbandmen some, and of all sorts, of all estates, and of all degrees, and conditions of men some shallbe saved: which agreeth with the saying of S. john in the Revelation, who saith, 
Revel 7.  That he saw a great multitude of all nations, and kindreds, and languages follow the lamb, that is, jesus Christ, and stood before the throne, and praised him that sat upon the throne. And the cause of the Apostles writing thus to Timothy, was for that the Church of God lived them under Nero a wicked Prince and cruel tyrant, and an enemy to the Gospel of Christ, in so much as some doubted whether he were to be prayed for or no: therefore the Apostle puts them out of doubt for that matter, and showeth that prayers must be made for Kings and Princes, and all men, and therefore for their Prince, though he were a wicked enemy, for that of all men and all sorts of men God hath his number, and what could they tell whether he were one of that number or no? therefore they were to pray for him. There is a second sense or meaning of those words delivered by the learned, and that is this: God will that all men shall be saved, etc. That is, so many as are saved, are saved by the will of GOD, for as much as none are saved against his will. And that this may likewise be the Apostles meaning, it may appear by another place of scripture like unto that. It is in john. 1. 9 where the Evangelist speaking of the Son of God, he saith thus: He was the true light that lighteneth every man that cometh into the world: meaning indeed, that whosoever is lightened, is enlightened by the Son of God; not that every one particularly that cometh into the world is lightened, none excepted: for there be some in the world which remain in darkness, and the Gospel is hidden from them, 
2. Cor. 4. 3, 4.  such as the god of this world hath blinded, that is, the devil hath blinded their eyes, that the light should not shine unto them, as the Apostle showeth. And this is no otherwise spoken, than we use in our common manner of speaking: For if there be but one man in a town that reacheth Grammar, we say, such a man teacheth all the town Grammar, meaning, that all that are taught of that town are taught by him. Or if there be but one way into a Noble man's house, and suppose by one gate only the way lieth into the house: if any man ask of us whether he may not go into the house another way, we will answer and say: No, all men go in at this gate, or the Noble man hath given commandment that all shall come in at that gate: meaning, that so many as do go in, do enter by that gate. So in God there is but one will, by which all men do enter into heaven, that is, all that do enter into heaven do pass by that will of God, and not without it, nor besides it, nor against it. But yet there is a third sense of that place in Timot. God will that all men shall be saved, etc. That is, God hath certainly decreed, that all his elect and chosen people shall be saved, but not every particular man in the world. And we are to consider, that this word (all) is not put always in the scripture for every particular man, woman, and child, but sometime for the greater part, and sometime for the elect only. For the greater part it is taken in Gen 47. 15. 
Gen. 47. 15.  All the Egyptians came unto joseph, and said, give us bread, etc. that is, a great part of the Egyptians came to joseph: for you must imagine that some might be sick, & some were infants, and could not come. And so it is also taken in Matth. 21. 10. 
Matth 21. 10.  When he was come into jerusalem, all the city was moved, that is, the greatest part of the city was moved. And in Mark 1. 5. 
Mark. 1. 5.  All the country of judea went out unto john, and were baptised of him, that is, a great company of judea. For the elect only it is also taken sometime: as in Luk. 3. 6. All flesh shall see the salvation of God, that is, 
Luk. 3. 6.  all the elect shall ●●e it. 
Rom. 5. 18.  And in Rom. 5. 18. As by the offence of one man, the fault came on all men to condemnation: so by the justifying of one, the benefit abounded toward all to the justification of life: that is, towards all the elect it abounded. 
1. Cor. 15. 22.  And in 1. Cor. 15. 22. As by Adam all die, so by Christ shall all be made alive: that is, all the elect shall be saved by Christ. These general speeches must be restrained to their kinds, because (as Pet. Martyr saith) the holy scripture doth mark two sorts of men, one of the godly, and another of the wicked: and doth usually set down universal or general propositions of them both, which the wise and discreet reader should observe, and refer them, or restrain them to their proper kind of which they be spoken, and of which they are to be understood: As for example, 
I●h. 6. 45.  in john 6. 45. They shall all be taught of Goa. 
joh. 12. 32.  joh. 12. 32. If I were lift up from the earth▪ I will draw all men unto me, saith the Lord jesus. And in Esai. 66. 23. 
Esai. 66. 23.  From month to month and from Sabbath to Sabbath shall all flesh come to worship before me, saith the Lord. And in joel 2. 28. 
joel. 2. 18.  I will power out my spirit upon all flesh: with many such like. Now all these places are universally and generally propounded, but yet they are to be restrained only to the godly and faithful people of the Lord, of them only they are to be understood, and cannot be applied to the wicked. So there be other places of scripture, which be as universally propounded, but are to be understood only of the wicked, and unfaithful, and not of the godly: as in john 3. 32. 
joh. 3. 32.  That he testifieth, which he hath seen, and heard, but no man receiveth his testimony: that is, none of the wicked receive it, or very few do receive it: for the faithful do receive it, but the reprobate and unbelievers do not receive it. And in Matth. 10. 22. 
Matth. 10. 22.  Ye shall be hated of all men for my name's sake: that is, of all the wicked. And again, see the like in Philip. 2. 21. All seek their own, & not that which is jesus Christ's: that is, a great number do so, all the wicked do so, but not the godly. There be many more places like unto these, which must be restrained to their proper kind: but this may suffice for an answer to that objection out of Timothy.  
There is another objection as common as the former, 
object 2.  and to as great purpose. And thus they reason: So many shall be saved as Christ died for: but Christ died for all, therefore all shall be saved. To which objection some answer as the Schoolmen do, that Christ died for all men, sufficienter, non efficaciter, sufficiently, but not effectually: meaning, that his death was sufficient to have saved 10000 worlds, in respect of the merit of his death, by reason of the worthiness of his person, if all did believe in him: but all do not believe in him, therefore all shall not be saved. But this distinction of sufficiency and efficacy, is thought, and that of very learned Divines, to be a very idle distinction, and too weak to bear away the burden of the question: for if Christ died sufficiently for all, he died effectually for all: and if it be not effectual, how is it sufficient? And they hold that the efficacy of his death, and the sufficiency of his death be all one. But to this reply will be answered again, that it is sufficient, in respect of his own merit, and should be effectual for all if all did believe. But all do not believe, and for them it is not effectual. True it is, for unbelievers it is neither effectual, nor sufficient. And whereas it is effectual for the faithful, it is in respect of the infinite merit of his death & passion, by reason of the worthiness and excellency of his person, wherein dwelled the fullness of the Godhead bodily: 
〈◊〉 2.  or else it had been neither sufficient, nor effectual for them, no more then for the other. Now whereas they say, if all did believe in him, his death were sufficient to save all; it is true: but than it is demanded again, Why all do not believe? It cannot be denied, but that faith is the gift of God, 
〈…〉  and that it is not in man's power to believe when he will, as free-will Papists dream. Sure it was never intended in the unchangeable will and eternal purpose of God that they should believe, as it was his purpose on the other side to give faith to his elect. And as it was never intended by God that all should believe, so likewise was it never intended by God that his Son should die for all: but it was ever intended by his divine Majesty that his elect only should believe, so likewise was it intended that his Son should die only for the elect, whom only the Lord purposed from everlasting to save by faith in the merits of his sons death & passion. But as touching the unbelievers, it was never intended by his Majesty that his Son should die for them: for if he had, then should they also have believed as well as others. And therefore what sufficiency of Christ's death can be there imagined for unbelievers, where there was never any intendment of his death for them? 
* The death of Christ had been in deed sufficient for all men, if God had decreed it for all, or else not, for his will, power and grace, do always go together: for what he will do, his power is sufficient to effect, but what his will or nature resisteth, his power and grace cannot effect. 2. Timo. 2. 13. He is faithful, and cannot deny himself. In 2. Corin. 12. 9 The Lord● saith▪ My grace is sufficient for thee, but in Rom. 9 18. He joineth his will & his mercy together in the softening of the elect: and likewise matcheth his will and his wrath together in the hardening of the reprobate: to show, that both of the elects salvation, and the reprobates damnation, there is a higher cause than faith in the one, & unbelief in the other, and that is the will of GOD: with which his grace is sufficient to save many, and without which it is not sufficient to save any: for neither doth his grace draw any to heaven, nor his wrath send any to hell against his will, but both are according to his good will and pleasure, & in both his own glory is the mark that he aimeth at.  If any man will say that Christ hath saved more by his death, than his father had from everlasting elected, and chosen, he doth plainly deceive himself: for Christ's will and his fathers are all one: He prayed, Thy will, not mine be done. Christ died for none but those & such like, as he prayed for, being our Mediator: And he prayed for none but for such as his father had given him, that is, for such as he had elected to be saved by faith in him, as appeareth in john 17. 9 I pray not for the world, but for such as thou hast given me, for they are thine. Now, if the Lord jesus had died for all the world, as he did for the elect only, shall we think that he would not also have prayed for them as well as for the elect?  
But (to draw to an end) if it be lawful to pray for the salvation of the reprobate, th● is it lawful to pray for judas, & Saul, & Esau, of whom the scriptures do testify, that they be rejected of the lord judas is called the lost child of perdition, and a devil. joh. 6. Esau is said to find no place to repentance, though he sought the blessing with tears, Heb. 12. And of Saul, the Lord himself in express words saith, that he hath rejected him, 2 Sam. 7. Shall we now pray that he would change his decree & receive them again to favour? (Suppose that they were alive again, as they be dead) but indeed prayer for the dead, & prayer for the reprobate, are much alike, the one hath as good warrant as the other, and the one shall be heard as soon as the other. That it is not lawful to pray for such as God hath cast out of his favour, appeareth plainly by divers places of the scripture: In jere. 7. 15. 16. the Lord faith thus, concerning the obstinate jews which contemned the word of the Lord: I will cast you out of my sight, as I have cast out all your brethren, etc. Therefore thou shalt not pray for them neither entreat me, for I will not hear thee. Upon which place we may reason thus: Whosoever God hath cast out of his sight, that is, out of his favour, and will not be entreated for them, for such we must not pray, but such are all the reprobate, therefore we must not pray for them, I mean for their salvation. The very like words we have again in jer. 11. 14. (speaking of obstinate Idolaters in the land of judah and jerusalem) he saith thus to the Prophet: Therefore thou shalt not pray for this people, neither lift up a cry, or prayer for them, for when they cry unto me in their trouble I will not ●eare them: To teach us that we must pray for none but for such as shall be heard themselves when they pray: but such are not the reprobate, 
Prover. 28.  for the sacrifices of the wicked are an abomination to the Lord: therefore we must not pray for them. Many reasons and arguments more might be brought for this purpose, but these may suffice.  
Now, as the scripture hath forbidden prayers to be made for those that are cast out of God's gracious presence, so doth it also approve the prayers of the faithful which have been made against them, and against such as have been apparent and professed enemies of God's truth and God's Church: and thereof we have many examples; as the Israelites praying against the Egyptians, both when they were oppressed in Egypt, and when they were distressed at the red sea. We have also Moses holding up his hands in prayer against Amal●●k till they were weary: 
Exod. 17. 12.  Hezechiah against Rabsakah, and Senacherib: David prayeth against the unnatural conspiracy of Absalon his son, and the ungodly counsel of Achitophel his subject. And in the Psalms how many prayers doth he make against the enemies of God, that the Lord would confound them in their devices, and destroy them in their conspiracies, that their memorial might perish out of the earth? and many such: which are to teach us, that as we are not to pray for the reprobate, whether they be known to man or not known: so also we are bound sometime to pray against them, but especially against such as oppose themselves maliciously against God, against his truth, and against his Church and children: for such were the persons against whom David prayeth so earnestly, and denounceth such fearful curses and judgements. 
As the Pope, Tur●●, Spaniards, and Papists, and other traitors do.  For shall we pray God to bless and save those that go about to destroy his Church, his truth, his anointed, and his children? God forbidden, but that either the Lord would convert them, or so many of them as do belong unto his Majesty, or else confound them in their mischievous devices & practices, when, and how it pleaseth him, that they may not make spoil of the Lords inheritance. And yet thus far, the scriptures do teach us to pray for the very known enemies of God's Church, 
Note.  that the Lord would vouchsafe in his mercy to bless them with temporal blessings, as health, and plenty, and peace for the Church's sake, that is amongst them: which is manifest in jere. 29. 7. 
jere. 29. 7.  The jews being Captives in Babylon, are commanded to pray for the prosperity of Babylon: his reason is this: for in the peace thereof you shall have peace: which is nothing else but to pray that the Whale may do well, & come safely to the shore, for jonas his sake which is in his belly, and liveth in hope to be cast up on land. And what else is this kind of praying, but in policy to reprieve a woman condemned by law, and to use her well, to save the child that is in her womb, which may prove a profitable member in the common wealth? But otherwise, if God's enemies come to invade, or deal extremely with God's servants, or go about any wicked enterprise against the Prince, or Country, or Gospel, or any Christian professor of the same, we ought to pray against them, and do what we can lawfully to suppress them & root them out, which is nothing else but to kill a Lion, that a man may be saved which is in the lions claws ready and likely to be devoured: or to pluck down one house that is on a fire, for the saving of many that else are likely to be consumed: or to pull up the weeds that the corn be not choked. And further, as it is in these and such like points touching manners of men, so ought it also to be in matters of faith and doctrine, which (if it be not sound, but corrupt and false) tendeth to the destruction of the faith, & the souls of men, as the sword cometh to destroy the bodies of men. And therefore is commandment given by the Lord, that the false Prophet, and seducer of the Lords people should die the death: and if any come with any other doctrine, then that which is agreeable with the word of God, Saint john saith, we must neither receive him to house, 
2. joh.  nor so much as bid him God speed, that is, we must not be familiar with him, much less must we pray for him, except it be for his conversion, if it standeth with the will of God, and not else neither.  
Now a little to clear ourselves from the suspicion of Pelagian heresy, wherewith some think that they are tainted, which deny prayers for the salvation of reprobates, and all men without exception, not respecting the will of GOD, whereunto all our prayers indeed are to be referred. Indeed Pelagius and his followers as they held many very foul and monstruous heresies, so in that matter of prayer they erred most grossly. But that the difference may appear between Pelagius and us, it will not be amiss to set down the words of S. Augustine, as they be gathered by that reverend and learned man Dan●us in his book of Heresies, who I belceave did as well understand S. Augu●●ine, as they that would seem to make thi● doctrine Pela●ian heresy by alleging S. Augustine: Destruunt etiam orationes, quas facit Ecclesia, sive pro infidelibus, & doctrinae Det resistentibus, ut conu●rtantur ad Deum, sive pro fidelibus, ut augeatur eis fides, & perseverent in ea. Haec quippè non ab ipso accipere, sed à seipsis homines habere contendunt, gratiam Dei, qua liberamur, dicentes secundum merita nostra d●ri: that is, The Pelagians do destroy prayers which the Church maketh either for infidels, and those that resist the doctrine of God, that they may be converted unto God: or for believers, that their faith may be increased, and they may continue in the same: for that they hold that men have not this grace from God, but of themselves, saying, that our deliverance is given us according to our deserts. Here we have the heresy of Pelagius and his disciples plain enough: 〈◊〉 for my own part I hold to be most accursed, and all true Christians fearing God, do with all their hearts detest, and abhor it. But let us see what it is. They will have no prayers to be made by the Church, either for the conversion of unbelievers, or for the confirmation & strengthening of the faithful. We hold the contrary ●o them both: for with the true Church of 〈◊〉 we pray for the conversion of Turks, of jews, of Papists, of Atheists, and all unbelievers, and heretics, and ungodly men, if they belong to God, and stand with his sacred will: and we doubt not but that God hath his number amongst them all, which are known best to himself, for he knew 7000. in Israel that were no friends to Baal, more than Elias saw. Again, amongst ourselves that profess the Gospel, an unbeliever to day may be a believer to morrow, if his hour be come which God hath set: for all infidels or unbelievers, which is all one, are not reprobates, for some may be converted, neither are all called at one hour: therefore charity bindeth us to live in hope of him so long as he liveth, and in hope of his conversion (if he belong to God still I say, which no man knoweth but God himself) we are to pray for him, but still referring our prayers to the will of God. And again, we hold it a most necessary and Christian duty of love, to pray for the confirmation of God's children, and the proceeding and growing up of the faithful in faith, and godliness: therefore there is great odds between the heresy of Pelagius and our doctrine.  
There is no less difference in the reasons, than there is in the propositions: the reason why they deny the prayers of the Church for the conversion of infidels, and the increasing of the faithful, is for that man hath (as they say) this grace of converting, and ability of believing, repenting, etc. of him●elfe, which we utterly both deny and defy. But our question is of praying for the salvation of reprobates, and of all men without exception, and our reason is grounded upon the will of God, and the unchangablenes of his will. And thus you see beloved, that we are as far from the heresy of Pelagius, as they which would charge us with heresy, are from understanding what Pelagian heresy meaneth. Much more might be said of this matter, but the large and full handling thereof I leave for those that are more able to perform it then myself, as God shall give them occasion to deal therein. In the mean time, this may serve as a plain confession of that which myself believe of that point, according to the word of God, both for the cleared of myself from all suspicion of heresy, as also for the better satisfying and further confirming of you my beloved in the Lord jesus, which are of my congregation which fear God, and are desirous of the truth: and for your benefit indeed I was principally drawn to the penning and publishing hereof. The Lord give that blessing unto it which I could wish: and the God of all mercy and grace confirm and establish your hearts and souls, in the saving knowledge of his blessed truth; and grant that your love may abound yet more and more in all knowledge and judgement, that you may discern those things which differ, and allow the best things: and that you may be sincere and without offence, unto the coming of the Lord jesus Christ, filled with the fruits of righteousness, which are by jesus Christ unto the praise and glory of God. Read with your best affections: and assist me with your prayers.  
Your servant for Christ jesus, William Burton.   

Of Prayer in general.  
Question. WHat is Prayer?  
Answer. Prayer is a familiar, 
The definitions of Prayer.  and friendly talk of miserable and mortal man, with the glorious and immortal God, wherein the heart being lifted up, with sure faith and steadfast confidence in his promises, we do either crave for such things as we want, or else give thanks for benefits already received.  
Q. Now let me hear how you can prove this definition of prayer by the Scriptures, and first, that it is a familiar talk of man with God?  
A. That it is a familiar talk of man with God, it appears by Abraham's manner of entreating and praying for Sodom, in Gen. 18. 27. 
Gen. 18. 27.   
Q. How prove you that it is a friendly talk between God and man?  
A. It appeareth in that the Lord jesus vouchsafeth to account of the faithful as of his friends, and so to call them: in joh. 15. 14. 
joh. 15. 14.   
Q. You say that prayer is a familiar and friendly talk of man with God, what may we learn by that?  
A. We may learn two things: 

1. That the love of God is unspeakable, which will vouchsafe to talk with most miserable & sinful men, and not seldom, but when, where, and how we will.  
2. That we ought to prepare ourselves both with outward and inward worship, and reverence, when we come in prayer before his Majesty, 
Hest. 4. 16.  like Hester, who fasted and prayed before she went in unto the King.    
Q. You say in your definition of prayer, that prayer is made to GOD: ought we not to pray to Saints aswell as to God?  
A. No. but to God only. 
To God only.   
Q. How prove you that?  
A. I prove it by three special reasons, 
Proved by 3. reasons.  or arguments drawn out of the word of God.  
Q. What is your first reason? 
1. Reason.   
A. In Matth. 4. 10. The Lord jesus said unto the devil, Thou shait worship the Lord thy God, and him only shalt thou serve.  
To pray to God is to worship and serve him, therefore to him only must we pray.  
Q. What is your second reason? 
2. Reason.   
A. We must pray only to him to whom we may say, Our father. But we can say thus to none but to God only: and therefore we must pray to none but to God only.  
Q. What is your third reason?  
A. In Rom. 10. 14. it is said: 
Rom. 10. 14.  How shall we call on him on whom we have not believed? upon which place I reason thus:  
The object of our faith must be the subject of our prayers: 
3. Reason.  Christ only is the object of our faith, therefore Christ only must be the su●●ect of our prayers.  
Q. The Papists say we must believe in the Saints, 
Object.  and therefore pray to the: and that they seem to prove by two places of Scripture: the one is, Philem. 4. 5. I thank my God for thy love, and faith which thou hast towards the Lord jesus, & all Saints: only by placing the words: How answer you this place?  
A. There must be an inversion of the words, for love in the first place is given to the Saints, and faith in the second place is given to Christ.  
Q. How prove you that?  
A. It appeareth plainly in the 7. verse, where the Apostle saith: We have great joy, and consolation in thy love, because by thee brother, the Saints hear●s are comforted.  
Q. The other p●ace is in Exod. 14. las● verse, 
Exod. 14. 〈◊〉.  They believed God, and his servant Moses.  
A. To believe one is to give credit to his word, so did they: for they believed Moses, that is, they gave credit to his words, but it is not said they believed in Moses: so we may believe the words of Saints, when they speak the truth: but to believe in Saints we may not, for that is proper to God only.  
Q. We pray to Saints not as helpers, but mediators. 
Object.   
A. We stand in need of no mediator, but only one, and that is jesus Christ, as appeareth in 1. Tim. 2. 5. 
1. Tim. 2. 5.  There is one God, and one mediator between God and man, the man jesus Christ.  
Q. Why may not a Saint, or a holy man be a mediator to God for us?  
A. Because none can be a mediator between God and man, but he that is perfectly just: but none is so but Christ, and therefore none can be a mediator but Christ.  
Q. How prove you that?  
A. In Heb. 7. 25. 
Heb 7. 25  He is able to save perfectly them that come to God by him, seeing he ever liveth to make intercession for them: for such a high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners, and made higher than the heavens.  
Q. It were great presumption for any man to step to Christ at the first, 
Object.  considering our own unworthiness: therefore we must have one more worthy than ourselves, who being in greater favour with him for his worthiness, may boldly make intercession for us.  
A. To this objection I answer 3. ways: 

1. If it be presumption to go to Christ at the first, 
1. Answer.  than were all the Primitive Church very presumptuous, who concluded all their prayers not by Peter, nor Paul, nor the Virgin Mary, nor any Saint, but only by jesus Christ.  
2. The Saints of God having most occasion to cast down themselves by reason of their sins, 
2. Answer.  yet neverthelesle had access by prayer to God himself.    
Q. What examples have you of any such?  
A. There be divers examples: 

1. David in consideration of his murder, and adultery, was greatly humbled, yet when he was thus abased in his own eyes, he went to God himself: as appeareth in Psal. 51. 
Psalm. 51.   
2. The Publican was greatly humbled, when he durst not look up to heaven, and yet he prayeth to GOD himself, saying, Lord be merciful to me a sinner. 
Luk. 18. 13.   
3. The prodigal son in his greatest extremity used not the help of any his father's servants, which were in greatest credit with him, nor of his own brother, but steppeth to his father himself. 
Luk. 15. 25.   
4. The Centurion had no conceit of himself, when he said to the Lord jesus, I am not worthy thou shouldest come under my roof: and yet he went not to any of his Disciples, but to the Lord himself, for his servant that was sick. 
Matth. 8. 5, 6     
It is no presumption to be bold where we are commanded, 
The 3. answer.  and warranted, but where we have no commandment, nor warrant, there it is presumption: the Papists have no warrant to pray to Saints, therefore they are presumptuous.  
We have a warrant out of the scripture to go unto Christ.  
By Christ we have boldness and entrance, 
Ephes. 3. 12.  with confidence by faith in him.  
Let us therefore go boldly to the throne of grace, 
Heb. 4. 16.  that we may receive mercy, and find grace in the time of need.  
If men may not presume to come to earthly princes at the first, 
Object. ●  but by the means of many mediators they do come unto them; much les may we presume to come to God, that is the prince of all Princes, without the mediation of many.  
To this objection I answer, 
Answer.  that the comparison holdeth not between God, & earthly Princes: for, 1. No king knoweth the want of all his subjects; and though he do, yet he must have some to put him in mind of them: but 
a Gen. 19 29. Psalm. 105 8. Psalm. 111. 5.  God knoweth and remembreth all the wants of all his children himself, and of himself.  
2. It is not safe for all sorts of men to be admitted unto the King's presence, because of treasons: but the Lord 
b Psal. 2. 7. 3. 4. Prou. 21. 30.  fears nothing that man can do to him.  
3. They for pride will not, or for weighty affairs cannot attend to the suit of every man: But the lords 
c Psal 34. 15. Psal 139. 7. 8. 9 10. 11. 12.  ears are always open to hear the suits of all his children in all the world at one instant.  
But to grant that the comparison holdeth: We say, that if the Prince should appoint ani● one, by whom, and by no other we should offer to him our supplications, than it were our part to offer our suits to him only: and the Prince might justly punish us, if we should go to any other.  
Even so, seeing God hath appointed his 
d Mat. 3. 17. joh. 16. 23, 24.  only Son to be the only means by whom we shall present our suits unto his Majesty, we must go only to him, and if we shall go to any other, the Lord may justly punish us for the same.  
Objection. 
Object.  The Saints prayed for us, while they hued amongst us in this vale of misery, much more therefore will they pray for us now being in perfect joy and happiness.  
Answer. 
Answer.  It followeth not: for, 
jam. 5. 14.  

1. We have precepts commanding us to crave their prayers being alive: but being dead there is no such matter.  
2. We do not so desire prayers of the Saints which be alive, as they do of them which be dead: for they pray to them, that by force of their intercession, and by virtue of their merits they would obtain that at God's hand which they stand in need of: but we pray them to join with us in humble prayer to God, or to commend us to God in their prayers.  
3. Here in earth we may certify them of our wants, and so they may pray with us for the supply of our wants: but after death we cannot tell them of our particular wants, neither do they know our wants upon earth: as appeareth most plainly in the scripture.    
Esai. 63. 16. 
Esai. 63. 1●.  Doubtless thou art our father, though Abraham be ignorant of us, and Israel know us not, yet thou O Lord art our father, and our redeemer, thy name is for ever.  
Q. You say in your definition, that in prayer the heart must be lifted up to God: how prove you that?  
A. I prove it by the word of God, Psal. 25. 1. 
Psalm. 25. 1.  Unto thee O Lord, lift I up my soul.  
Psalm. 86. 4. 
Psalm. 86. 4.  Rejoice the soul of thy servant, for unto thee O Lord, do I lift up my soul.  
Ephes. 6. 18. 
Ephes. 6. 13.  Pray always, in all manner of prayer and supplication, in the spirit. See more in Esai. 29. 13, 14. 
Esai. 29. 13.  Hose. 7. 14. 
Hose. 7. 14.   
2. The lifting up of the hands, & eyes, etc. aught to put us in mind of the lifting up of the heart: for the hand lifted up to God without the heart, is but hypocrisy.  
3. This lifting up of the heart without the outward gestures of the body hath prevailing with God: See 1. Sam. 1. 12, 13. 
1. Sam. 1. 12.  Exod. 14. 15. 
Exod. 14. 15.   
Q. You say again in your definition of prayer, that prayer must be joined with faith in the promises of God: how prove you that?  
A. Because faith is the very life of our prayers, yea, there is such affinity between faith and prayer, that without faith there is no prayer.  
2. Our prayers are answerable to our faith: much faith, much prayer, little faith, little prayer, weak faith, weak prayer, no faith, no prayer.  
jam. 1. 6. 
jam. 1. 6.  Let him ask in faith, and waver not.  
Psal. 71. 1. 
Psalm. 71. 1.  In thee, O Lord, I trust, let me never be ashamed.  
Psal. 116. 10. 
Psalm. 116. 10.  I believed, therefore did I speak.  
Q. If our faith be weak, h●w may it be strengthened?  
A. If our faith be weak, it may be strengthened two ways. 

1. By remembering the sweet promises of God made to them that pray to him unfeignedly. See Esa. 65. 24. Psal. 50. 15. 
Psal. 50. 15. Psal. 91. 15. Esa 65. 24.   
2. By looking to the performance of these promises, either to ourselves, or to some other, as David did, 1. Sam. 17. 37. 
1. Sam. 17. 37.  and jehosaphat. 2. Chron. 20. 7. 
2. Chron. 20. 7.     
Q. Now it remaineth to be proved, that in prayer we do either crave such things as we want, or else give thanks for benefits already received: which is the last thing I observe in your definition of prayer.  
A. It is true: for every true prayer standeth upon petition, or thanksgiving, if not both, unto which two, all kind of prayers may be referred.  
Q. But are not these two, viz. petition, and thanksgiving, to be joined together in prayer?  
A. Yes, they are often coupled together, as in 1. Timoth. 2. 1. 
1. Timoth. 2. 1.  I exhort that supplications, prayers, intercessions, and giving of thanks be made for all men.  
Col. 4. 2. 
Col. 4. 2.  Continue in praer, and watch in the same, with thanksgiving.  
Philip. 4. 6. 
Philip. 4. 6.  Be nothing careful, but in all things let your requests be showed unto God, in prayer, and supplication, with giving of thanks.  
Q. What if one of these be wanting?  
A. It is no true prayer which want one of these,  
Q. The Papists have added the salutation of Mary, 
In Luk. 1. 28.  and the Creed, to fill up the number, what say you to the salutation of Mary, is it not a prayer?  
A. The salutation of Mary, is no prayer: for, 

1. There is no petition, nor thanksgiving in it.  
2. If we should grant it to be a prayer of the Angel, 
The salutation of Mary, no prayer.  yet it is not to her, for ave, is as much as if he said, I pray God thou mayest rejoice.  
3. It is a salutation and no prayer, as appeareth in verse 29. She thought what manner of salutation that should be.    
Q. What say you of the creed, is not that a prayer?  
A. No: It is nothing else but a brief rehearsal of our faith, 
The Creed no prayer.  or a brief sum, or abridgement of the chief heads of Christian religion: wherein we do not address our speech unto God, but make a public confession of those things unto the congregation: Ergo, it is no prayer.  
2. There is in it neither petition, nor thanksgiving, that is, we do neither crave any benefit, nor give thanks for any benefit in the Creed: therefore it can be no prayer.  
Q. When are petitions to be made?  
A. When occasions be offered, 
The necessity of prayer.  and that is at all times both in respect of outward and inward wants. If we look to our souls, they have three wonderful enemies, the world, the flesh, and the devil: therefore we ought continually to be exercised in petition, or prayer. Yea, it is so needful, that without it there is no comfort to a troubled mind.  
Q. Have any used prayer as a means to find comfort, when their minds have been troubled?  
A. Yea, it is said of Anna, 
1. Sam. 1. 10.  that she was troubled in her mind, and prayed to the Lord. It is also said of our Saviour Christ, 
Luk. 22. 41.  that he went aside from his Disciples, and kneeled down, and prayed: 
43.  and there appeared an Angel unto him from heaven comforting him: 
46.  and afterward he bade his Disciples to rise, and pray, using this as a reason, lest ye enter into temptation: to show that prayer is a special means appointed of God, both to prevent temptations, & to comfort in temptations.  
Ob. God knoweth all our wants before we pray, therefore it is a needles thing to pray.  
Ans. He hath commanded us to pray, therefore it is not needles, and he knoweth our wants before, and therefore we ought to pray unto him: for if he did not know our wants, we ought not to pray unto him.  
Q. Seeing as GOD knoweth our wants before we ask, why doth he command us to tell him of our wants in prayer, as though he knew them not?  
A. Not to be informed at our hands of any thing which he knew not before: but, 

1. To acknowledge him to be the author and giver of all good things, and our helper in time of need.  
2. To exercise our faith and obedience: our faith, while we wait patiently, and look steadfastly for the performance of his promises: our obedience, while we do that which he hath commanded us.    
Ob. God's deer●e is unchangeable, and therefore to pray is in vain.  
Answ. Nay therefore we are sure to be heard, because his counsel and purpose is immutable, for according to his promise he will hear our prayers, always provided, that our prayers be agreeable to his will: so that this serveth rather to make us more willing, and earnest in prayer, because we have God's commandment for our warrant, and his promise for our encouragement.  
Q. When is thanksgiving to be made?  
A. At all times, and in all our prayers, for we have occasion of it, wheresoever we look, and seeing the Lord never ceaseth to do good unto us, therefore we must not cease to speak good of his name.   

Of the divers sorts of Prayer.  
Q. HOw many sorts of Prayer be there?  
A. Although we have set down but two in general, yet under them are contained many particular kinds.  
Q. Show which those be?  
A. Petition is two fold: 

1. In respect of others.  
2. In respect of ourselves.    
Q. Petition in respect of others, of how many sorts is it?  
A. It is of two sorts, either for them. or against them.  
Q. Petition for others, how many ways is it?  
A. It is either general, or special.  
Q. How general?  
A. When it is made for the whole Church of God, militant upon the face of the whole earth, as in Psalm 28. 9 
Psalm. 28. 9  Save thy people, and bless thine inheritance, feed them also, and exalt them for ever.  
Q. How is it special?  
A. When it is made for particular Churches, or persons.  
Q. Where find you, that prayers have been made for particular Churches?  
A. In Rom. 1. 9 10. 
Rom. 1. 9 10.  Paul saith, that continually in all his prayers, he prayed for the Church which was then at Rome. And in Philip. 1. 3. 4. 
Philip. 1. 3.  He saith that in like manner he remembered the Church of the Philippians.  
Q. Where find you any praying for particular persons?  
A. David prayed for his child.  
The Centurion for his servant. 
2. Sam. 12 16.   
The woman of Canaan for her daughter. 
Matth. 8. 6.   
The congregation for Peter in prison. 
Matth. 15. 22.   
And Saint james saith, 
Act. 10. 5. jam. 5. 16.  The prayer of a righteous man availeth much, if it be fervent.  
Q. When is prayer to be made against others?  
A. 1. When we see God's glory by others defaced.  
2. When we ourselves are injuried, and oppressed by others.  
Q. How prove you the first?  
A. In Esa. 37. 17. 
●sa. 37. 17.  Hezekiah hearing the railings, and blasphemies of Rabsakah (who was sent by Senacherib for that purpose) fell to prayer saying: Incline thine ear O Lord and hear, open thy eyes, O Lord and see, and hear all the words of Senacherib, who hath sent to blaspheme the living God.  
Act. 4. 24. 
Act. 4. 24.  And when they heard it, they lift up their voices to God, with one accord, etc.  
Q. How prove you the second?  
A. In Exo. 22. 23. 
Exo. 22. 23.  If you vex, or trouble such, (that is) the widow, or fatherless child, they shall call and cry unto me, and I will surely hear their cry.  
Apoe. 6. 9 
Apo. 6. 9  I saw under the altar the souls of them that were killed for the word of God, and for the testimony which they maintained, and they cried with a loud voice, saying, How long Lord, holy and true, dost not thou judge and avenge our blood on them that dwell on the earth?  
Alexander the Coppersmith hath done me much harm (saith S. Paul) the Lord reward him according to his works. See also in Luke 18. 7. 8. 
2. Tim. 4. 14.   
Q. What say you of Prayers which respect ourselves?  
A. In them we desire of the Lord two things in general: 

1. To turn away evil things from us, and this is called deprecation.  
2. To grant us good things, which we stand in need of, & this is called petition.    
Q. Where have we any examples of the first?  
A. Solomon prayed: 
Prou. 30. 8. Gen. ●2. 11.  Remove from me vanity, etc. jacob prayed in like manner. I pray thee deliver me from the hand of my brother Esaw, for I fear him, etc.  
Q. Where find you any of the latter?  
A. In Solomon, when he said, 
Prou. 30. 8. Gen. 24. 27.  give me food convenient: And in Abraham's servant, who prayed and said, O Lord God of my master Abraham, I beseech thee, send me good speed this day, and show mercy, etc.  
Q. When we have occasion to pray against evils & calamities, what course is best to be taken?  
A. In these prayers the saints in times past, have used two things, which do also belong to us: 

1. A confession of their sin, whereby they deserved that punishment which was upon them.  
2. A lamentation of their present estate, thereby to set an edge upon their prayers.    
Q. How prove you this?  
A. In Dan. 9 5. 
Dan. 9 5. 6. 7.  We have sinned, and have committed iniquity, and have done wickedly, yea, we have rebelled, and have departed from thy precepts, and from thy judgements, for we would not obey thy servants the Prophets, which spoke in thy name to our Kings, to our Princes, to our Fathers, and to all the people of the land: O Lord, righteousness belongeth unto thee, and unto us open shame, as appeareth this day, etc.  
Q. When we pray for any good thing which we want, what must we do?  
A. We must acknowledge our own 
a Gen 32. 10.  unworthienes, and crave it in the 
b john. 16. 33 24.  name and 
c Fevela. 5. 9  worthiness of the Lord jesus.  
Q. When God hath granted our requests, what is then to be done?  
A. We are then to return thanks unto the Lord for the same, 
Gen. 24. 27.  as Abraham's servant did, 
judges 1.  as Deborah did, as Moses & the Israelites did, 
Exo. 15. 1.  as Hanna did, as the Leper did, 
1. Sam. 2. 1.  and as all the faithful do 
Luk. 17. 15.   
Q. But in whose name must we return our thanksgiving; in our own, or in some bodies else?  
A. It must not be in our own name, 
joh. 16.  but in the name and mediation of jesus Christ, in whom God is well pleased, and in whom all our service and sacrifices of prayers and praises must be accepted, or else they are most abominable in his sight.   

Of the place of Prayer.  
Q. WHere must all these kinds of prayer be made?  
A. The place is either general and uncertain, according to necessity and occasion, or special, and certain, according to order, and custom.  
Q. How general?  
A. In every place, or in any place it is lawful to pray, if occasion do serve, 
Gen. 24. 12.  as Abraham's servant prayed in the field, 
Dam. 6. 22.  Daniel in the lions den, Paul in prison, 
Act. 16. 24. 25.  David in the wilderness: and to this agreeth the Apostle whe● he saith: Let men pray every where, lifting 
Psalm. 42. 6. 1. Tim. 2. 8.  up pure hands without wrath or doubting.  
Q. What place call you a special place for prayer, that is according to order?  
A. It is of two sorts, either public or private.  
Q. Which call you public prayer?  
A. That is, when the Church of God is met in a public place with a public consent, for public benefits.  
Q. Where have you a warrant for that?  
A. jehosaphat proclaimed a fast through all judah, 
2. Chro. 20. 3. 4.  and judah gathered themselves together to ask counsel of the Lord.  
Peter and john went up together to the Temple, 
Act. 3. 1.  at the ninth hour of prayer.  
Q. These are good examples indeed, but what promise of blessing do you find, that God hath made unto public prayer?  
A. It is promised as a blessing of itself, and a blessing is promised unto it beside.  
Q. Where is it promised as a blessing?  
A. In Esa. 56. 7. 
Esa. 56. 7.  Every one that keepeth the Sabbath, and polluteth it not, & embraceth my covenant, them will I bring to my holy mountain, and make them joyful in my house of Prayer.  
Q. Where is a blessing promised unto it?  
A. In Math. 18. 19 20. Verily I say unto you, 
Math. 18. 19 20.  that if two of you shall agree in earth, upon any thing, whatsoever they shall desire, it shall be given them of my Father which is in heaven: for where two or three are gathered together in my name, there am I in the midst of them.  
Q. What say you of private prayer?  
A. Of private prayer there be certain degrees.  
Some be 

more private,  
less private.    
Q. When is it the more private?  
A. When a man sequestreth himself from all company, and hath none to hear him but the Lord.  
Q. Where have we any warrant for this?  
A. We are exhorted unto it by the Lord jesus himself, in Mat. 6. 6. & we are therein confirmed by the example of Christ, in Luk. 22. 41. and of Peter in Act. 10. 9  
Q. Which call you less private prayer?  
A. That is less private when a man prayeth in company of others, as the Master with his family, the Tutor with his pupils, the Husband with his wife, the wife with her servants and children, in her husband's absence, 
Act. 10. 30.  or one friend with anothe, as Cornelius prayed with his household.  
Q. Of public prayer, and private prayer which is most forcible?  
A. That is public prayer, for if the prayers of one righteous man be available, 
jam. 5. 16.  much more are the prayers of many together with one consent: & therefore this hath been most desired, and David complained that he was not suffered to come to the house of God with the congregation, and took it for one of the greatest crosses that ever came unto him, as it appeareth in Psa. 27. 10. Psal. 42. 1. 2. 3. 4. Psal. 84. 1. 2. 3. 4.   

Of the Conditions of true prayer.  
Q. WHat conditions are required in prayer, that it may be acceptable in the sight of God?  
A. They are of two sorts. 

1. In respect of God, and they are 6.  
2. In respect of our brethren.    
Q. Which is the 1. condition that is required in prayer in respect of God.  
A. 1. It is necessary that we bring in our prayers true & unfeigned repentance, 
●●●nce.  humbly confessing, & earnestly bewailing ourselves, and craving pardon for our sins.  
Q. Why is confession 
Confession.  to God necessary?  
A. Because it is as a key to open Gods privy chamber door, for our sins have made a wall of separation between God and us, so that this must first be removed, before our prayers can ascend to him, or his graces descend unto us.  
Q. Where find you that the Saints have taken this course in prayer?  
A. The saints & holy men have always used to confess their sins to God, making mention of all their fresh sins, & by them bringing to mind their sins done long agone, as David did Psal. 25. 7. Remember not the sins of my youth, 
Psal 25. 7.  nor my rebellions. Craving pardon for murder, & adultery newly committed, he calls to mind his natural sin and corruption, Psal. 51. 5. 
Psal. 51. 5.  Behold, I was borne in iniquity, and in sin hath my mother conceived me.  
Q. What may we learn thereby?  
A. By this we may learn that when we cannot repent effectually as we would, that then we should press ourselves to repentance, with the remembrance of our former sins, like him that calleth for more weight, that he may be the sooner dead.  
Q. What say you then of impenitent persons which pray, but are never touched, not grieved with the feeling of their sins?  
A. They which continue, and go forward in sinning without repentance, are not heard.  
Q. How prove you that?  
A. David saith: 
Psal. 66. 18.  If I regard wickedness in my heart, the Lord will not hear me.  
Solomon saith: 
Prou, 15. 8.  The sacrifice of the wicked is abomination to the Lord, but the prayer of the righteous is acceptable unto him.  
Again: 
Prou. 28. 9  He which turneth away his ear from hearing the law, even his prayer shall be abominable. And,  
Esai saith in the person of God, 
Esa 1. 15.  When you shall stretch out your hands, I will hide my eyes, and though you make many prayers, I will not hear you, for your hands are full of blood, i. e. full of oppression and cruelty.  

The second Condition.  
Q. WHat is the second condition?  
A. It is a true and lively faith.  
Q. What mean you by that?  
A. I mean that in prayer we must have a sure and steadfast confidence in the promises of God, that they shall be performed, yea albeit we can see no natural reason for it.  
Q. Why is it necessary that we have faith in God's promises when we pray?  
A. 1. Because without faith our prayers are but vain babbling.  
2. Because prayer is a fruit of faith, and a branch of it, and therefore it is impossible that true prayer should be without faith.  
3. He that doubteth of the promises of God (as the Papists do, and teach) do make God a liar, and no performer of his promises, which is as great dishonour to him as can be, for than is he not a God, but a very devil: 
joh. 8. 44.  for the devil is a liar from the beginning, and the father of lies.  
4 What hope can he have to obtain his request, that makes God a liar? and jehova, who is perfect holiness, no better than a devil?  
Q. By what Scripture do you prove that we must pray in faith?  
A. In Mark 11. 24. and 1. john. 5. 15. james 1. 6.  
Q. How shall we know the promises of God?  
A. That we may know the promises of God, it will stand us in hand to frequent the word preached, which is the only ordinary means to beget faith in us: and often to read the scripture, because they are the storehouse of God's promises.  
Q. What must we do, when we do know the promises of God by the word of God?  
A. We must believe, & embrace them, & ever in prayer charge God with his promises, and make use of them in our prayers as Simeon did, 
Luk. 2. 26. 29.  saying: Lord now lettest thou thy serua●t departed in peace according to thy word: i. e. according to thy promise.  
Q. May not we use those words of Simeon as a prayer aswell as he?  
A. If we be ready to departed as Simeon was, and have such a promise of departure, and in that manner, as Simeon had, we may, or else not.  
Q. Why so?  
A. Because we must pray for nothing, but we must have a commandment for it, and a promise to be heard.   

The third Condition.  
Q. WHat is the third thing that is required in prayer?  
A. True humility, and reverence.  
Q. Why is that requisite?  
A. Because then we present ourselves before the great king of kings, and as beggars, and we have nothing in us that is good, but look for all graces of him. Yea, we come as thieves, & traitors before our Prince, and therefore we must come with reverence, and in all lowliness to prostrate ourselves before him.  
Q. Theu belike we may not come in a confidence of our own merits and righteousness?  
A. No, all our deserts must be cast away, and we must rely only upon the mercy of our prince, for if we come arrogantly, we shall rather move him to anger, then to pity us.  
Q. How prove you all this?  
A. In 1. Pet. 5. 5. 
1. Pet. 5. 5.  Godresisteth the proud, but giveth grace to the lowly.  
The Publican came in all humility, 
Luk. 18. 12. 14.  when he durst not lift up his eyes to heaven but fell down, 
Luk. 18. 12. 14.  and said, Lord be merciful to me a sinner: and the Lord jesus saith he went home more justified than the other.  
Such humility had the Centurion when he said, 
Luk. 7. 6.  Lord I am not worthy thou shouldest enter under my roof, etc.   

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 coming only from our lips, but from the bottom of our hearts.  
Q. What reason have you for that?  
A. Because it is as odious, and unseemly a thing for a man's heart to be led away in prayer, as for a man that is making his suit to the Prince, to turn his back upon him, or to turn his side to talk to another, as though he regarded him not: for our secret 
a Psal. 139. 1. 2. 3. 4.  thoughts are so visible unto him, as outward gestures are unto man.  
And again: 
Heb. 4. 13.  Cold prayers have cold entertainment, for he that craveth coldly, doth but teach the other to deny him his request.  
Q. What if we want this 〈◊〉 prayer, or would have this 〈…〉 and zeal increased in us, how may it be done?  
A. It may be done two ways.  

1. Our hearts must be in wardly touched with the want of those things which we crave, and for this end, we are seriously and duly to consider by ourselves, how necessary those things are which we ●ske, and how miserable we are without them.  
2. We are to consider our own wants, our poverty, weakness, and inability to accomplish those things which we ask, without the blessing of God: for if we care not for those things which we ask, or put any confidence in secondary causes, as strength, friends, riches, etc. it is no marvel though our prayers be cold.   
Q. What other reason have you for this?  
A. He that desireth meroy must be touched with the feeling of his misery, or else, for want of this, our words are but wind, our prayers are but prattlings, and our pitiful show of mourning is but a shameful mocking of GOD: this may 〈◊〉  
Q. 〈◊〉 how for example?  
A. As thus, to say (as many do commonly and customably say, by the book of common prayer,) That it may please thee to give us grace to amend our lives according to thy holy word, etc. Yet mean nothing less, neither do they know wherein they do amiss, though the words in themselves be good, yet in them that so say them, it is a mere mocking of GOD, and profaning of his name.  
Again: to say, Pitifully behold the sorrows of our hearts: when their hearts be no whit sorrowful for their sins, it is the like.  
Likewise, to say: O Lord let thy mercy be showed upon us, as we trust in thee: when we trust in GOD no further than we see outward means to help us withal: though the words be good, yet to them that so use them, they be not so: and so I might say of many more such prayers.  
Q. 〈…〉 such kind of prayers 〈◊〉 and condemned in the word of God?  
A. 〈…〉 22. the Lord saith thus: Your free offering shall 〈…〉 blemish shall 〈◊〉 in it: blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, these shall ye not offer unto the Lord, etc.  
Q. But this concerneth the sacrifi●●ces of the jews, what is this to our prayers?  
A. Yes, and it toucheth us & our prayers too, for under those offerings of beasts commanded to the jews, were shadowed and figured out the prayers of the faithful under the Gospel, 
Prou. 15. 8.  which are called by the needs of sacrifices, 
Hos. 14. 3.  and calves of the lipp●●. And therefore we are to know hereby, that as he then could abide no sacrifice that was of the blind, or broken, or maimed, scurvy, or scabbed, etc. to have it offered upon his Altar: so now he can as ill abide our ignorant prayers, or profane, or cold, or sluggish, or counterfeit prayers to be offered unto him: for he accounteth of them, but as of lame, and scurvy sacrifices, etc. 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 〈◊〉 ●ff●ctions.  
Q. What mean you by that?  
A. I mean that we must not appoint unto God, what, and when, and where, and how, and how much, or how little, etc. but all to be as himself will in his holy word.  
Q. What if we pray for spiritual graces, as for faith, repentance, hope, love, patience, knowledge, zeal, wisdom, etc.  
A. Then we must pray absolutely without any condition, because the Lord hath promised to give his spirit unto his children, whatsoever else they lack.  
Q. What if we pray for temporal blessings?  
A. Then▪ we must pray conditionally, if the Lord see them good for us, and if they may be for the furtherance of our salvation, & the advancement of his glory.  
Q. How prove you this?  
A. In jam. 4. 3. 1. joh. 5. 14.  
Q. What if a Christian be in pain, or the Church under the cross of persecution, on other affliction, is it not lawful to pray against those things, & to be delivered from them?  
A. If God may get more glory by our sufferings, then by our ease & quiet, than we must not pray against them, but as the Lord Iesu● did, john 17. 15. 
joh. 17. 15.  I pray not that thou shouldest take them out of the world, but that thou keep them from evil. So we must pray, not that God would take us out of our pain or sufferings, but that in them he would keep us from evil, as from murmuring against his hand, distrust, impatiency, despair, etc.  
Q. What say you to the infirmities & weaknesses of God's children which remain in their unregenerate part, to humble them: whether is it lawful to pray against them or no?  
A. Yes, it is lawful, because they are sin, and sometime the Lord doth 〈◊〉 some of them, and many times he 〈◊〉 his children their request, when they pray against their infirmities, 〈…〉 his power is made manifest in them, and so his glory 〈◊〉 thereby the more advanced.  
Q. But what? doth the 〈◊〉 them give his children leave 〈…〉?  
A. Not 〈◊〉 with his grace he doth ●o uphold them, that they shall not fall finally way from him.  
Q. How may all this be proue●?  
A. By the words and witness of the Apostle who saith thus of himself▪ And lest I should be exalted out of measure, 
2. Cor. 12. 7. ●. 9  through the abundance of revelations; there was given unto me a prick in the flesh, the messenger of sathan to buffer me, (by which he meaneth the unregenerate part of remnants of 〈◊〉 in him) because I should not be exalted out of measure. 8. For this thing I be sought the Lord 
* i e. oftentimes.  thrice, that it might 〈◊〉 from me. 9 And he said unto me, My grace is sufficient 〈◊〉 thee, for my power is 〈◊〉 perfect through weakness.  
Q. What do you conclude upon this place?  
A. I conclude that we must pray, That God's name may be hallowed: i. e. that he may have glory by us: but whether it shall be by our infirmities, or without our infirmities he hath appointed, and must appoint that himself.   

The sixth Condition.  
Q. What is the sixth and the last condition that is required in respect of God himself?  
A. That we continue in prayer, and not give over at the first, nor prescribe God a time, but patiently wait his leisure.  
Q. How prove you that?  
A. Out of Luk. 11 5. 6. 7. etc. by a parable propounded by our Saviour Christ. 2. Out of Mat. 15. 22. to 1. 29. by the example of the woman of Canaan. 3. out of Goe 32. 24. to 30. by the example of jacob, 〈◊〉 with the Angel, until be received a blessing.  
Q. 〈◊〉 in what respects our prayers must ●e like jacobs' wra●●ling?  
A. There must be, 1. a striving: 2. a suffering: 3. a denial of our request: 4. a continuance all repulses notwithstanding: 5. blows and crosses more than we looked for: 6. perseverance for all that: 7. a blessing will come in the end. 
Esa. 62. 6. 7.  See more in Esa. 62. 6. 7.  
Q. Why doth the Lord defer to hear the prayers of his children?  
A. For many causes: 

1. To try their faith & patience, not that (he) is ignorant of their faith, etc. but to make them more manifest to the world.  
2. That they may humble themselves and suspect themselves of some sin that they have not repent of.  
3. To make them more earnest in prayer, for, the more we be denied, the more we do entreat to obtain, if we desire it greatly.  
4. That they may make the more account of God's benefits and graces, when they have them, and may be the more thankful for them.    
Q. What be those conditions that be required in respect of our brethren?  
A. In general it is required, 
Conditions in respect of our bethrens.  that we pray in love and charity towards all men, so far forth as we can.  
Q. What branches hath this general?  
A. This general point hath two branches.  
1. To forgive them that offend us.  
2. To satisfy them that be offended with us.  
Q. How prove you the first?  
A. Out of Mark 11. 25.  
Q. How prove you the second▪  
A. Out of Matth. 5. 23. 24.  
Q. Why must we satisfy them that be offended at us, before we pray?  
A. For two causes.  

1. If we have injuried any in deed, he shall pray to God against us, and be heard against us, and so his prayer shall countercheck ours.  
2. If our brother hath taken offence unjustly against us, before we gave any, we must notwithstanding labour to satisfy him, because, while he thinks evil of me without cause, his prayers are stained with the blot of uncharitable judgement, neither can he pray with a quiet mind, and so his prayers are sin to him: therefore in pity & compassion towards his soul, we ought to talk with him, and to labour to satisfy him.   
Q. What is he be such a one as will not be satisfied with any reason?  
A. Indeed there be unreasonable persons in the world, such as David complained of, 
Psalm. 120. 7.  that when he spoke of peace, they made themselves ready to war: such we must leave unto God, and if they continue so after admonitions given by the Church, they are to be cut off, 
Matth. 18. 17  and cast out by the censures of the Church, until they do repent.     

OF THE LORDS PRAYER.  
Our Father which art in Heaven, 
Matth. 6. 9  hallowed be thy name, 
Luk. 11. 2.  etc.  
Q. Why is God called a Father?  
A. In two respects.  

1. Of his natural son jesus Christ.  
2. In respect of his Church.   
Q. How is he called a Father in respect of his Church?  
A. In two respects.  

1. In respect or our creation.  
2. In respect of our adoption. As for preservation and sanctification, they may be reduced unto these two heads.   
Q. Is God a Father by creation, of his Church only?  
A. Nay, so he is a Father of all mankind▪  
Q. Is GOD a Father of all mankind by adoption?  
A. No, so he is a Father of the faithful only.  
Q. Where find you that God is called a father, in respect of our Creation?  
A. In Mal. 2. 10. Esa. 64. 8. Deut. 32. ●. So Adam is called the son of God by immediate Creation. Luke. 3. last verse.  
Q. Where find you that GOD is called a Father in respect of adoption?  
A. In Esa. 63. 16. joh. 1. 12. Rom. 8. 14. Gala. 4. 4. 5. 1. joh. 3. 1.  
Q. How is he called a father in this place?  
A. Not only in respect of our creation, but especially in regard of our adoption.  
Q. What is your reason for that?  
A. Or else we could have no comfort, by calling him our Father, if he were not our Father by adoption, but by creation, for than we should not differ from the reprobate, whose Father God is by creation, aswell as of others.  
Q. Cannot the reprobate call 〈◊〉 their Father, as the elect do● in this place?  
A. No, not so: for only they which are made heirs and fellow heirs with jesus Christ, by God's free grace and favour, with whom his spirit hath wrought reconciliation, sons by adoption I mean can only call him their Father to their comfort.  
Q. Why, if God be the Father of the reprobate by creation, than they are his children, are they not? For there 〈◊〉 be no Father without a Child?  
A. It followeth not, for some are called by the name of Father, only in regard that they were the authors and inventors of things: which things cannot properly be called their Children.  
Q. Yea? how prove you that?  
A. I●ball is called the father of all that dwell in tents, 
Gen. 4. 20.  that is the first inventor often●s: and yet the tents are not his children.  
So jubal is called the father of such as play upon Organs, the Harp, 
21.  i. e. the first inventor of wind instruments, and yet wind instruments are not his children.  
Q. What infer you upon this?  
A. Even so, God is called the Father, even of the reprobate, because he first created them, and yet they cannot be called the children of God, except by creation, as Adam was, no more than the tents, and pipes can be called the children of jabal and jubal.  
Q. It had been some benefit, and privilege if God had been our natural Father, but to be our Father by adoption, seemeth to be no great matter, i● it?  
A. Although God be not our natural father (for so he is only of Christ) but by grace, yet performeth he ●ll the parts of a natural Father, ●●tter than any natural father doth whatso●●er.  
Q. The natural Father heareth love and affection unto his children?  
A. So doth GOD unto his, for the Psalmist ●aith, As a father hath compassion on his children, so hath the Lord compassion on them that fear him: See more of this point in Esay 49. 1●0 Matth. 7. 9  
Q. The natural Father proudeth things necessary for this life▪  
A. So doth GOD for his, Matth. 6. 30. 31. 32. And though we receive the● of our natural parents, yet they come from God. See more of this point, in 2. King. 6. 27. 
2. King. 6. 27.   
Q. The natural Father brings by his child in some art and knowledge to get his living by?  
A. So doth GOD by his children jerem. 31. 33. 
jere. 31. 33.  I will write my 〈◊〉 their hearts, etc. besides that they have the best schoolmaster, 
job. 14. 17.  the spirit of God.  
Q. The natural Father defendeth his children from injuries and wrongs?  
A. So doth God, and willeth us to come unto him. 
Luk. 18.  Shall not God avenge his elect, which cry unto him night and day?  
He is therefore called the helper of the helps, and the widow, and a father of the fatherless.  
Q. The natural father chastiseth his children whom he loveth, and if he hath cast any out of his favour, he lets him alone to do what he list?  
A. So doth God correct his children whom he loveth, 
Prover. 3. 12.  and therefore doth he correct them because he loveth them. 
Heb. 12. 6.  
Esa. 1.   
But as for the wicked world, & worldlings he lets them grow in prosperity, giving them up to their own hearts lust, because he hath cast them out of his presence and favour.  
Q. The natural Father prepareth an inheritance for his children?  
A. So doth God for his, 
Luk. 12. 32.  Luke 12. 32. It is your Father's pleasure to give you the kingdom: yea, 
●. Pet. 1. 4.  he hath provided for us an inheritance (as Peter saith) immortal, and undefiled, that withereth not, which is re●er●●d in heaven for us.  
Q. What use may we make of this word, Father in this place?  
A. This word Father, may serve to expel all distrust 

1. Of God's favour and all fear in prayer.  
2. It maketh joy in our hearts, and emboldeneth us to go unto the throne of grace.  
3. It teacheth us, 
Mal. 1. 6.  that we own him the duty of children, and that we must live like the children of such a father, if we look for benefits at his hands.  
4. It is available to work patience in us in trouble, and affliction, and at such times as our prayers are not granted at the first, 
Heb. 12. 7.  Heb. 12. 7. If ye endure chastening, God offereth himself unto you 〈…〉 sons.    
Q. It should seem by this preface, that we ought not to pray to the second nor third person in the Trinity, (that is to say) to the Son, and the holy Ghost, but only to the first person, that is the Father: for so are we taught to pray, Our Father: what say you to that?  
A. For the better understanding of this point, we must consider that this word Father, (being spoken of God) is put two ways in the Scripture, sometime personally, sometime essentially.  
Q. What do you mean 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 Trinity, and cannot be attributed to any of the other persons.  
Q. What do you mean when you say it is put essentially?  
A. It is taken essentially when it doth extend to the whole essence of being of the Deity.  
Q. (If you can) make your meaning more plain?  
A. Then more plainly this is my meaning: that wheresoever this word Father is attributed unto God, being joined in the same sentence, with the Son, or the holy Ghost, or both, than it is taken personally: that is, it is restrained 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, than 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, 
joh. 14. 26.  he shall teach you, etc.  
The father loveth the son, 
Ioh.▪ 3. 35.  and hath given all things into his hands.  
If ye then which are evil give good things unto the children, 
Luk. 11. 13.  how much more shall your heavenly father give the holy Ghost to them that desire him?  
Q. Where is it taken essentially?  
A. In these places following:  
The fowls of the a●re sow not, 
Matth▪ 6. 26.  etc. and yet your heavenly father feedeth them.  
We have had the fathers of our bodies which corrected us, 
Heb. 12. 9  and we gave them reverence: should we not much rather be in subjection to the father of spirits, that we might live?  
Q. How is it taken in this prayer?  
A. In these words: Our Father which are, etc. it is taken essentially, for the whole deity, and doth not exclude, but include the Son and the holy Ghost, the they are all one in nature and substance with the Father.  
Q. If they be all one in nature and substance, than the second person, jesus Christ, is called father too, is he not?  
A. Yes, he is so called by the Prophet Esai, 
Esai. 9 6.  To us a child is borne, to us a son is given, etc. and they shall call his name Counsellor, the mighty God, the everlasting father, etc.  
Q. Then it appeareth that we may also pray to jesus Christ, and the holy Ghost, and we do so in this prayer, but can you show any that have prayed unto them by name?  
A. Yea, Stephen called on God, and said, 
Act. 7. 59  Lord jesus receive my spirit.  
And S. Paul pra●ed to the holy Ghost, saying: 
2. Cor. 13. 〈◊〉.  The fellowship of the holy Ghost be with you all.  

Now of this word, Our.  
Q. Why doth the Lord jesus teach us to say, Our Father, rather than my father?  
A. For divers causes: 

1. To teach us that true prayer is tied to Church of God only, 
1. Doctrine.  and therefore requireth of necessity unity with the same.    
Q. What reason can you give 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, than we be his children; if we be his children, then are we also brethren to his children; if we be brethren to them; then have we true faith and love; if we have true faith and love, then are we knit to Christ, and one to another: if we be so, then are we of the true Church of Christ.  
Q. What is we were not of the Church?  
A. They that are not of the Church, can not make this prayer.  
Q. Why then belike of necessity we ought to have unity with the true Church, in faith, and doctrine, and substance of religion.  
A. It is very true: for as we have our father adopting us, and making us his children, so here we profess that we hold our faith with all the members of God's Church, and hold one and the self same true religion and worship of God with them: yea, and all that can say this prayer truly, are joined in unity of faith and religion, in respect of the substance.  
Q. What think you then of Schismatics, which do separate themselves from the public exercises of the Church?  
A. It followeth therefore, that no Schismatics can truly say, Our Father, because in their hellish pride they count the children of GOD none of their brethren.  
Q. What else doth this word [our] teach?  
A. Secondly, 
2. Doctrine.  it teacheth us that we must have Christian love unto all men, without the dishonour of God, and breach of a good conscience. See 1. joh. 5. 1.  
Q. What else doth it teach us?  
A. Thirdly, 
3. Doctrine.  it putteth us in mind of that sympathy and fellow-feeling of our brethren's miseries, which may move us to help them even when we can, & have fit occasion: 
Rom. 12. 15.  for we are all as members of one and the same body by faith: 
Heb. 13. 3.  therefore if one be hurt, all must help; 
1. Pet. 4. 10.  if one be grieved, 
jam. 5. 16.  all must be grieved; and if one rejoice, all must rejoice. See the places quoted.  
Q. May we not say at any time, My father, but always Our father?  
A. Yes as in sickness, poverty, etc. so that we have a care of others aswell as of ourselves: for in prayer all pride and self-love must be quite shut out.  
Q. What else may we gather from this word, Our?  
A. Fourthly, 
4. Doctrine.  it banisheth all pride and disdain of our brethren, and breedeth all humility, and lowliness, yea, and it teacheth us to have a base conceit of ourselves, 
Rom. 12.  and a reverend opinion of others, yea even of the simplest, if they fear God, and have the spirit of adoption (which God knoweth) for then are they the sons and daughters of the same father that we have, or profess to have.  
Q. What? must superiors, and men of authority, which have great places & callings, so far humble themselves unto simple & poor Christians, as you say?  
A. Yea, that they must, if they will call God their father, and (to deal plainly) no superior can use this prayer aright, before they so abase themselves, that they take the most simple, and meanest Christians that are for their brethren, and so likewise use them.  
Q. Some will not be called brethren, nor call others by that name: for they hold this name of brother or sister, (especially in Christ) to be a most odious name, & they use it (if they do use it at all) in scorn and reproach, accounting them Puritans, etc. Which use such kind of speeches: what say you of them?  
A. Surely, I think that they do much forget themselves: for howsoever they will seem to deny & defy the name of brother & sister, out of prayer, ●et in prayer (if they pray as they ought) they do confess it: except they do mock and dissemble with God, (which is no small sin) for God cannot be our father, except the rest of his children and true Christians, be our brethren.  
Q. If superiors must so abase themselves, 
Object.  as to take the simplest and meanest for their brethren, and so their equals, than you shall agree with the Anabaptists, which would have no distinction, nor difference to be allowed between the Prince and subject, the Magistrate and people, between one and another, but all must be as one.  
A. No sir, that is not my meaning, far be it from me, for there must be degrees of persons, of callings, and of estates, and there must be a distinction between Magistrates and inferiors, for the avoiding of disorder, and confusion, and maintenance of peace, which is God's ordinance, or else all should be head, or all should be foot, etc. which were as monstruous and absurd in the body political, as it would be in a body natural.  
Q. If that be not your meaning, than what is your meaning?  
A. This I mean, and affirm, that all those which have any prerogative above others, should consider, that though they be above others in things of this world, yet others may be above them in heavenly things, and equal with them in respect of their heavenly father, who hath called us all with a heavenly calling to a heavenly inheritance.  
Q. How may this point be confirmed?  
A. By the testimony of holy scripture. When S. Paul would persuade masters to deal well by their servants, 
Ephes. 6. 9  he useth this as a reason: that they have a master in heaven, with whom is no respect of persons. And this is the Apostles meaning, when he saith: There is neither jew, 
Galath. 3. 28.  nor Grecian, there is neither bond nor free, there is neither male nor female, for you are all one in Christ jesus: In the 26. verse he showeth the reason why, and how: For, ●e are all the sons of God by faith in Christ jesus. And for this cause it is said: 
Deut. 17. 18. 19 20.  The King shall have the book of the law by him, that he exalt not himself above his brethren.  
For want of the true knowledge of this point, the Corinthians despised the poor, and would not receive the Lords Supper with them: and therefore the Apostle reproveth them, 
1. Cor. 11. 33.  and willeth them to tarry one for another.  
Q. How can his equality and superiority stand together, and be acknowledged on both sides at one time, and in one place, and in one action business?  
A. Very well: as they do in the public assemblies and exercises of the Church, where: 1. That a distinction & difference of persons & degrees may appear, (for avoiding of confusion, etc.) every man hath his place appointed according to his worthiness, in respect of office, or calling, or learning, or degree, or birth, or wealth, etc. then 2. That it may likewise appear that we are all brethren, having one God, whom we call (Our father) in the merits of Christ, and because all by one faith believe one Saviour, and look all by him for one kingdom, therefore there is also in token thereof a community & equality of divers things, without any respect of persons.  
Q. How do you mean that?  
A. Not as the Anabaptistes, which would have all things common: but my meaning is this: There is not one place for the poor, & another for the rich, one Minister for the greater learned, and another for the less learned: one Sabbath for superiors, & another for inferiors: one water for the baptizing of great men's children, and another for poor men's children: one bread and wine for the velvet gown, and another for the freeze gown: But on the contrary in the reformed Churches of Christ, there is one place of meeting for all, one pastor to instruct all, one Sabbath to be kept of all, one font, and one water for the baptizing of all, one time for the receiving of all: and at the Lords Supper, all receive together, all partake of the same bread, and wine, all drink of the same cup, and all give thanks by the same spirit, for the same benefits: and where it is not so, it should be so.  
Q. You have satisfied me for that point: but have you any thing else to note upon this word (Our)?  
A. Yea, 
5. Doctrine.  it teacheth us further, that if we be of the number of God's children, than all the faithful in all places do commend us to God in their prayers, even as themselves: and amongst those there are some abraham's, some Moses, some Elias, some jobes, etc. whose prayers are more effectual than others.  
Q. What? and is this such a benefit?  
A. Yea, it is a great benefit: for if we feel not that zeal, and power of faith, etc. in prayer, which we desire, yet we are not to be discouraged, for that is ever in some of them which is wanting in us: and Christ hath so framed this prayer, that saying it, we cannot choose but pray as well for others, as for ourselves.  
Q. But will not this make men negligent in prayer?  
A. No, this is not to make any negligent in prayer, but to strengthen those that are diligent.  
Q. If you have any thing else to observe from these words [Our father] note it briefly that we may go forward?  
A. But one thing more I draw out of them, 
6. Doctrine.  and that is a confirmation of two main points: 

1. Concerning particular faith in applying Christ's merits unto our selves.  
2. The certainty of our salvation.    
For the first, when I say Our father, I am taught to call GOD, my father, and so Christ my redeemer, etc. for when I exclude myself, I cannot truly say, Our father.  
For the second, I know that God being my father, he loveth me, and that I shall be partaker of salvation: for whom he loveth once he loveth for ever: therefore my salvation is certain and sure.   

Which art in heaven.  
Q. Why are these words added?  
A. In the former words we are taught what the Lord is concerning us, viz. a loving father.  
In these words we learn what he is in himself, viz. a God of all majesty, power and dominion.  
The 1. showeth his willingness to help us.  
The 2. showeth his ability to help us.  
Q. Why doth the Lord jesus speak of his willingness and ability?  
A. To show that of those two we must be persuaded in prayer, or else we cannot pray aright. Some came to Christ doubting of his willingness, 
Matth. 8. 2.  as the leper, Master, if thou wilt thou canst make me clean. Some doubting of his power, as the man whose son had a dumb spirit: 
Mark. 9 22.  If thou canst do any thing for us, help us, etc. But here we are taught not to be like either of them.  
Q. God is every where, why then is he said to be in heaven?  
A. Because he is every where, therefore he must needs be in heaven.  
Q. But why is he said to have his dwelling in heaven, rather than in any place of the world, or in all the world?  
A. For two causes.  

1. Because his glory is most apparent there.  
2. Because we see from thence most evident signs of his properties, and attributes, more than in other places, as of his omnipotency, wisdom, goodness, justice, mercy, etc.   
Q. What use may we make of these words?  
A. We may make use of them many ways: 

1. They teach us that God hath power over all, and can perform that which he promiseth.    
Q. How do you gather that?  
A. I gather it thus: As the heaven is higher than the elemental world, so he that sits▪ in the heaven, must needs have all things in subjection under him. 
Psalm. 2. 4.  And as we cannot see any thing above heaven, 
Psalm. 24. 3.  so we are not to imagine any thing above him. 
Psalm. 113. 4.  See Psal. 2. 4. Psal. 24. 3. Psal. 113. 4,  
Q. What else may we gather from them?  
A. They teach us that God is no earthly father, but heavenly and immortal, therefore not subject to alteration in nature, nor change in his purpose, as men be. And this makes much for the certainty of the election of God's children, 
1. Sam. 15. 2●.  
Rom. 3. 19  seeing it dependeth upon such a father. 
jam. 1. 17.  See the places quoted. 
Revel. 3. 6.   
Q. What else do we learn from them?  
A. They serve to breed a reverence in us when we pray, 
Doctrine.  because we be but dust and ashes, and we speak unto that God that (as the Psalmist saith) hath devouring fire going before him, 
Psalm. 50.  and mighty tempests are stirred up about him, etc. 
Psal. 60. 4. 8. 17   
Q. Declare your meaning more fully.  
A. I mean that seeing in prayer we speak unto the immortal king of heaven and earth, we should not clap ourselves down so unreverently, (as usually many do) thinking of any thing rather than of the mighty Majesty of him to whom we pray: but with a reverend trembling and affection of all our parts: and (to use the very words of a reverend father) leisurely, carefully, and heartily, considering the puissance, glory, and imperial Majesty of him to whom we speak.  
Q. What else do they afford us?  
A. Lastly, they teach us, That not only our minds ought to be sequestered from other, 
Doctrine.  but in all our conversation to behave ourselves as becometh the children of such a heavenly father.   

Which art in heaven.  
Q. These words [which art] are the words of one speaking unto another, and not of another, what may we learn by that?  
A. They show the Church's privilege, which is such, that every true child of God may have free access unto God by Christ, and may not only speak of God, but unto God himself.  
Q. What use may we make of this point?  
A. The use of this point is four fold.  
Two ways against the Papists.  
Two ways for ourselves.  
Q. How may it serve against the Papists?  
A. 1. It teacheth us that (seeing as we talk with God himself,) therefore we need no Images to put us in mind of him: for what need one have a picture to put him in mind of him with whom he is conversant, and in conference?  
2. It teacheth us that we need no other mediators than Christ, to go unto God for us, seeing as we speak in prayer unto God ourselves.  
Q. That is very true: now what use may we make of it for ourselves?  
A. 1. It is a comfort to the children of GOD, to remember that their prayers go strait from their lips into the ears of the Lord, and are not spilled upon the ground.  
2. This point must be our instruction: and it serveth to breed in us reverence, and a care what to speak, and in what manner to speak, or do, because we are always in the Lords hearing   

The first Petition.  
Hallowed be thy name.  
Q. What is the effect of this petition?  
A. This first petition craveth the advancing of GOD'S glory: as the first commanundement of the moral law requireth the same, and doth also bind us to seek the same.  
Q. Why is this order observed?  
A. To show that not only in our prayers, but also in our whole life, we must first seek the glory of God.  
Q. Why are we taught to pray for the advancing of God's glory, before we pray for our daily bread?  
A. To show that the glory of God must be preferred before all the pleasures and profits of this life.  
Q. Why must we pray for that, before we pray for the forgiveness of our sins, and the salvation of our ●oules?  
A. To show that we must rather desire that his name may be glorified, than our souls to be saved.  
Q. Yea? must we have more care to win him glory, then to gain ourselves salvation? what if we have not that care?  
A. If we have not, then do we not pray like dutiful children, rightly affected to our father.  
Q. What if any preferment, or benefit or pleasure, or affection of ours should be found to fight against the glory of our heavenly father?  
A. We must not rest till our consciences do bear us witness, through the power of God's spirit, that we have renounced it.  
Q. This is hard, but yet I confess it ought to be, but (for our encouragement) do you read of any that have been thus affected as you speak?  
A. Yea, David said: The zeal of thy house hath consumed me. 
Psalm 69. 9  Moses had that affection to God's glory before his own salvation, 
Exod. 32. 32.  when he said: If thou wilt pardon their sin, thy mercy shall appear, if not, I pray thee raze me out of thy book, etc. The like zeal and affection was in Paul, 
Rom. 9 2.  When he wished himself to be separated from Christ, so that God might be glorified in the salvation of his brethren the jews, which were his kinsmen after the flesh.  
Q. These examples be good encouragements, for by them I perceive that (as hard as it is) yet it hath been found, and therefore it may, and aught to be found in the children of God?  
A. Yea, and shall be granted, if we pray heartily for it, for Christ hath promised, that if we ask, we shall obtain.  
Q. There are some, which (if their own credit be touched never so little) chafe like Naman, when the Prophet refused to come at his sending for him, but if God's glory be never so much defaced, they are not a whit moved, nor touched, what say you of them?  
A. It is a great sin indeed, and the best of us all are guilty of it: but they and every one of us that deal so, should consider what we pray, when we say: Hallowed be thy name, lest we be found continual mockers of our heavenly father.  
Q. What is here meant by the name of God? 
What is meant by the name of God.   
A. That we shall know the better if we do first consider how far this word (Name) reacheth unto other things.  
Q. Very well. I pray you do so.  
A. This word [name] is given unto men in two respects.  

1 To distinguish one from another, as, what is his name? john? or Thomas? or, etc.  
2 It signifieth credit, or good report, as, what is a man but his good name?   
Q. How is it given to other creatures?  
A. Two ways.  

1 To distinguish them from other kinds, or one kind from another.  
2 To make the natures of them to be the better understood, every creature of every kind hath his several name.   
Q. Is any name given to GOD in such respects?  
A. No, God hath no such name, for he is one, and but one, and hath no fellow, nor any of the same kind.  
Q. What then is signified by the name of God?  
A. His name signifieth two things.  

1 That honour which is due unto him.  
2 All things whereby he is made known.   
Q. By what things is he made known to us?  
A. By three things.  

1 His works, 
Psal. 10. 1.  for as men are known by their names, 
Psal. 20. 1. 7.  so is God by his works. See Psalm. 19 1. Psal. 105. 10. Psal. 20. 1. 7. Mar. 16. 17. 
Psal. 105. 10.   
2. His word, 
Mark. 16. 17.  which is also called the name of God, because it maketh his will, and nature more evidently known unto us, 
Levit. 22. 31. 32.  than his works do. See Leuit. 22. 31. 32. 1. Timoth. 6. 1. 
1. Timoth. 6. 1.  Act. 9 15. 
Act. 9 15.   
3 His Titles, which he himself declared to Moses, as in Exod. 34. 5. 6. where it is said, that The Lord descended in the cloud, 
Exod. 34. 5. 6.  and stood with him there, and proclaimed the name of the Lord. So that the Lord passed before his face, & cried, The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, etc.   
Q. What is meant by hallowing or the name of God? 
Hallowed.   
A. By this word is not meant any adding of purity, or holiness unto God's name which it had not before, but the publishing, and professing of it.  
Q. How prove you that?  
A. By the like speech in another place of scripture: 
Luk. 7. 35.  Wisdom is justified of her children (saith the Lord jesus) and yet wisdom is always just, and justified. So God is hallowed of his children, and yet he is always holy and pure: but then we do hollow his name, when we think so of it as it is, and as we ought.  
Q. How show what we crave in this petition?  
A. Generally in this petition we crave that the honour of GOD'S name may be advanced.  
More particularly: 1. That his justice, mercy, wisdom, truth, goodness, and all his properties may be known to all. 2. That he may have that reverence which is due unto him. 3. That they which obseure his glory may be removed.  
Q. His name being taken for his titles, what do we crave?  
A. In this respect we crave three things.  

1. That the names of all Idols, and feigned. Gods, may be taken away, because they obscure his glory.  
2. That those names whereby God is described, be not abused and given to others in swearing, perjury, or soothsaying, etc. And that when we be called to swear, we do it in all reverence.  
3. That every man may make use of them to himself, and call upon others to do the like: as for example, he that is overwhelmed with miseries, may comfort himself with this, that GOD is almighty, wise, merciful, the governor of all things, etc. He that is tempted to presumption may bridle himself with the consideration of God's justice, and severity, etc. He that is assaulted with despair, may arm himself with this, that God is truth, and his promises are sure, etc.   
Q. As it signifieth his works, what do we ask?  
A. The name of God being put for his works, we crave three things.  

1. That in his creatures all may see him, and extol him, & his name for them.  
2. That we and all men may make use of his works, as by the works of his justice to become more dutiful, by his judgements to become more humble, by his benefits the more thankful, and by his keeping of promise, to become the more faithful.  
3. That his creatures may not be abused, as that we use not our meats and drinks to surfeiting, etc. but may use all his creatures modestly, soberly, and reverently in the fear of his name, with thanksgiving for the same. Yea and aswell for taking as giving as job did. 
job. 1. 21.    
Q. As the name of GOD signifieth his word, what do we crave?  
A. 1. That his word and Gospel may be continually and faithfully preached, and also may be believed, obeyed and reucrenced.  
2. That men in preaching the word of God, do not seek their own praise and glory, nor their own revenge which is worse.  
3. That the doctrine of the word of God be not evil spoken of by the lewd and lose conversation of them that profess the same, See 2. Sam. 12. 14.   

The second Petition.  
Thy kingdom come.  
Q. WHy is this in the second place?  
A. Because then God's glory is advanced by us, when he ruleth in us as absolute king, and we are content to be subject to his laws.  
Q. What is meant by the kingdom of God?  
A. The kingdom of God is three fold.  

1. Of power.  
2. Of grace.  
3. Of glory.   
Q. Which call you his kingdom of power?  
A. His universal government over all things. 
Psal. 99 〈◊〉   
Q. What mean you by the kingdom of grace?  
A. The particular regiment of the elect.  
Q. Which call you the kingdom of glory?  
A. The life to come which is in heaven.  
Q. For which of these three, do we pray in this petition?  
A. Not for the first, because that is always over all the world, and ever was, and ever shall be, though all should conspire against him.  
Q. But all things are not governed by the power of GOD, some things come by chance and fortune, do they not?  
A. Not so, for in those things that are most casual (as we say) God hath the greatest stroke: as in the 
a Pro. 16. 33.  casting of lots, the coming of 
b 1. Sam. 24. 4. 19  Saul to ease himself in the cave where David hide himself. And the same may we say of those that are 
c Exod. 4. 11.  borne blind, and deaf, and du●● etc. the losing of a 
d Matth. 10.  hair from our head, the lighting of a sparrow upon the ground, and a thousand such like.  
Q. If we pray not here for the kingdom of God's power, which then is it that we pray for?  
A. For the coming of the second, and the hastening of the last.  
Q. What is that kingdom, which you call the kingdom of grace?  
A. It is that power and government which God of his free favour and goodness, doth exercise in his elect to save them from hell, and to bring them to heaven, which is his kingdom of glory.  
Q. But I would have you make it more plain?  
A. To understand this kingdom of grace more plainly and fully, we must consider of three points.  

1. How we were created. 
See D. Babbington.   
2. How we were corrupted.  
3. How we are restored.   
Q. Very well. How were we created? 
Creation.   
A. According to the image and likeness of God. 
Gen. 1. 26.   
Q. How was that?  
A. In righteousness, 
Ephes. 4. 24.  and true holiness, for so the Apostle expoundeth it.  
Q. What doth he mean by righteousness and true holiness?  
A. By these two words, he understandeth all perfection, as wisdom, will to do good, Truth, innocency, love of God, etc.  
Q. And doth man continue in this perfection still?  
A. No, for when Adam transgressed, 
Corruption.  God's image was defaced, and his happiness forfeited according to the doctrine of the Apostle. 
Rom. 5. 12.  By one man came sin, and by sin death entered over all unto condemnation.  
Q. How is it now then with man?  
A. Now it is otherwise, for 

Sin is entered.  
Satan ruleth.  
Death followeth.  
Our familiarity with GOD, 
Gen. 6. 5.  turned into mortal hatred. 
Rom. 7. 14. 19 21. 23.   
Our wisdom into folly, 
1. Cor. 2. 14.  and our happiness into everlasting cursedness. 
Ephes. 2. 1. 2.  Rom. 8. 7.    
Q. And do we thus continue?  
A. No, for God in a contrary course of love: 
restoration.   

1. Takes away our corruption by little and little.  
2. Begets us anew to a better life.  
3. By Christ restoreth his image again.  
4. Lighteneth our minds to know him aright.  
5. Strengtheneth our wills to embrace his word.  
6. Purgeth our hearts to love the Lord.  
7. Maketh all our members in measure to become weapons of righteousness.   
And so 

Sin dieth.  
Grace liveth.  
We love him, and are loved of him.    
And this is now the kingdom of grace.  
Q. In this kingdom of grace, who be the subjects?  
A. The elect, and faithful only.  
Q. What chair of state hath this king?  
A. The hearts of men.  
Q. What sceptre hath he?  
A. His word.  
Q. What laws doth he rule by?  
A. The old and, new testament.  
Q. How doth he put them in execution?  
A. By the power of his spirit.  
Q. What kingdom is opposite to this?  
A. The kingdom of Satan.  
Q. What is Satan?  
A. An enemy, & the prince of darkness.  
Q. Where doth he rule?  
A. In the children of disobedience.  
Q. How doth he rule?  
A. Like a tyrant.  
Q. How do the wicked serve him?  
A. Like miserable bondslaves.  
Q. How doth he reward them?  
A. With eternal confusion of body and soul.  
Q. Why do they serve him then?  
A. Because he hath 
a 2. Cor. 4. 4.  blinded their eyes.  
Q. How doth he blind them?  
A. With fair shows and 
a Gen. 3. 4. 5. Matth. 4. 9  promises, which he can never make good nor perform.  
Q. Where may we read of Christ's kingdom, or the kingdom of grace?  
A. In joh. 18. 36. Rom. 14. 17. Col. 1. 13  
Q. Where may we read of the kingdom of Satan?  
A. In Rom. 6. 12. joh. 12. 31. 2. Cor. 4. 4. Ephes. 6. 12. Luk. 11. 21.  
Q. What difference is there between the kingdom of grace, and the kingdom of glory? 
〈◊〉 Kingdom o●, glory.   
A. The kingdom of glory differeth from the kingdom of grace two ways.  

1. It is not in this life, as the other is.  
2. It hath no enemies, as the other hath.   
Q. Who shall inherit this kingdom of glory?  
A. None but 
a Matth. 19 28 Luke. 22. 28. 29. 30.  those which have been subjects unto Christ in the kingdom of grace.  
Q. Which is the way unto it?  
A. The one bringeth us to the other, for by grace we must come to glory.  
Q. And not by nature?  
A. No ● for the natural man seethe not the things of God. 
1. Cor. 2. 14.   
Q. Nor by merits?  
A. Yes, by the merits of Christ.  
Q. And not by our own merits?  
A. No, for than it were a kingdom of merit, and not of grace, of desert, not of favour.  
Q. Where may we read of this kingdom of glory?  
A. In 1. Cor. 2. 9 reve. 7. 9 14.  
Q. Now show what is meant by coming? 
Com●.   
A. To come, signifieth the approaching of any thing in our presence.  
Q. But what is understood by the coming of God's kingdom?  
A. Here it being spoken of the kingdom 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 understood of the kingdom of glory, what is meant by coming?  
A. Then it signifieth also two things 

1 A hastening 
a Apocal. 22. l●s●.  forward of that time wherein we shall be partakers of it.  
2 A full 
b Mat. 25. 34.  possessing of it when that time is come.    
Q. By what means is this kingdom erected, and maintained in us?  
A. The principal means are in number four.  
Q. Which is the first?  
A. The powerful ministery of the 
a Rom. 1. 16. 2. Cor. 10. 4. 1. ●et. 1. 23.  word, unto which are joined the sacraments, for the greater strengthening and confirming of our faith.  
Q. Which is the second means?  
A. The effectual working 
a Ezec. 36. 26. 27.  of the spirit of God in our hearts, 
Esa. 11. 3.  without which the other means are unprofitable unto us.  
Q. Which is the third?  
A. Godly princes, good rulers, and Magistrates.  
Q. Why? what must they do?  
A. It belongeth to them to reform religion, to purge the Church of God, and to defend the true worship, and worshippers of God: and to subdue all that be enemies unto the same.  
Q. How prove you that?  
A. By the testimony of the Apostle, who willeth that they be prayed for, 
1. Tim. 2. 2.  for this end, 
Esa. 49. 23.  that men may lead under them an honest and a godly life: As also by the Prophet Esay, who for this cause calleth Kings and Queens nursing fathers, and nursing mothers for the Church of God.  
Q. What is the fourth & last means for the building up of the kingdom of God?  
A. Ecclesiastical discipline, or the government of Christ in his Church.  
Q. Wherein standeth it?  
A. It standeth in three things 

Admonition.  
Suspension.  
Excommunication.    
Q. By whom and how must these things be put in execution?  
A. By such officers, and in such manner as Christ himself hath ordained in his Gospel.  
Q. What be the effects and benefits of this kingdom?  
A. The Apostle hath set them forth, 
Rom. 14. 17.   

1 Negatively, nor meats & drinks, that is, not any transitory, or earthly matter.  
2 Affirmatively, but Righteousness peace, and joy in the holy Ghost.   
Q. Now show briefly what is the sense & meaning of this second petition?  
A. The meaning of it is this, we pray that the Lord would subdue unto his Majesty all the power of Satan in us, and all the wicked lusts of the flesh: and enable us both in body & soul by his holy spirit, to work acceptably in his sight: And to throw down all his enemies and ours, that he may gloriously reign and triumph over all: And that we by Christ may finally be made partakers of his everlasting kingdom of glory in heaven.  
Q. Now as briefly show the particular graces that we crave in this petition.  
A. The particulars are these: we crave, 

1 That it would please the Lord to pull down by the preaching of the word, and working of his holy spirit, the kingdom of sin, and Satan: and to establish his own kingdom in the hearts of the faithful.    
Q. What else?  
A. 2 That Christ may reign by his own laws, and that he would give all furtherance unto it:  
As that it would please him: 

1 To increase the number of faithful preachers.  
2 To increase the gifts of the preachers.  
3 To maintain all schools of learning.  
4 To join with the outward preaching, his spirit within.    
5 To stir up the people, to hear, confer, read, believe, and obey, etc.  
Q. What else do we pray for?  
A. 3 That the Lord would raise up careful Magistrates, which may be nurses to his Gospel.  
Q. What else?  
A. 4 That God would erect and maintain such an ecclesiastical government for his church, as he knoweth fit to advance his glory.  
Q. What else?  
A. 5 That he would remove all contrary lets, and whatsoever is against the furtherance of his kingdom.  
Q. Is there any more?  
A. 6 And lastly, 
2. Tim. 4. 8.  that God would hasten either the day of judgement, or the day of death.  
Q. But many you know cannot abide to hear of death, nor the coming of Christ.  
A. It is true indeed, for the wicked tremble at the hearing of them, as Foelix did when Paul spoke unto him of the judgement to come. 
Act. 24.  But the children of God being holden with the temptations of Satan, and their own corruption: Cry out with themselves, 
Apocal. 22. last.  Come Lord jesus, and with hearty affection do pray and say: Thy Kingdom come.  
Q. What say you to such as hinder the kingdom of Christ?  
A. I would wish them to consider that when they say this petition, they pray for their own confusion and destruction.   

The third Petition.  
Thy will be done in earth as it is in heaven.  
Q. WHat is the sum of this petition?  
A. 1 That every man in his calling may obey God.  
2 In our callings to direct all things to the glory of God.  
3 To take in good part whatsoever God sendeth, whether it be with us, or against us.  
Q. Why is this next?  
A. To show that then God's kingdom doth come, when his will is done.  
Q. What is your meaning more plainly?  
A. I mean that the Lord doth not rule in us, if we remain unwilling to obey his word, and striving against his will.  
Q. How may we come to the true understanding of this petition?  
A. For the better understanding of this petition, we are to consider of three points.  

1 Of how many sorts the will of God is.  
2 Whether God willeth sin or no.  
3 Whether the will of God should be done, if we pray not for the doing of it, or no.   
Q. Very well, the points are very necessary, what say you then of the first point?  
A. In respect of God himself, his will is always but one, and that most simple, but in respect of us,  
The will of God is twofold, 

Hidden.  
Revealed.    
Q. What doth the Scripture speak of the secret will of God?  
A. The Scripture compareth it to: 
Psal. 36. 6.  great deep or a bottomless sea, 
Rom. 11. 33.  which cannot be sounded: and unto high mountains which cannot be climbed.  
Q. What call you the secret will of God?  
A. That counsel which he never revealed in his word, neither hath promised to reveal in this world.  
Q. Whether may this secret will of God be searched after, or no?  
A. No, it ought not.  
Q. How prove you that?  
A. In john 21. 23. Act. 1. 7.  
Q. What call you the revealed will of God?  
A. That which he hath made known in his word.  
Q Whether may we search after that or no?  
A. Yea, we may and aught.  
Q. How prove you that?  
N. In Deut. 29. 29.  
Q. Whether do we pray here for the doing of God's secret will or no?  
A. No, for that is ever 
a Esa. 46. 10. Numb. 24. 13.  done, and shall while the world endureth.  
Q. Of how many sorts is the revealeo will of God?  
A. Of two sorts. 

1. That which God doth require to be done by us: and that is revealed in the law.  
2. That which he hath decreed of us in his eternal counsel, as touching our salvation: and that is revealed in the Gospel.    
Q. In what places find you that revealed?  
A. Our saviour Christ saith. 
john 6. 40.  This is the will of him that sent me, that every man that seethe the son, and believeth in him, should have ever lasting life, etc. And Saint Paul saith, 
Ephe. 1. 5.  He hath predestinate us, to be adopted through jesus Christ, in himself, according to the good pleasure of his will. And for the doing of this will we pray here.  
Q. But may we inquire after the knowledge of this will?  
A. Yea, and diligently we ought to inquire after it.  
Q. But if we do search after it, may we know it?  
A. Yea, for as it is revealed in the scripture, so is it confirmed and sealed before our eyes in the Sacraments.  
Q. What if we cannot at all times, or at any time, understand, and know this will of God?  
A. The fault is in ourselves, because we be 
a 1. Cor. 2. 14.  carnal, and destitute of the spirit of Christ.  
Q. To whom then is this will of God revealed?  
A. To every one of God's children this will is particularly revealed.  
Q How prove you that?  
A. Paul saith, that this will of God was manifested unto him, 
Gal. 2. 20.  when he saith that Christ loved him, and gave himself for him.  
Q. Yea, but Paul is not every one?  
A. No, that is true, but if all the elect are led by the same spirit that Paul had, it will also persuade them of this will of GOD as it persuaded Paul.  
Q. But how prove you that the same spirit is given to all the Elect?  
A. It is manifest in Esa. 59 21. Rom. 8. 11. 14. 15. 16.  
Q. Will not this breed carnal security in men?  
A. No, but clean contrary, for when we are once armed with the knowledge of this will of God, we shall pass through fire and water, without any danger, without fear of the world, or death, or the devil, 
Rom. 8. 38. 39  and triumph over all our enemies, as Paul did.  
Q. Whether is any thing done in the world, 
The second point.  whether GOD will or no?  
A. God forbidden we should think so, 
Rom. 9 19  that were to deny the omnipotency of God. 
Esa. 46. 10.   
Q If nothing be done in the world● against the will of God, than sin is committed by the will of God?  
A. Yea it is the will of God that sin should remain in the world.  
Q. You mean that God doth suffer it to be in the world, do you not?  
A. Nay, I mean that God doth will it, and work it, which is more than permitting or suffering it to be done  
Q. How prove you that?  
A. It may be proved by these places of scripture:  
As they regarded not to know God, 
Rom. 1. 28.  so God delivered them up unto a reprobate mind, to do those things which are not convenient.  
Again, 
2. Thes. 2. 11.  Because they received not the love of the truth, that they might be saved, therefore God shall send them strong delusions, that they should believe lies, this is more than suffering them to be deluded, and to be delivered up.  
Again, 
Psal. 81. 11. 12.  My people would not hear my voice, and Israel would none of me: So I gave them up unto the hardness of their heart, and they have, etc. This is more than permitting them to be given up.  
Q. Is not GOD then the author of sin?  
A. He is, and he is not.  
Q. How can that be?  
A. For the better cleared of this point, we must consider two things.  

1. How many ways sin is to be considered  
2. What things are to be considered in every sin.   
Q. How many ways is sin to be considered?  
A. Three ways.  

1. As a thing contrary to the law of GOD, and so GOD is not the author of sin.  
2. As a cause of more sin following, neither that way is GOD the author of sin.  
3. As it is a punishment of sin past, and so God is the author of it.   
Q. How prove you that God doth punish one sin with another?  
A. By Rom. 1. 28. 2. Thes. 2. 11. 12. Psalm. 81. 11. 12.  
Q. That God doth punish one sin with another, I now see it manifestly, but why doth he so?  
A. To punish sin, standeth with his justice, and every punishment is a work of his justice, but how or which way he will punish sin, that is in his own will or pleasure: if not, who shall teach him, and direct him?  
Q. It is true, I am satisfied for that point, now show how many things are to be considered in every sin?  
A. Two things. 

1. The Action, o● deed done.  
2. The corruption of the action.    
Q. What mean you by the corruption of the action?  
A. The swerving from the rule of God's word, or the transgression of his law.  
Q What say you of the action, is that of God?  
A. Yea, the action so far as it is an action, God doth will it, and work it, for without him we can do nothing, because (as the Scripture saith) In him we live, 
Act. 17. 2●▪.  and move, and have our being.  
Q. Is not God also the author of the evil, or corruption that is in the Action?  
A. No, not of the evil in the Action, except it be (as we have heard already) a punishment of sin past, and so a work of justice.  
Q. How prove you that God is not the author of the corruption that is in the action?  
A. It may be proved by these places. Psal. 〈…〉 1. 13. Zach. 8. 17. 1. joh. 2. 〈◊〉  
Q How else can you prove that God is the author of the action, and not of the corruption that is in it?  
A. By the very light of nature, & common reason. For, 

1. The Sun shineth upon carrion, 
Similitudes.  and it stinketh more than it did before. It shineth also upon flowers, and they smell more sweet than they did before, the Sun is the cause of their smelling more than they did: but not of the stinking of the one, nor of the sweetness of the other, for the cause of that is in the natures of the things themselves. So may God be the author of an action, and not of the corruption of the action.    
Q. What other similitudes have you?  
A. A lame man, by the power of his soul doth move and go, now his soul is the cause of his moving and going, but not of his lame going. Even so God may be the cause of an action, but not of the evil that is in the action.  
Q. Have you any more such similes?  
3 A. Yea. A liberal father giveth his children their portions, which they spend riotously, the father's liberality is the cause of their spending, for without him they had nothing to spend, but their riotous spending cometh not of their father, but of themselves: and even so God is the author of an action, but not of the evil that is in the action.  
Q. The case is clear. Now show me why God doth let sin be still in our nature, when as he could by his grace (if it pleased him) take it quite away?  
A. The cause is this: That he may use our sins to his own glory, for hereby he maketh known unto us two things, which otherwise we had never known.  

1. His justice in punishing sin.  
2. His mercy in pardoning sin.  
and both in Christ.   
Q. How prove you that?  
A. By the witness of the Apostle in, Rom. 9 22.  
Q. Whether should the will of God be done, 
The third point.  if we did not pray for the doing of it?  
A. Yes, for his will standeth not upon our prayers.  
Q. Why then do we pray that his will may be done?  
A. Therein we acknowledge 2. things: 

1. Our duty in calling upon God as we are commanded.  
2. Our inability to do the will of God of ourselves, except he help us with his grace.    
Q. Whether may we by our prayers make the Lord to alter his will & purpose in any thing, or no?  
A. No, we cannot: for his decrees are, and always have been, and always shall be fulfilled, and none shall hinder, nor alter his purpose: for it is unchangeable.  
Q. How prove you that?  
A. By these places following: Numb. 23. 19 Esai. 46. 10. Malac. 3. 6. Rom. 11. 29. Pro. 21. 30, 31. jam. 1. 17.  
Q. What may we learn hereby?  
A. To pray always according to the will of God.  
Q. What if we should desire any thing that we know God will not grant?  
A. Then we sin against the commandment of our Saviour Christ: for he hath taught us to pray that his will may be done, not ours, and that his decrees may stand, and not be changed.  
Q. What say you of praying for all men? 
Of praying for all men.  is it not lawful to pray for all men?  
A. Yes, so far as our prayers agree with Gods will: but no further.  
Q. Yea, but may we not pray for the reprobate that they may be saved, aswell as the elect?  
A. No: for it is against the will of God.  
Q. How do you mean that it is against his will?  
A. I mean that it is a thing which shall never be granted: for God hath decreed the contrary in his everlasting counsel.  
Q. But good prayers may prevail much with God.  
A. Yea, that is true, if they be agreeable with his will, or else they are not good prayers.  
Q. Why? doth not the scripture say, 
Object.  that God will that all men shall be saved, 
1. Tim. 2. 4.  and come to the knowledge of the truth? Now if all be not saved, than the will of God is mutable, is it not?  
A. The meaning of the Apostle is to be taken as well as his words.  
Q. Why, the words are very plain, what would be his meaning?  
A. Yea, but they be not so plain as you take them to be: for if they be understood of the revealed will of God, than the Apostles meaning is one way: but if they be understood of the secret will of God, than ●is another way.  
Q. What if he speaketh of the revealed will of God?  
A. Then his meaning is this, that God doth call all men by the preaching of the word, to the knowledge of the truth, and eternal life, if they will believe in Christ.  
Q. What if that place be understood of God's secret will?  
A. Then the sense is three fold.  

1. God will that all, etc. that is, God hath decreed of all sorts and degrees to save some.  
2. God will that all, etc. that is, so many as are saved are all saved by the will of God.  
3. God will that all, etc. that is, God hath certainly decreed that all the elect shall be saved.   
Q. But doth not this word (all) include every particular person?  
A. No not always: for sometime it is put for the greatest part, or a great number, as in Gen. 47. 15. Matth. 21. 10. Mark. 1. 5. sometime for the elect only, as in Luk. 3. 6. Rom. 5. 18. 1. Cor. 15. 22.  
Q. How must we then understand such universal and general speeches when we meet with them?  
A. These general speeches are to be restrained to their kinds: as for example. 

Es●●. 66. 23.  
joel. 2. 28.  
Luk. 3. 6.  
Io●. 6. 45.  
joh. 12. 32.   These are to be restrained to the faithful: But, 

Psal. 14. 3.  
Mat. 10. 22.  
joh. 3. 32.  
Philip. 2. 3   To the unfaithful.  
Q. But did not Christ die for all men?  
A. The common received opinion is, that his death was sufficient for all, but not effectual unto all: for all have not faith.  
Q. But I expect a direct answer.  
A. Then I say that Christ died not for all men, but only for the elect, whom God had chosen to be saved by Christ and his merits, from everlasting.  
Q. Where do you read of any that have been forbidden to pray for any in particular?  
A. jeremy was forbidden to pray for the obstinate jews whom God had cast out of his favour: 
jere. 7 16.  and the reason why he might not pray for them, 
jere. 11. 14.  was grounded upon the will of God: 
jere. 14. 11.  For (saith the Lord) I will not hear thee.  
Q. What, is it in no case lawful to pray for the enemies of God's Church?  
A. Yes, for temporal benefits, as, peace, and plenty, & liberty, etc. so far as it may be for the ease and benefit of God's people which be amongst them: but otherwise, if they practise any thing against God's Church, we ought to pray against them, 
2 Sam. 15.  as David did against Achitophel.  
Q. How prove you that we may pray for the prosperity of the wicked, when it may serve for the ease and good of God's people?  
A. The Prophet jeremy. willeth the captive Church of the jews which were at Babylon to pray for the peace of Babylon (now the Babylonians were Idolaters) and giveth this reason: 
jere. 29. 7.  For in their peace, (saith he) you shall have peace.  
Q. Well then: Now I see that our prayers must be agreeable to the will of God, because his will, and counsel must, and shall stand. Now show how we shallbe acquainted with the will of God which is to be done by us, and for us?  
A. We must 1. look what is required of us in the word of God, we must hear it, read it, mark it, & meditate in the same: 2. Pray for the spirit of understanding to open our eyes that we may see, etc. 
Psalm. 119.    

In earth as it is in heaven.  
Q. What is meant by these words, in earth?  
A. By earth in this place is meant the inhabitants of the earth, which ought to obey Gods will.  
Q. What do these words teach us to pray for?  
A. That we may do the will of God, even as the Angels which are in heaven do his will.  
Q. How do the Angels in heaven obey God?  
A. The Angels have six properties in serving of God, which ought to be in every one of us when we do Gods will.  

1. Willingness without ●●udging▪ 
Heb. 1. 14.   
2. Swiftness, 
Psal. 103. 20.  or readiness▪ without delaying.  
3. Faithfulness, 
2. King. 19 35.  without adding or diminishing.  
4. Gladness, and joyfulness without envying, 
Luk. 15. 10.  when they see others please God.  
5. Constant perseverance, without giving over, till the Lord bid them stay.  
6. Whatsoever they do, 
judg. 13. 16.  they still refer all the glory and praise unto God, 
Revel. 19 10  not suffering any to be given unto themselves.   
Q. What do we learn from all this?  
A. We learn here that our obedience to God should not be halt, lame, or maimed, but whole, & perfect, such as is in heaven.  
Q. Now show briefly what particular graces we crave in this petition?  
A. In this petition we desire: 

1. That the Lord of his mercy would change, 
Rom. 8. 5. 7.  and frame our wills by his holy spirit, that we may will, and wish nothing that he misliketh.  
2. That we may believe in Christ, and look for salvation by none other but by him: 
Ioh 6. 4●  for this is a part of Gods will.  
3. That we may have holiness of life, 
1. Thes. 4. 3, 4, 5, 6, 7.  in a true and lively faith.  
4 That God would make us able and content to bear the labours and sorrows of this life. 
Mat. 16. 24, 25     
Q. Some say this prayer, and yet look for salvation by their own means, how do they say this petition?  
A. With their lips, but they do not mean as they say: for not Gods will, but their own must be done.  
Q. What say you to those that say to God, Thy will be done, etc. yet live in all security, and uncleanness, hating that which is holy, delighting in all that is unholy, bathing in wantonness, and pleasure, and wishing therein to live and die?  
A. They do most impudently mock the Lord, and most desperately deceive their own souls.  
Q. You spoke of suffering troubles and sorrows in this life, is that a part of Gods will?  
A. Yea, this life is subject to many troubles.  
Q. But a Christian man need not fear any troubles as a wicked man doth, may he?  
A. He need not fear them, 
Rom. 8.  because they work together for the best to those that love God.  
Q. Yet he that is a true Christian may live in this world without any trouble, or persecution, may he not?  
A. No: for the Apostles have set it down for a certain truth, that through many afflictions we must enter into God's kingdom: 
Act. 14. 22.  And all that will live godly in Christ jesus, 
2. Tim. 3. 12.  shall suffer persecution more or less: they say we must, and shall, that is, we must look for it.  
Q. Why we that live under the Gospel in England are not persecuted (God make us thankful for it) as they are in other countries?  
A. No, that is true: but persecution is of divers sorts: There is persecution by the hand, 
Galas. 4. 29.  and persecution by the tongue, and though many be free from the one, yet no man that feareth God is free from the other.  
Q. Why will God have his children thus to be exercised with crosses and tribulations?  
A. That they may not be damned with the wicked world. 
1. Cor. 11. 32.   
Q. What are men the better for troubles?  
A. Yes much, when afflictions & troubles are sanctified of God, they are means to make God's children the better: as povereth seemeth to bridle lust, 
Psalm. 119.  baseness to humble them, and many encumbrances serve to drive them to God.  
Q. What if the world lower upon us? what if our friends forsake us? our foes defy us, what if persecution arise & we be slandered, & unkindly handled, must we then say, Thy will be done?  
A. Yea even then especially: for in prosperity it is an easy matter.  
Q. It is a hard thing to flesh & blood, but what if God give such a grace?  
A. Oh, if we can then say with a contented mind and a joyful heart, thy will be done: it is a grace above all treasure, and a true note of a child of God.  
Q. But many will say, who can bear such things? what examples therefore have you to encourage us?  
A. There be many notable examples of divers, which in time of great trouble have been content with the will of God, 
1. Sam. 3. 18.  even because it was his will: 
2. Sam. 15. 25, 26.  as Heli, job, David, 
Matth. 26. 39  & the Lord jesus himself, as appeareth more largely in the places quoted.  
Q. What sweet promises of God, or comfortable speeches have we in the scripture to uphold our faith from fainting, when troubles do come?  
A. The scripture is full of them: as these and such like:  
Our times are in the hands of the Lord.  
Our hairs are numbered.  
Our tears are put into a bottle.  
We must sow in tears, 
Psalm 126.  if we will reap in joy.  
He is our present help, and in a moment can deliver us.  
But if he will make a trial of us, 
1. Cor. 10. 13. See Heb. 10. 32, 33, 34, 35, 36, 37.  yet, The Lord is faithful, and will not suffer us to be tempted above that we are able, but will even give the issue with the temptation, that ye may be able to bear it, saith S. Paul.  
Q. These are most comfortable indeed to the children of God: Gods will therefore be done, and God give us grace to submit our wills to his will as we ought. Now rehearse the 4. petition.   

The fourth Petition.  
Give us this day our daily bread.  
Q. WHat is the sum of this petition?  
A. That it would please the Lord as a father and a king, to provide all necessaries for us his children and subjects in this life.  
Q. Why is this next?  
A. To teach us, that then his name is hallowed of us, his kingdom doth come unto us, and his will is done by us, when we depend on his providence for all our provision, & fly to him in all our wants.  
Q. What doth this petition teach us?  
A. It teacheth us many lessons.  

1. To acknowledge the providence of God in the whole ordering of our life.  
2. To depend on his providence for our whole provision in this life.  
3. To fly to God in all our wants.  
4. That we have no right to the creatures, before we have asked leave of the Lord for the use of them.   
Q. What be the graces that we pray for here?  
A. They be in number three.  

1. Carefulness in measure how to live.  
2. Contentedness with that estate wherein we live.  
3. Confidence in the providence of God while we live.   
Q. What sins do we pray against?  
A. The contrary to the former graces, and they be in number also 3.  

Carelessness.  
Covetousness.  
distrustfulness.   
Q. Some think that religion will make men careless of the world, & their families, is it so?  
A. They are deceived that think so: for all that truly fear God are careful for the world, if they be not too careful, which is more to be feared.  
Q. Why are we taught to pray for the things of this life, before the forgiveness of our sins? etc.  
A. To relieve our infirmity: for we do not so easily pray for heavenly things, as for earthly things.  
Q. How doth this relieve our infirmity?  
A. It is a means to make us pray for heavenly things better than we have done.  
Q. How may that be?  
A. Very well: for when we have trial of God's goodness in the things of this life, we need nothing to doubt of his mercy in the things concerning another life. And having found him friendly in lesser matters, we may fully account of his favour in greater matters.  
Q. This shall suffice for the order of it, now let us come to the particular view of every word, and show what we are to learn from the same.  
A. For the right understanding of this petition, two things in general are to be considered of: 

1. The thing itself which we are taught to ask.  
2. The manner how we must ask it.    
Q. What say you of the thing itself, or the benefit that we do crave in this petition?  
A. It is described by two adjuncts, or circumstances: 

1. Of the quality, or nature of it.  
2. Of the quantity, how much we must ask.    
Q. Of what nature or quality is it?  
A. It is corporal, temporal, and earthly, and is called by the name of daily bread.  
Q. What quantity, or how much must we ask?  
A. The quantity is noted in these words, our, and this day.  
Q. What mean you by that?  
A. I mean that we must ask, first, no, more than our own: secondly, no more but for the present time and need.  
Q. After what manner must we ask it?  
A. Concerning the manner of ask I observe two things: 

1. We must ask it as a gift, not as a merit, or a thing bought or sold, or borrowed, or changed, but as a free gift.  
2. We must ask it, for us, that is, not for myself alone, but for others aswell as myself.    
Q. This is brief and plain, but yet I would have every thing made as plain as may be (if it were possible) that no doubt might remain: therefore, now show first what is meant by bread in this place.  
A. This word bread is put in the scriptures three manner of ways.  

1. Figuratively, for other things besides bread, as sometime for Christ himself, in joh. 6. 51.  
Sometime for the benefits of Christ, Matth. 15. 26.  
Sometime for hunger, or a small portion, 1. King. 22. 27.  
Sometime for liberality to the poor, Eccle. 11. 1.  
2. Properly, for bread itself, Matth. 15. 33. 34.  
3. Both properly, for such bread as we eat, and figuratively, for whatsoever is necessary to the sustentation of this life, together, as in Gen. 3. 19 Psal. 41. 9 and in this petition.   
Q. By bread than I see the Lord jesus meaneth, all necessary things for this life: but why are they set down under the name of bread?  
A. For two causes, 

1. Because bread is most usual and necessary.  
2. To teach us that we must stint our immoderate desires, and be content with a little.    
Q. What if the Lord send us more than bread?  
A. If the Lord give more, we must be thankful, 
1. Timot. 6. 8.  and use it well, and if he give us but bread, that is to say, a little portion, we must be content.  
Q. Is it not lawful to pray for riches?  
A. Whatsoever is needful to the life of man, is included in this word, bread, and prayed for here.  
Q. But what call you needful?  
A. This needful is to be measured and judged of, according to men's several callings and charges.  
Q. How is that?  
A. If men's necessaries be great abundance, then great abundance is here prayed for: but if we go from necessaries to superfluities, than we have no such warrant here.  
Q. As we have no warrant for it, so you can she wenothing against it, can you?  
A. Yes, both the precepts of God, and examples of God's children are against it. See Deut. 8. 7. etc. Prou. 30. 8. 9 job. 31. 24. etc. 1. Timoth. 6. 17.  
Q. With what mind and affection must we desire things necessary for our calling?  
A. We may crave such things as are necessary and convenient according to our calling, always provided these two rules: 

1. That it be with condition of God's will, and pleasure.  
2. That the end be to serve God, and our neighbours by them and with them. See james 4. 3.    
Q. Why are we taught to call it 〈◊〉 ●read?  
A. To teach us, that we must not shift for ourselves as well as we can, or get our living when, or where, or of whom we can, as the manner of the world is.  
Q. No? how then?  
A. Every man is to use such honest means as he may eat the labours of his own hands, and nothing to be found about us, for ourselves or ours, but that we have good right unto, and we may truly call our own.  
Q. What then do we pray for here?  
A. In calling for our bread we pray: 

1. That we may be contented with that portion which the Lord giveth us.  
2. That we may not bereave any of that which is theirs.    
Q. How doth that follow upon this word our?  
A. It must needs follow, because that which is another man's, is not ours.  
Q. But by your leave many do rack and rob, and pull from other men their right, and yet say this prayer too?  
A. Yea, it is too true, but they say it to their own condemnation. For their own tongues have given sentence against themselves.  
Q. But many will seem to do it by law, & then it is well enough, is it not?  
A. Yea, and it may be by such a law too as the jews put Christ to death by, and that was a law of their own.  
Q. Can you name any whom this doth concern especially?  
A. Yea, there be many in the world whom this point doth concern very narrowly: and I could wish them to consider of it, lest they go to hell for their mocking of God: 

1. Those that keep the Church's lands and livings in their hands, which they cannot call theirs.  
2. Those that keep back the Ministers maintenance, and say, they will find cause enough.  
3. Those Ministers that take the fleece, and feed not the flock.  
4. Usurers of all sorts and sises, with their bawds the brokers.  
5. All that live by forfeitures of bands, and poor men's pledges.  
6. All that live by unlawful means, as filching, and stealing, etc.  
7. All gamesters, and common dicers, which live only upon play, and make an occupation of gaming, etc.    
Q. What would you have these men to consider of?  
A. Whether that which they get in this and that manner, they can call it their own, as lawfully and truly gotten, without check of conscience.  
Q. What if they cannot?  
A. If they cannot, then let them consider that when they say this prayer, they play the monstrous hypocrites, and dissemblers with God.  
Q. Why? what if they do so?  
A. Then their sin is twice so great as before, & their condemnation must needs be heavy, and just, without great repentance.  
Q. What other reason can you give to persuade men to be content with their own?  
A. He that can truly say when he cometh into his house, this house, this stuff, this money, this meat, etc. is mine by God's ordinance and allowance, he may go in, lie down, and eat, etc. with comfort, because he hath no check of conscience to trouble him.  
Q. Why? its conscience such a matter?  
A. Yea, a good conscience (saith the scripture) Is a continual feast, Prou. 15. 15. and it is that which makes a little so sweet to the children of God.  
Q. How do the wicked enjoy their goods?  
A. They fill their houses, but their hearts do tell them that many ally have they made, many an oath have they sworn, and many a poor body have they deceived, for that which they have.  
The usurers heart saith, Many a fatherless child will curse me for this that I have, which is fearful.  
Q. Oh Lord I marvel how these men can be merry with that they have?  
A. Surely they eat & drink, and feast, etc. but it is like the feasting of Balthashar, when the hand was seen writing against him, Dan. 5. 6.  
Q. What should these men do to prevent God's wrath?  
A. If they be able, they ought to make restitution as Zacheus did, 
Luk. 19  if not, to ask forgiveness with hearty repentance, both of God and men.  
Q. God grant if even for his mercy's sake in Christ jesus. Now show me but one thing more concerning this word (Our) and then no more, & that is this: If it be our, why should we pray the Lord to give it us as though it were not ours?  
A. Because it is not ours by desert, but by mercy, and things given in mercy, must be asked in a feeling of misery.  
Q. Are we not worthy of our daily bread, how prove you that?  
A. By the confession of jacob in Gen. 32. 10.  
Q. What is the reason of our unworthiness?  
A. The reason is, because when Adam transgressed, both he and his lost their right to all the creatures.  
Q. How is this right to be recovered again?  
A. No way but by the merits of Christ and faith in the same.  
Q. What? belike than we must ask our necessaries for Christ's sake, and in Christ's name, must we?  
A. Yea, and by a lively faith, be in Christ too, or else we have no right to any thing, but are like thieves and usurpers.  

Of this word, Daily.  
Q. Why do we call it daily bread?  
A. For divers causes, 

1. To note our mortality, and fading estate, if the Lord should not daily feed us, Act. 17. 28.  
2. To keep us in the exercise of prayer, for if we should ask for many years provision at once, we would take liberty thereby to pray no more.  
3. To bridle our insatiable desires, and to teach us to be content with so much as shall be fit to preserve life honestly, not wanton. For see Psal. 37. 16. 1. Tim. 6. 6. 2. Cor. 4. 16. 17. 18.  
4. To teach us that all our wants are known to the Lord so well, that for every day he can tell what is sufficient, and what we have need of.    
Q. What use may we make of this?  
A. The use of this point is two fold.  

1. To preserve us from distrust, and all bad means to be relieved by, which come of distrust.  
2. To encourage us to go to God by prayer, when we hear how privy he is to our estate.    

Of this word, Give.  
Q. WHy do we say give?  
A. This word doth teach us many things.  

1. That God is the author and giver of all the good that we have either spiritual or corporal.  
2. That such is our misery by sin, that of ourselves we are not worth a piece of bread.  
3. That if we have but bread, we ought to thank the giver, and much more ought we to thank him for our abundance.  
4. To get our riches in such sort, as we may rightly call them the gift of God, and that is when we get our living, either by right inheritance, or by true honest labour.  
5. To show that all our labour is to no purpose (although we be commanded to labour) except the Lord give 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 show that the nourishment of bread, and the use of our goods is of God, aswell as goods themselves, See Leuit. 26. 26. Eccles. 6. 1. Dan. 1. 10. 12. 13. 15.   
Q. You say that we be not worthy of a piece of bread, but in the worthiness of Christ, whether are we then worthy of heaven as the Papists say?  
A. If we be not worthy of a piece of bread, 
Gen. 32. 10.  much less are we worthy of the kingdom of heaven: but if bread be the free gift of God, much more is the kingdom of heaven the free gift of God.   

Us  
Q. Why do we say, give us, and not give me?  
A. For that there be two reasons: 

1. To teach us, that when we pray, we must pray for others aswell as for ourselves, or else we pray not aright, and in love, 1. Cor. 13. 5. Love seeketh neither own, that is, only.  
2. To show that we must possess our goods, so as others may have part with us. For God by us doth give unto others, as he doth by others give unto us.    
Q. Who must have part with us?  
A. In deed that is a needful question, for we must not give to all, because the Apostle saith, 
2. Thes. 3. 10.  If any will not work, let him not eat. Neither must we give to all alike, because the same Apostle maketh a restraint, 
Gal. 6. 10.  and saith, Do good to all, but especially to the household of faith.  
Q. To whom then ought we not to give?  
A. If we see any idle bodies, or counterfeit persons, or any that live without an honest trade, as fiddlers, rhymers, jesters, walking mates, players, jugglers, cozeners, and such like, I doubt whether we ought to give unto such, or no, until they take a new trade of life.  
Q. To whom ought we to give?  
A. To the poor and needy, but especially to the godly poor, such as are decayed by the hand of God, to strangers, fatherless and widows, etc. This knew job very well, 
job. 31. 17. 19 20. 22.  and he put it in practice to his great joy and comfort.   

This day.  
Q. Why do we say, give us [this day?]  
A. By that we mean that the Lord should help us when we have need, and not tarry too long.  
Q. Why do we use the same words in praying for others?  
A. To teach us that we must help our brother, both by our prayers, and otherwise, when he needeth, and not to tarry until he be past recovery: See Gen. 24. 18. Exo. 22. 26. Luk. 10. 31. 33.  
Q. Is it not lawful to lay up in store?  
A. Yes, so that in storing we keep these rules: 

1. Our reservation must be void of covetousness and distrust.  
2. It must be to lawful ends.  
3. We must not rob the poor to store ourselves.  
4. That we trust not in our store, but in the Lord.  
5. That it be made only in the reverence of the Lords gifts.    
Q. What examples have we of such as have so stored?  
A. There be many. See Gen. 45. 7. Matth. 14. 20. john 6. 12. Act. 11. 28. 29. 2. Cor. 12 14  
Q. The Lord jesus saith. 
Object.  Care not for the morrow. Matth. 6. 34.  
A. His meaning is that we should not care for the morrow with distrustfulness: but with moderate labour, and faithful prayer.  
Q. He saith again. 
object 2.  Labour not for the meat that perisheth. john 6. 27. & Lay not up treasure on earth, where thieves break through, etc. Luk. 12. 33.  
A. These speeches are by way of comparison spoken, comparing earthly things with heavenly things, and his meaning is, that we should not labour so much for this life, as for the life to come, because the one doth perish, the other doth not, and so for treasuring up treasure on earth, the like is to be said.  
Q. What need rich men say this prayer, that have enough for many years?  
A. For two causes they ought also to pray this prayer: 

1. To acknowledge the giver.  
2. Though they have riches, yet the use comfort safety is of God.      

The fift Petition.  
And forgive us our trespasses, as we forgive them that trespass against us.  
Q. WHy is this next?  
A. From the placing of this in the next place, we learn two things: 

1. That we must have a care of the life to come, as well as of provision for this life.    
Q. Why, if we have our daily bread, what need we care for any more?  
A. All the things of this world will do us no 
Math. 16. 26.  good, except our sins be forgiven us.  
Q. What is the forgiveness of our sins such a great matter?  
A. Yea, it is such a thing that without it, there is no comfort in the things of this life.  
Q. How prove you that?  
A. By the speech of the Lord jesus to the man that had a palsy: Son, be of good comfort, thy sins are forgiven thee. To teach us, that nothing can give good comfort, but the forgiveness of sins.  
Q. Why doth he say, be of good comfort, rather than be of comfort, any comfort is good, is it not?  
A. No, this is to teach us, that all comfort is not good comfort, for some is counterfeit, and false, as that which ariseth from transitory things, but only that is true comfort which groweth upon the favour of God in pardoning of sins.  
Q. What is the second thing we learn from the order and placing of this next to the former?  
A. Secondly, we learn hereby, that if we want our daily bread, our sins are the cause, for when sin entered into the world, the curse entered. See these places, Gen. 3. 17. 18. Deut. 28. 15. etc. Deut. 32. from the 13. verse to the 26.  
Q. How shall we do to avoid the curse of God?  
A. We must desire the Lord in mercy to do away our sins, and not to deal with us in judgement, for sin is the stop of God's blessings, and when our sins are removed, then is there a way made for daily bread.  
Q. What use may we make of this point?  
A. This point serveth for our instruction two ways.  

1. To teach us that religion is not the cause of want (as some do imagine, like Achab, who said that Elias troubled Israel, when in deed it was himself) but sin is the cause.  
2. That when we want any temporal thing, for this life, we should examine ourselves of sin, and of some special sin that God is angry with, which hath deprived us of that which we want and would have.   
Q. How prove you that?  
A. By the testimony of the Scripture, in Iere. 5. 24. 25. For they say not in their hearts, let us now fear the Lord our God, that giveth rain, both early and late in due season, he reserveth unto us the appointed weeks of the harvest, 25. Yet your iniquities have turned away these things, & your sins have hindered good things from you.  
Again, 
josh. 7.  when Achan was unknown that played the thief in taking away the cursed thing, Israel was plagued, but when search was made, and he executed, the plague ceased.  
So should we also make search in ourselves, when the hand of God is against us, until we find what sin it is that hath moved God against us.  

Forgive.  
Q. What doth this word [Forgive] teach us?  
A. It teacheth us many things. 1. That before pardon can be obtained, our sins must be truly and unfeignedly confessed to God, without covering, or excusing any at all.  
Q. How prove you that?  
A. Out of Psal. 32. 5. I acknowledged my sin unto thee, neither hide I mine iniquity, for I thought I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin.  
Prou. 28. He that hideth his sin shall not prosper, but he that confesseth them, and forsaketh them shall have mercy.  
Q. Of how many sorts is the confession of sins?  
A. It is of two sorts: either Civil, or Religious.  
Q. What manner of confession is that which you call Civil?  
A. That is a civil confession of sin, which is made before a civil judge, or Magistrate, by malefactors.  
Q. What example have you thereof in the Scripture?  
A. Such kind of confession was that which Achan made when he was examined before joshua, josh. 7. 19 20.  
Q. When is it religious?  
A. When it is made to God only, as a part of his worship.  
Q. Of how many sorts is this religious confession?  
A. It is double: either private to God only, or public in the assemblies of the church of God.  
Q. When must it be private?  
A. When the sin is private.  
Q. Of how many sorts is public confession?  
A. It is of two sorts: either generally to be made by the minister, with the whole congregation together: or particularly, by some one man before the congregation.  
Q. How many ways do you consider that which is made by the whole congregation?  
A. Two ways: for it is either ordinary, as at the usual, and common assemblies: or extraordinary, as in time of some great, and general calamity. For the proof of the former, see Leuit. 16. 20. 21. for the truth of the latter, see joel. 2. 15. 16. 17.  
And this confession of the sins of others, may be made also to God by any godly man privately, in time of any great and general affliction, as in Dan. 9 4. 5. 6. etc.  
Q. When must public confession of sin be made by one man particularly?  
A. When any one hath committed any offence that is public and heinous.  
Q. Why must it be public?  
A. That the Church of God may be satisfied, which by that sin was offended.  
Q. What mean you when you say the Church is offended?  
A. That is to be understood two manner of ways. 

1. The spirit of God which is in the faithful, is grieved at the sin.  
2. The faithful (being led by the spirit of God) are also grieved to see God dishonoured.    
Q. Why? every man shall bear his own sin, we shall not answer for an other man's offence, what need we then care or be grieved at the matter?  
A. Yes, we ought to be grieved in two respects: 

1. In respect of God.  
2. In respect of others.    
Q. Why in respect of God?  
A. Because he is, 

1. Our God, and father, therefore we must be grieved when we see him dishonoured, as children are grieved when they see their parents abused.  
2. A GOD that loveth purity, and hateth iniquity, therefore we must be grieved when we see that done in his house which he abhorreth.  
3. A God of all mercy and kindness undeserved, therefore we must be grieved to see his mercy so abused, and his kindness so unkindly requited.  
4. A GOD of justice, therefore we should be grieved lest his wrath break out against us.    
Q. How are the godly grieved in respect of others?  
A. 1. In regard of the party offending.  
2. In respect of the parties offended.  
Q. Why in regard of the party offending?  
A. Because he is in danger of God's displeasure, and of being cut off from the body.  
Q. Why in respect of the rest of the body are they grieved?  
A. Because some are in danger of learning his ways, and to be infected by his example. Some stand in doubt of his salvation, which so publicly offendeth: and some are in doubt of the truth, while he so falleth that professeth the truth.  
Q. What do you conclude upon all this?  
A. I conclude, that therefore it is very necessary and requisite, that when a fault is public, confession be public, that the Church of God which was offended, may be satisfied.  
Q. What mean you, when you say the Church is satisfied by his open confession?  
A. I mean that when he hath publicly confessed his sin with promise of amendment, and signs of hearty repentance, than the rest which before were grieved, are eased of their grief, as the body is when a corrupt member is healed.  
Q. And is that all?  
A. No, then also those which were in doubt before, are now resolved and out of doubt.  
Q. Whereof are they resolved?  
A. Of many things: 

1. That it was evil which he committed.  
2. That the truth is still the truth, for all his fall.  
3. That the body is not in danger of being infected by his evil example as it was before.  
4. That he is in the state of grace again.  
5. That they may receive him again as a member of the body, as he was wont to be, which before was doubtful.    
Q. How I see how necessary it is that public confession of public offences be made: but what say you to punishing by the purse? is not that a better way to reclaim offender's, then open confession of the fault?  
A. No, that is rather a means to maintain sin: for who will not sin when he knoweth it is but a money matter? especially rich men which have money at will.  
Q. What if the money be given to the poor, or to the mending of some high way, or to some other good use?  
A. It is counted with the Lord, but as the price of a harlot, 
Mat. 27. 6.  as the money that judas took, was the price of blood: and therefore is most abominable in the sight, of God what use soever it be put unto.  
Q. What? is it not a good deed to relieve the poor?  
A. Yes that is true, but yet we must not do evil that good may come thereof, 
Rom. 3. 8.  (for then as the Apostle saith) Our damnation is just.  
Q. Why? what evil can there be in helping the poor?  
A. To relieve the poor is good, but to relieve the poor by a means which maintaineth others in sin is not good, & therefore by the Apostles rule is condemned.  
Q. You speak of the money that judas took of the jews, which you say is called the price of blood, that maketh against you, for it is said in the Gospel, that he cast it into the Temple, and the ●ie Priests did accept of it.  
A. That is true indeed, but how? they also said it was not lawful to put it into the treasury, because it was the price of blood: and besides that, that money was not a satisfaction for judas his sin, for to show that his money did him no good, neither in the taking, nor in the restoring, he went & hanged himself to make amends.  
Q. But when they had his money again, they did not cast it away, but went and bought with it a field to bury strangers in, and why may not the like be done with the money of public offenders now?  
A. Your comparison holdeth not, for 

1. judas never had any right to that money, and therefore aught to restore it again.  
2. If he had come by it lawfully, yet could not the jews have given it him again, for he went presently and hanged himself.  
3. The jews did not take him for a traitor, or an offender in that he did, for if they had, it is like his money would not have saved him from their censure and judgement: nay they were as deep in the sin as he was.  
4. When they had his money again, it was not lawful to cast it away, being of itself a good creature of God, but they must employ it to some use.    
Lastly, the field that they bought withal, 
Mat. 27. 8.  is called the field of blood unto this day: and so whatsoever use that money is put unto (which is given to buy out their open punishment) should be called the work of sin.  
Q. Show your meaning more plainly this last point?  
A. I mean this, that if a harlot, or a whoremonger should with money buy out their open confession of their fault, in the Church, or the civil punishment to be inflicted by the Magistrate; and if that money were given to the poor, it might be called the reward or alms of a harlot, and so in other things: the high way of adultery, the college of fornication, the hospital of whoredom, the Church of blasphemy, and all the reparations of iniquity, which do all cry for the curse of God to come upon the founders, and authors thereof. See Habak. 2. 11. 12. 14.  
Q. What if any be so obstinate that they will not be brought to an open acknowledgement of their sin?  
A. Then by the censure and sword of excommunication, he is to be cut off from the body of Christ's Church, as a rotten & infectious member, and to be cast out unto Satan, till God give him repentance, according to the doctrine and rule of the Apostle. 
1. Cor. 5. 4. 5.   
Q. What if after that he do repent, and offer to satisfy the Church of God?  
A. Then is he to be received again as a brother, 
2. Cor. 2. 5. 7.  as the same Apostle teacheth.  
Q. What if then (after his public repentance) he will give any thing to the poor, or &c. is it not lawful to take it?  
A. Yes, for than it is taken as a fruit of faith, which before was only a fruit of sin.  
Q. I am satisfied for that matter of confession, what else doth this word forgive, teach us?  
A. It doth further teach us the wonderful long suffering of God towards mankind, which is not weary in forgiving of poor sinners when they ask forgiveness at his hands.  
Q. Why then we may sin as much as we list, may we not?  
A. God forbidden, for this patience and goodness of God is to lead us to repentance, and not to presumption, as the Apostle teacheth in Rom. 6. 1. Rom. 2. 5. and therefore we ought not to abuse it.  
Q. What else do we gather from this word forgive?  
A. It doth further teach us, that there is no satisfaction to God's justice for sin, by works of our own, no, not in temporal punishments, but the doing away of four sins is of God's mere favour.  
Q. How do you gather that upon this word forgive?  
A. It doth necessarily follow, for if God doth freely forgive us our sins, than we do not satisfy for them, for to forgive and to satisfy be contraries.  
Q. What is here meant by forgiving of sins?  
A. To forgive sins, is to cover them, ●or not to impute them unto us. See Psalm. 32. 1.  
Q. But may not we make satisfaction to GOD for our sins ourselves?  
A. No, it is not possible.  
Q. How may that appear?  
A. It shall easily appear, if we consider against whom we sin, or whose commandments we transgress.  
Q. We sin against God, I know that, but what of that?  
A. Yea, but that is not all, but we must consider that God is infinite, & therefore the offence is multiplied according to the worthiness of the person against whom it is committed.  
Q. And what do you infer upon that?  
A. I infer that our offence against God cannot but be infinite, and consequently so must our punishment be too.  
Q. And must that punishment be suffered?  
A. Yea, for God's justice requireth the same.  
Q. How shall we do then to be saved, for if we suffer it, we can never be saved, because that which is infinite is without end?  
A. In deed it is true, and therefore we have need of a remedy, or else we cannot be saved.  
Q. But what shall that remedy be? God's mercy?  
A. No, for mercy must not be contrary to justice.  
Q. What then? God's justice?  
A. No, for we have need of mercy.  
Q. By what mean may God execute his justice with disannulling his mercy? or exercise mercy without prejudice of his justice?  
A. To appease his wrath, and to make way for his mercy, there must come some satisfaction between God and man..  
Q. What manner of satisfaction must that be?  
A. Considering the fault is infinite, and the punishment must be proportionable to the fault, and the satisfaction likewise to the punishment, therefore it must be infinitely infinite.  
Q. How shall that be made? cannot man help to make it?  
A. No, he can do nothing that way.  
Q. No? What if he should do the works of the law of God, will not that satisfy God's justice?  
A. To satisfy by the works of the law, we cannot for two causes: 

1. Because it is a task which no man can keep.  
2. If we could, yet all the works of the law be debts, and no man can discharge one debt with another.    
Q. What if man offer himself to God?  
A. If man should offer himself, he offereth nothing but unthankfulness, and disobedience, and wickedness, that is, he provoketh God's wrath more and more.  
Q. What if man should offer the whole world unto God?  
A. If he should, what should he offer but that which he hath first received of God, and lost again by his disobedience?  
Q. What if the Angels should step in to satisfy for man?  
A. If the creature should labour to pacify the Creator: a thing finite in goodness, to cover an infinite evil, the indebted to discharge one that is more indebted, what were that but a covering, that doth but half cover, and a plaster infinitely too little for the sore?  
Q. How then shall this satisfaction be made?  
A. God himself must be feign to step in between his justice and his mercy, and as he created us at the first, so to create us new again, and this is it which the scripture calleth regeneration.  
Q. Who then shall be this mediator? God unto God? infinite to infinite? and able both to discharge the bond, and to assuage the infinite punishment?  
A. That must needs be the second person in the Trinity, the son of God, who is also God equal with the father, and therefore infinite.  
Q. Why must it be the second person?  
A. For two causes: 

1. Because he is the wisdom of the father, for as he at the first uttered his wisdom in creating us, so he was to employ the same in regenerating us.  
2. Because we were to be adopted his children, that is, admitted to an inheritance, which could not be done but by the mediation of his own natural son.    
Q. How did the son of God satisfy God for our sins he being God himself?  
A. He in his infinite Godhead recompensed honour that great benefit, and call upon the father in his name: and thus we come to the forgiveness of our sins, which here we are taught to pray for.  
Q. You have well satisfied me for this 〈…〉 let us come to the next word why do we say, 
us.  forgive us, and not forgive me?  
A. Therein we are taught, to beseech the Lord as heartily to forgive the sins of our brethren, as our own. See jam. 5. 17. Exod. 32. 21. Rom. 9 1.  
Q. What if we fail in this duty?  
A. Then we fail in the greatest duty of brotherly love, and Christian compassion, neither can we say that we love the brethren, neither can we be assured that we are the members of Christ.  
Q. What? do we not love our brethren except we care for their souls? what if we with them riches, honours, and favours in this life, is not this sufficient?  
A. No: the best love of man to man, consisteth in wishing his spiritual good, the good of his soul, forgiveness of his sins, true joy in the holy Ghost, etc.  
Q. Where read you of any that were grieved for the sins of the people?  
A. In Psalm. 119. 136. David saith his eyes gushed out with tears, because men kept not the law of God.  
Q. What think you of those that laugh for joy, when they see men br●ake the commandments of God, and yet say this prayer?  
A. If they know what they say their sin is the greater, and they must needs be condemned of notable hypocrisy: but indeed it argueth that they never felt that in their hearts which they utter with their lips.  
Q. What else do you gather upon these words, forgive us?  
A. We learn further, 
Another note.  that if we must desire God to forgive both them and us, we must not allure them to sin.  
Q. How do you gather that?  
A. It must needs follow: for if we be mediators and suitors for pardon, we may not in any case be procurers to wickedness: for shall he that sueth for the Princes pardon for a Traitor, or a murderer, or etc. when he hath so done go presently & stir up the same party to work treason again, or to murder again? God forbidden.  
Q. But this is a thing most rise, especially amongst such as bear the name of good fellows.  
A. It is too true indeed, but it is wicked good fellowship that tempteth unto sin, and draweth to hell: which such good fellows shall one day feel to their cost, if God give them not great repentance.  
Q. What sins do we pray the Lord to forgive us?  
A. All our sins whatsoever, our sins committed in our ignorance, our sins of weakness and of presumption, our sins committed privately and openly, & all the evil thoughts and motions of our heart.  
Q. What say you to the Papists distinction of sins, venial, and mortal, and their 7. deadly sins?  
A. It is most absurd and wicked: 
Rom. 6. 〈◊〉  for all sin in his own nature is deadly, and every sin in the merits of Christ's blood is venial, to him that truly repenteth and believeth in Christ, and not else.   

As we forgive them that trespass against us.  
Q. Why be these words added?  
A. They are added as a reason of the former, and serveth to persuade the Lord, or rather to confirm our faith in God's favour towards us.  
Q. How can you make them a reason of the former?  
A. It is a reason to prove that God will forgive us our sins, and is drawn from a comparison of the less to the greater, thus: If we that are void of all goodness do forgive others when they crave mercy, than the Lord who is the fountain of all mercy will forgive us.  
Q. Where find you that the scripture useth to reason so, and to prove God's goodness by man's goodness?  
A. Our Saviour Christ doth so reason in Luk. 11. 13. If you which are evil (saith he) can give good things unto your children, how much more will your heavenly father give unto his children, etc.  
Q. But what if men would not forgive one another, could we not then be assured that GOD would forgive us?  
A. If all mercy were dried up in the bowels of men, yet it were to be found in the Lord. See for the proof hereof, Esai. 49. 15. Therefore, much more may we be assured hereof when men do forgive.  
Q. What doth this clause teach us?  
A. It teacheth us many things: 

1. That all hypocritical forgiveness is condemned in the sight of God. See Psal 28. 3.  
2. That all lame and half forgiveness is condemned, as to forgive a piece, and carry a piece unforgiven.  
3. That if we will be like our heavenly father, we must be merciful and forgive.    
Q. How must we show mercy?  
A. 1. In giving of alms, Deut. 15. 10.  
2. In gathering our fruits, Leuit. 19 9 23. 22.  
3. In taking up of debts, Matth. 18. 23.  
4. In pardoning of offences, Mat. 18. 21.  
5. In punishing offences, Deut. 25. 2. 3.  
Q. Our Saviour Christ nameth here no degrees of persons, as parents, friends, etc. why is that?  
A. To teach us that our forgiveness must not go by affection of men, but in general to all that have offended us, whether they be friends or foes, etc.  
Q. Our Saviour Christ 〈◊〉 no manner of trespasses, as little ones, or great ones, old or new, etc. why is that?  
A. To teach, that of what sort soever the offences be, we must forgive them all: because the Lord doth forgive all, both small and great, etc.  
Q. But the matter may be so grievous, or prejudicial to us, that we may take exceptions unto it, and not forgive it, may it not?  
A. No, for the Lord jesus in this prayer makes no exceptions, and therefore biddeth us to make none. Again, there is no offence committed against us by man, but God forgiveth us as great committed against him by us, & why then should not we forgive, being so forgiven?  
Q. What if we deserved better at his han●s that hath done us the intrie?  
A. So doth God of us.  
Q. We meant him no harm.  
A. No more doth God unto us.  
Q. What if we be his superiors?  
A. So is God our superior.  
Q. What if we live not of him?  
A. No more doth God live of us.  
Q. 〈◊〉 have often warned him.  
A. So hath God done us.  
Q. We have often forgiven him.  
A. So hath God done to us.  
Q. Well then, I perceive we can find no cause to retain malice, if we consider things well: but ●n long as I cannot find in my heart to forgive my enemy, what if I say not the lords prayer, but some other good prayer?  
A. That is a notable shift to deceive ourselves, but not the Lord: for it is not the saying of the prayer that God only regardeth, but our being in that estate that we may say it. See Esai. 1. 14. 15. 1. joh. 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 forgive all debts?  
A. Civil debts which come by lawful bargaining, may be exacted, so that it be with showing of mercy.  
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 injury, and be free from malice, so that in doing thereof of these rules be observed that follow.  

1. We must take heed of all private revenge, and inward hatred.  
2. Our doings must not be offensive to the Church.  
3. That our suits be taken in hand to maintain godly peace.  
4. The end of our suing must be, the good of the party offending, that he may be chastised and brought to repentance.  
5. The law must be the last remedy, when all other good means do fail. See 1. Cor. 6. 7. And touching the lawful authority, & use of Magistrates, see 2. Chro. 19 6, 7. 8. Rom: 13. 1, 2, 3. Of Paul's sending to the Centurion, and appealing to Caesar, we may read in Act. 23. 17. Act. 25. 11.   
Q. How may a man forgive trespasses, seeing as GOD only forgiveth sins?  
A. In every 〈◊〉 which any do to their neighbour, there be two offences: 

1. To God, and in that respect it is called a sin, which God only forgiveth.  
2. To man, and in that respect it is called an injury, and so man may forgive it.    
Q. What use may we make of this clause?  
A. The use of it is very profitable: for it showeth us a lively sign to assure our consciences that but sins be pardoned.  
Q. How may that he?  
A. Very well: for if we can find our hearts as readily to forgive, as we are to desire forgiveness at God's hand, than we may assure ourselves of God's love to us in this point.  
Q. How prove you that?  
A. In Matth. 5. 7. Blessed are the merciful, for they shall obtain mercy.  
Q. What, is our showing of mercy the cause why God showeth mercy to us?  
A. Not so: but a sign of God's mercy to us: for he that showeth mercy to others, hath first received mercy from God.  
Q. How prove you that?  
A. By the words of the Apostle in ●. Cor. 1. 3. Blessed ●e God 〈…〉 f●ther, etc. the father of mercy's a●d God of all comfort, which comforteth us in all 〈◊〉 tribulations▪ that we may be able to comfort them which▪ 〈◊〉 any affliction▪ by the comfort wherewith we ourselves are comforted of God.    

The sixth petition.  
And lead us not into temptation, but deliver us from evil.  
Q. WHy is this the next and the last?  
A. To teach us, that when we have done what we can, yet we must look for temptations so long as we live in this world.  
Q. What they that have their sins forgiven them subject to temptations?  
A. Yea, forgiveness of sins and temptations unto sin, be inseparable companions in this life.  
Q. What the penitent sinner that is belou●d of God, is he troubled with temptations?  
A. There is none in this world so beaten and buffeted with temptations as the penitent sinner, that ●rieth most bitterly for the pardon of his sins.  
Q. How prove you that?  
A. By the words of our Saviour Christ 〈◊〉 Peter, Simon Simon, Satan hath desired to sift you as wheat is sifted, Luk. 22. 31. to show, that if we were as good as Peter, Satan will be sifting of us, yea the better Christian, the greater desire hath Satan to sift us.  
Q. How else do you prove it?  
A. By the confession of the Apostle Paul, who was continually exercised with the buffet of Satan, 2. Cor. 1●. 7.  
Q. What meaneth the Apostle by the buffet of Satan?  
A. He meaneth that rebellion which he felt in the unregenerate part against God.  
Q. Why are Gods children thus troubled with temptations unto sin?  
A. For two causes: 

1. To humble them, and keep them under, lest they forget themselves and wax proud of those good things which GOD worketh in them, and by them, 2. Cor. 12. 7.  
2. That God's power may be made manifest in their weakness, and his grace may appear in upholding them that they fall not quite away from him, vers. 9    
Q. But ●oth God love them that are so troubled?  
A. Yea, it is a note of God's favour and grace: for if we had no grief for sin, nor any buffet, or strive, it were a sign that we were under the power of Satan, and not under the love and favour of God.  
Q. But it is marvel that the devil will be so bold with those whom God loveth.  
A. No marvel at all: for he was as bold with the Lord jesus himself our head, 
Matth. 4.  and he cannot choose so long as he is a devil, for he is by nature an adversary: And therefore whom God loveth, the devil hateth, and where God worketh in love, the devil worketh in malice.  
Q. What are Gods children then to do?  
A. Hereupon we are taught (for fear of being overcome) to pray continually vnt● the Lord that we may not be led into temptation, but may be delivered from evil.  

A second reason of the coherence.  
Q. WHy else is this petition put to the rest?  
A. To teach us, that as we must be careful to pray for the pardon of sins past, so also we must be as careful to prevent sins to come: we must take heed that we fall not into our old sins, nor be over taken with new.  
Q. Why? what need we pray against sin to come? if we be forgiven our sins past, we may take heed well enough of sins to come, may we not?  
A. How needful it is to pray for God's grace against sin to come, may appear if we consider these six things following: 

1. Our own corruption, and proneness to evil, job. 15. 16.  
2. The infinite allurements to pull us from God, Heb. 11. 25.  
3. The deceitfulness of sin, Heb. 3. 13.  
4. The power of the enemy, Eph. 6. 12.  
5. The diligence of the adversary, 1. Pet. 5. 8.  
6. The cruelty of Satan if he doth win.     

Temptation.  
Q. What is meant here by temptation?  
A. Temptation is the enticement of the soul, or heart, either 

By the corruption of man● nature, or,  
By the allure mē●s of 

To any sin.  
The world Or The devil      
Q. What is meant by leading into temptation?  
A. To be led into temptation, is to be overcome of the temptation, when it prenaileth, and getteth the victory.  
Q. What then is the meaning of this petition?  
A. It is as much as if we should say thus: When we are moved, and enticed to sin, O Lord, keep us that we be not overcome, and give us a good issue with the temptation.  
Q. Doth God lead men into temptation, or only suffer them to be led into temptation?  
A. Indeed some read i● so, s●ffer us not to 〈…〉 into temptation: but the text is plain▪ 〈◊〉 us not into temptation.  
Q. But doth not God suffer men to be tempted?  
A. Yes, and more than suffering▪ he is the worker of the temptation itself.  
Q. How prove you that?  
A. By the scripture which doth so speak of God, as in these places following is manifest:  
Exod▪ 7. 3. God hardened Pharaoes' heart.  
2 Sam. 24. 1. God moved David to number etc.  
Esai. 19 14. God mingled amongst them the spirit of error.  
Esai. 42. 24. Who gave jacob for a spoil? and Israel to the robbers? did not the Lord?  
Esai. 63. 17. Why hast thou made us to err out of thy way▪ and ●ardned our heart from thy fear▪  
Rom. 1. 26. God gave them up to vil● affections.  
2. Thess. 2. 11. God s●nt them strong delusions, etc.  
In all these places is more than suffering 〈◊〉 to God▪  
Q. But if God do lead men into temptation, is he not the author of sin?  
A. No, for all this, God is not the author of sin.  
Q. How may God be a worker in temptations, and yet free fro●● sin?  
A. The Lord may be a worker in temptations, and yet f●ee from sin 5. ways: 

1. He tempteth by offering occasions, to try whether a man will sin or no: as a master will lay money in his servants way to try his faithfulness, which money if he steal he sinneth, but his master in trying him, Sinneth not.  
2. By withdrawing his graces, as he did from Sa●l, neither can this be a sin in God, because he is not bound to any.  
3. As temptation is an action, God is a worker in it, and he is the author of the action, but not of the evil that is in the action. Act. 17. 28.  
4. As temptations be punishments of former sins, and so works of justice, God is the worker of them, and yet free from sin.  
5. In respect of the end to which God trieth his children, God is a worker in temptations, and yet free from sin: for God hath one end, and the devil another.    
Q. To what end doth the devil tempt a man?  
A. Only to bring him to destruction.  
Q. To what end doth the Lord tempt his children?  
A. God hath divers ends and purposes in tempting and trying his children and servants: 

1. Sometime to humble them for their sins, and to try how they will abide the cross.  
2. Sometime, to make his own graces in them (as faith, love, patience, zeal, thankfulness, etc.) to shine forth more clearly to his glory, and their comfort.  
3. Sometime to open their shame and naughty corrupt nature, as namely their impatience, their unthankfulness, their dullness, their distrustfulness, etc. which were in them and they not knowing so much.    
Q. Why will the Lord thus lay open their shame?  
A. For three causes: 

1. To let them see that they are not the men that they took themselves to be.  
2. That they may live afterward in greater wariness, knowing their own weakness.  
3. That they may the more earnestly desire his help, knowing their own wants.    
Q. It should seem that these kinds of temptations which proceed from God, may be better called proofs and trials, than temptations, may they not?  
A. Yea, it is very true, & so they ought to be esteemed and accounted.  
Q. But seeing as GOD useth these trials to the profit of his chosen, and hisowne glory, why should we pray against them?  
A. We ought for all that to pray that we may not fall into them, because we must abhor to commit anything whereby our God is justly offended.  
Q. If God be offended with our deeds, why doth he bring us into them?  
A. With our deeds he is offended, but with that which he bringeth to pass by them (namely our humility, wariness, etc.) he is delighted.  
Q. What difference is there between Gods tempting of his children, and his tempting of the reprobate?  
A. This temptation into which God bringeth his elect, endureth but for a time: but the reprobate he bringeth into a perpetual temptation, utterly giving them up to Satan & hardening them in wickedness for ever.  
Q. Is it not unjust, that God should lead some into temptation, and harden them in wickedness, & yet punish them for their sins?  
A. No, for even in this life we may see good and just causes, that God should harden the reprobate, and lead them into this woeful and eternal temptation.  
Q. What cause can you allege for y●?  
A. They are worthy to be hardened, and therefore what unrighteousness is it in God, to harden them that are worthy to be hardened?  
Q. How can that be, when the scripture is plain that God himself hath hardened their hearts?  
A. When the scripture saith that God hardeneth men, the meaning is not that they were soft before, and that then God did harden them when they were soft before: but that God maketh them harder, and that is lustily done, for their former hardness deserved to be made harder.  
Q. Why doth not the Lord soften all men?  
A. If any man will say, it is God's fault that he softeneth not all men, let him show that God first hardened all men, and not themselves.  
Q. That is true indeed, b●t what of that?  
A. If all men first hardened themselves, what shall constrain God to soften them again?  
If he will, he showeth his mercy.  
If he will not, he showeth his justice.  
But who shall compel him to show his mercy, where he may show his justice?  
Q. I am satisfied for this point, but what use may we make hereof?  
A. By the knowledge of this point, the godly may learn to have in reverend admiration the exceeding great goodness of God, when they shall consider that he vouchsafeth to take them into the number of those, whom of his mercy he would soften, whereas of his justice he might have hardened them for ever.  
Q. Do none tempt man but God?  
A. Yes, man tempteth man, and Satan tempteth man.  
Q. How doth one man tempt another?  
A. Two ways, sometime for good, sometime for hurt.  
Q. When are they for good?  
A. When we try him whom we do suspect: as some that ask to borrow money, etc. before they need.  
Q. How do men tempt men for the hurt one of another?  
A. Two ways: sometimes by words, sometime by deeds, or both together.  
Q. How by words?  
A. By propounding captious & curious questions, as the Scribes & Pharisees did tempt Christ, Mat. 22. 16. Luk. 20. 20.  
Q. What is that?  
A. To entangle men in their words, to bring them within compass of law, or to win some advantage against the truth, by the weakness and slenderness of men's answers.  
Q. How by deeds?  
A. When by their own example, or by urging the examples of others they labour to draw men to evil.  
Q. How are we to pray against these temptations?  
A. We are to beseech the Lord: 1. To keep us from trials above our power to satisfy. 2. That it would please him to give us a mouth and utterance to speak to his glory, that the enemy may have no just advantage against the cause which we maintain.   

Of Satan's tempting.  
Q. How prove you that Satan tempteth any man to evil?  
A. I prove it two ways: 

1. By the testimony of the word of God, as in 1. Peter 5. 8. 1. john 3. 8. john 8. 44.  
2. By his own confession in job. 1. 7. 8. for when the Lord asked him from whence he came, he said that he came from compassing the earth.    
Q. What doth he mean by compassing the earth?  
A. He meaneth that he came from tempting the inhabitants of the earth.  
Q. Why did not Satan tell the Lord a lie, as Cain did, but tell the truth so plainly?  
A. Because he knew that it was in vain for him to lie unto God, for he knew that God knew well enough where he had been.  
Q. Seeing Satan told the Lord the truth, why doth he teach men to lie?  
A. By that we may see that carnal men do not know so much of God as the very devil doth.  
Q. But why will the Devil teach his scholars to do worse than he will do himself?  
A. That he might bring them (if it were possible) into a worse plight than he is in himself.  
Q. Where doth Satan tempt men?  
A. In all places.  
Q. What in Temples, and Churches, and at holy exercises?  
A. Yea, there he is most busy, both at the exercises of prayer and preaching, and when they be done.  
Q. What is his drift at the time of holy exercises?  
A. His purpose is to compass men's eyes with shows, and their ears with sounds, and their senses with sleep, and their thoughts with fancies, and all to hinder them from hearing.  
Q. What if he cannot prevail that way? what doth he then?  
A. Then, when we are gone he will compass us with business, and cares, and pleasures, and quarrels, either to make us forget that we heard, or else to contemn it.  
Q. Papists teach men that the devil is afraid of holy water, and holy bread, and holy candles, and hallowed bells, & the name of jesus, and the sign of the cross, and that these things will drive him away, what think you of that?  
A. The devil invented those weapons himself for the Papists to fight withal, because he knew that they could never hurt him with them, but themselves.  
Q. No? is not the devil afraid of the name of jesus?  
A. If the devil were afraid of the name of jesus, he would not have tempted the Lord jesus himself: and how little the devil feared the name of jesus appeareth more largely and fully in Act. 19 13. 14. 15. 16. by those vagabonds which took upon them to use his name without any lawful calling.  
Q. What say you to the sign of the cross, or a crucifix, is not the devil afraid of that?  
A. No, for he did help to set up the cross, and to nail Christ upon the cross.  
Q. What say you to the holy water, and holy bells, etc.  
A. They be but childish toys, and straws to fight withal instead of spears: for when the devil deprived the Papists of true prayer, and the powerful preaching of the word, he gave them those babbles to play withal, and made them believe that he was afraid of them.  
Q. Whom doth the devil tempt?  
A. All men in general, both the elect and reprobate.  
Q. But is he not more busy with some, then with other some?  
A. Yes, his chiefest desire is to sift the godly, as his desire was to sift Peter, and his greatest malice is against the best men in the world, Luk. 22. 31.  
Q. Why doth he not desire aswell to sift the wicked?  
A. He needeth not, for he hath them already at commandment.  
Q. How can Satan tempt all the world to sin, seeing they be so many?  
A. There be armies and multitudes of devils and wicked spirits in all places, and these do all conspire together the destruction of men's souls.  
Q. But how do they know all men, and all men's affairs?  
A. They are never at rest, but night and day do labour, and one certifieth another most nimbly and lively.  
Q. But how can they know every man's nature?  
A. By observing their manners, and their customs, & their complexions, and their company, etc.  
Q. Doth the devil know the thoughts of the heart?  
A. No, that is proper to GOD only, 
jeve 17.  who is called the searcher of the heart: but the devil doth conjecture of men's thoughts by outward signs.  
Q. Show how that may be?  
A. By his own long experience of the world, he knoweth many things: for he is the oldest, and the greatest politic in the world.  
2. By the words of a man's mouth, he can give a guess what is in man's heart, because he knoweth that it is written: Out of the abundance of the heart the mouth speaketh, Mat. 12.  
3. He observeth what every man doth most busy himself about, and by the outward fruit he judgeth of the inward root which is in the heart, and when he knoweth the heart, he infecteth it, that it may bring forth eu●llactions.  
Q. Doth Satan tempt all men alike?  
A. No, not so, but he marketh how every man is inclined, what he loveth, what he hateth, what he feareth, and what wants, and when he hath found him then he fits him.  
Q. How doth he fit them?  
A. He provideth for every one according to his humour. The tyrant shall not want flatterers, the wanton shall not want a mate, the Usurer shall not want a broker, the thief shall not want a receiver, he is a factor between the merchant and mercer, he is a makebate between the man and his wife: he is a talebearer between neighbour, and neighbour.  
Q. Hath he but one suit or shift for one man.  
A. Yes, the devils riches is in baits, whereof he hath great variety and store.  
Q. As how, for example?  
A. For every one that will swear he hath a pack full of oaths: for every one that will deceive, he hath a pack full of lies: for every one that will dissemble, he hath a pack full of excuses.  
Q. Hath he but one may to compass one and the same man?  
A. Yes, he hath many ways & sleights to deceive one man withal.  
Q. Show how he dealeth with one and the same man.  
A. If he cannot compass him with Idolatry, nor adultery, nor theft, nor any gross sin, than he will see if he can poison him with vain glory, if not with carelessness, then with distrust: if not with despair, then with presumption: if he cannot keep men in popery, than he will draw them to be Atheists, or libertines, or Neuters, or Protestants at large, as the time serveth: if he see any desire reformation, he will labour to draw them from the Church by schism and separation, and he is always in his extremities, either going too far, or coming too short.  
Q. Will the devil be willing that any should embrace religion?  
A. Yea that he is, for he hopeth thereby to give them the greater fall (except God by his grace do mightily keep men) especially inconstant men he will persuade to become religious, but he hopeth afterward by one means or other to make them Apostates, and blacksliders from the truth.  
Q. Doth the devil never cease from tempting one man?  
A. Yes, sometime he will leave a man, as it is said, 
Luk. 4. 13.  he left the Lord jesus, that is, for a season.  
Q. What? is his malice then at an ●nde?  
A. No, but he doth it only in policy, to bring the heart asleep, and to make men secure, that he may come upon them afterward with greater force when they mistrust nothing, as the children of Dan came upon the people of Laish, and destroyed them when they were quiet and mistrusted nothing, judg. 18. 27.  
Q. How doth he set upon a man when he comes again?  
A. Where he seethe a man most careless, or most weak, there he makes the assault, like soldiers that invade a castle.  
Q. How may a man know that Satan hath been with him?  
A. If God should make us see our country naked, our temples desolate, our cities ruined, and our houses spoiled, we would say, the Spaniards have been here: so when we see our minds corrupted, our hearts hardened, our wills perverted, our charity cooled, our ruler's persecutors, our lawyer's brabblers, our patron's symonists, our pastors loiterers, and our people obstinate, we may say the devil hath been here, and so he hath indeed, for these be his foot steps, and surely, in every place where he comes (like a foggy mist) he leaveth an evil favour behind him.  
Q. Why doth Satan seek to bring men to a custom in sin?  
A. That he may the more easily draw men to hardness of heart, and so to impenitency, Rom. 2. 4. 5.  
Q. Doth the devil prevail against all that he tempteth?  
A. No, for although God suffereth Satan to tempt, and to vex, yea and oftentimes to torment his children, yet he doth not suffer him to destroy them.  
Q. But would Satan destroy us if he might be suffered?  
A. Yea surely, that he would, and not leave one alive.  
Q. How prove you that?  
A. By the scripture: 1. Pet. 5. 8. for which cause he is also called by these names following, a liar, a deceiver, a tempter, an accuser, a devourer, a murderer, an adversary, a viper, a lion, a dragon, a wolf, a serpent, etc. by which names appeareth his unspeakable malice against man.  
Q. The devil never called himself by any of these names, did he?  
A. No: for he which is evil itself doth shun the name of evil, because he would not be hated.  
Q. That's a trick of the devil indeed, but I think no man will do so but the devil himself?  
A. Yes, all the wicked and ungodly have learned of their master the devil, to call evil good, and would be counted honest, though they be never so lewd.   

But deliver us from evil.  
Q. Why are these words added to the former?  
A. To teach us how we are saved from the devil.  
Q. How is that?  
A. Not by ourselves, nor by any thing that we can do, but by our heavenly father who doth deliver us, and set us free from his tyranny and power.  
Q. How doth the Lord deliver us from the devil?  
A. By the means & merits of Christ his death and passion, who hath got the victory for us, and to our use, 1. Cor. 15.  
Q. But why doth the Lord suffer us to come into his snares?  
A. 1. That he might make his mercy & goodness appear in delivering us out of his snares: for except we were taken prisoners, we could not be delivered.  
2. That we might see in what a miserable and woeful case we are in of ourselves without, our Captain and deliverer, the Lord jesus Chri●t.  
Q. What need we care then, seeing we ha●e such a deliverer?  
A. Indeed we need not fear any thing that Satan can do unto us, being so bridled as he is, but we must be careful to serve the Lord, that hath thus mercifully and mightily delivered us. See Luk. 1. 74.  
Q. How must we serve him?  
A. On● principal part of the service which we own to God, standeth in resisting the devil.  
Q. How must we resist the devil?  
A. In resisting such an adversary as the devil is, two things must diligently be observed and regarded: 

1. That we use such weapons only as our heavenly father h●th appointed us.  
2. That we use them in that manner and order which he hath appointed.    
Q. What be those weapons?  
A. They be not carnal but spiritual, such as S. Paul sought withal himself, and he commendeth them to be mighty through God, to cast down strong holds, and principalities, and powers, etc. 2. Cor. 10. 4. etc. and therefore also exhorteth all men to fight with the same: Eph. 6. 12. 13.  
Q. What be the names of those weapons, that we may both know we them, and prepare them in a readiness?  
A. The Apostle nameth a breastplate, butl it is of righteousness; and a girdle, but it is of truth; a shield, but it is of ●aith; & a helmet, but it is of hope; & a sword, but it is the sword of the spirit, th●● word of God; and shoes for our feet, but they be shoes of preparation for the Gospel of peace: and unto all these he joineth prayer, Ephes. 6. 14, 15, 16, 17, 18. and all these together he calleth the armour of God▪  
Q. These be the weapons, in what manner must they be handled?  
A. They must be used continually, with circumspect walking, or living circumspectly, Ephes. 5. 15. with heedful watching over our ways, and Satan's sleights, Mark. 13. 33. and with manly courage standing fast in the defence of ourselves, and of the quarrel of our Lord jesus Christ.  
Q. This is too precise and strait, is it not sufficient if we live as our honest neighbours do, and serve God as the time serveth, like Protestants at large?  
A. Alas, no, the devil likes that very well: for he knoweth that the careless man is easily taken and overcome, yea if we be never so precise and strict in many things, and make no conscience of some one sin, it is enough for the devil: for he will catch a man to hell aswell by one bait as by a thousand.  
Q. Yea? how prove you that?  
A. By the scripture: for it is said of Herod that he reverenced john Baptist, and his ministry, and heard him gladly, but yet for all that, could not abide to be told of having his brother's wife, and for that he is condemned. And so it is with others.  
Q. Then woe be to those that go not so far as Herod did, except God give them repentance. And blessed be God our heavenly Father, for jesus Christ by whom we be delivered from the devil, and from all his temptations, and fiery darts. Now come to the conclusion of the Lords prayer.   

For thine is the Kingdom, 
Matth. 6. 13.  the power, and the glory, for ever and ever. Amen.  
Q. What is the effect of these words?  
A. They are a conclusion of the whole prayer with praise and thanksgiving unto God.  
Q. What do we learn thereby?  
A. We learn thereby: 1. Not to crave any thing without giving thanks: 2. Not to end our prayers without giving of God due praise. 3. In all things, and at all times to return the whole glory and praise unto him.  
Q. What is meant by saying, Thine is the kingdom, seeing as there be earthly Kings and Princes which have kingdoms also besides the Lord?  
A. Though earthly Kings have kingdoms, yet they have them not from themselves, but of the Lord, as the Lord saith by Solomon: 
Prover. 8. 15.  By me Kings reign.  
Q. What is the meaning of these words, Thine is the kingdom?  
A. They be expounded in 1. Chron. 29. 11.  
Q. Why is the kingdom said to be Gods?  
A. For two causes: 

1. Because he is absolute possessor and ow●er of all things.  
2. Because he hath sovereign rule over all at his will.    
Q. Why do we say, for thine is, etc.  
A. Because it is a reason to induce us to prayer, because he hath absolute authority and interest in all things.  
Q. Why is it said, the power is his?  
A. Because he hath not only authority, but also ability in himself, and of himself; and all other powers are derived from him.  
Q. How doth this serve to stir us up to prayer?  
A. We have need to pray the more unto God, because we cannot do any thing that we ask but by power from him.  
Q. Why is glory ascribed to God?  
A. For too causes: 

1. Because the fullness of glory is in him.  
2. Because the glory of the creature is all of him, which is but a spark of his glory.    
Q. How doth this move us to prayer?  
A. Very much: for we must invocate his holy name, that in so doing we may give him that glory that is due unto him.  
Q. Why is it said, for ever?  
A. For two causes: 

1. To put a difference between the Lord and earthly Princes.  
2. To show the excellent and permanent estate of the happiness of God's children, for that kingdom and glory, of which they are made partakers, is such as endureth for ever.    
Q. Why is this word added, Amen, or, So be it?  
A. To teach us two things: 

1. That we must not (as many do) crave that in words, which we have no desire unto in our heart, but that we must desire with all our heart whatsoever we ask with our lips.  
2. That in prayer we must strive against doubting and unbelief, and to believe that as we have craved, so God for Christ his sake will grant it unto us in his good time.      Soli Deo gloria. 
FINIS.   

Faults escaped.  
pag. 107. lin. 26. For dull, read dumb. pag. 172. lin. 4. for with, read without.  
Man to humble himself under all.  
God to exalt himself above all.  
Man to suffer.  
God to overcome.  
Man to die.  
God to triumph over death, etc.  
Q. How are we the better for all this?  
A. We are the better for it two ways▪ if we believe: 

1. For as much as he hath willingly submitted himself unto these things for our sakes, 
Discharge.  and not for his own, neede● must his obedience be a discharge for our disobedience, and his desert for our undesert.  
2. As his obedience is a discharge for our disobedience, 
Purchase.  so it is also a purchase of obedience for us, and his death is a purchase of life for us.    
Q. What is the reason of that?  
A. The reason is this. To his obedience is love due, to his deserving is reward due, to his humility is honour due, to his sorrow is joy due, to his death is life due, and to his victory is triumph due, all which are purchased and given by him, and imputed at God's hand to all such as