An exposition of the Lords Prayer made in diuers lectures, and now drawne into questions and answers for the greater benefite of the simpler sort: whereunto is prefixed a briefe treatise of prayer for all men. Published at the request of diuers godly and well disposed: by W. B. minister of the Word at Reading in Barkshire.

A BRIEF TREATISE OF PRAYER: WHEREIN IS declared how farre it is lawfull to pray for all men: and whether it be lawfull to pray for the saluation of a reprobate or no:

By W. B. for the satisfying of his congrega∣tion, and cleering of himselfe.

Of all the spirituall exerci∣ses of a Christian (wherein stādeth the principall part of Gods diuine worship,) what one more holie, more heauenly, or more necessarie then true prayer? And yet what is more neglected, and prophaned as that is?* 1.1 Not to call vpon the name of God at all, is a note of a wicked man: and to pray though much and often without any re∣garde or care to pray aright,* 1.2 is a badge of

an hypocrite: Yet who almost for the whole neglect of so great a duetie, feareth the censure of a wicked man? or for the horrible prophaning of the name of God in abusing an exercise so heauenly and necessarie, suspecteth himselfe to be in the way of hypocrites, which leadeth to eter∣nall destruction both of bodie and soule? Some care not whether they pray or no, & thinke it a needles labour and vnprofi∣table to call vpon the almightie, and such there were in Iobs time.* 1.3 The reason of which their outragious blasphemie, or blasphemous outrage, is their aboundant prosperitie, and great wealth, wherein they put their confidence, and in the pride of their wicked hearts sticke not either to deny God, or to defie him.* 1.4 Some thinke prayer to bee needfull, and doe sometime vse the same, being forced thereunto ei∣ther by the biting of conscience, or extre∣mitie of paine, or because it is the cu∣stome, and that it is good manners to doe as others doe. Some pray when they are at leisure, and till they bee at leisure God must waite vpon them, and when their good leisure seru••th them, the Lord shall

haue his stint, whether they vnderstand it or no, or whether it be betweene waking & sleeping, or no, they neuer look to that: and if God will not take their lazie, drow∣sie, colde, slouthfull, ignorant, and idle prayers, he is like to get none of them: as though the halt, the lame, blinde, & skur∣uie sacrifices were good enough for him, when the diuell hath the best. Some are a little more deuout & earnest in prayer, but yet very preposterous and prophane, preferring earthly things before heauenly blessings like Esaw, who preferred pot∣tage before an inheritāce: and when they craue such things, it is likewise as S. Iames saith,* 1.5 to spend them vpon their own plea∣sures. Some pray, but not in charitie, be∣cause they are all for themselues, forget∣ting quite the cōmunion of Saints, which yet they say they doe beleeue. But if their praiers did proceed from that faith which worketh by loue, and by that loue which seeketh not her owne things,* 1.6 then would they also remember the afflictiō of poore.* 1.7 Ioseph, and the wants of their Christian brethren in all places of the world. Other∣some haue more charitie in prayer, for

they will not stick to pray for all Christian soules liuing or dead, like beggars which strawe their prayers at euery mans doore they come at. Some againe neuer pray for any man vntill they bee dead, and then they are merueilous pitifull, and painfull in throwing the••r deuotions after them, whom in their life time they neuer regar∣ded. Some againe are growne to be more charitable in prayer thē God would haue them to be, like the Papists, which wil doe more worke for their wages, then euer the Lord required at their handes, because they wil not be beholding to him for hea∣uen, but he shal be beholding to them for their works of supererogation. Such are they that holde wee ought to pray for all men, according to the very letter of the scripture, without any exception, liuing or dead, elect or reprobate, for the enemies of the Gospell as well as for the friends of the Gospell, that God would blesse them in al their enterprises, whatsoeuer they be, whether with God or against him, with Prince, or countrie, or against them, all is one: and for the reprobate likewise, that they may bee saued, as well as the elect,

whatsoeuer God hath decreed to the con∣trarie: and some thinke it a poynt of cha∣ritie too, to pray for the diuels, and it may be in good policie that they doe it, for by this meanes, if they should chance to goe to hell, they may finde more fauour at the diuels hande, then others, because they were so charitable as to pray for him whē they liued. Now as touching those that of their charitie are so good as to pray for the saluation of the reprobate (whosoeuer they bee that is knowne to GOD) what warrant, or example out of Gods booke haue they to beare them out in this super∣fluous and foolish charitie? I cannot yet finde of whom they should learne to bee so pitifull, except it be of Pope Gregorie, of whom in the Popes Legend there is this storie recorded, to his euerlasting com∣mendation, as they thought, viz. That on a time going through the Market of Rome, called Traianns Market, he remem∣bred that Traianus was in Hell torments, because he dyed a Pa••nime or Infidell: and all on a sudden he betooke him to his deuotions, and in great pitie fell to prayer for Traianus being in Hell, and (as

the storie sayth) a voyce from heauen told him that his prayers were heard, and Traianus should bee deliuered from the paines of Hell, but not from the prison of Hell: and he for his part (because he was so sawcie and bolde with God as to pray for one that God had decreed to be dam∣ned) must needes bee punished, and two penalties were appoynted him, of which he was to take his choyce, & that was ei∣ther to lye two dayes in Purgatorie, or to suffer sicknesse while he liued. He know∣ing the paines of Purgatorie very well, would none of that, but chose rather to endure sicknes al daies of his life: where∣vpon he presently ••••ell sicke, and diseased, and was euer after to his dying day trou∣bled with feuers, or the axes, or head ach, or sore eyes, or gow••e in the feete, or with one disease or other. And well enough serued, to teach him to pray for a repro∣bate another time. And surely if all those that are so charitable as Pope Gregorie was, that is, to pray for the saluation of all men, without exception, if (I say) they were sure to be inioyned Pope Gregories penance, it would make them take heede

how they prayed against the will of God for reprobates and all, while they liued.

But now for the better satisfying of those which haue been troubled about this matter, and desired resolution at my hands for the remouing of their doubts, wee will a little further consider of the matter, and see what we are to iudge of it by the word of God, which is the per∣fectest rule that wee can goe by.* 1.8 Your question (beloued in the Lord) is, Whe∣ther it be lawfull to pray for al men or no: yea euen for the very reprobate whom God hath reiected in his eternall counsel, that they may bee saued in the day of the Lord: for that is the state of the question indeede. To which my answer is, that all men being taken in that sense, we are not, nay we ought not to pray for all, because all shall not be saued. Indeed some of the ancient writers haue thought that al men shall be saued,* 1.9 and that the diuels and all shall bee saued in the day of iudgement. But that was their error: for it is euident by the whole course of the scriptures, that al men shal not be saued.* 1.10 There is a broad way, and there is a narrow way, sayth the

Lord Iesus, the one leading to destru∣ction, the other to saluation. Many walke in the one, fewe finde the other. And be∣ing once in hell there is no redemption. Againe, many shal striue to enter and shal not enter: to shew that all shall not be sa∣ued. And the Apostle saith, that the church is like a Noble mans house,* 1.11 wherein are vessels some appoynted to honour, and some to dishonor, and the Lord knoweth who bee his: as if he should say, also the Lord knoweth some that be not his: and all to shewe that all shall not bee saued. The whole world standeth of beleeuers and vnbeleeuers; they that beleeue passe from death to life;* 1.12 they that beleeue not are condemned alreadie: therefore all shall not bee saued. When the Sonne of man commeth to iudgement, who shall stande before him? Goates and sheepe sayth the Euangelist,* 1.13 to whom he shall say, Depart ye wicked into hell fire: to the other, Come ye blessed, &c. therefore all shall not bee saued. This doth Saint Iohn also plainly shewe,* 1.14 when hee sayth, that there is a burning, lake without the hea∣uenly Ierusalem; wherein the whore of

Babylon shall bee tormented, and with her dogges, that is, dogged people, en∣chanters, whoremongers, lyers, blasphe∣mers, the fearefull and vnbeleeuers, &c. all which places doe crye lowde enough, and tell vs that all shall not be saued. The A∣postle Paul rendereth a reason for it, whē he sayth, that it pleased the Lord to chuse Iacob, and to reiect Esau, that he might shewe his wrath,* 1.15 and make his power knowne in the vessels of wrath prepared to destruction: and that he might declare the riches of his glorie vpon the vessels of mercie, which hee hath prepared vnto glorie. But you will say, that we know not who be reprobates, and who be not, ther∣fore we ought to pray for all. It is true in∣deede, that no man knoweth certainly who are the Lords but the Lord himselfe, doth it therefore followe, that wee must pray that all may bee saued? What? for those whom God will not haue saued? God forbid. Our Sauiour Christ (that was as wise and as charitable as they that hold this poynt) hath taught vs to pray other∣wise: When you pray, say▪ Thy will be done: that is, Lord saue those whom thou wilt

saue, and not whom thou wilt not saue. So that our prayers wee see must bee groun∣ded vpon Gods will, and not vpon our owne willes. If then he will not saue all, we must not pray against his will, that he would saue al: For then in stead of saying, thy will be done, wee should pray thus or to this effect: Lord wee knowe that thou hast decreed, and appoynted from euerla∣sting, whom to glorifie in thy kingdome, and whom to cast downe to hell for euer:* 1.16 and we know that thy counsell shal stand, for so sayth thy word: but yet for all that wee haue a minde and desire to haue all men saued, therefore alter thy decree, and change thy purpose, that is, bee contrarie to thy selfe, and so not thy will, but ours be done. From such kind of praying, or ra∣ther blasphemous and presumptuous pra∣ting, the Lord deliuer vs, & giue vs grace to pray as his word doth teach vs to pray, that is, in our prayers to referre our willes to Gods will, and not to presume to craue that which God will neuer graunt. But for as much as God hath his number in al parts of the world, who are knowne to himselfe, and Christian charitie which is a

most liuely fruite of faith, bindeth vs to pray for the whole Church of Christ, which is Catholike, that is, scattered vpon the face of the whole earth, which Church likewise is sometime visible, & sometime inuisible vnto men, and sometime more visible, and sometime lesse visible, as in the dayes of Elias, when the Lord had 7000. in Israel more then Elias sawe, as sharpe sighted as he was: and because all are not called at one houre, but some to day, some to morrowe, some at one time, and some at another: therefore it is lawfull for vs to pray for thē thus: That in Spayne, Portingale, Rome, Turkie, Iewrie, and in al other places of the world, yea, and of those which doe now persecute Gods Church, as sometime Paul did, so many of them as doe belong to Gods eternall election, it would please his Maiestie to conuert by the preaching of his word, and the effec∣tuall working of his holy spirite in their hearts, or by such meanes as shall seeme good to his diuine Maiestie in his best ap∣poynted time. And as for the rest, which doe not belong to his eternall election, and couenant of grace, we are to pray that

his will may bee done vpon them, and he may bee glorified in his iudgements vpon thē, as he was glorified in the ouerthrow of Pharao, and his host.

But the matter must not bee so lightly carried away:* 1.17 for they that hold the con∣trarie, seeme to haue scripture to beare them out: which if they did vnderstand and apply so well, as they can auouch it, al should bee well. The common alleadged place is out of 1. Tim. 2. 4.* 1.18 God wil that al men shall be saued, and come to the know∣ledge of the trueth. Now for an answere, this I say, that, that place must of necessi∣tie bee vnderstood either of the reuealed will of God, or of his secret will. If this place bee vnderstood of Gods reuealed will set downe in his word, then the sense is this, that God doth call all men by the preaching of his word to the knowledge of his trueth, and to eternall life, if they beleeue in Christ: and this saluation is offered to all men, though al men beleeue not. For by this meanes the reprobate and vnbeleeuers, are shewed what they shuld doe, and so are left without excuse in the day of iudgement. But God doth not

giue them grace to repent, and beleeue, as hee doth to the elect, because he hath o∣therwise decreed of them, and if he doth not, who shall compell him so to doe? or who shal complaine iustly against his di∣uine Maiestie, seeing as the Lord is bound to no man? If that place be vnderstood of the secret will of GOD, then the sense is three-fold: First, God will that all men shall be saued: that is, God in his eternall coun∣sell, according to his good pleasure, hath decreed of all sorts and degrees of men to saue some, of Iewes and Gentiles some, of Kings and Princes some, of subiects and commons some, of learned and vnlear∣ned some, of rich and poore some, of Cap∣taines and soldiers some, of Marchants & Marriners some, of Craftsmen and Hus∣bandmen some, and of all sorts, of all e∣states, and of all degrees, and conditions of men some shalbe saued: which agreeth with the saying of S. Iohn in the Reuela∣tion, who sayth,* 1.19 That he sawe a great mul∣titude of all nations, and kindreds, and lan∣guages follow the lambe, that is, Iesus Christ, and stood before the throne, and praised him that sate vpon the throne. And the cause of

the Apostles writing thus to Timothie, was for that the Church of God liued thē vnder Nero a wicked Prince and cruell tyrant, and an enemie to the Gospell of Christ, in so much as some doubted whe∣ther he were to be prayed for or no: ther∣fore the Apostle puts them out of doubt for that matter, and sheweth that prayers must be made for Kings and Princes, and all men, and therefore for their Prince, though he were a wicked enemie, for that of all men and all sorts of men God hath his number, and what could they tel whe∣ther he were one of that number or no? therfore they were to pray for him. There is a seconde sense or meaning of those words deliuered by the learned, and that is this: God will that all men shall be saued, &c. That is, so many as are saued, are sa∣ued by the will of GOD, for as much as none are saued against his will. And that this may likewise bee the Apostles mea∣ning, it may appeare by another place of scripture like vnto that. It is in Iohn. 1. 9. where the Euangelist speaking of the Sonne of God, he sayth thus: He was the true light that lighteneth euery man that

commeth into the worlde: meaning in∣deede, that whosoeuer is lightened, is en∣lightened by the Sonne of God; not that euery one particularly that commeth into the world is lightened, none excepted: for there bee some in the world which re∣maine in darknes, and the Gospell is hid∣den from them,* 1.20 such as the god of this world hath blinded, that is, the diuel hath blinded their eyes, that the light should not shine vnto them, as the Apostle shew∣eth. And this is no otherwise spoken, then wee vse in our common manner of spea∣king: For if there bee but one man in a towne that reacheth Grammar, wee say, such a man teacheth all the towne Gram∣mar, meaning, that all that are taught of that towne are taught by him. Or if there be but one way into a Noble mans house, and suppose by one gate onely the way lyeth into the house: if any man aske of vs whether he may not goe into the house another way, wee will answere and say: No, al men go in at this gate, or the Noble man hath giuen commandement that all shall come in at that gate: meaning, that so many as doe goe in, doe enter by that

gate. So in God there is but one will, by which all men doe enter into heauen, that is, all that doe enter into heauen doe passe 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 saued, &c. That is, God hath certainly decreed, that all his e∣lect and chosen people shall be saued, but not euery particular man in the worlde. And wee are to consider, that this word (all) is not put alwayes in the scripture for euery particular man, woman, and childe, but sometime for the greater part, and sometime for the elect only. For the grea∣ter part it is taken in Gen 47. 15.* 1.21 All the Egyptians came vnto Ioseph, and sayd, giue vs bread, &c. that is, a great part of the E∣gyptians came to Ioseph: for you must i∣magine that some might be sicke, & some were infants, and could not come. And so it is also taken in Matth. 21. 10.* 1.22 When he was come into Ierusalem, all the citie was moued, that is, the greatest part of the citie was moued. And in Mark 1. 5.* 1.23 All the countrey of Iudea went out vnto Iohn, and were baptized of him, that is, a great com∣panie

of Iudea. For the elect only it is also taken sometime: as in Luk. 3. 6. All flesh shall see the saluation of God, that is,* 1.24 all the elect shall ••••e it.* 1.25 And in Rom. 5. 18. As by the offence of one man, the fault came on all men to condemnation: so by the iustifying of one, the benefite abounded toward all to the iustification of life: that is, towards all the elect it abounded.* 1.26 And in 1. Cor. 15. 22. As by Adam all dye, so by Christ shall al be made aliue: that is, all the elect shall bee saued by Christ. These generall speeches must be restrained to their kinds, because (as Pet. Martyr sayth) the holy scripture doth marke two sorts of men, one of the godly, and another of the wicked: and doth vsually set downe vniuersall or ge∣nerall propositions of them both, which the wise and discreete reader should ob∣serue, and referre them, or restraine them to their proper kinde of which they bee spoken, and of which they are to bee vn∣derstood: As for example,* 1.27 in Iohn 6. 45. They shall all be taught of Goa.* 1.28 Ioh. 12. 32. If I were lift vp from the earth▪ I will draw all men vnto me, sayth the Lord Iesus. And in Esai. 66. 23.* 1.29 From moneth to moneth and

from Sabbath to Sabbath shal al flesh come to worship before me, sayth the Lord. And in Ioel 2. 28.* 1.30 I will powre out my spirit vpon al flesh: with many such like. Now all these places are vniuersally and generally pro∣pounded, but yet they are to be restrained onely to the godly and faithfull people of the Lord, of them onely they are to bee vnderstood, and cannot be applyed to the wicked. So there be other places of scrip∣ture, which be as vniuersally propounded, but are to be vnderstood only of the wic∣ked, and vnfaithfull, and not of the godly: as in Iohn 3. 32.* 1.31 That he testifieth, which he hath seene, and heard, but no man receiueth his testimonie: that is, none of the wicked receiue it, or very fewe doe receiue it: for the faithfull doe receiue it, but the repro∣bate and vnbeleeuers doe not receiue it. And in Matth. 10. 22.* 1.32 Ye shall be hated of all men for my names sake: that is, of al the wicked. And againe, see the like in Philip. 2. 21. All seeke their owne, & not that which is Iesus Christs: that is, a great number do so, all the wicked doe so, but not the god∣ly. There bee many moe places like vnto these, which must bee restrained to their proper kind: but this may suffice for an an∣swere

to that obiection out of Timothie.

There is another obiection as common as the former,* 1.33 and to as great purpose. And thus they reason: So many shall bee saued as Christ dyed for: but Christ dyed for all, therefore all shall bee saued. To which obiection some answere as the Schoolemen doe, that Christ dyed for all men, sufficienter, non efficaciter, sufficient∣ly, but not effectually: meaning, that his death was sufficient to haue saued 10000. worlds, in respect of the merite of his death, by reason of the worthines of his person, if all did beleeue in him: but all doe not beleeue in him, therefore all shall not be saued. But this distinction of suf∣ficiencie and efficacie, is thought, and that of very learned Diuines, to bee a very idle distinction, and too weake to beare away the burden of the question: for if Christ dyed sufficiently for all, he dyed effectu∣ally for all: and if it be not effectuall, how is it sufficient? And they hold that the ef∣ficacie of his death, and the sufficiencie of his death be all one. But to this replie will be answered againe, that it is sufficient, in respect of his owne merite, and should be effectuall for all if all did beleeue. But all

doe not beleeue, and for them it is not ef∣fectuall. True it is, for vnbeleeuers it is nei∣ther effectual, nor sufficient. And whereas it is effectuall for the faithfull, it is in re∣spect of the infinite merite of his death & passion, by reason of the worthines and excellencie of his person, wherein dwelt the fulnes of the Godhead bodily:* 1.34 or els it had been neither sufficient, nor effectuall for them, no more then for the other. Now whereas they say, if all did beleeue in him, his death were sufficient to saue all; it is true: but then it is demaunded a∣gaine, Why al doe not beleeue? It cannot be denied, but that fai••h is the gift of God,* 1.35 and that it is not in mans power to be∣leeue when hee will, as freewill Papists dreame. Sure it was neuer intended in the vnchange••ble will and eternall purpose of God that they should beleeue, as it was his purpose on the other side to giue faith to his elect. And as it was neuer intended by God that all should beleeue, so like∣wise was it neuer intended by God that his Sonne shuld dye for al: but it was euer intended by his diuine Maiestie that his elect only should beleeue, so likewise was

it intēded that his Sonne should dye only for the elect, whom onely the Lord pur∣posed from euerlasting to saue by faith in the merits of his Sonnes death & passion. But as touching the vnbeleeuers, it was neuer intended by his Maiestie that his Sonne should dye for them: for if he had, then should they also haue beleeued as well as others. And therefore what suffi∣ciencie of Christs death can be there ima∣gined for vnbeleeuers, where there was neuer any intendement of his death for them?* 1.36 If any man wil say that Christ hath saued more by his death, then his father had from euerlasting elected, and cho∣sen, he doth plainly deceiue himselfe: for Christs will and his fathers are all one: He prayed, Thy will, not mine be done. Christ dyed for none but those & such like, as he prayed for, being our Mediatour: And he prayed for none but for such as his father had giuen him, that is, for such as hee had elected to be saued by faith in him, as ap∣peareth in Iohn 17. 9. I pray not for the world, but for such as thou hast giuen mee, for they are thine. Now, if the Lord Iesus

had dyed for all the world, as hee did for the elect onely, shall wee thinke that hee would not also haue prayed for them as well as for the elect?

But (to draw to an end) if it be lawfull to pray for the saluation of the reprobate, th•• is it lawful to pray for Iudas, & Saul, & Esau, of whō the scriptures do testifie, that they be reiected of the Lord. Iudas is cal∣led the lost child of perdition, and a diuell. Ioh. 6. Esau is sayd to finde no place to re∣pentance, though he sought the blessing with teares, Heb. 12. And of Saul, the Lord himself in expres words saith, that he hath reiected him, 2 Sam. 7. Shall we now pray that he wold change his decree & receiue them againe to fauour? (Suppose that they were aliue againe, as they bee dead) but indeed prayer for the dead, & prayer for the reprobate, are much alike, the one hath as good warrant as the other, and the one shall bee heard as soone as the o∣ther. That it is not lawfull to pray for such as God hath cast out of his fauour, appea∣reth plainely by diuers places of the scrip∣ture: In Iere. 7. 15. 16. the Lord faith thus, concerning the obstinate Iewes which contemned the word of the Lord: I will

cast you out of my sight, as I haue cast out all your brethren, &c. Therefore thou shalt not pray for them neither entreate me, for I will not heare thee. Vpon which place we may reason thus: Whosoeuer God hath cast out of his sight, that is, out of his fauour, and will not bee entreated for them, for such we must not pray, but such are all the reprobate, therefore we must not pray for them, I meane for their saluation. The ve∣ry like words we haue againe in Ier. 11. 14. (speaking of obstinate Idolaters in the land of Iudah and Ierusalem) he saith thus to the Prophet: Therefore thou shalt not pray for this people, neither lift vp a crie, or prayer for them, for when they crie vnto me in their trouble I will not ••eare them: To teach vs that wee must pray for none but for such as shall be heard themselues when they pray: but such are not the re∣probate, * 1.37 for the sacrifices of the wicked are an abomination to the Lord: therefore we must not pray for them. Many reasons and arguments moe might bee brought for this purpose, but these may suffice.

Now, as the scripture hath forbidden prayers to be made for those that are cast

out of Gods gracious presence, so doth it also approue the prayers of the faithfull which haue been made against them, and against such as haue been apparant and professed enemies of Gods trueth and Gods Church: and thereof we haue ma∣ny examples; as the Is••aelites praying a∣gainst the Egyptians, both when they were oppressed in Egypt, and when they were dist••essed at the red sea. We haue al∣so Moses holding vp his hands in prayer against Amal••••k till they were weary:* 1.38 Hezechiah against Rabsakah, and Sena∣cherib: Dauid prayeth against the vnna∣turall conspiracie of Absalom his sonne, and the vngodly counsell of Achitophel his subiect. And in the Psalme•• how ma∣ny prayers doth he make against the ene∣mies of God, that the Lord would con∣found them in their deuises, and destroy them in their conspiracies, that their me∣moriall might perish out of the earth? and many such: which are to teach vs, that as we are not to pray for the reprobate, whe∣ther they bee knowne to man or not knowne: so also we are bound sometime to pray against them, but especially a∣gainst

such as oppose themselnes mali∣ciously against God, against his truth, and against his Church and children: for such were the persons against whom Dauid praieth so earnestly, and denounceth such fearefull curses and iudgements.* 1.39 For shall we pray God to blesse and saue those that go about to destroy his Church, his truth, his annoynted, and his children? God forbid, but that either the Lord would conuert them, or so many of them as doe belong vnto his Maiestie, or els confound them in their mischieuous deuises & pra∣ctises, when, and how it pleaseth him, that they may not make spoyle of the Lords inheritance. And yet thus farre, the scrip∣tures doe teach vs to pray for the verie knowne enemies of Gods Church,* 1.40 that the Lord would vouchsafe in his mercie to blesse them with temporall blessings, as health, and plentie, and peace for the Churches sake, that is amongst them: which is manifest in Iere. 29. 7.* 1.41 The Iewes being Captiues in Babylon, are comman∣ded to pray for the prosperitie of Baby∣lon: his reason is this: for in the peace thereof you shall haue peace: which is

nothing els but to pray that the Whale may do well, & come safely to the shore, for Ionas his sake which is in his belly, and liueth in hope to be cast vp on land. And what els is this kind of praying, but in po∣licie to reprieue a woman condemned by law, and to vse her well, to saue the childe that is in her wombe, which may proue a profitable mēber in the common wealth? But otherwise, if Gods enemies come to inuade, or deale extreamely with Gods seruants, or goe about any wicked enter∣prise against the Prince, or Countrey, or Gospell, or any Christian professor of the same, we ought to pray against them, and doe what wee can lawfully to suppresse them & roote them out, which is nothing els but to kill a Lyon, that a man may bee saued which is in the Lyons clawes readie and likely to bee deuoured: or to plucke downe one house that is on a fire, for the sauing of many that els are likely to bee consumed: or to pull vp the weedes that the corne be not choked. And further, as it is in these and such like poynts touch∣ing 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) ten∣deth to the destruction of the faith, & the soules of men, as the sword commeth to destroy the bodies of men. And therefore is commandement giuen by the Lord, that the false Prophet, and seducer of the Lords people should dye the death: and if any come with any other doctrine, then that which is agreeable with the word of God, Saint Iohn sayth, we must neither re∣ceiue him to house,* 1.42 nor so much as bid him God speede, that is, we must not bee familiar with him, much lesse must wee pray for him, except it bee for his conuer∣sion, if it standeth with the will of God, and not els neither.

Now a little to cleere our selues from the suspition of Pelagian heresie, where∣with some thinke that they are tainted, which deny prayers for the saluation of reprobates, and all men without excep∣tion, not respecting the will of GOD, whereunto all our prayers indeede are to be referred. Indeede Pelagius and his fol∣lowers as they held many very foule and monsterous heresies, so in that matter of prayer they erred most grosly. But that

the difference may appeare betweene Pe∣lagius and vs, it will not bee amisse to set downe the words of S. Augustine, as they be gathered by that reuerend and learned man Dan••us in his booke of Heresies, who I belceaue did as well vnderstand S. Augu••••ine, as they that would seeme to make thi•• doctrine Pela••ian heresie by alleadging S. Augustine: Destruunt etiam orationes, quas facit Ecclesia, siue pro infi∣delibus, & doctrinae Det resistentibus, vt conu••rtantur ad Deum, siue pro fidelibus, vt augeatur eis fides, & perseuerent in ea. Haec quippè non ab ipso accipere, sed à seipsis homines habere contendunt, gratiam Dei, qua liberamur, dicentes secundum merita nostra d••ri: that is, The Pelagians doe de∣stroy prayers which the Church maketh either for infidels, and those that resist the doctrine of God, that they may bee con∣uerted vnto God: or for beleeuers, that their faith may bee encreased, and they may continue in the same: for that they hold that men haue not this grace from God, but of themselues, saying, that our deliuerance is giuen vs according to our deserts. Here wee haue the heresie of Pe∣lagius

and his disciples plaine enough: 〈◊〉〈◊〉 for my owne part I hold to be most accursed, and all true Christians fearing God, doe with all their hearts detest, and abhorre it. But let vs see what it is. They will haue no prayers to bee made by the Church, either for the conuersion of vnbe∣leeuers, or for the confirmation & streng∣thening of the faithfull. We hold the con∣trarie ••o them both: for with the true Church of 〈◊〉〈◊〉 we pray for the conuer∣sion of Turkes, of Iewes, of Papists, of A∣theists, and al vnbeleeuers, and heretikes, and vngodly men, if they belong to God, and stand with his sacred will: and wee doubt not but that God hath his number amongst them all, which are knowne best to himselfe, for he knewe 7000. in Israel that were no friends to Baal, more then Elias saw. Againe, amongst our selues that professe the Gospel, an vnbeleeuer to day may be a beleeuer to morrow, if his houre be come which God hath set: for all infi∣dels or vnbeleeuers, which is all one, are not reprobates, for some may be conuer∣ted, neither are all called at one houre: therefore charitie bindeth vs to liue in

hope of him so long as he liueth, and in hope of his conuersion (if hee belong to God still I say, which no man knoweth but God himselfe) we are to pray for him, but still referring our prayers to the will of God. And againe, wee hold it a most necessarie and Christian duetie of loue, to pray for the confirmation of Gods chil∣dren, and the proceeding and grow∣ing vp of the faithfull in faith, and god∣lines: therefore there is great oddes be∣tweene the heresie of Pelagius and our doctrine.

There is no lesse difference in the rea∣sons, then there is in the propositions: the reason why they denie the prayers of the Church for the conuersion of infidels, and the encreasing of the faithfull, is for that man hath (as they say) this grace of con∣uerting, and abilitie of beleeuing, repen∣ting, &c. of him••elfe, which wee vtterly both denie and defie. But our question is of praying for the saluation of reprobates, and of all men without exception, and our reason is grounded vpon the will of God, and the vnchangablenes of his will. And thus you see beloued, that wee are as

farre from the heresie of Pelagius, as they which would charge vs with heresie, are from vnderstanding what Pelagian here∣sie meaneth. Much more might bee said of this matter, but the large and full hand∣ling therof I leaue for those that are more able to performe it then my selfe, as God shall giue them occasion to deale therein. In the meane time, this may serue as a plaine confession of that which my selfe beleeue of that point, according to the worde of God, both for the cleering of my selfe from all suspition of heresie, as also for the better satisfiyng and further con∣firming of you my beloued in the Lorde Iesus, which are of my congregatiō which feare God, and are desirous of the trueth: and for your benefite indeed I was princi∣pally drawen to the penning and publish∣ing hereof. The Lord giue that blessing vnto it which I could wish: and the God of all mercie and grace confirme and esta∣blish your hartes and soules, in the sauing knowledge of his blessed truth; and grant that your loue may abound yet more and more in all knowledge and iudgement, that you may discerne those things which

differ, and allow the best things: and that you may be sincere and without offence, vnto the cōming of the Lord Iesus Christ, filled with the fruites of righteousnes, which are by Iesus Christ vnto the praise and glory of God. Reade with your best affections: and assist me with your prayers.

Your seruant for Christ Iesus, William Burton.

Of Prayer in general.

Question. WHat is Prayer?

Answer. Prayer is a familiar,* 1.43 and friendly talke of miserable and mortall man, with the glorious and immortall God, wherein the heart being lifted vp, with sure faith and stedfast confidence in his promises, we doe either craue for such things as we want, or els giue thankes for benefits alreadie receiued.

Q. Now let me heare how you can prooue this definition of prayer by the Scriptures, and first, that it is a famili∣ar talke of man with God?

A. That it is a familiar talke of man with God, it appeare••h by Abrahams ma∣ner of entreating and praying for Sodom, in Gen. 18. 27.* 1.44

Q. How proue you that it is a friend∣ly talke betwéene God and man?

A. It appeareth in that the Lord Iesus vouchsafeth to accompt of the faithfull as of his friends, and so to call them: in Ioh. 15. 14.* 1.45

Q. You say that prayer is a familiar and friendly talke of man with God, what may we learne by that?

A. We may learne two things:

• 1. That the loue of God is vnspeakable, which will vouchsafe to talke with most miserable & sinful men, and not seldome, but when, where, and how we will.
• 2. That we ought to prepare our selues both with outward and inward worship, and reuerence, when we come in prayer before his Maiestie,* 1.46 like Hester, who fa∣sted and prayed before she went in vnto the King.

Q. You say in your definition of prayer, that prayer is made to GOD: ought we not to pray to Saints aswell as to God?

A. No. but to God onely.* 1.47

Q. How prooue you that?

A. I proue it by three speciall reasons,* 1.48

or arguments drawen out of the word of God.

Q. What is your first reason?* 1.49

A. In Matth. 4. 10. The Lord Iesus sayd vnto the diuell, Thou shait worship the Lord thy God, and him onely shalt thou serue.

To pray to God is to worship and serue him, therefore to him onely must wee pray.

Q. What is your second reason?* 1.50

A. We must pray only to him to whom we may say, Our father. But wee can say thus to none but to God only: and there∣fore wee must pray to none but to God onely.

Q. What is your third reason?

A. In Rom. 10. 14. it is sayd:* 1.51 How shall we call on him on whom we haue not belee∣ued? vpon which place I reason thus:

The obiect of our faith must be the sub∣iect of our prayers:* 1.52 Christ only is the ob∣iect of our faith, therefore Christ onely must be the su••••ect of our prayers.

Q. The Papists say we must beleeue in the Saints,* 1.53 and therfore pray to the:

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and that they seeme to prooue by two places of Scripture: the one is, Philem. 4. 5. I thanke my God for thy loue, and faith which thou hast towards the Lord Iesus, & all Saints: onely by placing the words: How answer you this place?

A. There must bee an inuersion of the words, for loue in the first place is giuen to the Saints, and faith in the second place is giuen to Christ.

Q. How prooue you that?

A. It appeareth plainly in the 7. verse, where the Apostle sayt••: We haue great ioy, and consolation in thy loue, because by thee brother, the Saints hear••s are com∣forted.

Q. The other p••ace is in Exod. 14. las•• verse,* 1.54 They beleeued God, and his seruant Moses.

A. To beleeue one is to giue credite to his word, so did they: for they beleeued Moses, that is, they gaue credite to his words, but it is not sayd they beleeued in Moses: so wee may beleeue the words of Saints, when they speake the trueth: but to beleeue in Saints we may not, for that is proper to God onely.

Q. We pray to Saints not as hel∣pers, but mediatours.* 1.55

A. We stand in need of no mediatour, but onely one, and that is Iesus Christ, as appeareth in 1. Tim. 2. 5.* 1.56 There is one God, and one mediatour betweene God and man, the man Iesus Christ.

Q. Why may not a Saint, or a holie man be a mediatour to God for vs?

A. Because none can bee a mediatour between God and man, but he that is per∣fectly iust: but none is so but Christ, and therefore none can bee a mediatour but Christ.

Q. How prooue you that?

A. In Heb. 7. 25.* 1.57 He is able to saue per∣fectly them that come to God by him, seeing he euer liueth to make intercession for them: for such a high Priest it became vs to haue, which is holy, harmeles, vnde∣filed, separate from sinners, and made hier then the heauens.

Q. It were great presumption for any man to steppe to Christ at the first,* 1.58 considering our owne unworthines: therefore we must haue one more wor∣thie then our selues, who being in grea∣ter

fauour with him for his worthi∣nes, may boldly make intercession for vs.

A. To this obiection I answer 3. waies:

• 1. If it be presumption to goe to Christ at the first,* 1.59 then were all the Primitiue Church very presumptuous, who conclu∣ded all their prayers not by Peter, nor Paul, nor the Virgin Mary, nor any Saint, but onely by Iesus Christ.
• 2. The Saints of God hauing most oc∣casion to cast downe themselues by rea∣son of their sinnes,* 1.60 yet neuerthelesle had accesse by prayer to God himselfe.

Q. What examples haue you of any such?

A. There be diuers examples:

• 1. Dauid in consideration of his mur∣ther, and adulterie, was greatly humbled, yet when he was thus abased in his owne eyes, he went to God himselfe: as appea∣reth in Psal. 51.* 1.61
• 2. The Publican was greatly humbled, when hee durst not looke vp to hea∣uen, and yet he prayeth to GOD him∣selfe, saying, Lord be mercifull to me a sin∣ner.* 1.62
• ...

• 3. The prodigall sonne in his greatest extremitie vsed not the helpe of any his fathers seruants, which were in greatest credite with him, nor of his owne bro∣ther, but steppeth to his father him∣selfe.* 1.63
• 4. The Centurion had no conceit of himselfe, when hee sayd to the Lord Iesus, I am not worthie thou shouldest come vnder my roofe: and yet hee went not to any of his Disciples, but to the Lorde himselfe, for his seruant that was sicke.* 1.64

It is no presumption to be bold where wee are commaunded,* 1.65 and warranted, but where wee haue no commande∣ment, nor warrant, there it is pre∣sumption: the Papists haue no warrant to pray to Saints, therefore they are pre∣sumptuous.

We haue a warrant out of the scripture to goe vnto Christ.

By Christ wee haue boldnes and entrance,* 1.66 with confidence by faith in him.

Let vs therefore goe boldly to the throne of grace,* 1.67 that wee may receiue mercie, and find grace in the time of neede.

If men may not presume to come to earthly princes at the first,* 1.68 but by the meanes of many mediatours they doe come vnto them; much les may we pre∣sume to come to God, that is the prince of all Princes, without the mediation of manie.

To this obiection I answere,* 1.69 that the comparison holdeth not betweene God, & earthly Princes: for, 1. No king know∣eth the want of al his subiects; and though he doe, yet he must haue some to put him in mind of them: buta 1.70 God knoweth and remembreth all the wantes of all his chil∣dren himselfe, and of himselfe.

2. It is not safe for all sortes of men to be admitted vnto the Kings presence, be∣cause of treasons: but the Lordb 1.71 ••eareth nothing that man can doe to him.

3. They for pride wil not, or for waigh∣tie affaires cannot attend to the sute of e∣uery man: But the Lordesc 1.72 eares are al∣wayes opē to heare the sutes of al his chil∣dren in all the world at one instant.

But to graunt that the comparison hol∣deth: We say, that if the Prince should ap∣point ani•• one, by whom, and by no other

we should offer to him our supplications, then it were our part to offer our sutes to him only: and the Prince might iustly pu∣nish vs, if we should goe to any other.

Euen so, seeing God hath appointed hisd 1.73 onely Sonne to be the onely meanes by whom we shall present our sutes vnto his Maiestie, wee must goe onely to him, and if we shall go to any other, the Lord may iustly punish vs for the same.

Obiection.* 1.74 The Saintes prayed for vs, while they hued amongst vs in this vale of miserie, much more therefore will they pray for vs now being in perfect ioy and happines.

Answer.* 1.75 It followeth not: for,* 1.76

• 1. We haue precepts commanding vs to craue their prayers being aliue: but be∣ing dead there is no such matter.
• 2. We doe not so desire praiers of the Saints which be aliue, as they doe of them which bee dead: for they pray to them, that by force of their intercession, and by vertue of their merits they would obtaine that at Gods hand which they stand in

• need of: but we pray them to ioyne with vs in humble prayer to God, or to com∣mend vs to God in their prayers.
• 3. Here in earth we may certifie them of our wants, and so they may pray with vs for the supplie of our wants: but after death wee cannot tell them of our par∣ticular wants, neither doe they knowe our wants vpon earth: as appeareth most plainly in the scripture.

Esai. 63. 16.* 1.77 Doubtles thou art our fa∣ther, though Abraham bee ignorant of vs, and Israel know vs not, yet thou O Lord art our father, and our redeemer, thy name is for euer.

Q. You say in your definition, that in prayer the heart must bee lifted vp to God: how proue you that?

A. I prooue it by the word of God, Psal. 25. 1.* 1.78 Vnto thee O Lord, lift I vp my soule.

Psalm. 86. 4.* 1.79 Reioyce the soule of thy ser∣uant, for vnto thee O Lord, doe I lift vp my soule.

Ephes. 6. 18.* 1.80 Pray alwayes, in all manner of prayer and supplication, in the spirit. See more in Esai. 29. 13, 14.* 1.81 Hose. 7. 14.* 1.82

2. The lifting vp of the hands, & eyes, &c. ought to put vs in minde of the lif∣ting vp of the heart: for the hand lifted vp to God without the heart, is but hypo∣crisie.

3. This lifting vp of the heart without the outward gestures of the bodie hath preuailing with God: See 1. Sam. 1. 12, 13.* 1.83 Exod. 14. 15.* 1.84

Q. You say againe in your definition of prayer, that prayer must bee ioyned with faith in the promises of God: how proue you that?

A. Because faith is the very life of our praiers, yea, there is such affinitie between faith and prayer, that without faith there is no prayer.

2. Our prayers are answerable to our faith: much faith, much prayer, little faith, little prayer, weake faith, weake prayer, no faith, no prayer.

Iam. 1. 6.* 1.85 Let him aske in faith, and wa∣uer not.

Psal. 71. 1.* 1.86 In thee, O Lord, I trust, let me neuer be ashamed.

Psal. 116. 10.* 1.87 I beleeued, therefore did I speake.

Q. If our faith be weake, h••w may it bée strengthened?

A. If our faith bee weake, it may bee strengthened two waies.

• 1. By remembring the sweete promises of God made to them that pray to him vn∣fainedly. See Esa. 65. 24. Psal. 50. 15.* 1.88
• 2. By looking to the performance of these promises, either to our selues, or to some other, as Dauid did, 1. Sam. 17. 37.* 1.89 and Iehosaphat. 2. Chron. 20. 7.* 1.90

Q. Now it remaineth to be prooued, that in prayer we doe either craue such things as we want, or els giue thanks for benefites alreadie receiued: which is the last thing I obserue in your defi∣nition of prayer.

A. It is true: for euery true prayer stan∣deth vpon petition, or thanksgiuing, if not both, vnto which two, all kind of prayers may be referred.

Q. But are not these two, viz. peti∣tion, and thanksgiuing, to bée ioyned together in prayer?

A. Yes, they are often coupled toge∣ther, as in 1. Timoth. 2. 1.* 1.91 I exhort that sup∣plications, prayers, intercessions, and giuing

of thanks be made for all men.

Col. 4. 2.* 1.92 Continue in praer, and watch in the same, with thanksgiuing.

Philip. 4. 6.* 1.93 Be nothing carefull, but in all thinges let your requests bee shewed vnto God, in prayer, and supplication, with giuing of thanks.

Q. What if one of these bée wan∣ting?

A. It is no true praier which want one of these,

Q. The Papists haue added the salu∣tation of Mary,* 1.94 and the Creed, to fill vp the number, what say you to the saluta∣tion of Mary, is it not a prayer?

A. The salutation of Mary, is no pray∣er: for,

• 1. There is no petition, nor thanksgi∣uing in it.
• 2. If wee should grant it to be a prayer of the Angel,* 1.95 yet it is not to her, for Aue, is as much as if hee said, I pray God thou maiest reioyce.
• 3. It is a salutation and no prayer, as appeareth in verse 29. She thought what manner of salutation that should be.

Q. What say you of the Créed, is not

that a prayer?

A. No: It is nothing els but a briefe rehearsall of our faith,* 1.96 or a briefe summe, or abridgement of the chiefe heads of Christian religion: wherein wee doe not addresse our speech vnto God, but make a publique confession of those thinges vnto the congregation: Ergo, it is no prayer.

2. There is in it neither petition, nor thanksgiuing, that is, we do neither craue any benefite, nor giue thanks for any be∣nefite in the Creede: therefore it can bee no prayer.

Q. When are petitions to be made?

A. When occasions bee offered,* 1.97 and that is at all times both in respect of out∣ward and inward wants. If wee looke to our soules, they haue three wonderfull e∣nemies, the world, the flesh, and the di∣uell: therefore wee ought continually to be exercised in petition, or prayer. Yea, it is so needfull, that without it there is no comfort to a troubled mind.

Q. Haue any vsed praier as a meanes to finde comfort, when their mindes haue béen troubled?

A. Yea, it is sayd of Anna,* 1.98 that she was troubled in her minde, and prayed to the Lord. It is also sayd of our Sauiour Christ,* 1.99 that he went aside from his Disciples, and kneeled downe, and prayed:* 1.100 and there appeared an Angell vnto him from hea∣uen comforting him:* 1.101 and afterward he bad his Disciples to rise, and pray, vsing this as a reason, lest ye enter into tempta∣tion: to shewe that prayer is a speciall meanes appoynted of God, both to pre∣uent temptations, & to comfort in temp∣tations.

Ob. God knoweth all our wants be∣fore wee pray, therefore it is a néedles thing to pray.

Ans. He hath commanded vs to pray, therefore it is not needles, and he know∣eth our wants before, and therefore wee ought to pray vnto him: for if hee did not know our wants, wee ought not to pray vnto him.

Q. Séeing as GOD knoweth our wants before wee aske, why doth hee commaund vs to tell him of our wants in prayer, as though he knewe them not?

A. Not to be enformed at our hands of any thing which he knew not before: but,

• 1. To acknowledge him to be the au∣thor and giuer of all good things, and our helper in time of neede.
• 2. To exercise our faith and obedi∣ence: our faith, while wee waite patiently, and looke stedfastly for the performance of his promises: our obedience, while wee doe that which hee hath commaunded vs.

Ob. Gods deer••e is vnchangeable, and therefore to pray is in vaine.

Answ. Nay therefore we are sure to be heard, because his counsell and purpose is immutable, for according to his promise hee will heare our praiers, alwaies proui∣ded, that our prayers bee agreeable to his will: so that this serueth rather to make vs more willing, and earnest in prayer, be∣cause wee haue Gods commaundement for our warrant, and his promise for our encouragement.

Q. When is thankesgiuing to bee made?

A. At all times, and in all our prayers, for wee haue occasion of it, wheresoeuer

we looke, and seeing the Lord neuer cea∣seth to doe good vnto vs, therefore wee must not cease to speake good of his name.

Of the diuers sortes of Prayer.

Q. HOw many sortes of Prayer bée there?

A. Although we haue set downe but two in generall, yet vnder them are con∣tained many particular kindes.

Q. Show which those be?

A. Petition is two folde:

• 1. In respect of others.
• 2. In respect of our selues.

Q. Petition in respect of others, of how many sortes is it?

A. It is of two sortes, either for them. or against them.

Q. Petition for others, how many waies is it?

A. It is either generall, or speciall.

Q. How generall?

A. When it is made for the whole Church of God, militant vpon the face of the whole earth, as in Psalme 28. 9.* 1.102 Saue thy people, and blesse thine inheritance, feede them also, and exalte them for e∣uer.

Q. How is it speciall?

A. When it is made for particular Churches, or persons.

Q. Where finde you, that prayers haue béene made for particular Chur∣ches?

A. In Rom. 1. 9. 10.* 1.103 Paul saith, that continually in all his prayers, hee prayed for the Church which was then at Rome. And in Philip. 1. 3. 4.* 1.104 Hee saith that in like manner he remembred the Church of the Philippians.

Q. Where finde you any praying for particular persons?

A. Dauid prayed for his childe.

The Centurion for his seruant.* 1.105

The womā of Canaā for her daughter.* 1.106

The congregation for Peter in prison.* 1.107

And Saint Iames saith,* 1.108 The prayer of a

righteous mā auaileth much, if it be feruent.

Q. When is prayer to bée made a∣gainst others?

A. 1. When we see Gods glory by o∣thers defaced.

2. When wee our selues are iniuried, and oppressed by others.

Q. How proue you the first?

A. In Esa. 37. 17.* 1.109 Hezekiah hearing the railings, and blasphemies of Rabsa∣kah (who was sent by Senacherib for that purpose) fell to prayer saying: Encline thine eare O Lord and heare, open thy eyes, O Lord and see, and heare all the wordes of Senacherib, who hath sent to blaspheme the liuing God.

Act. 4. 24.* 1.110 And when they heard it, they lift vp their voyces to God, with one accord, &c.

Q. How proue you the second?

A. In Exo. 22. 23.* 1.111 If you vexe, or trou∣ble such, (that is) the widdowe, or father∣les childe, they shall call and crie vnto me, and I will surely heare their crye.

Apoe. 6. 9.* 1.112 I sawe vnder the altar the soules of them that were killed for the word of God, and for the testimonie which they

maintained, and they cried with a loude voyce, saying, How long Lord, holy and true, doest not thou iudge and auenge our blood on them that dwell on the earth?

Alexander the Coppersmith hath done me much harme (saith S. Paul) the Lorde rewarde him according to his workes. See also in Luke 18. 7. 8.* 1.113

Q. What say you of Prayers which respect our selues?

A. In them we desire of the Lord two things in generall:

• 1. To turne away euill things from vs, and this is called deprecation.
• 2. To grant vs good things, which we stand in neede of, & this is called petition.

Q. Where haue we any examples of the first?

A. Salomon prayed:* 1.114 Remoue from me vanitie, &c. Iacob prayed in like manner. I pray thee deliuer mee from the hand of my brother Esaw, for I feare him, &c.

Q. Where finde you any of the latter?

A. In Salomon, when he saide,* 1.115 giue me foode conuenient: And in Abrahams ser∣uant, who prayed and saide, O Lorde God of my master Abraham, I beseech thee, send

me good speed this day, and shew mercie, &c.

Q. When we haue occasion to pray against euils & calamities, what course is best to be taken?

A. In these prayers the saints in times past, haue vsed two things, which doe also belong to vs:

• 1. A confession of their sinne, where∣by they deserued that punishment which was vpon them.
• 2. A lamentation of their present e∣state, thereby to set an edge vpon their prayers.

Q. How proue you this?

A. In Dan. 9. 5.* 1.116 We haue sinned, and haue committed iniquitie, and haue done wicked∣ly, yea, we haue rebelled, and haue departed from thy precepts, and from thy iudgements, for we would not obey thy seruants the Pro∣phets, which spake in thy name to our Kinges, to our Princes, to our Fathers, and to all the people of the land: O Lord, righteousnes be∣longeth vnto thee, and vnto vs open shame, as appeareth this day, &c.

Q. When wee praye for any good thing which wée want, what must wée doe?

A. Wee must acknowledge our ownea 1.117 vnworthienes, and craue it in the b 1.118 name andc 1.119 worthines of the Lorde Ie∣sus.

Q. When God hath graunted our re∣quests, what is then to be done?

A. We are then to returne thankes vn∣to the Lord for the same,* 1.120 as Abrahams ser∣uant did,* 1.121 as Deborah did, as Moses & the Israelites did,* 1.122 as Hanna did, as the Leper did,* 1.123 and as all the faithfull doe* 1.124

Q. But in whose name must wée re∣turne our thankesgiuing; in our owne, or in some bodies else?

A. It must not bee in our owne name,* 1.125 but in the name and mediation of Iesus Christ, in whome God is well pleased, and in whome all our seruice and sacrifices of prayers and praises must be accepted, or else they are most abominable in his sight.

Of the place of Prayer.

Q. WHere must all these kindes of prayer be made?

A. The place is either generall and vn∣certaine, according to necessitie and oc∣casion, or speciall, and certaine, accor∣ding to order, and custome.

Q. How generall?

A. In euery place, or in any place it is lawfull to praye, if occasion doe serue,* 1.126 as Abrahams seruant prayed in the fielde,* 1.127 Daniel in the Lyons denne, Paul in prison,* 1.128 Dauid in the wildernes: and to this agreeth the Apostle whe•• hee saith: Let men praye euery where, lif∣ting* 1.129 vp pure handes without wrath or doubt∣ing.

Q. What place call you a speciall place for prayer, that is according to or∣der?

A. It is of two sortes, either publique or priuate.

Q. Which call you publique pray∣er?

A. That is, when the Churche of God is mette in a publique place with a publique consent, for publique bene∣fites.

Q. Where haue you a warrant for that?

A. Iehosaphat proclaymed a fast through all Iudah,* 1.130 and Iudah gathered themselues together to aske counsell of the Lord.

Peter and Iohn went vp together to the Temple,* 1.131 at the ninth houre of prayer.

Q. These are good examples indeede, but what promise of blessing doe you finde, that God hath made vnto pub∣lique prayer?

A. It is promised as a blessing of it selfe, and a blessing is promised vnto it be∣sides.

Q. Where is it promised as a bles∣sing?

A. In Esa. 56. 7.* 1.132 Euery one that keepeth the Sabboth, and polluteth it not, & embra∣ceth my couenant, them will I bring to my holy mountaine, and make them ioyfull in my house of Prayer.

Q. Where is a blessing promised vn∣to it?

A. In Math. 18. 19. 20. Verely I say vnto you,* 1.133 that if two of you shall agree in earth, vp∣on any thing, whatsoeuer they shall desire, it shall be giuen them of my Father which is in heauen: for where two or three are gathe∣red

together in my name, there am I in the middest of them.

Q. What say you of priuate prayer?

A. Of priuate prayer there be certaine degrees.

Some be

• more priuate,
• lesse priuate.

Q. When is it the more priuate?

A. When a man sequestreth himselfe from al company, and hath none to heare him but the Lord.

Q. Where haue we anie warrant for this?

A. Wee are exhorted vnto it by the Lord Iesus himselfe, in Mat. 6. 6. & we are therin cōfirmed by the example of Christ, in Luk. 22. 41. and of Peter in Act. 10. 9.

Q. Which cal you lesse priuate praier?

A. That is lesse priuate when a man prayeth in companie of others, as the Ma∣ster with his familie, the Tutor with his pupilles, the Husband with his wife, the wife with her seruants and children, in her husbands absence,* 1.134 or one friend with ano∣the, as Cornelius prayed with his house∣holde.

Q. Of publique prayer, and priuate prayer which is most forcible?

A. That is publique prayer, for if the prayers of one righteous mā be auailable,* 1.135 much more are the prayers of many toge∣ther with one cōsent: & therfore this hath been most desired, and Dauid complained that hee was not suffered to come to the house of God with the congregation, and tooke it for one of the greatest crosses that euer came vnto him, as it appeareth in Psa. 27. 10. Psal. 42. 1. 2. 3. 4. Psal. 84. 1. 2. 3. 4.

Of the Conditions of true prayer.

Q. WHat conditions are requi∣red in prayer, that it may be acceptable in the sight of God?

A. They are of two sortes.

• 1. In respect of God, and they are 6.
• 2. In respect of our brethren.

Q. Which is the 1. condition y^• is re∣quired in prayer in respect of God.

A. 1. It is necessary that we bring in our prayers true & vnfained repentance,* 1.136 hum∣bly confessing, & earnestly bewailing our selues, and crauing pardon for our sinnes.

Q. Why is cōfessiō* 1.137 to God necessary?

A. Because it is as a key to open Gods priuy chāber dore, for our sins haue made a wal of seperation between God and vs, so that this must first bee remoued, before our prayers can ascend to him, or his gra∣ces descend vnto vs.

Q. Where find you that the Saintes haue taken this course in prayer?

A. The saints & holy men haue alwaies vsed to confesse their sins to God, making mention of all their fresh sins, & by them bringing to minde their sins done long a∣gone, as Dauid did Psal. 25. 7. Remember not the sinnes of my youth,* 1.138 nor my rebellions. Crauing pardon for murther, & adulterie newly committed, he calles to minde his natural sin and corruption, Psal. 51. 5.* 1.139 Be∣hold, I was borne in iniquitie, and in sin hath my mother conceiued me.

Q. What may we learne thereby?

A. By this we may learne that when we cānot repent effectually as we would, that then we should presse our selues to repen∣tance, with the remēbrance of our former sins, like him that calleth for more waight, that he may be the sooner dead.

Q. What say you then of impe∣nitent

persons which pray, but are ne∣uer touched, not grieued with the fée∣ling of their sinnes?

A. They which continue, and goe for∣ward in sinning without repentance, are not heard.

Q. How proue you that?

A. Dauid sayth:* 1.140 If I regard wickednes in my heart, the Lord will not heare me.

Salomon sayth:* 1.141 The sacrifice of the wic∣ked is abomination to the Lord, but the prai∣er of the righteous is acceptable vnto him.

Againe:* 1.142 Hee which turneth away his eare from hearing the lawe, euen his prayer shall be abominable. And,

Esai sayth in the person of God,* 1.143 When you shall stretch out your hands, I will hide my eyes, and though you make many prayers, I will not heare you, for your hands are full of blood, i. e. full of oppression and crueltie.

The second Condition.

Q. WHat is the second condition?

A. It is a true and liuely fayth.

Q. What meane you by that?

A. I meane that in prayer wee must haue a sure and stedfast confidence in the promises of God, that they shall bee per∣formed, yea albeit we can see no naturall reason for it.

Q. Why is it necessary that we haue faith in Gods promises when we pray?

A. 1. Because without faith our pray∣ers are but vaine babling.

2. Because prayer is a fruite of faith, and a branch of it, and therefore it is im∣possible that true prayer should bee with∣out faith.

3. He that doubteth of the promises of God (as the Papistes doe, and teach) doe make God a lyer, and no performer of his promises, which is as great dishonour to him as can be, for then is he not a God, but a very diuell:* 1.144 for the diuell is a lyer from the beginning, and the father of lyes.

4 What hope can hee haue to obtaine his request, that makes God a lyer? and Iehoua, who is perfect holines, no better then a diuell?

Q. By what Scripture doe you proue that we must pray in faith?

A. In Marke 11. 24. and 1. Iohn. 5. 15.

Iames 1. 6.

Q. How shall we know the promises of God?

A. That we may know the promises of God, it will stand vs in hand to frequent the word preached, which is the onely or∣dinary meanes to beget faith in vs: and often to reade the scripture, because they are the storehouse of Gods promises.

Q. What must we doe, when we doe know the promises of God by the word of God?

A. We must beleeue, & embrace them, & euer in prayer charge God with his pro∣mises, and make vse of thē in our praiers as Simeon did,* 1.145 saying: Lord now lettest thou thy serua••t depart in peace according to thy word: i. e. according to thy promise.

Q. May not we use those words of Si∣meon as a prayer aswell as he?

A. If we be readie to depart as Simeon was, and haue such a promise of depar∣ture, and in that maner, as Simeon had, we may, or els not.

Q. Why so?

A. Because we must pray for nothing, but wee must haue a commandement for

it, and a promise to be heard.

The third Condition.

Q. WHat is the third thing that is required in prayer?

A. True humilitie, and reuerence.

Q. Why is that requisite?

A. Because then wee present our selues before the great king of kings, and as beg∣gers, and wee haue nothing in vs that is good, but looke for all graces of him. Yea, we come as theeues, & traitors before our Prince, and therefore we must come with reuerence, and in all lowlines to prostrate our selues before him.

Q. Theu belike we may not come in a confidence of our owne merites and righteousnes?

A. No, al our deserts must be cast away, and we must rely only vpon the mercie of our prince, for if we come arrogantly, we shall rather moue him to anger, then to pittie vs.

Q. How proue you al this?

A. In 1. Pet. 5. 5.* 1.146 Godresisteth the proude, but giueth grace to the lowly.

The Publicane came in al humility,* 1.147 whē

he durst not lift vp his eyes to heauen but fell downe,* 1.148 and sayd, Lord be mercifull to me a sinner: and the Lord Iesus sayth hee went home more iustified then the other.

Such humility had the Centurion when he sayd,* 1.149 Lord I am not worthie thou should∣est enter vnder my roofe, &c.

The fourth Condition.

Q. WHat is the fourth?

A. It is also required that our prayers be neither cold, nor fainting, but zealous and earnest, not comming onely from our lippes, but from the bot∣tom of our hearts.

Q. What reason haue you for that?

A. Because it is as odious, and vnseem∣ly a thing for a mans heart to be led away in prayer, as for a man that is making his sute to the Prince, to turne his backe vpon him, or to turne his side to talke to ano∣ther, as though he regarded him not: for our secreta 1.150 thoughtes are so visible vnto him, as outward gestures are vnto man.

And againe:* 1.151 Cold prayers haue colde entertainment, for he that craueth coldly,

doth but teach the other to denie him his request.

Q. What if wée want this 〈◊〉〈◊〉 prayer, or would haue this 〈…〉〈…〉 and zeale encreased in vs, how may it be done?

A. It may be done two waies.

• 1. Our hearts must bee in wardly tou∣ched with the want of those things which we craue, and for this end, we are serious∣ly and duly to consider by our selues, how necessary those things are which we ••ske, and how miserable we are without them.
• 2. We are to consider our owne wants, our pouertie, weakenes, and inabilitie to accomplish those things which wee aske, without the blessing of God: for if wee care not for those things which we aske, or put any confidence in secundary causes, as strength, friends, riches, &c. it is no mer∣uaile though our prayers be cold.

Q. What other reason haue you for this?

A. Hee that desireth meroy must bee touched with the feeling of his miserie, or els, for want of this, our wordes are but winde, our prayers are but pratlings, and

our pitifull shewe of mourning is but a shamefull mocking of GOD: this may 〈◊〉〈◊〉

Q. 〈◊〉〈◊〉 how for example?

A. As thus, to say (as many doe com∣monly and customably say, by the booke of common prayer,) That it may please thee to giue us grace to amend our liues ac∣cording to thy holy word, &c. Yet meane nothing lesse, neither doe they knowe wherein they doe amisse, though the wordes in themselues bee good, yet in them that so say them, it is a meere moc∣king of GOD, and prophaning of his name.

Agayne: to say, Pitifully beholde the sorrowes of our heartes: when their hearts be no whit sorrowfull for their sinnes, it is the like.

Likewise, to say: O Lorde let thy mer∣cie bee shewed vpon vs, as wee trust in thee: when wee trust in GOD no further then wee see outwarde meanes to helpe vs withall: though the wordes bee good, yet to them that so vse them, they bee not so: and so I might say of manie moe such prayers.

Q. 〈…〉〈…〉 such kinde of prayers 〈◊〉〈◊〉 and condemned in the worde of God?

A. 〈…〉〈…〉 22. the Lorde sayth thus: Your free offring shall 〈…〉〈…〉 blemish shal 〈◊〉〈◊〉 in it: blinde, or broken, or maimed, or hauing a wenne, or skur••i••, or skabbed, these shall ye not offer vnto the Lord, &c.

Q. But this concerneth the sacrifi••••ces of the Iewes, what is this to our prayers?

A. Yes, and it toucheth vs & our pray∣ers too, for vnder those offerings of beasts commanded to the Iewes, were shadow∣ed and figured out the praiers of the faith∣full vnder the Gospel,* 1.152 which are called by the needs of sacrifices,* 1.153 and calues of the lipp••••. And therefore wee are to knowe hereby, that as he then could abide no sa∣crifice that was of the blinde, or broken, or maimed, skuruie, or skabbed, &c. to haue it offered vpon his Altar: so nowe hee can as ill abide our ignorant prayers, or prophane, or cold, or sluggish, or coun∣terfeite prayers to bee offered vnto him: for he accounteth of them, but as of lame,

and skuruie sacrifices, &c. but as then the Lord looked for the best, so doth he 〈◊〉〈◊〉.

The fifth Condition.

Q. What 〈…〉〈…〉 prayer?

A. It is further required that our pray∣ers be made according to the will of God, and not according to our 〈◊〉〈◊〉 ••ff••∣ctions.

Q. What meane you by that?

A. I meane that wee must not appoynt vnto God, what, and when, and where, and how, and how much, or how little, &c. but all to be as himselfe will in his ho∣ly worde.

Q. What if wée pray for spirituall graces, as for faith, repentance, hope, loue, patience, knowledge, zeale, wis∣dome, &c.

A. Then wee must pray absolutly without anie condition, because the Lord hath promised to giue his spirite vnto his children, whatsoeuer els they lacke.

Q. What if wée pray for temporall blessings?

A. Then▪ we must pray conditionally, if the Lorde see them good for vs, and if they may bee for the furtherance of our saluation, & the aduancement of his glory.

Q. How proue you this?

A. In Iam. 4. 3. 1. Ioh. 5. 14.

Q. What if a Christian be in paine, or the Church vnder the crosse of perse∣cution, on other affliction, is it not law∣full to pray against those things, & to be deliuered from them?

A. If God may get more glorie by our sufferings, then by our ease & quiet, then wee must not pray against them, but as the Lorde Iesu•• did, Iohn 17. 15.* 1.154 I pray not that thou shouldest take them out of the worlde, but that thou keepe them from euill. So we must pray, not that God would take vs out of our paine or sufferinges, but that in them he would keepe vs from euill, as from murmuring against his hād, distrust, impatiencie, despaire, &c.

Q. What say you to the infirmities & weaknesses of Gods children which re∣maine in their vnregenerate parte, to humble them: whether is it lawfull to pray against them or no?

A. Yes, it is lawfull, because they are sinne, and sometime the Lord doth 〈◊〉〈◊〉 some of them, and manie times he 〈◊〉〈◊〉 his children their request, when they pray against their infirmities, 〈…〉〈…〉 his pow∣er is made manifest in them, and so his glo∣ry 〈◊〉〈◊〉 thereby the more aduanced.

Q. But what? doth the 〈◊〉〈◊〉 thē giue his children leaue 〈…〉〈…〉?

A. Not 〈◊〉〈◊〉 with his grace he doth ••o vphold them, that they shall not fall final∣ly way from him.

Q. How may all this be proue••?

A. By the wordes and witnes of the A∣postle who saith thus of himselfe▪ And lest I should be exalted out of measure,* 1.155 through the abundance of reuelations; there was giuē vnto me a pricke in the flesh, the messenger of sathā to buffer me, (by which he meaneth the vnregenerate part of remnants of 〈◊〉〈◊〉 in him) because I should not be exalted out of measure. 8. For this thing I be sought the Lord* 1.156 thrise, that it might 〈◊〉〈◊〉 from me. 9. And he said vnto me, My grace is suf∣ficient 〈◊〉〈◊〉 thee, for my power is 〈◊〉〈◊〉 perfect through weaknes.

Q. What do you cōclude vpō this place?

A. I conclude that wee must pray, That Gods name may be hallowed: i. e. that hee may haue glory by vs: but whether it shal be by our infirmities, or without our infir∣mities hee hath appoynted, and must ap∣poynt that himselfe.

The sixt Condition.

Q. What is the sixt and the last condition that is required in respect of God himselfe?

A. That we continue in prayer, and not giue ouer at the first, nor prescribe God a time, but patiently waite his leysure.

Q. How proue you that?

A. Out of Luk. 11 5. 6. 7. &c. by a parable propounded by our Sauiour Christ. 2. Out of Mat. 15. 22. to 1. 29. by the example of the womā of Canaā. 3. out of Ge. 32. 24. to 30. by the example of Iacob, 〈◊〉〈◊〉 with the Angel, vntil be receiued a blessing.

Q. 〈◊〉〈◊〉 in what respects our pray∣ers must ••e like Iacobs wra••••ling?

A. There must be, 1. a striuing: 2. a suffe∣ring: 3. a deniall of our request: 4. a conti∣nuance all repulses notwithstanding: 5. blowes and crosses more then we looked

for: 6. perseuerance for all that: 7. a bles∣sing will come in the end.* 1.157 See more in Esa. 62. 6. 7.

Q. Why dooth the Lorde defer to heare the praiers of his children?

A. For many causes:

• 1. To try their faith & patience, not that (he) is ignorant of their faith, &c. but to make them more manifest to the world.
• 2. That they may humble themselues and suspect themselues of some sinne that they haue not repented of.
• 3. To make thē more earnest in praier, for, the more we be denied, the more we do entreat to obtain, if we desire it greatly.
• 4. That they may make the more ac∣count of Gods benefites and graces, when they haue them, and may bee the more thankfull for them.

Q. What bee those conditions that bée required in respect of our brethren?

A. In generall it is required,* 1.158 that wee pray in loue and charitie towards all men, so far forth as we can.

Q. What brāches hath this general?

A. This generall poynt hath two bran∣ches.

1. To forgiue them that offend vs.

2. To satisfie them that bee offended with vs.

Q. How proue you the first?

A. Out of Mark 11. 25.

Q. How proue you the second▪

A. Out of Matth. 5. 23. 24.

Q. Why must wée satisfie them that be offended at vs, before we praye?

A. For two causes.

• 1. If we haue iniuried any in deede, he shall pray to God against vs, and be heard against vs, and so his prayer shall counter∣checke ours.
• 2. If our brother hath taken offence vniustly against vs, before wee gaue any, we must notwithstanding labor to satisfie him, because, while he thinkes euill of mee without cause, his prayers are stained with the blot of vncharitable iudgement, nei∣ther can he praye with a quiet minde, and so his prayers are sinne to him: therefore in pitty & compassion towards his soule, we ought to talke with him, and to labour to satisfie him.

Q. What is hée bée such a one as will not be satisfied with any reason?

A. Indeede there bee vnreasonable persons in the world, such as Dauid com∣plained of,* 1.159 that when he spake of peace, they made themselues ready to warre: such we must leaue vnto God, and if they continue so after admonitions giuen by the Church, they are to be cut off,* 1.160 and cast out by the censures of the Church, vntill they doe repent.

Notes

• * 1.1

  Psalm. 14.
• * 1.2

  Esai. 1.
• * 1.3

  Iob. 21. ••5.
• * 1.4

  Psalm. 55.
• * 1.5

  Iam. 1.
• * 1.6

  Galath. 5.
• * 1.7

  1. Cor. 13.
• * 1.8

  The state of the question.
• * 1.9

  Origen.
• * 1.10

  Matth. 7.
• * 1.11

  2. Timoth. 2
• * 1.12

  Ioh. 3.
• * 1.13

  Matth. 25.
• * 1.14

  Apocal. 21.
• * 1.15

  Rom. 9. 22, 23.
• * 1.16

  Esai. 46. 10.
• * 1.17

  Obiect.
• * 1.18

  1. Timoth. 2. 4.
• * 1.19

  Reuel 7.
• * 1.20

  2. Cor. 4. 3, 4.
• * 1.21

  Gen. 47. 15.
• * 1.22

  Matth 21. 10.
• * 1.23

  Mark. 1. 5.
• * 1.24

  Luk. 3. 6.
• * 1.25

  Rom. 5. 18.
• * 1.26

  1. Cor. 15. 22.
• * 1.27

  I••h. 6. 45.
• * 1.28

  Ioh. 12. 32.
• * 1.29

  Esai. 66. 23.
• * 1.30

  Ioel. 2. 18.
• * 1.31

  Ioh. 3. 32.
• * 1.32

  Matth. 10. 22.
• * 1.33

  Obiect. 2.
• * 1.34

  〈◊〉〈◊〉 2.
• * 1.35

  〈…〉〈…〉
• * 1.36

  The death of Christ had been in deed suffici∣ent for all men, if God had de∣creede it for al, or else not, for his will, po∣wer and grace, doe alwaies goe together: for what hee will doe, his power is sufficient to effect, but what his will or na∣ture resisteth, his power and grace cānot ef∣fect. 2. Timo. 2. 13. He is faith∣full, and cannot denie himselfe. In 2. Corin. 12. 9. The Lord•• saith▪ My grace is sufficient for thee, but in Rō. 9. 18. Hee ioy∣neth his wil & his mercy toge∣ther in the soft∣ning of the elect: and likewise matcheth his will and his wrath together in the hardening of the reprobate: to shew, that both of the elects saluatiō, and the repro∣bates damnati∣on, there is a higher cause then faith in the one, & vn∣beliefe in the o∣ther, and that is the will of GOD: with which his grace is sufficient to saue many, and without which it is not suffici∣ent to saue a∣ny: for neither doth his grace drawe any to heauen, nor his wrath send any to hell against his will, but both are accor∣ding to his good will and plea∣sure, & in both his owne glorie is the marke that he aimeth at.
• * 1.37

  Prouer. 28.
• * 1.38

  Exod. 17. 12.
• * 1.39

  As the Pope, Tur••••, Span∣yards, and Pa∣pists, and other traitors doe.
• * 1.40

  Note.
• * 1.41

  Iere. 29. 7.
• * 1.42

  2. Ioh.
• * 1.43

  The definitions of Prayer.
• * 1.44

  Gen. 18. 27.
• * 1.45

  Ioh. 15. 14.
• * 1.46

  Hest. 4. 16.
• * 1.47

  To God onely.
• * 1.48

  Proued by 3. reasons.
• * 1.49

  1. Reason.
• * 1.50

  2. Reason.
• * 1.51

  Rom. 10. 14.
• * 1.52

  3. Reason.
• * 1.53

  Obiect.
• * 1.54

  Exod. 14. 〈◊〉〈◊〉.
• * 1.55

  Obiect.
• * 1.56

  1. Tim. 2. 5.
• * 1.57

  Heb 7. 25
• * 1.58

  Object.
• * 1.59

  1. Answer.
• * 1.60

  2. Answer.
• * 1.61

  Psalm. 51.
• * 1.62

  Luk. 18. 13.
• * 1.63

  Luk. 15. 25.
• * 1.64

  Matth. 8. 5, 6
• * 1.65

  The 3. answer.
• * 1.66

  Ephes. 3. 12.
• * 1.67

  Heb. 4. 16.
• * 1.68

  Obiect. ••
• * 1.69

  Answer.
• a 1.70

  Gen. 19. 29. Psalm. 105 8. Psalm. 111. 5.
• b 1.71

  Psal. 2. 7. 3. 4. Prou. 21. 30.
• c 1.72

  Psal 34. 15. Psal 139. 7. 8. 9. 10. 11. 12.
• d 1.73

  Mat. 3. 17. Ioh. 16. 23, 24.
• * 1.74

  Obiect.
• * 1.75

  Answer.
• * 1.76

  Iam. 5. 14.
• * 1.77

  Esai. 63. 1••.
• * 1.78

  Psalm. 25. 1.
• * 1.79

  Psalm. 86. 4.
• * 1.80

  Ephes. 6. 13.
• * 1.81

  Esai. 29. 13.
• * 1.82

  Hose. 7. 14.
• * 1.83

  1. Sam. 1. 12.
• * 1.84

  Exod. 14. 15.
• * 1.85

  Iam. 1. 6.
• * 1.86

  Psalm. 71. 1.
• * 1.87

  Psalm. 116. 10.
• * 1.88

  Psal. 50. 15. Psal. 91. 15. Esa 65. 24.
• * 1.89

  1. Sam. 17. 37.
• * 1.90

  2. Chron. 20. 7.
• * 1.91

  1. Timoth. 2. 1.
• * 1.92

  Col. 4. 2.
• * 1.93

  Philip. 4. 6.
• * 1.94

  In Luk. 1. 28.
• * 1.95

  The salutation of Mary, no prayer.
• * 1.96

  The Creede no prayer.
• * 1.97

  The necessitie of prayer.
• * 1.98

  1. Sam. 1. 10.
• * 1.99

  Luk. 22. 41.
• * 1.100

  43.
• * 1.101

  46.
• * 1.102

  Psalm. 28. 9.
• * 1.103

  Rom. 1. 9. 10.
• * 1.104

  Philip. 1. 3.
• * 1.105

  2. Sam. 12 16.
• * 1.106

  Matth. 8. 6.
• * 1.107

  Matth. 15. 22.
• * 1.108

  Act. 10. 5. Iam. 5. 16.
• * 1.109

  ••sa. 37. 17.
• * 1.110

  Act. 4. 24.
• * 1.111

  Exo. 22. 23.
• * 1.112

  Apo. 6. 9.
• * 1.113

  2. Tim. 4. 14.
• * 1.114

  Prou. 30. 8. Gen. ••2. 11.
• * 1.115

  Prou. 30. 8. Gen. 24. 27.
• * 1.116

  Dan. 9. 5. 6. 7.
• a 1.117

  Gen 32. 10.
• b 1.118

  Iohn. 16. 33 24.
• c 1.119

  Feuela. 5. 9.
• * 1.120

  Gen. 24. 27.
• * 1.121

  Iudges 1.
• * 1.122

  Exo. 15. 1.
• * 1.123

  1. Sam. 2. 1.
• * 1.124

  Luk. 17. 15.
• * 1.125

  Ioh. 16.
• * 1.126

  Gen. 24. 12.
• * 1.127

  Dam. 6. 22.
• * 1.128

  Act. 16. 24. 25.
• * 1.129

  Psalm. 42. 6. 1. Tim. 2. 8.
• * 1.130

  2. Chro. 20. 3. 4.
• * 1.131

  Act. 3. 1.
• * 1.132

  Esa. 56. 7.
• * 1.133

  Math. 18. 19. 20.
• * 1.134

  Act. 10. 30.
• * 1.135

  Iam. 5. 16.
• * 1.136

  ••••••nce.
• * 1.137

  Confession.
• * 1.138

  Psal 25. 7.
• * 1.139

  Psal. 51. 5.
• * 1.140

  Psal. 66. 18.
• * 1.141

  Prou, 15. 8.
• * 1.142

  Prou. 28. 9.
• * 1.143

  Esa 1. 15.
• * 1.144

  Ioh. 8. 44.
• * 1.145

  Luk. 2. 26. 29.
• * 1.146

  1. Pet. 5. 5.
• * 1.147

  Luk. 18. 12. 14.
• * 1.148

  Luk. 18. 12. 14.
• * 1.149

  Luk. 7. 6.
• a 1.150

  Psal. 139. 1. 2. 3. 4.
• * 1.151

  Heb. 4. 13.
• * 1.152

  Prou. 15. 8.
• * 1.153

  Hos. 14. 3.
• * 1.154

  Ioh. 17. 15.
• * 1.155

  2. Cor. 12. 7. ••. 9
• * 1.156

  i. e. often∣times.
• * 1.157

  Esa. 62. 6. 7.
• * 1.158

  Conditions in respect of our bethren.
• * 1.159

  Psalm. 120. 7.
• * 1.160

  Matth. 18. 17