Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

VERSE 5. And when thou prayest, [Vers. 5] thou shalt not be as the Hypocrites are: for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seene of men. Verily I say unto you, they have their reward.

In this sixt Chapter our Saviour for∣bids two things, viz.

• Hypocrisie, and that in three things.
  • First in Almes, verse 1. unto 5.
  • Secondly, in Prayer••, wherein are re∣proved their
    • Ostentati∣on, where there is
      • A prohibition, verse 5.
      • A precept, verse 6.
    • Prolonga∣tion, where there is
      • A prohibition which is both
        • Declared, verse 7.
        • Confirmed, verse 8.
      • A precept, which is both
        • Given, verse 9.
        • Amplified, vers. 14.
  • Thirdly, in Fasting, verse 16.
• Care of the world, verse 19.

[Sect. 1] §. 1. And when thou prayest, thou shalt not be as the Hypocrites are.]

[Quest. 1] Christ neither reproving nor condemning prayer in generall, but onely the Pharisaicall manner of praying; it may be demanded, what things are contrary to true prayer according to the doctrine of our Saviour Christ?

[Answ. 1] First, not to worship the true God: Ye worship (saith Christ) ye know not wha•• (Ioh. 4.22.) Where our Saviour condemns the Samari∣tans invocation, for he who worshippeth not God aright cannot pray aright.

[Answ. 2] Secondly, Idolatrie, for he that prayes to Idols, cannot pray aright.

[Answ. 3] Thirdly, not to pray in faith, and in the name of Christ, is to pray amisse: Whatsoever ye aske the Father in my name he will give it you (Ioh. 16.23.) as if our Saviour would say, if you aske but not in my name, then you shall receive nothing.

[Answ. 4] Fourthly, they pray amisse who remaine in sinne without repentance: Wee know God heares not sinners (Joh. 9.31.) that is, those who conti∣nue in their sinnes, against their consciences, without repentance God will not heare, though they pray unto him.

[Answ. 5] Fifthly, heathenish battologie is contrary un∣to true Christian prayers, as followeth by and by.

[Answ. 6] Sixthly, Hypocrisie, when men pray to bee seene of men, as the Pharisees did in this verse.

[Answ. 7] Seventhly, he prayes amisse, who prayes con∣trary to the will of God; as the Mother of Zebe∣dees children did, who intreated Christ, that one of her sonnes might sit at his right hand, and the other at his left in the Kingdome of God. And therefore if we desire so to pray, that our prayers may bee heard; wee must 1. learne to worship truely the true God. 2. Beware of Idolatry. 3. Turne from sinne. 4. Pray in faith, and in the name of Christ. 5. avoide battologie, and all vaine repetitions. 6. Take heed of hypocrisie. 7. Frame our prayers according to the will of God.

[Quest. 2] Our Saviour saith here, When thou prayest, &c. But what necessity is there of praying at all?

[Answ. 1] We shall handle this more fully, verse. 9. and therefore here briefly I answer. First, that by praying unto God we worship him, and there∣fore it is necessary that we should pray.

[Answ. 2] Secondly, it is meete that we should pray, that so we may exercise our faith in meditating of the promises and examples of Gods goodnesse.

Thirdly, it is requisite to pray, because so we [Answ. 3] acknowledge God to be the authour and giver of every good gift, and celebrate his name for what good things we enjoyb 1.1.

§. 2. They pray standing in the Synagogues.]

Doth our Saviour here condemne publicke [Sect. 2] Prayer? [Quest. 1]

No, [Answ.] for they are approved off both by ex∣amples from old Testament, and new: Moses prayes publickly. Levit. 23.8. and Solomon, 1 King. 8 22. and David, Psalm. 26.8. and 68.31. and Iehoshaphat. 2 Chron. 20.5. yea, hence the Temple is called the House of Prayer: and Christ promiseth to heare such prayers, Matth. 18.21. Whence Saint Paul doth institute them, 1 Cor. 14.19. and 1 Tim. 2.1.

What need is there of the publicke prayers? [Quest. 2] may not every man pray at home?

First, because the prayer of many agreeing [Answ. 1] in one thing is so much the more acceptable un∣to God: If two of you shall agree on earth, as touch∣ing any thing that they shall aske, it shall be done for them of my Father which is in heavenc 1.2.

Secondly, because thus publickly we testifie our Faith, Hope, and Thankfulnesse, and by [Answ. 2] our example excite others unto the like duty.

Thirdly, that thus we might testifie, that we [Answ. 3] are members of one and the same body.

§. 3. For they love to pray.] [Sect. 3]

Doth our Saviour condemne the offring up [Quest. 1] of prayer unto God with delight and affecti∣on?

First, some understand this of the praise of [Answ. 1] men; but although that be the scope of the Verse, yet these words imply some thing more.

Secondly, the meaning is, they pray in the [Answ. 2] Synagogues and in the cornres of the streets, and they love to pray: Where we see that although prayer be a worke tedious to flesh and blood, yet when it is corrupted, and done amisse, [Observ.] then corrupt nature delights in it: Teaching us, that when religion turnes aside from the truth, it easily creepes into the affection of the flesh, and is dearely loved of naturall and carnall men. [Quest. 2]

Why doe men naturally delight more in a corrupt religion then in a pure? in a false worship then in a true?

First, because there is a preposterous opposi∣tion [Answ. 1]

between God and corrupt nature: the one striving against the other, Galath. 5.17. and each an enemy unto other, Rom. 8.6.7, 8.

[Answ. 2] Secondly, because Satan is an enemy unto truth, but a friend unto errour; a hinderer of true religion, but a furtherer of that which is false: tares are his corne, and the good seede he labours to choake: And thus when religion be∣comes to be corrupted, we have two assistants to helpe us, which before were enemies unto us: When men labour to professe the true re∣ligion of Christ sincerely, they shall be with∣stood, both 1. By Satan without, and 2. By their own corrupt nature within. But when men fall from truth to errour, then both Satan Satan will assist them, and their own nature will delight in that corrupt worship and service.

[Sect. 4] § 4. That they may be seene of men.]

Our Saviour by these words expounds the former; you must not pray in the streets and Synagogues for that end that you may be seene of men: for God is neither worshipped nor plea∣sed by prayers which are made for the praise of men.

[Quest. 1] How may we know, whether our prayers be herein faulty or not? how may we judge whe∣ther in our prayers we seeke for the praise of men?

[Answ. 1] First, if thou prayest onely publickly with the congregation, and not privately with thy family, it is an evident argument, that thou seekest the praise of men, more then of God.

[Answ. 2] Secondly, if thou prayest privately with thy family, but not secretly in thy own closet; it is evident thou seekest too much the praise of men.

[Answ 3] Thirdly, if thou prayest privately with thy family, and secretly in thy chamber; but art more exact, exquisite, and carefull in thy pri∣vate prayers, more remisse and negligent in thy secret, it is a signe thou huntest more af∣ter the praise of men then of God.

[Answ. 4] Fourthly, although we be alike carefull both of our private and secret prayers, yet except we endeavour to conceale our secret devotions, as much as we can, we are guilty of the Pharisees fault.

[Quest. 2] Why did the Hypocrites thus desire to bee seene of men in their prayers?

[Answer.] That they might by men be commended: although this may seeme strange unto us: For Almes are profitable for men, and therefore men love them, and loving them praise them: but Prayer is tedious unto our nature, and is derided by the world, wherefore it is a won∣der, that the Pharisees would thus publikely pray; and yet we see they doe and hope men [Obser. 1] will commend them for it: Teaching us, that the divell will praise and extoll vertue (ad inflan∣dos) for the puffing of us up, when he will not approve of it (ad convertendos) for the con∣verting or encouraging either of our selves or others: Hence we see many will commend hy∣pocrits, who condemne the generation of the just: and will laud good works (though but ex∣ternall) but not follow them.

Why doth the divell by any of his instru∣ments commend the good works of any, when himselfe is an enemy unto every good worke? [Quest. 3]

First, the divell cannot hinder the righteous from bringing forth good fruits, because they [Answ. 1] proceede and spring from the Spirit of God: and therefore he is in a readinesse to pervert them by pride and ostentation if he can.

Secondly, this is profitable for Satan: for if [Answ. 2] by prayse he can puffe up the performer of good workes, he thereby frustrates and makes voyd his worke: for that man utterly looseth his la∣bor, who groweth proud of what he hath done.

Thirdly, Satan provokes wicked men som∣times [Answ. 3] to praise good workes, for their owne greater condemnation: For he who knowes what is good, and commends that which is good, and yet doth it not shall be beaten with many stripes.

Notes

• b 1.1

  Pareus. s. pag. 651
• c 1.2

  Math. 10 19.