A Form of Catechizing, Part 4
The fifth Principle. Touching the ordinarie and vſuall outward meanes of obtaining faith, & all good things that come by faith, & of the encreaſing of it.
Q. What outward meanes muſt we vſe for the obtaining of faith, and all good things that doe follow faith?
A. The hearing of the word of God preached.Prou. 29.18. Rom. 10.14.
Q. What is the word of God?
A. It is the will of God reuealed néedfull to be known to ſaluation, ſet forth in the holy Scriptures, and written in the bookes of the olde and new Teſtament.
A. Are all things needefull for vsus to know to ſaluation, contained in the holy Scripture?
A. Yes: For God being full of wiſdome and goodneſſe,2 Tim. 3 15.16.17. hath in them ſet downe whatſoeuer is requiſite for vsus to know to ſaluation.
Q. How doe we know that the Scriptures are the word of God and the will of God reuealed?
A. By many infallible notes, as by the purity, the perfection, the antiquity, the maieſty of them in plainnes of ſpéech, and the conſent of one part of Scripture with another, but eſpecially by theſe two notes.
Firſt, by the euidence of the Spirit imprinted in the Scripture,Epheſ: 1.13. and perſwading vsus that they are the very word of God.
Secondly, by the power of them ouer the conſcience, and the wonderfull effect of them being truely preached, we ſée in …perience they doe humble men, and throw them downe as low as hell,Heb. 4.12 1 Cor:14.24.25. and then raiſe them vp againe.
Q. What neede is there of hearing the word preached, ſeeing we may read it?
A. Deut: 18.17. Rom: 1.16.For two reaſons.
Firſt, becauſe it is the ordinance of God, and his power to ſaluation.
Secondly, wee hauehave néede to hauehave the word not only propounded in groſſe, but alſo expounded,Rom. 10.14. Act 8.30 31, 2. Tim. 2.15. rightly diuided and applyed by the miniſtery of it, by ſuch as are called to that office.
Q. What is the vſe of the word of God preached?
A. In reſpect of Gods choſen it ſerues.
1. To bréed faith in their hearts:Rom. 10 14.17. Rom. 1.17. and
2. Then to encreaſe it.
In reſpect of the reprobate it ſerues thorow their owne corruption,2. Cor. 2.16. as an occaſion of their further damnation.
Q. How muſt the word of God preached be heard, that it may be effectuall to ſaluation?
A. Firſt, with an hungry heart,1 Pet. 2.2. Iam: 1.19. deſiring it as the food of our ſoules.
Secondly, with attention.Acts 16.14.
Thirdly, mixing it with faith.
Fourthly,Heb: 4.2. ſubmitting our ſelues to it in feare and trembling,Iſai. 66.2. euen when wee are iuſtly reproued.
Fiftly, hiding it in our hearts,Pſal. 119.11. Luk. 11.28. that we may frame our liues and conuerſations by it.
Of the Sacraments in generall.
Q. What other outward meanes muſt be vſed for the encreaſing and confirming of faith?
Rom. 4.11. Rom: 9.14.A. The receiuing of the Sacraments, and prayer.
Reaſon. For by the Sacraments faith is quickned and ſtrengthned and doth more fully, and comfortably apply Chriſt and his benefits vntounto vsus.
Q. What is a Sacrament?
A. It is an holy ordinance of God, which he hath appointed to be vſed in his Church, adioyned to the preaching of the word,Gen. 17.11. 1 Cor: 11.12. &c. whereby Chriſt and his benefits are by ſuch outward rites as he hath preſcribed, ſignified, exhibited, and ſealed to them,Galat: 3.1. Rom: 4.11. that truely beléeue in Chriſt.
Q. What things are to bee conſidered in a Sacrament?
A. Theſe two things.
Firſt, the parts of it.
Secondly, the agréement and proportion of thoſe parts,
Q. What be the parts of a Sacrament?
A. Theſe two; The ſignes appointed to be vſed: and the things whereof they are ſignes.
Q. How are thoſe ſignes that are to be vſed in a Sacrament diſtinguiſhed?
A. Thus: They are either repreſenting ſignes, as the outward elements that are to be vſed in a Sacrament: Or applying ſignes, as the actions that are to be vſed about thoſe elements in the adminiſtration and receiuing of the Sacraments.
Theſe we ſhall ſée when we come to handle the Sacraments ſeuerally.
Q. How many Sacraments be there?
A. Two and no more (namely) Baptiſme, and the Supper of the Lord.
Q. Why be there only theſe two Sacraments and no more?
A. Firſt, becauſe Chriſt the maker and Mediator of the new couenant, ordained theſe and no more as ſeales of that couenant.
And ſecondly, becauſe we can hauehave no more inward grace applyed to vsus,1 Cor: 10.1, 2, 3. & cap. 12.13. than Chriſt and his ſauing graces which are fully repreſented and ſealed vp vntounto vsus in theſe two Sacraments.
Q. What difference is there betweene Baptiſme, and the Supper of the Lord?
A. Beſides the difference in the ſignes and ſacramentall rites; there is this difference betwéene them.
Baptiſme is a Sacrament of new birth of entrance into couenant with God,Tit: 3.5. Gen. 17.11. Rom. 6.3. Mat: 28.19. of incorporation & ingrafting into Chriſt, and of admiſſion into the Church of God, and therefore we are once onelyonly baptized.
But the Supper of the Lord, is a Sacrament of confirmation of faith, of renewing Gods couenant with vsus,2 Chron: 30.6.8. 1 Cor: 10.2, 3, 4. 1 Cor: 11.24, 25.26. and of ours with God, and of further nouriſhing of our ſoules to eternall life, and therefore we are often partakers of it.
Of the Sacrament of Baptiſme. Come we to the Sacraments ſeuerally, and first of Baptiſme.
Q. What is Baptiſme?
A. It is a Sacrament of the new Teſtament, wherein by the Miniſters once waſhing with water in the name of the Father, the Sonne, and the Holy Ghoſt, is repreſented and ſealed to the right Receiuer the powerfull waſhing of the blood of Chriſt & of the Spirit of Chriſt,Math: 28.19. Epheſ. 5.26. Ioh: 3.5. Galat: 3.27. 1. Cor: 6.11. and ſo his engrafting into Chriſt, his new birth and his entrance into the couenant of grace.
Q. What bee the parts of this Sacrament?
A. The ſignes appointed to be vſed in it, both repreſenting and applying, and the things whereof they are ſignes.
Q. What repreſenting ſignes be there in this Sacrament?
A. OnelyOnly one (namely) the outward element of water,Ioh: 1.31. Act: 8.30.38. Epheſ. 5.26. ſet a part by the word of God and prayer to an holy vſe.
Q. What bee the things ſignified by water in Baptiſme?
A. The blood of Chriſt and the ſpirit of Chriſt.Eph. 5.25, 26, 1. Cor. 6.11.
Q. How ſtands the proportion between the water in baptiſme, and the bloud of Chriſt and the ſpirit of Chriſt?
A. Thus: as materiall water ſerues to waſh away the filthineſſe of the body,1. Ioh. 1.7. Ezech. 36.25. ſo the blood of Chriſt, that is, the force of his death, and the ſpirit of Chriſt, ſerue to clenſe the ſoule of a right Receiuer of Baptiſme from the filthineſſe of ſinne.
Q. What be the applying ſignes in the Sacrament of Baptiſme?
A. They are the action of the Miniſter, and the action of the party baptized.
Q. What is the action of the Miniſter?
A. It is the action of waſhing, by dipping or ſprinkling the body of the party baptized,Epheſ. 5.26. Act. 8.36. Math. 28.19. with the element of water, in the name of the Father, the Son, and of the Holy Ghoſt.
Q. What are the things ſignified by the Miniſters waſhing, by dipping, or ſprinkling of the body with the element of water?
A. Theſe two.
Firſt, a ſprinkling of the ſoule of the party baptized with the blood of Chriſt,Act. 22.16. to the waſhing away of the guilt of all his ſinnes.
And ſecondly, a clenſing of his ſoule by the Spirit of Chriſt,Tit: 3.5. Rom: 6.3, 4, 5. from the filthineſſe of ſin, which is his ſpirituall regeneration or new birth.
Q. How ſtands the proportion between the outward waſhing by dipping, or ſprinkling with water, and theſe ſpirituall things?
A. Thus: as waſhing by dipping or ſprinkling with water, doth indéed clenſe the body, and take away the filthineſſe of the body,Ro: 3.24, 25. Rom: 5.9. 1. Cor. 6.11. ſo the blood of Chriſt (that is) the merit of his death applyed and receiued, and the ſpirit of Chriſt being powerfull in the party baptized, doe indéede clenſe the ſoule both from the guilt and from the filthineſſe of ſinne.
Q. What is the action of the party baptized?
A. It is twofold.
Q. What is the firſt?
A. It is the offering and the giuing of his body to be waſhed with the water of baptiſme, by the hand of the Miniſter.Act. 8.36.
Q. What is ſignified by that offering and giuing his body to be waſhed with the water of baptiſme, by the hand of the Miniſter?
A. The conſecrating and giuing of himſelfe to the Lord, promiſing to beléeue all his promiſes, and to obey all his commandements, & vtterly to renounce the fleſh,1. Pet: 3.21. the world, and the diuell, 1. Pet: 3.21. there called the ſtipulation or interrogation of a good conſcience.
Q. What is the ſecond action of the party baptized?
A. It is the receiuing of the outward waſhing by water, as appeares likewiſe in the Eunuch. Act. 8.38.Act. 8.38.
Q. What ſignifieth that receiuing of the outward waſhing by the water?
A. A receiuing of the inward waſhing by the blood of Chriſt,Mark. 16.16. Act. 8.37. & cap. 10.43. & 48. compared. and by the ſpirit of Chriſt, the party baptized beléeuing in Chriſt and repenting of his ſins.
Q. Doth the inward waſhing alwaies accompany the outward waſhing?
A. No: though God for his part do euer offer it at the preſent to all,Ezech: 24.13. 1 Cor 10.2.5. 1 Pet. 1.2. Gal. 3.27. yet only Gods elect do effectually partake of that inward waſhing, and that whenſoeuer by the ſpirit and by faith they are vnited to Chriſt.
Q. How farre forth doth Baptiſme being effectuall to Gods choſen, clenſe them for ſinne?
A. It clenſeth them from the guiltines of all their ſins,1. Cor: 6.9, 10, 11. both originall and actuall,1. Ioh. 1.7. Iſa: 1.18. and as well committed after baptiſme as before.
Q. What neceſſitie is there of being partaker of the ſacrament of Baptiſme?
A. There is not an abſolute and ſimple neceſſitie of it to ſaluation; for want of baptiſme when it cannot be had doth not condemne, but the contempt of it when it may be had, yet that is a pardonable ſinne: but there is a neceſſitie of baptiſme in part, and that in two reſpects.
Firſt, in reſpect of Gods commandement who hath inioyned vsus to vſe it.
And ſecondly, in regard of our weakneſſe, who hauehave néede of all helps that may ſtrengthen our faith.
Q. Who are to be admitted to the Sacrament of Baptiſme?
A. All ſuch as be in the couenant in likelyhood, or in the iudgement of charitie.
Q. Who be thoſe?
A. Either perſons of riper yeares that ioyne themſelues to the true Church of God,Act. 2.38. & cap: 8.37. and make profeſſion of the true faith of Chriſt.
Or infants borne of Chriſtian Parents, for infants of beléeuing Parents are in the couenant of graceaGen. 17.7. according to the promiſe of God,bAct. 2.39. 1. Cor: 7.14. and the promiſe belongs to all beleeuing Parents.
Of the Lords Supper. Now to the other Sacrament, (namely) the Sacrament of the Lords Supper.
Q. What is the Lords Supper?
A. It is alſo a Sacrament of the new Teſtament, wherein by the Miniſters bleſſing and deliuering of bread & wine according to the inſtitution of Chriſt,Math. 26.26, 27, 28. Luk. 22 19, 22 1. Cor: 11.23, 24, 25, 26. is ſignified, exhibited and ſealed to the right Receiuer, the nouriſhment of the ſoule to eternall life, by the body and blood of Ieſus Chriſt crucified, and ſo his further growth in Chriſt and his further confirmation in the couenant of grace.1. Cor. 12.13.
Q. What be the parts of this Sacrament?
A. The ſignes appointed to be vſed in it both repreſenting and applying, and the things whereof they are ſignes.
Q. What be the repreſenting ſignes in this Sacrament?
A. They are two, (namely) bread and wine bleſſed and ſet apart, by the recitall of the promiſes of God and prayers vſed to that purpoſe,Mat. 26.26.27 1 Cor. 11.26. from their common vſes to an holy vſe in the Sacrament, as appeares in the inſtitution.
Q. What bee the things ſignified by bread and wine in the Sacrament of the Lords ſupper?
A. The body of Chriſt and blood of Chriſt.1 Cor. 10.16.
Q. How ſtands the proportion betweene the bread and wine in the Sacrament of the Lords Supper and the bodie and bloud of Chriſt?
A. Thus: as bread and wine ſerue by Gods bleſſing on them to preſerue the naturall life,Pſal. 104.15. and to ſtrengthen the body of man: So the body and bloud of Chriſt (that is)Ioh. 6.54.55. verſ. 48. the merit of his death and benefit of his paſſion ſerue to nouriſh and ſtrengthen both the body and ſoule of the right receiuer of this Sacrament to eternall life. And for this cauſe Chriſt cals himſelfe the bread of life.
Q. Why bee th…re two repreſenting ſignes in the Sacrament of the Lords ſupper?
A. For two reaſons.
Firſt, that wee might know that in Chriſt we hauehave whole and perfect ſpirituall nouriſhment, and whatſoeuer is requiſite to ſaluation.Ioh. 6.35.54.55.
Secondly, for a more liuely repreſentation of Chriſt his death and paſſion,Ioh. 19.34. in which his bloud was ſeparated from his body.
Q. What be the applying ſignes in the Sacrament of the Supper?
A. The action of the Miniſter and the action of the Receiuers of the Sacrament.
Q. What is the action of the Miniſter?
A. It is twofold.
Q. What is the firſt?
Matth. 26.26. Mark 14 22. Acts 2 42. & 20 7.A. The breaking of the bread and the powring out of the wine.
Q. What ſignifieth the breaking of the bread and the powring out the wine in the Sacrament of the Lords ſupper?
A. The breaking of the body of Chriſt and the ſhedding of his bloud, that is,1. Cor. 11.24. Mark. 14.24. his enduring of infinite torments in his paſſion, both in his body and ſoule for Gods choſen.
Q. How ſtands the proportion betweene the breaking of the bread and the powring out of the wine in the Sacrament of the Lords Supper, and the breaking of the bodie of Chriſt, and the ſhedding of his bloud?
A. Thus: as the bread is broken and the wine powred out, that they may bee receiued to the refreſhing and nouriſhing of the body.
So Chriſt his body was broken and his bloud ſhed on the croſſe (that is) hee ſuffered infinite torments on the croſſe,Iſa. 53.5. that he might bee receiued by true beléeuers to the comfort & nouriſhing of their ſoules to life eternall.
Q What is the ſecond action of the Miniſter?
A. It is the giuing of the bread broken and the wine powred out, into the hands of the Receiuers, Mat. 26.26.27. Mark. 14.22.23. Luk. 22.19.20.
Q. What is ſignified by the Miniſters giuing of the bread broken and the wine powred out into the hands of the Receiuers?
A. Thus much: that God doth offer Chriſt his body and bloud to all, yea, to hypocrites, and giueth his body & blood, indéede, to the right Receiuers of the ſacrament to nouriſh their ſoules to eternall life.
Ioh. 6.32.50.51.For together with the ſignes God doth truly offer the thing ſignified.
Q. How ſtands the proportion between the Miniſters giuing of the bread broaken and the wine powred out, into the hands of the receiuers, and the action of God, his offering of the body and bloud of Chriſt to all, and giuing of Chriſt his body and bloud to the right Receiuers?
A. Thus: as the Miniſter giues the bread and wine to eueryevery Communicant ſeuerally, ſo God doth offer eueryevery one ſeuerally,Ioh. 6 32. 1. Cor. 10.16. and doth giuegive to eueryevery right Receiuer particularly the body and blood of Chriſt, that is, the merit of his death and the benefits of his paſſion.
Q. What is the action of the Receiuer of the Sacrament of the Lords Supper?
A. It is twofold.
Q. What is the firſt?
A. It is the taking and receiuing of the bread and wine in to his hand.
Q. What ſignifieth the taking and receiuing of the bread and wine into his hand?
A. A ſpirituall apprehending and receiuing of the body and bloud of Chriſt,Ioh. 1.12. cap. 6.35. (that is) the merit of his death by the hand of faith.
Q. What is the ſecond action of the Receiuer?
A. It is the eating of the bread, and drinking of the wine to the nouriſhment of the body.
Q. What ſignifieth the eating of the bread and drinking of the wine in the Sacrament?
A. A ſpirituall féeding on the body and bloud of Chriſt, that is,Ioh. 6.56. 1. Cor. 10.16. Epheſ. 3 17. 1. Ioh. 5.10.12. an applying of the merit of his death by faith to the comfort and nouriſhment of the ſoule to eternall life.
Q. Is our feeding on the body and bloud of Chriſt in the Sacrament, onelyonly ſpirituall and not corporall?
A. Yes verily; though Chriſt his body and bloud be truly giuen and receiued in the Sacrament, yet they are not giuen and receiued corporally,Ioh. 6.63. but ſpiritually and ſacramentally.
Q. How may it appeare that Chriſt his body and bloud are not corporally giuen and taken in the Sacrament?
A. By theſe reaſons.
Firſt, we receiue the body and blood of Chriſt in the Sacrament as the Diſciples of Chriſt did in the firſt inſtitution of it.
And the body and bloud of Chriſt were not corporally receiued by them, but only ſpiritually.
Secondly, Chriſt his body is aſcended and taken vp into heauen, and the heauens muſt containe him till the end of the world.Acts 3.11.
Thirdly, Chriſt hath but one body, and that a true body,Heb. 2.14. Matth. 28.6.7 Luk. 24.…9. Ioh. 20.27. and ſuch as cannot be in many places at once, and it filleth a place whereſoeuer it is, and may be both ſéene and felt &c.
Thus farre touching the ſubſtance of the Sacrament: Now concerning the Perſons who are or may be partakers therof.
Q. Who are to be partakers of the Sacrament of the Lords ſupper?
A. All that hauehave béene baptized, and are of yéeres and ſound iudgement,Ezod. 12.26.27. 1 Cor. 11.27.28.29. and able to examine and prepare themſelues, that they may come vntounto it worthily.
Q. How ought eueryevery Chriſtian when hee comes to the Sacrament of the Lords Supper to examine and prepare himſelfe, that he may come vntounto it worthily?
A. Hee ought to ſearch and trie himſelfe, whether he hauehave in him thoſe things that are required in eueryevery worthy Receiuer.
Q. VVhat are thoſe?
A. They are ſixe in number.
Q. VVhat is the firſt?
A. Deut. 16.15. Pſal. 110.3. Rom. 12.11:The firſt is an holy deſire of the Sacrament and a cheerefull comming to it.
For in all the duties of Gods worſhip chéerefulneſſe is required.
Q. VVhat is the ſecond?
A. The ſecond is a meaſure of ſound knowledge,Prou. 19.2. 1. Cor. 11.29. touching the things and actions in and about the Sacrament and the vſe of them.
For without knowledge the heart cannot be rightly affected.
Q. VVhat is the third?
A. The third is a true and a liuely faith in Ieſus Chriſt crucified.
For in the Sacrament Chriſt is repreſented to vsus in no other eſtate,Matth. 26.26.27.28. then that he was in when he was on the croſſe, as appeares in the firſt inſtitution.
Q. VVhat is the fourth?
A. The fourth is true and vnfained repentance.
For the heart or life, being defiled with any known ſinne,Tit. 1.15. not repented of, it polluteth and defileth all the holy things of God to that party.
Q. VVhat is the fift?
A. An vnfained and a godly purpoſe of amendment of life.Pſal. 85 8. Pſal. 119.106.
Q. VVhat is the ſixt.
A. A louelove to God for his mercy, appearing in the great worke of our redemption, and a louelove to all that beare the image of God, and eſpecially to ſuch as are renewed according to the image of God in holineſſe and righteouſnes,1. Cor. 10 16.17. Ioh: 13.34, 35 and are the members of Ieſus Chriſt crucified.
For in this Sacrament we make open profeſſion of our vnion with Chriſt and with his Church.
Q. How ought eueryevery Chriſtian to behaue himſelfe in the receiuing of the Sacrament?
A. With reuerence and ſéemely geſture of his body, with diligent attention to that which is done during the time of the whole action.Pſal: 5.7. 1. Cor. 14.40. Act. 1.14. cap. 2.46. and
With a ſerious conſideration of the things & actions vſed in the Sacrament. And a thankefull remembrance of the death of Chriſt.1. Cor. 11.26.
Q How ought eueryevery Chriſtian to behaue himſelfe after the receiuing of the Sacrament?
A. Ioh. 6.57. Ioh 15.5.He muſt endeauour vnfainedly to finde and féele the fruit of it in himſelfe (namely) an increaſe of faith in Chriſt, and of his louelove to all Gods children.Gal. 2.20. A greater meaſure of dying to ſinne, and a greater care to liue in newneſſe of life. For none touch Chriſt with a true faith,Mat. 5.28.30. but they receiue vertue from him.
Of Prayer. Hitherto of the Sacraments. Now to the other meanes of increaſing and confirming of faith (namely) PRAYER.
Q. What is prayer?
A. Prayer is an humble, hearty and holy requeſt made according to God in will,Philip. 4.6: Dan. 9.8.9 1 Sam. 1.15. Pſalm. 42.4. 1 Ioh. 5.14. Ioh. 14.14. 1 Tim. 2.1.2. and offered vp by faith to God in the name of Chriſt, for things néedefull either for body or ſoule.
Q. What neceſſitie is there of vſing prayer?
A. Prayer is neceſſary in foure reſpects eſpecially.
Q. What is the firſt of thoſe?
Pſalm. 50.15. Matth. 7.7. 1 Theſſ. 5.15.A. The firſt is becauſe God hath commanded it.
Q. What is the ſecond reſpect?
A. The ſecond is for the ſupply of our wants. For eueryevery one wanteth many things, both ſpirituall and temporall, and where ſhould we ſéeke for ſupply of our wants, but at the hands of God, the fountaine of all goodnes,Iam. 1.17. the author and giuer of all good things.
Q. What is the third?
A. For the exerciſe of our faith, Matt. 6.41. watch and pray, that is, be vigilant and carefull in the practiſe of this dutie, that ye may be ſtronger in faith, and enabled to reſiſt the force of ſinne.
Q. What is the fourth?
A. That wee may enioy the Lords promiſe of helpe, deliuerance, protection,1 King. ….25. Matth. 7.7. Luk. 7.13. and ſpirituall graces, and good things.
Q. To whom muſt wee direct our prayers?
A. To God alone; euen to one God in Trinity and none other, and that for theſe reaſons.
Firſt, hee,Gen. 17.1. Pſal. 115.3. Epheſ 3.20. Philip. 1.4.6. to whom prayer belongs muſt be able & willing to giuegive vsus whatſoeuer we pray for, but God onelyonly is ſo.
Secondly, in him to whom wee pray there muſt be knowledge of our hearts.
Becauſe prayer ſometimes is (ſuſpirium cordis) but a ſigh or ſecret lifting vp of the heart.Exod. 14.15. 1 Sam. 1.13.
Acts 1.14. Rom. 8.27.But the Lord is the onelyonly ſearcher of the heart.
Rom. 10.14.Thirdly, prayer muſt goe no further then faith.
But we muſt beléeue onelyonly in God.
Therefore to God onelyonly muſt wee pray.
Q. In whoſe name muſt we pray?
Ioh. 16 24.A. In the name and mediation of Chriſt only, and that for theſe reaſons.
Heb▪ 4.15.16.Firſt, we are commauded in the word of God to pray to God in the name of Chriſt onelyonly.
Ioh. 14.13.14. 2 Cor. 1.20.Secondly, in the name of Chriſt only we hauehave promiſe to be heard.
1 Ioh. 2.1.2. Rom. 8.34 1. Tim. 2.5.Thirdly, Chriſt is the only Mediator betwéene God and man, both of redemption and interceſſion.
Fourthly, in Chriſt alone, wee are made the children of God,Gal. 4.4.5. and hauehave liberty to call him Father.
Q. What is it to pray in the name of Chriſt?
A. It is to beſeech God to heare our prayers, not for any thing in vsus, or any other, but onelyonly for the merits of Chriſt Ieſus continually offered to him for vsus. Dan. 9.18. Heb. 10.19. &c.Dan. 9.18. Heb. 10.19. &c.
Q. In what manner muſt we pray?
A. For the right forming and framing of prayer three things are required.
Q. What is the firſt of thoſe?
A. The firſt, is knowledge add vnderſtanding; we muſt know what things may lawfully bee aſked, and how God will hauehave them aſked: wee may not aſke things ſimply promiſed, with condition,1. Ioh. 5.14. 1. Cor. 14.15. as ſpirituall things appertaining to eternall life and ſaluation. Nor temporall things, which are promiſed with condition, may we pray for abſolutely or without condition.
Q. What is the ſecond?
A. Pſal. 143.6. Mark. 11.24. Rom. 10.1.The ſecond is an earneſt deſire of grace for the ſupply of our wants.
Q. What is the third?
A. The third is aſſurance to be heard,Mark. 11.24. 1. Ioh. 5.14.15 Iam. 1.6. Pſal. 55.22. ſubmitting our ſelues to the wil of God, for the time, and for the manner of granting our requeſts.
Q. Whereupon is our aſſurance to bee heard, grounded?
A. On two things:
Firſt, on the promiſe of God, Pſal. 50.15. Pſal. 65.2. and
Secondly, on the mediation of Chriſt. Ioh. 16 23. Heb. 4.15.16.
Q. What things muſt we pray for?
A. Only for thoſe things, which concerne the glory of God and our good in this life, & our euerlaſting ſaluatiō in the life to come, all which things are comprehended in that forme of prayer which Chriſt hath giuen vsus, namely, Our Father which art in heauen, &c. ſet downe Matt. 6. from verſ. 9. to the 14. Luk. 11.2.3.4.
Q. What are the things there preſcribed to be prayed for?
A. Theſe ſix.
Firſt, that Gods name may bee glorified.
Secondly, that hée may rule and raigne in vsus by his word and ſpirit.
Thirdly, that wee may both doe and ſuffer what he willeth, with willingneſſe and chéerefulneſſe.
Fourthly, that hee would giuegive vsus all things néedfull for this life, and that we may depend and rely vponupon his good prouidence, for all the meanes of this temporall life.
Fifthly, that for his infinite mercies ſake, he would forgiue vsus all our ſinnes, and receiue vsus graciouſly into his fauor.
Sixtly, that he would be preſent, with vsus, with the power of his grace, and ſtrengthen vsus againſt all temptations vntounto euill.
Q. For whom muſt we pray?
A. For our ſelues and for others, Pſa. 50.15. Iam. 5.16.
A. May we pray for all other men?
Q. For all man-kinde or all men, as they make one whole body together, we may not pray but for others yet liuing in the world, of all ſorts, places and conditions whatſoeuer,1 Tim. 2.1. 1 Ioh. 5.16. we may pray vnleſſe it be apparant that any one hath ſinned againſt the Holy Ghoſt.
Of geſture in Prayer.
Q. What geſture of body muſt be vſed in praying?
A. Such as doth beſt expreſſe and ſhew forth the inward reuerence, humilitie, earneſt deſire and affiance of the hart,Matth. 26.39. Luk 22.41. Epheſ. 3 14. 1. King. 8.54. Lam. 3.41. Ioh. 17.1. 1 Sam. 1.10. 2 King 20, 3. as caſting downe the body, bowing of the knées, lifting vp of the hands and eyes to heauen, ſhedding of feares and ſuch like.
Q. Are theſe geſtures alwaies neceſſary in praying?
A. No: they are not abſolutely and alwaies neceſſary,Luk. 18.13. Pſalm. 6 6. 2 Sam 7.18. Pſal. 143.8. 1. Cor. 14.40. ſo that the heart be lifted vp to God, and nothing bee done againſt good order, and vnbeſéeming the company with whom we pray, or ſuperſtitiouſly.
Q. In what place muſt we pray?
A. Praier may be made in eueryevery place, it's not tyed now to any one place, more then to another in regard of holineſſe; but onelyonly in reſpect of order,1. Tim. 2.8. Mal. 1.11. Ioh. 4.20.11. Acts 21.5. as the publike place of méeting for the worſhip of God, beſt fitteth common prayers, and a priuate place beſt fitteth priuate prayer.
Q. When muſt we pray?
A. Continually and at all times. 1. Theſſ 5.17. Epheſ. 6.18. Luk. 18.1.
Q. How muſt we pray continually?
A. Thus: either by ſet and ſolemne prayer,Pſal. 35.17. & 92.2. and that vponupon ſet and ſolemne occaſions, as at the beginning of the works of our callings,Coloſſ. 3.17. 1. Tim 4 4 5. at the receiuing of the creatures of God, as meat, drinke and ſuch like, or at our going to reſt, or vponupon a ſudden by a ſecret lifting vp of our hears to God,Nehem. 2.4. according to the preſent occaſion.
Q. Muſt ſet and ſolemne prayer be vſed onelyonly at ſet times, and vponupon ordinary occaſions?
A. No: it muſt ſometimes be vſed extraordinarily, and we muſt ſomtimes ſet apart more then ordinary time, and giuegive our ſelues wholly to ſolemne prayer,Pſal. 119 …2. 164. Hoſea 14.3. 1 Cor. 7.5. as when we either feare ſome great affliction, or heauy iudgement to come vponupon vsus: or when it is already come on vsus; or when wee would obtaine ſome néedefull grace either for body or ſoule.
Q. What help muſt we vſe to make vsus pray more earneſtly on extraordinary occaſion?
A. The exerciſe of faſting, 1. Cor. 7.5.
Q. What is faſting?
A. It is an abſtaining from all ſuffenance of the body,Ioel 26. Ezra 8.21. Heſter 4.16. Neh. 1.4. and from all the delights of the ſenſe for a time, that therby we may bee fit, thorowly to humble our ſelues, a…d more earneſtly to ſeeke the face and fauour of God.