Exposition on the Lords Prayer, Catechism
A Catechiſtical EXPOSITION OF THE Lord's Prayer, By way of QUESTION and ANSWER.
By the Right Reverend Father in God, EZEKIEL, Lord Biſhop of Derry; by which he examined the Youth each Lord's-Day, during the whole Time he preached upon the Lord's Prayer.
Queſt. IS the Lords Prayer a Form of Prayer, or onelyonly a Pattern for Prayer?
Anſw. It is both: That it is to be uſed as a Form, appears, Luke 11.2. When ye pray, ſay, Our Father which art in Heaven, &c. That it is a Pattern, Matt. 6.9. After this Manner therefore, pray ye: Our Father which art in Heaven, &c.
Q. What are the Parts of this Prayer?
A. They are Four.
1. The Preface or Introduction.
2. The Petitions and Requeſts.
3. The Doxology or Praiſe-giving.
4. The Concluſion and Ratification.
Q. What is the Preface to this Prayer?
A. Our Father which art in Heaven.
Q. What obſerve you from it?
A. That in the Beginning of our Prayers, we ought ſeriouſly to conſider, and reverently to expreſs the glorious Attributes of God; as an excellent Means to compoſe us into an Holy Fear of his Divine Majeſty.
Q. How many are the Petitions contained in this Prayer?
A. Six; Whereof the three firſt reſpect God's Glory, and the three laſt our own Good.
Q. What learn you from this Order and Method?
A. That we ought firſt to ſeek God's Glory, before any Intereſts and Concerns of our own.
Q. How are thoſe Petitions divided, which immediately concern the Glory of God?
A. In the firſt of them we pray that God may be glorified; in the other two, for the Means whereby he is glorified.
Q. How divide you thoſe Petitions which concern our own good?
A. One relates to our Temporal, the other two to our Spiritual good.
Q. What obſerve you from placing the Petition for our Temporal good, in the Midſt of this Prayer?
A. That we are onelyonly to bait at the World in our Paſſage to Heaven, and onelyonly refreſh our ſelves with our daily Bread, in our Way and Journey thither.
Q. What are the Petitions which relate to our Spiritual good?
A. They are two: One whereby we beg the Pardon of our Sins; the other whereby we beg Deliverance from them.
Q. What aſcribe you to God in the Doxology?
A. Four of his moſt glorious Attributes.
1. Firſt, His Sovereignty; Thine is the Kingdom.
2. Secondly, His Omnipotence; And the Power.
3. Thirdly, His Excellency; And the Glory.
4. Fourthly, The Eternity and Unchangeableneſs of all theſe; They are Thine for ever.
Q. What ſignifies that Particle Amen, at the End of this Prayer?
A. It ſignifies two Things.
So be it; Which notes our Deſire for the obtaining of what we ask.
So it ſhall be; Which notes our Aſſurance of being heard.
Q. What is the Preface to the Lord's Prayer?
A. Our Father which art in Heaven.
Q. What doth this teach us?
A. That in our Entrance into Prayer, we ſhould ſeriouſly conſider both the Mercy of God as he is our Father; and likewiſe his Majeſty as he is in Heaven: That the one may beget in us Filial Boldneſs, and the other awfull Reverence, and by the mixture of both, we may be kept from Deſpair and Preſumption.
Q. In what Reſpects may God be ſtiled Father?
A. In three eſpecially.
1. Firſt in reſpect of the Eternal Generation of his Son. And ſo this Title is proper onelyonly to the firſt Perſon of the Trinity.
2. In reſpect of Creation and Providence, and ſo he is the Father of all: Mal. 2.10. Have we not all one Father? Hath not one God created us?
3. In reſpect of Regeneration and Adoption: And ſo he is the onelyonly Father of the Faithfull; John 1.12.13. But as many as received him, to them gave he power to become the Sons of God, even to them that believed on his Name: Which were born, not of Blood, nor of the VVill of Fleſh, nor of the VVill of Man; but of God: Rom. 8.15, 16. For ye have not received the Spirit of Bondage again to Fear: But ye have received the Spirit of Adoption, whereby we cry Abba Father. The Spirit it ſelf beareth witneſs with our Spirit, that we are the Children of God.
Q. In what Reſpects do we call God Father in this Prayer?
A. In the two laſt: As he hath created us and doth preſerve us, and as he hath regenerated and adopted us.
Q. When ye ſtile God, the Father, do ye mean onelyonly God the Father, the firſt Perſon of the Trinity?
A. No. For God the firſt Perſon is eminently called, the Father, not in reſpect of us, but in reſpect of Chriſt. In reſpect of us the whole Trinity, both Father, Son, and Holy Ghoſt is our Father which is in Heaven; Iſaiah 9.6. For unto us a Child is born, unto us a Son is given; and the Government ſhall be upon his Shoulder: and his Name ſhall be called, Wonderfull, Counſellour The Mighty God, The Everlaſting Father, The Prince of Peace. John 3.5. Jeſus anſwered, Verily, verily, I ſay unto thee; Except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God?
Q. What is implied in this Particle Our, Our Father?
A. That God is the Father of all Men, He is the Father of the VVicked by Creation, and Providence; but eſpecially of the Godly by Regeneration and Adoption.
Q. Is it proper in our ſecret Prayers to ſay, Our Father?
A. It is: For ſo we find: Dan. 9.17. Now therefore, O our God, hear the Prayer of thy Servant, and his Supplications, and cauſe thy Face to ſhine upon thy Sanctuary that is deſolate, for the Lord's Sake.
Q. What learn we by ſtiling God our Father?
A. Firſt to eſteem one another as Brethren; ſinceall partake of the ſame common Nature; much more as we partake of the ſame eſpecial Grace: To intereſt one another in our Prayers, and thereby maintain the Communion of Saints.
Q. But ſince God is every where preſent, why hath our Saviour taught us to direct our Prayers to our Father in Heaven?
A. Firſt; becauſe Heaven is the moſt glorious Place of God's Reſidence; and therefore God is repreſented to us in Heaven, to affect us with his Glory and Majeſty.
Secondly; Becauſe God no where hears our Prayers with acceptation but onelyonly in Heaven. For there onelyonly are they repreſented by Chriſt's Interceſſion, which he makes in both Natures.
Q. What learn ye from our being commanded to direct our Prayers to God in Heaven?
A. That we ſhould ſo pray as to pierce Heaven, which cannot be done by the ſtrength and intention of our Voice, but of our Zeal and Affection.
Q. Is the Voice neceſſary in Prayer?
A. It is, onelyonly upon three Accounts.
1. As that which God requires ſhould be imployed in his Service.
2. VVhen in ſecret it may be an help to raiſe our Affections, ſtill keeping it within the Bounds of Decency and Secrecy.
3. In our joyning with others it is an help likewiſe, to raiſe and quicken their Affections.
Q What is the firſt Petition of the Lord's Prayer?
A. Hallowed be thy Name.
Q. What is here meant by the Name of God?
A. Firſt, God's Name is himſelf: Pſal. 20.1. The Lord hear thee in the Day of Trouble, the Name of the God of Jacob defend thee; and many other Places.
Secondly, The Name of God is any perfection aſcribed unto him, whereby he hath made himſelf known unto us.
Q. What are the Names of God?
A. His Titles, and his Attributes.
Q. What are his Titles?
A. They are many; as Jehovah, which ſignifies Being, and giving being; Creator, denoting his Infinite Power; Lord, and King, denoting his Authority and Dominion; Father, ſignifying his Care and Goodneſs towards his Creatures; Redeemer, noting his Mercy and Grace, in delivering them from Temporal Evils, and eſpecially from Eternal Death.
Q. What are the Attributes of God?
A. They are of two Sorts, either Incommunicable or Communicable.
Q. Which are his incommunicable Attributes?
A. Such as are ſo proper to the Divine Eſſence, that they cannot in any Meaſure or Reſemblance be aſcribed to the Creatures. Such are the Eternity, Immenſity, Simplicity, and Immutability.
Q. What are his communicable Attributes?
A. They are ſuch as may in ſome Analogy and Reſemblance be found in the Creatures. As Holineſs, Juſtice, Mercy, Truth, VViſdom and Power.
Q. Since they are to be found in the Creatures, how are they then the proper Names of God?
A. They are the proper Names of God, when they are applied to him free from all thoſe Imperfections that attend them in the Creatures.
Q. What are theſe Imperfections?
A. They are Three.
1. Firſt, That all the Perfections of the Creatures, are not Originally from themſelves, but derivatively from God.
2. Secondly, They are not infinite, but limited.
3. Thirdly, They are not unchangeable, but mutable.
Q. How then do theſe become the Names of God?
A. VVhen we aſcribe them unto God as Originally from himſelf, and infinitely, and unchangeably in himſelf.
Q. What is it to hallow this Name of God?
A. It ſignifies to make his Name Holy.
Q. How can God or his Name be made Holy?
A. Neither by Dedication to Holy Uſes, nor by Infuſion of Holy Habits; both which are frequently in Scripture called Hallowing or Sanctifying; but onelyonly by Declaration of his Glory and Holineſs.
Q. How do we hallow the Name of God by Declaration?
A. VVhen in our moſt reverend Thoughts we obſerve and admire the Expreſſions of his Attributes, and indeavour to ſet them forth to others, both in VVords and Actions.
Q. What pray you for in this Petition, Hallowed be thy Name?
A. For three Things in the General.
1. Firſt, VVe beg ſuch Graces for our ſelves, as may inable us to ſanctifie the Name of God.
Q. What are they eſpecially?
A. Knowledge and Underſtanding of his Nature, VVill and VVorks; Thankfulneſs for every Mercy, Patience under every Affliction, Faith in his VVord and Promiſes: For to believe God's VVord gives Glory to his Name; Rom. 4.20. He ſtaggered not at the Promiſe of God through Ʋnbelief; but was ſtrong in Faith, giving Glory to God: An Holy and Exemplary Life whereby we eſpecially glorified God, and induce others to do ſo too: Matt. 5.16. Let your Light ſo ſhine before Men, that they may ſee your good Works, and glorifie your Father which is in Heaven. And laſtly, ſavoury and well ordered Speech, that we may not prophane the Name of God by Oaths, or Curſes, or vain uſing it; but ſpeak of him with all Holy Fear, and Reverence.
Q. What elſe do we beg of God in this Petition?
A. VVe beg that others alſo may receive Grace to inable them to ſanctifie his Name. And Thirdly, we beg that God would ſo over-rule all Things; that his Glory may be promoted by them.
Q. What learn you from Chriſt's making this the firſt Petition of his Prayer?
A. 1. Firſt, That the Glory of God is to be preferred by us, before all other Things whatſoever. John 12.27, 28. Now is my Soul troubled, and what ſhall I ſay: Father ſave me from this Hour: But for this Cauſe came I unto this Hour. Father, glorifie thy Name. Then came there a Voice from Heaven, ſaying, I have both glorified it, and will glorifie it again.
2. Secondly, That in the Beginning of our Prayers, we ought to beg Aſſiſtance from God, to preſent them that his Name may be hallowed.
Q. What is the ſecond Petition of the Lord's Prayer?
A. Thy Kingdom come.
Q. How manifold is the Kingdom of God?
A. It is two fold, either Univerſal, or elſe his peculiar Kingdom.
Q. What is God's Ʋniverſal Kingdom?
A. The whole VVorld; both Heaven and Earth, and Hell it ſelf and all things in them: Pſal. 103.19. The Lord hath prepared his Throne in the Heavens, and his Kingdom ruleth over all.
Q. How doth God exerciſe his Dominion over this Kingdom?
A. By the Power of his Providence, diſpoſing of all his Creatures and all their Actions, according to his VVill.
Q. But ſince wicked Men are Rebels againſt God, how doth he maintain his Dominion over them?
A. Three ways.
1. Firſt, In that they cannot ſin without his Permiſſion.
2. Secondly, In that he reſtrains them when he pleaſeth.
3. Thirdly, In that he juſtly puniſheth them for their Sins, ſometimes in this Life, always in the next.
Q. What is God's peculiar Kingdom?
A. His Kingdom of Grace, which is the Church, and that, either Militant here on Earth, or elſe Triumphant in Heaven.
Q. How is the Church Militant to be conſidered?
A. As it is either Viſible or Inviſible.
Q. What is the Viſible Church of God here on Earth?
A. It is a Company of People openly profeſſing the Truths that are neceſſary to Salvation, and celebrating the Ordinances appointed by Jeſus Chriſt.
Q. What is the Ʋniverſal Kingdom or Church of God?
A. It is a Company of true Believers, who have Eternal and Inviſible Communion with God by his Spirit, and their Faith.
Q. What obſerve you of both?
A. Its Mixture and Imperfection; for in the Viſible Church there is a great Mixture of Perſons, the Bad with the Good; in the Inviſible there is a great Mixture in Perſons of Evil with Good, and Sin with Grace.
Q. You have formerly told us that the Church of Chriſt in its Progreſs is the Church Militant, either Viſible or Inviſible; and that the Church of Chriſt in its Conſummation, is the Church Triumphant. What is this Church Triumphant?
A. The general Aſſembly of ſuch glorious Angels as never fell; and ſuch glorified Saints, as are raiſed from their Fall.
Q. What is that Kingdom, which in this Petition we pray may come?
A. Not the Univerſal Kingdom of God, which is the VVorld, for his Dominion therein is always the ſame; but onelyonly the peculiar Kingdom which is his Church, and more eſpecially that part of it, which is Militant on Earth.
Q. In what Reſpects may God's Kingdom be ſaid to come?
A. In Three.
1. Firſt, In reſpect of the Means of Grace and Salvation; which are the VVord, and Sacraments; for where theſe are diſperſed, there God's Kingdom is erected.
2. Secondly, In reſpect of the Efficacy of this Means in the Converſion of Sinners; whereby they are brought into the Inviſible Kingdom of Chriſt.
3. Thirdly, In reſpect of the Perfection of this Kingdom; for then God's Kingdom comes, when the Saint's Graves are increaſed; when their Souls are received into Heaven, and when both Souls and Bodies are conſummated in Glory.
Q. What do we pray for, when we ſay, Thy Kingdom come?
A. 1. Firſt, That God ſhould plant his Church where it is not: That all the Kingdoms of the Earth may become the Kingdoms of the Lord and of his Chriſt.
2. Secondly, That his Ordinances may be purely and powerfully adminiſtred; his word truly preached, which is the Law of his Kingdom, and his Sacraments duely diſpens'd, which are the Seals of it.
3. Thirdly, That God would ſend into his Church able and faithfull Miniſters, to be faithfull Stewards of the Myſteries of the Goſpel.
4. Fourthly, That the Miniſtery of the Word may be ſucceſsfull to the Converſion of thoſe that hear it.
5. Fifthly, That all the Churches of Chriſt may be kept from Errour, Schiſm, Superſtition and Idolatry, and that true Doctrine and due Diſcipline may be continued in them to the End of the World.
Q. But may we not pray alſo for the Church Triumphant in Heaven?
A. We may for the fulfilling of what is promiſed.
1. Firſt, That the Number of them may be compleated.
2. Secondly, That their Perſons may be compleated. That the Bodies of thoſe Saints which now ſleep in the Duſt, may be raiſed, united to their Souls, and both made Eternally glorious in the Kingdom of Heaven.
Q. Is not this praying for the Dead ſo, juſtly condemned of Popiſh Superſtition?
A. No: for we pray not for another State, as the Papiſts do, when they pray for Souls to be delivered out of Purgatory, but we pray for the Perfection of the ſame State, in which the Souls of the Faithful already are; we pray not for their Releaſe out of Torments, but for a joyfull Reſurrection, which both they and we expect; and whatſoever may be the Object of our Faith and Hope, may well be the Subject of our Prayers.
Q. Which is the third Petition?
A. Thy VVill be done on Earth as it is in Heaven.
Q. How is the Will of God diſtinguiſht?
A. Into the Will of his Purpoſe, or the Will of his Precept; or into his ſecret and revealed Will.
Q. What is the Will of God's Purpoſe?
A. His Eternal Counſels and Decrees whereby he hath fore-ordained whatſoever comes to paſs.
Q. What is the Will of Gods Precept?
A. His holy Laws contained in the Scriptures of the Old and New Teſtament; wherein he hath revealed to us the Duties we ought to perform for the obtaining of Eternal Life.
Q. How do theſe two Wills differ?
A. 1. Firſt, In that there are many things which God wills by his VVill of Purpoſe, that he hath not willed by his VVill of Precept. For God commands nothing but what is Holy, yet he purpoſeth to permit many things that are Evil.
2. Secondly, In that we may effectually reſiſt his Will of Precept, ſo as to hinder the Accompliſhment of it, as we do whenſoever we ſin; but we cannot reſiſt the Will of God's Purpoſe, though many times to endeavour it, is our indiſpenſible Duty.
Q. Ought not the Will of the Creature to be conformed to the Will of God in all things?
A. Yes to the Will of his Precept; for that alone is the Rule of our Obedience: But in all things to conform to the Will of his Purpoſe may involve us in the greateſt Guilt. Acts 2.23. Being delivered by the determinate Counſel, and foreknowledge of God, ye have taken, and by wicked hands have crucified and ſlain.
Q. Is there not then a manifeſt repugnance between God's Will of Purpoſe, and of Precept?
A. No: for the Object of God's VVill of Purpoſe is Event; but of his VVill of Precept, Duty; and it is no contradiction for God to will, or permit that to be which he hath willed, or commanded us not to do.
Q. Which of theſe do we pray may be done?
A. VVe eſpecially and abſolutely pray, that the VVill of God's Precept, may be done in Earth as it is in Heaven.
Q. What conſiderations may excite us to be earneſt in this Requeſt?
A. Firſt, becauſe there is a great reluctancy in our corrupt Nature, againſt the holy VVill of God; therefore we ought earneſtly to pray, that he by his Grace would ſubdue it.
Secondly, becauſe the Glory of God is deeply concern'd in doing his Will, for by this we own his Sovereignty, and our Subjection to his Laws and Kingdom.
Thirdly, becauſe our own Intereſt is deeply concern'd in it; for it is onelyonly by doing his Will we can inherit the Promiſes. Rev. 22.14. Bleſſed are they that do his Commandments.
Q. Ought we not abſolutely to pray, that God's Will of Purpoſe may be done?
A. No: And that becauſe many things are brought to paſs by this Will, which we ought to pray againſt; as Temporal Evils, and the Permiſſion of Sin.
Q. How then do the Saints in Scripture pray for the Accompliſhment of this Will of God; as in 1 Sam. 3.18. And Samuel told him every whit, and hid nothing from him: and he ſaid, It is the Lord, let him do what ſeemeth him good. 2 Sam. 15.26. But if he thus ſay, I have no delight in thee; behold, here am I, let him do to me as ſeemeth good unto him. Acts 21.14. And when he would not be perſwaded, we ceaſed, ſaying, The Will of the Lord be done. And our Saviour, Luke 22.42. Saying, Father if thou be willing, remove this Cup from me; nevertheleſs, not my Will, but thine be done.
A. Theſe are not ſo much Prayers, as Declarations of their Submiſſion unto, and Patience under the Hand of God.
Q. May we not pray at all, that God's Will of Purpoſe may be done?
A. Yes, it is for Temporal, or Spiritual, or Eternal Bleſſings on our ſelves or others.
Q. What force doth the Particle Thy carry in it, when we pray, Thy will be done?
A. It may be taken either emphatically, or excluſively.
1. Firſt, It ſignifies that God's Will ought to be preferred above, and before all others. Acts 4.19. But Peter and John anſwered and ſaid unto them, whether it be right in the ſight of God, to hearken unto you more than unto God, judge ye. Both becauſe it is moſt Soveraign, and becauſe it is moſt Holy and Perfect; ſo that we act moſt like Men, when we act moſt like Chriſtians.
2. Secondly, It ſignifies excluſively that God's Will, and not our own, may be done. For ours being carnal and corrupt, we pray for the ſubduing it to his.
Q. What mean you by praying that God's Will be done in Earth?
A. Firſt, I pray that it may be done by my ſelf, and all others living on the Earth. Pſal. 67.2. That thy way may be known upon Earth, thy ſaving Health among all Nations.
Secondly, We pray that we may improve the few Days, of this Mortal Life, in the Service of God; for there is no Device nor Operation in the Grave.
Q. Having given this Account of the Petition in the Matter of it, what is next obſervable?
A. The Proportion of it, As it is in Heaven.
Q. But is it not impoſſible to do the Will of God in Earth as it is done in Heaven, where the Holy Angels do perfectly perform it?
A. It is as to the Equality of Perfection, but not as to the Similitude and Proportion of our Endeavours after it. For we are commanded to be holy as God is holy, and perfect, as our heavenly Father is perfect: Matt. 5.48. Be ye therefore perfect, even as your Father which is in Heaven is perfect: Which Command we obey when we ſeriouſly endeavour it.
Q. How then is the Will of God done in Heaven?
A. Firſt, Thine Obedience is abſolutely perfect, both as to Parts and Degrees; that is to ſay, they obey all God's Will enjoined them, and that with all their might; and after this Perfection we ought to ſtrive, and in this Petition pray for a greater Meaſure of it.
Secondly, Their Obedience is chearfull, not extorted by Fears or Sufferings.
Thirdly, They do the Will of God with Zeal and Ardency. Pſal. 104.4. Who maketh his Angels ſpirits, his Miniſters a flaming Fire.
Fourthly, They do it with Celerity and ready Diſpatch; and therefore the Angels are often in Scripture deſcribed to have Wings.
Fifthly, The Will of God is done in Heaven, with all poſſible Proſtration and Reverence. Rev. 4.10. The four and twenty Elders fall down before him that ſat on the Throne, and worſhip him that liveth for ever and ever, and caſt their Crowns before the Throne, ſaying.
Sixthly, The Will of God is done in Heaven with Conſtancy and Perſeverance. Rev. 7.15. Therefore are they before the Throne of God, and ſerve him Day and Night in his Temple; and he that ſitteth on the Throne ſhall dwell among them. And thus we ought to pray and endeavour, that we may do the Will of God on Earth.
Q. What learn you from this?
A. That we ought not to ſatisfie our ſelves in comparing our Obedience with other Mens, as the boaſting Phariſee did; but to take the Examples for our Holineſs from Heaven, and to endeavour to imitate the Purity of Angels, and the God of Angels: For St. Paul himſelf when he preſcribes his Life as an Example for Chriſtians, doth it onelyonly as he followed the Pattern of Chriſt, 1 Cor. 11.1. Be ye followers of me, even as I alſo am of Chriſt.
Q. We have already conſidered the three firſt Petitions, which immediately related to God s Glory; it remains now to treat of thoſe which immediately concern our own Good; Which is the firſt of them?
A. That, wherein we beg the good things of this preſent Life, in theſe words, Give us this Day our daily Bread.
Q. What is here meant by Bread?
A. All Temporal and Earthly Bleſſings that contribute, either to our being, or well being: For Bread being the moſt uſual and uſefull Support of Life, it is often in Scripture put for all kind of Proviſion neceſſary for natural Life. Gen. 3.19. In the Sweat of thy Face ſhalt thou eat Bread, till thou return into the Ground, for out of it waſt thou taken, for Duſt thou art, and unto Duſt ſhalt thou return.
Q. What learn we hence?
A. That it is not below a Spiritual Chriſtian to pray for Temporal Mercies, both becauſe they are needfull for us. Matt. 6.32. (For after all theſe things do the Gentiles ſeek) for your heavenly Father knoweth that ye have need of all theſe things: And God hath promiſed to beſtow them. Phil. 4.19. But my God ſhall ſupply all your need according to his Riches in Glory, by Chriſt Jeſus.
Q. How ought we to pray for them?
A. OnelyOnly conditionally; if it may conſiſt with God's good Pleaſure to beſtow them, otherwiſe we do not pray but invade; and if it may conſiſt with our good to receive them, otherwiſe we ask a Curſe inſtead of a Bleſſing.
Q. What learn you from the word Give?
A. That God is the Giver of every Temporal Mercy.
Q. How is God ſaid to give us our daily Bread?
A. Firſt, by producing it, and bringing it to us; for though the Chain of natural Cauſes be never ſo long, yet God holds the firſt Link of it in his own hand; Hoſea 2.21, 22. And it ſhall come to paſs in that Day, I will hear, ſaith the Lord, I will hear the Heavens, and they ſhall hear the Earth. Verſ. 22. And the Earth ſhall hear the Corn, and the Wine, and the Oil, and they ſhall hear Jezreel.
Secondly, by bleſſing it to us, without which our daily Bread can never nouriſh us; Deut. 8.3. And he humbled thee, and ſuffered thee to hunger, and fed thee with Manna, (which thou knoweſt not, neither did thy Fathers know) that he might make thee know, that Man doth not live by Bread onelyonly, but by every word that proceedeth out of the Mouth of the Lord, doth Man live.
Q. What mean you when you pray for daily Bread?
A. By this we pray, That God would beſtow upon us daily thoſe Mercies which are ſufficient for the Day.
Q. What learn you hence?
A. That, as in praying for Bread, we pray for Conveniencies; not for Superfluities or Delicacies: So in our praying for daily Bread, we pray for preſent ſupplies; not Goods laid up for many Years. Which teacheth us to moderate our Cares and Deſires after Earthly Things, and to reſt ſatisfied in God's Providence and preſent Bleſſings.
Q. May we not then carefully provide for the Time to come, and the Support of our Dependents?
A. We may, and ought; but our Care muſt be onelyonly prudent, and provident, not perplexing, and deſponding.
Q. Why is that Expreſſion, this Day, added?
A. To ſhew us, that every Day we ſtand in need of Supplies from God; and therefore ſhould daily pray to receive them.
Q. Since we pray for daily Bread, why is it called our Bread?
A. To note, that we ought to uſe lawfull Means to acquire what we pray for.
Q. What pray you for in this Petition?
A. 1. That God would give us the good Things of this Life, as the Acquiſitions of our lawfull Endeavours.
2. That he would bleſs the Increaſe of what is lawfully ours.
3. That he would beſtow upon us a ſpiritual Right, in whatſoever we injoy, through Jeſus the Heir of all Things.
4. We pray, that we may not deſire nor covet what is anothers.
5. We pray for Life it ſelf, that it may be prolonged, whilſt God hath any Service for us to do in this World.
6. For all the Means that may lawfully preſerve our Life and Health.
7. That he would ſtrengthen our Faith and Dependence on his Providence, who is the giver of all good.
8. That he would give us Contentment in that Portion of Earthly Bleſſings, which he allots us.
Q. What is the fifth Petition of the Lord's Prayer?
A. Forgive us our Debts, as we forgive our Debtors.
Q. What things are obſervable in this Petition?
A. The Order, and the Matter of it.
Q. What obſerve you from the Order of it?
A. That after we have prayed for our daily Bread, we are taught to pray for Pardon of Sin. Which Method is moſt rational.
1. Becauſe the Guilt of Sin many times, with-holds from us thoſe Temporal Comforts which we ſtand in need of. Iſaiah 59.2. But your Iniquities have ſeparated between you and your God, and your Sins have hid his Face from you, that he will not hear.
2. Becauſe without Pardon of Sin, our Temporal Injoyments, are but Snares and Curſes.
Q. What obſerve you in the Matter of this Petition?
A. Two things: The Petition it ſelf, Forgive us our Debts: And the Condition, or Proportion, or Plea, and Argument for obtaining this Forgiveneſs; As we forgive our Debtors.
Q. What mean you here by Debts?
A. The ſame which St. Luke 11.4. Calls Sins. And forgive us our Sins, for we alſo forgive every one that is indebted to us.
Q. How ſtand we indebted to God?
A. We ſtand indebted to God, both as we are his Creatures; and as we are Offenders; on the former Account, we owe God the Debt of Obedience; on the latter, the Debt of ſuffering Puniſhment.
Q. Which Debt do we pray God to forgive?
A. The latter onelyonly; for the former is irremiſſibly due to our great Creator.
Q. How come we to be thus indebted unto God?
A. By the Sentence of the Law, which condemneth every Tranſgreſſour of it, to undergo the Penalty it threatens, which Penalty is all manner of Woes and Curſes, and Everlaſting Death. Gal. 3.10. Curſed is every one that continueth not in all things, which are written in the Book of the Law to do them. Rom. 6.23. For the wages of Sin is Death. Ezek. 18.4. The Soul that ſinneth, it ſhall die.
Q. Since the Suffering of theſe, is the Debt we owe to Divine Juſtice, why ſay you that Sin is that Debt?
A. Becauſe Sin alone is the meritorious Cauſe of theſe, and we owe the Suffering of them onelyonly as we are Sinners.
Q. Are there no Sins venial in their own Nature, ſo as not to deſerve Eternal Damnation?
A. No, not the leaſt; for the wages of every Sin is Death. All therefore are Mortal in their own Nature, and all are Venial through the Mercy of God in the Merits of Chriſt, excepting onelyonly the Sin againſt the Holy Ghoſt.
Q. Can we no way pay off theſe Debts, ſo as to ſatisfie the Juſtice of God?
A. No: for neither can we do it by Obedience, nor yet by Sufferings. Not by the Duties of Obedience, for theſe are a Debt we owe to God's Holineſs and Soveraignty; and therefore cannot pay the Debts we owe to his Juſtice, and we cannot pay Debts by Debts: Not by ſuffering; for Sin being an infinite Evil, muſt be puniſh'd with an infinite Puniſhment; but we cannot ſuffer a Puniſhment infinite in Degrees, therefore it muſt be infinite in Duration; ſo that the Damned in Hell ſhall never be able to ſay, It's finiſh'd.
Q. How then may we hope to be acquitted of our Numberleſs Debts?
A. OnelyOnly through the free Mercy and Grace of God, pardoning them in Jeſus Chriſt; and therefore we pray, Forgive us our Debts.
Q. What is Pardon, or Forgiveneſs of Sin?
A. It is the removal of the Guilt of Sin.
Q. What is the Guilt of Sin?
A. The Guilt of Sin, is either the intrinſecal Deſert of Puniſhment; or elſe an Obnoxiouſneſs and Liableneſs to it, through God's Deſignation of the Sinner to undergo it.
Q. Doth pardon of Sin remove both theſe Guilts?
A. No: it removes not the former, for ſtill the Sins of thoſe who are pardoned, do in themſelves deſerve Eternal Death: But it removes the latter, viz. it takes away our Appointment unto Death. 2 Sam. 12.13. And David ſaid unto Nathan, I have ſinned againſt the Lord, and Nathan ſaid unto David, the Lord alſo hath put away thy Sin, thou ſhalt not die.
Q. How is it conſiſtent with the Juſtice of God, to pardon Offenders without Puniſhment?
A. Though Believers are not perſonally appointed to Puniſhment; yet Myſtically they are; which Puniſhment they have already ſuffered in Chriſt their Surety, with whom they are made one by Faith.
Q. To whom is this Prayer for Pardon of Sin directed?
A. To God onelyonly, whoſe Royal Prerogative is to forgive Sins, Iſa. 43.25. I, even I, am he that blotteth out thy Tranſgreſſions for mine own ſake, and will not remember thy ſins. Mark 2.7. Who can forgive ſins, but God only?
Q. Have not the Miniſters of the Goſpel power to forgive ſins, according to that of St. John 20.23. Whoſeſoever ſins ye remit, they are remitted?
A. They have a miniſterial and declarative Power, as Officers; not an authoritative and judicial Power, as Soveraigns: As the Prince onelyonly pardons, the Herauld proclaims it: So God alone by the Prerogative of his Grace grants pardon, the Miniſter by his Office publiſheth it to all that repent and believe.
Q. What then muſt we judge of that abſolute and plenary Power, which the Pope aſſumes of pardoning Sins?
A. That it proves him to be Antichriſt, in exalting himſelf above God; 2 Theſſ. 2.4. Who oppoſeth and exalteth himſelf above all that is called God, or that is worſhipped: ſo that he as God ſitteth in the Temple of God, ſhewing himſelf that he is God. For whoſoever can forgive wrongs done againſt another, muſt be ſuperiour to him, and have Authority to cauſe the Perſon offended to ſurceaſe the Proſecution, and ſit down by the wrong done him.
Q. If God onelyonly can forgive Sins, how then are we bound to forgive thoſe who treſpaſs againſt us.
A. We ought to forgive them ſo far forth as they have wronged us, but we cannot forgive the wrong they have done to God in wronging us, but muſt leave them to his Mercy, and their Repentance.
Q. Since it is God's Prerogative and Glory to pardon ſins, what Inferences may we collect from hence?
A. Firſt, That our pardon is free, and gratuitous, without reſpecting former Deſerts, or expecting future Recompence.
Secondly, That our pardon is full and compleat, becauſe it is an Act of God within himſelf; whereas what he works in us, is in this Life imperfect; Nothing of Guilt is left upon the Soul when God pardons it, though ſtill there is ſomething of Filth left in it when he ſanctifies it; God does not pardon by halfs, nor leaves any Guilt to be expiated by Purgatory.
Thirdly, That upon our Faith and Repentance, our ſins, whether greater or leſs, fewer or more, ſhall be forgiven; for this makes no difference in infinite Grace and Mercy.
Q. But may not this incourage Men to continue in ſin?
A. Many do ſo abuſe it, but their Damnation is ſure and juſt. Deut. 29.19, 20. And it come to paſs, when he heareth the words of this Curſe, that he bleſſeth himſelf in his heart, ſaying, I ſhall have peace, though I walk in the Imagination of mine heart, to add Drunkenneſs to Thirſt. Ver. 20. The Lord will not ſpare him.
Q. You have formerly obſerved, that it is God alone who can forgive ſins, and from thence inferred both the freeneſs and fulneſs of pardoning Grace. What obſerve you farther?
A. 1. That though God's pardoning Grace be altogether freely beſtowed in reſpect of us, Iſaiah 43.25. I, even I, am he that blotteth out thy Tranſgreſſions for mine own ſake, and will not remember thy Sins. Yet in reſpect of Chriſt's Purchaſe, it is not free, but coſt him the Price of his Blood, Heb. 9.22. And almoſt all things are by the Law purged with Blood, and without ſhedding of Blood is no remiſſion. Matt. 26.29. But I ſay unto you, I will not drink hence-forth of this Fruit of the Vine, untill that day when I drink it new with you in my Father's Kingdom.
2. That the obtaining of Pardon is not free from the Performance of Conditions on our Part.
Q. What are the Conditions upon which Pardon is granted?
A. They are two; Faith and Repentance. Acts 10.43. That through his Name, whoſoever believeth in him, ſhall receive Remiſſion of Sins. Acts 3.19. Repent ye therefore, and be converted, that your Sins may be blotted out.
Q. Is therefore a mere ſorrow that we have ſinned, a ſufficient qualification for obtaining Pardon?
A. No: for ſo Judas is ſaid to repent. Matt. 27.3. Then Judas which had betrayed him, when he ſaw that he was condemned, repented himſelf, and brought again the thirty pieces of ſilver to the chief Prieſts and Elders. But as true Repentance includes in it a Sorrow of Heart, ſo Reformation of Life, and Manners is always joined with a lively Faith.
Q. Is pardon of ſin an Act onelyonly of God's Mercy?
A. It is likewiſe an Act of God's Juſtice to pardon the Sins of thoſe, who perform the Conditions of the Covenant of Grace.
Q. How prove you this?
A. Both by expreſs Scripture: 1 Epiſtle of John 1.9. If we confeſs our Sins, he is faithfull and juſt to forgive us our Sins, and to cleanſe us from all unrighteouſneſs. And likewiſe by Scripture-Reaſon; becauſe Believers being made myſtically one with Chriſt; therefore their Sins being already puniſh'd in him their Surety, and their Debts paid by him, cannot be again juſtly puniſh'd in their own Perſons, nor demanded from them
Q. Is pardon of ſin our intire Juſtification?
A. No: but it is one principal part of it. For Juſtification conſiſts both in Remiſſion of Sins, and Acceptation of our Perſons; the former depends upon Chriſt's Paſſive, the other upon his Active Obedience; his Satisfaction applied by Faith, makes us accounted guiltleſs of Death, and his Obedience worthy of Life; both which compleat our Juſtification, Epheſ. 1.6, 7. To the Praiſe of the Glory of his Grace, wherein he hath made us accepted in the Beloved. Ver. 7. In whom we have Redemption through his Blood, the Forgiveneſs of Sins according to the Riches of his Grace.
Q. We have thus conſidered the Petition, Forgive us our Debts, what remains further conſiderable?
A. The Condition upon which we ask it, or the Plea we urge for obtaining it; As we forgive our Debtors.
Q. Who are meant here by Debtors?
A. Other Men.
Q. How are Men Debtors one to another?
A. Either, 1. By owing them a Debt of Duty, and thus all Men are mutually Debtors to one another: Superiours to Inferiours, and Inferiours to Superiours, and Equals owe one another Love, Reſpect, and Kindneſs.
2. By owing them a Debt of Satisfaction for Injuries, and Wrongs done to others.
Q. Which of theſe Debts is here meant?
A. The latter onelyonly, for we are bound to forgive thoſe who owe us Satisfaction and Reparation.
Q. What learn you from hence, that thoſe who have wronged others, are called their Debtors?
A. That they who in any kind wrong others, are obliged to make them ſatisfaction: If in their good Names, by acknowledging the Offence and ſtopping ſlanderous Reports: If in their Goods and Eſtates, by a full Reſtitution.
Q. Is Reſtitution neceſſary to the obtaining of Pardon?
A. It is: For unjuſt Detainure is as Evil, as unjuſt Seiſure, and it is a continued Theft. And our Repentance can never be true, while we continue in the Sin we ſeem to repent of; and without true Repentance, there can be no Pardon or Salvation.
Q. But what if thoſe we have wronged, be ſince dead?
A. We ought to make Reſtitution to thoſe, to whom it's to be ſuppoſed, what we have detained would have deſcended.
Q. If none ſuch can be found, what muſt we then do?
A. Then God's Right takes place, as the Univerſal Lord of all, and we are obliged to reſtore it to him, that is, to his Servants; and to his Family, and in the Works of Piety and Charity.
Q. We have already conſidered the Debtor's Duty, which is to make Satisfaction and Reſtitution; what is the Duty of the Creditor or Perſon wronged?
A. To forgive his Debtors. For we pray that God would forgive us, as we forgive them.
Q. Wherein doth this Forgiveneſs conſiſt?
A. In two Things.
1. Firſt, In abſtaining from the outward Acts of Revenge upon them.
2. Secondly, In the inward Frame and Temper of our Hearts towards them, bearing them no Grudge nor Ill-will; but being as much in Charity with them, as though they had never offended us.
Q. Muſt we then ſit quiet under every petulant Wrong that is done us, and ſo tempt others to the Sport of abuſing us?
A. Private Revenge is in no Caſe whatſoever to be allowed. Rom. 12.19. Dearly beloved, avenge not your ſelves, but rather give place unto Wrath; for it is written, Vengeance is mine, and I will repay, ſaith the Lord. Revenge onelyonly belongs to God, and the Magiſtrate to whom he hath delegated it. Rom. 13.4. For he is the Miniſter of God, a Revenger to execute Wrath upon him that doth Evil.
Q. But if the Wrong done us tend to the Loſs of our neceſſary Subſiſtence, or our Life; may we not reſiſt it, and require ſatisfaction for it?
A. We may: But it muſt be onelyonly in a publick and legal Way; and even then we muſt harbour no Malice againſt them, but be ready to perform all the Offices of Charity, and Kindneſs within our Power.
Q. May we not proſecute thoſe who have wronged us, unleſs the Injury be intolerable?
A. We may when we cannot paſs by the Wrongs without wronging others: But where the Injuries are ſupportable, and we may forgive them without injuring of others, the Law of Chriſtianity commands us ſo to do. Matt. 5.39. But I ſay unto you, that ye reſiſt not Evil, but whoſoever ſhall ſmite thee on thy Right Cheek, turn to him the other alſo. Where the Scope of our Saviour is, that we ſhould rather be willing to ſuffer a ſecond. Injury, than to revenge the firſt in Matters tolerable.
Q. But ſince this is a Duty ſo contrary to the revengefull Humour of Fleſh and Blood, what Arguments can you produce to perſwade the Practice of it?
A. 1. Firſt, That it is far more honourable to forgive a Wrong, than to revenge it.
Q. How does that appear?
A. 1. Firſt, Becauſe by pardoning Wrongs we act like God, and imitate him in that Attribute, wherein he chiefly glories. Exod. 34.6. The Lord, the Lord God, mercifull and gracious, long ſuffering, and abundant in Goodneſs and Truth.
2. Secondly, Becauſe to pardon is always the Act of a Superiour, and a Chriſtian expreſſeth the Royalty of his Calling, by iſſuing out of Pardons.
Q. What is the ſecond Motive?
A. Conſider how many Offences God hath forgiven us, though the Diſtance between him and us, is infinitely greater, than onelyonly can be between fellow Creatures; and though our Offences againſt him are infinitely more, and greater, than which we are to forgive to others. Ours againſt him are but a few Pence.
Q. Which is the third Motive to enforce this Duty?
A. The Conſideration of that binding Particle, As: Forgive us as we forgive others.
Q. Wherein lies the force of this?
A. By this we ſeal the Guilt of our Sins upon our own Souls, unleſs we be ready and willing to forgive others. And ſo we turn our Prayers not onelyonly into Sin, but into a direfull Tremendous Curſe.
Q. Which is the ſixth and laſt Petition of the Lord's Prayer?
A. Lead us not into Temptation, but deliver us from Evil.
Q. What learn you from the Method of this Petition?
A. In that it immediately follows the Petition, wherein we prayed for Pardon of Sin; I learn that it ſhould be our Care, not onelyonly to ſeek for the Pardon of paſt Sins, but the Prevention of Future.
Q. How is this Petition divided?
A. Into two Branches, the one Negative, Lead us not into temptation; the other Poſitive, but deliver us from Evil.
Q. What ſignifies the Word Temptation?
A. It ſignifies proving or trying. Which ſometimes is done onelyonly by way of Search and Exploration; and ſometimes is joined with Suaſion and Inducement; ſo that Temptations are either merely probatory, or elſe they are likewiſe ſuaſory.
Q. How many Sorts of Temptations are there?
A. Five in the general.
1. Whereby one Man tempts another.
2. Whereby a Man tempts himſelf.
3. Whereby we tempt God.
4. Whereby God tempts us.
5. Whereby the Devil tempts us.
Q. How is one Man ſaid to tempt another?
A. When either he perſuades him to what is Evil. Prov. 1.10. My Son, if Sinners intice thee conſent thou not. Or to do that which may bring him into danger, Luke 20.23. Why tempt ye me?
Q. How is Man ſaid to tempt himſelf?
A. Two ways.
1. Firſt, When he unneceſſarily ruſheth into Danger, and ventures upon the next Occaſions of Sinning.
2. Secondly, When he is drawn away by his own Luſt, and inticed. James 1.14. But every Man is tempted, when he is drawn away of his own Luſt, and inticed.
Q. How are we ſaid to tempt God?
A. Two ways.
1. Firſt, When we by our Sins provoke him to take Vengeance upon us. Pſal. 95.8. Harden not your Hearts, as in the Provocation: and as in the Day of Temptation in the Wilderneſs.
2. Secondly, When we preſumptuouſly try the Providence of God, having no Warrant nor Neceſſity to caſt our ſelves upon the extraordinary Effects of it. Mat. 4.6, 7. And ſaith unto him, if thou be the Son of God, caſt thy ſelf down. Verſ. 7. Thou ſhalt not tempt the Lord thy God.
Q. How is God ſaid to tempt us?
A. When in the Method of his holy Providence, he brings us into ſuch Circumſtances, as will diſcover either our Graces, or Corruptions. Gen. 22.1, 2. And it came to paſs after theſe things, that God did tempt Abraham, and ſaid unto him, Verſ. 2. Take now thy Son, and offer him for a burnt-offering, upon one of the Mountains which I will tell thee of. 2 Chr. 32.31. God left him, to try him, that be might know all that was in his heart.
Q. How doth the Devil tempt us?
A. Alway by Suaſion, inducing us by his Art and Subtilty, to the Commiſſion of Evil.
Q. What Temptations do we eſpecially pray againſt in this Petition?
A. Three Sorts.
1. Firſt, Such as proceed from our own Luſts and Corruption.
2. Secondly, Such as proceed from other Mens inticing us to Evil, or inſnaring us to Danger.
3. Thirdly, Such as proceed from the great Tempter, the Devil.
Q. What learn we hence?
A. That it is a Chriſtian's Duty, not onelyonly to keep himſelf from Sin, but alſo from Temptations to Sin.
Q. What Reaſons confirm this?
A. Firſt, Becauſe it is deſigned of a rotten and corrupt Heart, to be content to lie under a Temptation, though it conſents not to the Sin. That Soul is not chaſt to God, that is well-pleaſed with Sollicitations to violate its Duty.
Secondly, Becauſe while a Temptation dwells upon our Hearts, we are in imminent Danger of committing the Sin to which we are tempted.
Thirdly, Becauſe moſt Temptations, are not onelyonly Temptations, but Sins too, as all evil Thoughts and Deſires. And as long as theſe abide in us with any Complacency and Delight; ſo long are we in the actual Commiſſion of Sin.
Q. How is God ſaid to lead Men into Temptation?
A. Three ways.
1. Firſt, When he providentially preſents outward Objects and Occaſions, which do ſollicite and draw forth our inward Corruptions.
2. Secondly, When he permits Satan, or wicked Men, his Inſtruments to tempt us. And in theſe two Sences there is no Temptation whatſoever that befalls us, but God leads us into it.
3. Thirdly, When he withdraws the Influences of his Grace, and Spirit from us, without which Dereliction no Temptation could prevail over us. 2 Chr. 32.31. God left him to try him, that he might know all that was in his Heart.
Q. What therefore do we pray for, when we pray, Lead us not into Temptation?
A. We pray for three Things.
1. Firſt, That God by his Providence would ſo order and diſpoſe all the Occurrences of our Lives, as not to lay before us thoſe Objects, nor offer us thoſe Occaſions which might excite or call forth our inbred Corruptions.
2. Secondly, That he would not permit the Devil to aſſault us, nor any of his Inſtruments.
3. Thirdly, That he would continue the Influences of his Grace unto us, to enable us to ſtand when we are tempted.
Q. For what ends doth God thus lead Men into Temptation?
A. For many wiſe and holy Ends: eſpecially Four.
1. Firſt, To exerciſe and breath forth our Graces, to teach us the Wars of the Lord, to adminiſter Matter for our Victory, and Occaſion for our Crown and Triumph.
2. Secondly, To engage us to depend upon his Help and Aſſiſtance, and earneſtly to implore Divine Succours and Supplies.
3. Thirdly, To glorifie his Juſtice and his Mercy; his Juſtice in giving up wicked Men to the Rages of Temptations, to be hurried by them from Sin to Sin, puniſhing one Iniquity with another, till at laſt he puniſheth all in Hell. And his Mercy in ſupporting his Children under them, and delivering them out of all their Temptations, making his Strength perfect in their Weakneſs. 2 Cor. 12.9. And he ſaid unto me, my Grace is ſufficient for thee; for my Strength is made perfect in Weakneſs.
4. Fourthly, That by our Victory over Temptations, he may confound the Malice of the Devil, and commend the Excellency of his own Ways and Service. Job 2.3. And the Lord ſaid unto Satan, haſt thou conſidered my Servant Job, that there is none like him in the Earth, a perfect and an upright Man, one that feareth God, and eſcheweth Evil?
Q. Which is the poſitive part of this Petition?
A. But deliver us from Evil.
Q. What obſerve you from the Order and Connexion of this Branch of the Petition with the former?
A. I obſerve, that the beſt Security againſt Sin, is to be ſecured againſt Temptations to Sin.
Q. Are not ſtrong Temptations to Sin, an Excuſe for ſinning?
A. No: for the Devil can onelyonly perſuade, he cannot conſtrain; for if be could compell, he would likewiſe Juſtifie; ſince there is no Sin, where there is no Liberty. All our Sins are of our own free Choice, and ſo by Conſequence is the Eternal Miſery thy expoſe unto. Hoſ. 13.9. O Iſrael thou haſt deſtroyed thy ſelf, but in me is thine help. John 5.40. And ye will not come to me, that ye might have Life. Matt. 23.37. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them which are ſent unto thee; how often would I have gathered thy Children together, even as the Hen gathereth her Chickens under her Wings, and ye would not.
Q. Wherein conſiſts the great Danger of being tempted?
A. In the Sympathy and Suitableneſs that is between Temptations, and our corrupt Natures, whereby they are apt to excite our Affections, and our Affections will ſway our Actions.
Q. What mean you by the word Evil, when you pray, Deliver us from Evil?
A. Firſt, Satan whoſe Stile it is to be the Evil, or the Wicked One. Matt. 13.19. When any one heareth the word of the Kingdom, and underſtandeth it not, then cometh the wicked one, and catcheth away that which was ſown in his Heart. John 2.13, 14. I write unto you, Fathers, becauſe ye have known him, that is from the Beginning. I writ unto you young Men, becauſe you have overcome the wicked one. Verſ. 14. I have written unto you, Fathers, becauſe you have known him that is from the beginning; I have written unto you young Men, becauſe ye are ſtrong, and the Word of God abideth in you, and ye have overcome the wicked one.
Secondly, All other Evils, whether they be of Sin, or for Sin; whether Tranſgreſſions or Puniſhments. But eſpecially Sin, which is the greateſt of all Evils.
Q. Why call you Sin the greateſt of all Evils?
A. Becauſe it is ſo both in its Nature and Conſequents.
1. Firſt, In its Nature, it is wholly defect and irregularity, and that onelyonly thing which he always hates, and never made.
2. Secondly, Becauſe all other Evils are but the Effects and Conſequents of Sin; ſince the Devil could not hurt us but by Sin, and no other Evils befal us but for Sin.
Q. What collect you hence?
A. That in praying to be delivered from Sin, we pray to be delivered from all Evils whatſoever.
Q. What obſerve you from our Saviours teaching us to direct our Prayers to our Father in Heaven, that he would Deliver us from Evil?
A. I learn hence, that it is onelyonly the Almighty Power of God, that can keep us from Sin.
Q. Whence doth that appear?
A. Firſt, From the Conſideration of the Almighty Advantages, that our great Enemy the Devil hath againſt us.
Secondly, From the Conſideration of the Diſadvantages we lie under, to oppoſe his Temptations.
Q. What are his Advantages, and our Diſadvantages?
A. He is a Spirit, we are but Fleſh; he is wiſe and ſubtile, we fooliſh and ignorant; he long experienced, we raw and unpractiſed; he is diligent and watchfull, we careleſs and negligent: He lays a cloſe Siege to us without, and we betray our ſelves within.
Q. What ways doth God take to keep Men from Sin?
A. In the General three.
1. Firſt, He doth it by reſtraining Providence.
2. Secondly, By common and reſtraining Grace.
3. Thirdly, By renewing and ſanctifying Grace.
Q. What are the Methods of God's Providence, whereby he delivers Men from the Evil of Sin?
A. They are manifold and various; but Five are moſt eſpecially remarkable.
1. Firſt, Sometimes Providence cuts ſhort their Power, whereby they ſhould be inabled to Sin; Thus God withered Jereboam's hand, which he ſtretch'd forth againſt the Prophet.
2. Secondly, Sometimes God cuts off their wicked Inſtruments either for Counſel, as he did Achitophel from Abſolom; or elſe for Execution, as he did the Hoſt of Sennacherib.
3. Thirdly, Sometimes by raiſing up another oppoſite Power, to withſtand the Sinner. Thus the Rulers would have put Chriſt to Death, but durſt not for fear of the People.
4. Fourthly, By caſting in ſeaſonable Diverſions. Thus the paſſing by of Merchants, altered the Patriarchs Reſolution from killing Joſeph, to ſell him.
5. Fifthly, Sometimes God removes the Object againſt which they intended to ſin. Thus he delivered David from Saul, and Peter from Herod.
Q. We have ſeen how God preſerves Men from Sin, by his reſtraining Providence, ſhew now how he doth it by his reſtraining Grace?
A. By reſtraining Grace God deals with the very Heart of a Sinner; and although he doth not change the habitual, yet he changeth the actual Inclination of it, and takes away the Deſire of committing thoſe Sins, which are unmortified and reigning.
Q. To whom doth God vouchſafe this Grace?
A. To many unregenerate Perſons. As he did to Eſau and Abimelech.
Q. To what End doth he vouchſafe it?
A. That their Lives may be more plauſible, their Gifts more ſerviceable, and their Condemnation at laſt the more tolerable.
Q. How doth God keep Men from Sin, by his ſpecial Grace?
A. By exciting the inward Principle and Habit of Grace implanted in his Children, to the actual Uſe and Exerciſe of it?
Q. Is not inherent Grace alone ſufficient to keep the Godly from ſinning?
A. It is not without the continual Influence of God's quickning Grace; 2 Cor. 12.7. There was given to me a Thorn in the Fleſh, the Meſſenger of Satan to buffet me, leſt I ſhould be exalted above Meaſure.
Q. What are thoſe Graces that God doth eſpecially excite, to keep his Children from Sin?
A. They are Three, Faith, Fear and Love.
Q. How doth Faith keep them from ſinning?
A. Many ways, but more eſpecially by Two.
1. Firſt, As it lively repreſents unto us Eternal Rewards and Puniſhments; and make them as real as they are certain. Heb. 11.1. Now Faith is the Subſtance of things hoped for, the Evidence of things not ſeen.
2. Secondly, As it repreſents unto us, God to be the Obſerver of our Actions, who muſt hereafter be the Judge of them. For by Faith we ſee him who is inviſible.
Q. How doth the Fear of God keep Men from Sin?
A. By poſſeſſing our Hearts with awfull Thoughts of his dread Majeſty, whoſe Power is infinite, and whoſe Juſtice is ſtrict and impartial. Pſal. 4.4. Stand in awe and ſin not.
Q. How doth the Love of God keep Men from Sin?
A. By working in them an holy Ingenuity, and Sympathy of Affection with God: Loving what he loves, and hating what he hates; and therefore thoſe who love God, will certainly hate Iniquity. Pſal. 97.10. Ye that love the Lord hate Evil.
Q. What do we pray for in this part of the Petition, Deliver us from Evil?
A. We pray,
1. That if it ſhall pleaſe God to lead us into Temptation, yet he would not leave us under the Power of Temptation, but would make a way for us to eſcape, that we might be able to bear it.
2. That if at any time Temptations ſhould prevail over us, God would not leave us under the Power of Sin, but raiſe us again by true Repentance; that ſo we may at laſt be delivered from the great Evil of Obduration and Impenitency.
3. That God would not onelyonly deliver us from groſs and ſelf condemning Sins, but from every evil Way and Work.
4. That he would be pleaſed to deliver us not onelyonly from what is in it ſelf ſinfull; but from all the Occaſions and Appearances of Evil.
Q. After the Petitions of the Lord's Prayer, what next followeth to be conſidered?
A. The Doxology or Praiſe, in theſe words, For thine, &c.
Q. Of what conſiſteth this Doxology?
A. Of four of God's moſt glorious Attributes. His Soreignty, Thine is the Kingdom; His Omnipotence, Thine is the Power; His Excellency, Thine is the Glory; His Eternity, All theſe are Thine for ever.
Q. What obſerve you in the Manner of our Saviour's aſcribing theſe Attributes to God?
A. Firſt, The Eminency of them, intimated in the Particle, The; The Kingdom, the Power, and the Glory; ſignifying his the Higheſt and Chiefeſt of all theſe. And,
Secondly, The Propriety of them in the Particle, Thine, to note to us that they are God's onelyonly Originally, Independently, and Unchangeably.
Q. What obſerve you from the illative Particle, For, when ye ſay, For thine is the Kingdom, &c.
A. This word carries in it the Force of a Reaſon, both why we ſhould pray unto God, and why we may expect to be heard when we pray.
Q. How is it a Reaſon for us to pray unto God?
A. We pray unto God, becauſe he alone is able to relieve us, For his is the Kingdom, and the Power and the Glory for ever.
Q. How is it a Reaſon for us to expect, that God ſhould hear our Prayers?
A. Many ways.
1. His is the Kingdom, and we his Subjects; and therefore we may depend on him as our King, for Help and Protection.
2. His is the Power, and therefore he is able to do for us abundantly above what we are able to ask or think.
3. His is the Glory, and therefore what we ask for his Honour and Praiſe ſhall be granted us.
4. All theſe are his for ever, and therefore we may be aſſured, that at no time, the Prayer of Faith ſhall be in vain.
Q. What obſerve you from our Saviour's teaching us to uſe theſe Arguments and Pleas in our Prayers to God?
A. Two things.
1. In our Prayers we ought to plead with God, by weighty and inforcing Reaſons.
2. That the moſt prevailing Arguments in Prayer, are to be taken from the Attributes of God.
Q. What benefit is there in uſing ſuch Reaſons, ſince God cannot by them be moved to alter his Purpoſes?
A The ſtronger our Reaſons are to ſue for Mercies, the more fervent will our Prayers be, and the more confirmed our Faith.
Q. How doth the Conſideration of the Kingdom's being God s, confirm our Faith that we ſhall obtain what we pray for?
A. Many ways.
1. The Kingdom is God's, and therefore he will ſee that his Name be hallowed in it; for he is a King jealous of his Honour.
2. The Kingdom is God's, therefore he will take care for the Eſtabliſhment and Enlargement of it; ſince it is his own Intereſt and Concern.
3. The Kingdom is God's, and therefore he will look to be obeyed in it, without which Royalty is but Pageantry.
4. The Kingdom is God's, and therefore we may expect our daily Bread, and temporal Accommodations; for it is a Kingly Office to provide things neceſſary for their Subjects.
5. The Kingdom is God's, and therefore we pray to him for Pardon and Forgiveneſs, ſince it is a Royal Prerogative to forgive Offenders.
6. The Kingdom is God's, and therefore we may pray in Faith, that he would deliver us from Temptations, and the Evils to which we are tempted; for one great End of Government is to protect the Subjects from the Aſſaults of their cruel Enemies.
Q. Which is the ſecond Attribute aſcribed unto God in the Doxology of the Lord's Prayer?
A. Power; in theſe words, And the Power.
Q. How is the Power of God diſtinguiſhed?
A. Into his abſolute and his ordinate Power.
Q. What call you the abſolute Power of God?
A. The abſolute Power of God is that whereby he is ſimply able, to produce whatſoever is poſſible to be, i. e. all things which imply not Contradiction.
Q. What call you God's ordinate Power?
A. God's ordinate Power, is that whereby he is able to produce thoſe things, which according to his Will ſhall come to paſs.
Q. Why is it called God's ordinate Power?
A. Becauſe the Effects of it are limited by the Ordination of his Wiſdom, and Will. Pſal. 115.3. But our God is in the Heavens, he hath done whatſoever he pleaſed. Pſal. 135.6. Whatſoever the Lord pleaſed, that did he in Heaven and Earth, in the Seas and all deep Places.
Q. Is God's Power in it ſelf infinite?
A. It is, for his Power is his Eſſence.
Q. How doth it appear that God's Power is infinite?
A. 1. By the Works of Creation, for it requires an infinite Power to bring ſomething out of nothing.
2. By the many Miracles which have been wrought in the World, above and contrary to the Courſe of Nature.
Q. How then have many Men wrought Miracles, as Moſes, Elijah, and the Apoſtles?
A. They wrought them not by any proper Vertue of their own, but onelyonly as the Moral Inſtruments at whoſe Preſence or Interceſſion, God was pleaſed to manifeſt his Power, as a Seal to that Commiſſion they had received from him.
Q. Is God's Power infinite likewiſe in the common Effects of Nature?
A. It is, for it is no leſs Power that preſerves and moves the Creatures, than did at firſt Create them.
Q. Is there nothing impoſſible with God?
A. Yes, there are ſeveral things which God cannot do, becauſe he is Omnipotent.
Q. What are they?
A. Such as in the General, the doing of them would deny him to be God; or to be holy, or to be wiſe.
Q. What are they more particularly?
A. God cannot do things that are contradictory, or rather ſuch things cannot be done, as to make the ſame thing to be, and not to be at the ſame time; or that the ſame Body ſhould at once have quantity and extenſion in Heaven, and no quantity nor extenſion in the Hoſt, as the Papiſts affirm of their breaden God, for this were contrary to his Wiſdom.
2. God cannot do any thing that may juſtly bring upon him the Imputation of Sin; for this were contrary to his Holineſs.
3. God cannot do any thing that may argue him mutable and inconſtant, for this were contrary to his Being. 2 Tim. 2.13. If we believe not, yet he abideth faithfull; he cannot deny himſelf. Heb. 6.18. That by two immutable things, in which it was impoſſible for God to lye.
Q. Is it not a Diminution of the Power of God, that he cannot do thoſe things?
A. No; for theſe things argue Weakneſs, and Defect, not Power.
Q. Why hath our Saviour taught us to ſubjoin this Acknowledgment of the Power of God to our Petitions?
A. To encourage our Faith, by conſidering that whatſoever we ask, we ask it of a God who is able to give it us, yea, and to do for us abundantly above whatſoever we are able to ask or think.
Q. What is the third Attribute aſcribed to God in the Doxology?
A. Glory in theſe words, And the Glory.
Q. What is Glory?
A. Glory is any Perfection or Excellency that either is, or deſerves to be accompanied with Fame and Renown.
Q. How is God's Glory diſtinguiſhed?
A. Into his Eſſential and Declarative Glory.
Q. What is the Eſſential Glory of God?
A. All thoſe Attributes, which Eternally and Immutably belong unto the Divine Nature: So Holineſs is his Glory. Exod. 15.11. Glorious in Holineſs. His Power is his Glory. 2 Theſ. 1.9. They ſhall be puniſhed from, i. e. by the Glory of his Power. His Majeſty is his Glory. Pſal. 145.11. I will ſpeak of the glorious Honour of thy Majeſty: His Grace and Mercy is his Glory. Epheſ. 1.6. To the Praiſe of the Glory of his Grace. And from all theſe united, reſults the Glory of his Name. Deut. 28.58. That thou mayeſt fear this Glorious and Fearfull Name, the Lord thy God.
Q. What is the Declarative Glory of God?
A. The Manifeſtation of his Attributes, ſo that they are obſerved to his Praiſe and Honour.
Q. What is it to glorify God?
A. To glorifie God, is to admire, and celebrate the Divine Attributes, ſhining forth in thoſe ways and works, wherein he is pleaſed to expreſs them.
Q. Do we by glorifying God add any thing to his Glory?
A. We can neither add unto, nor diminiſh from the Eſſential Glory of God, for his infinite Perfections are the ſame for ever. But we may add to his Declarative Glory, by ſetting forth his Attributes; and we detract from it by hindering the Manifeſtation of them.
Q. By what Means doth God declare his Glory?
A. By three eſpecially.
1. By his Works. Pſal. 19.1. The Heavens declare the Glory of God: and the Firmament ſheweth his handy Work.
2. By his Word, which diſcovers to us thoſe Attributes, which we could never have known by the Works of Creation and Providence; and therefore both Law and Goſpel, are ſaid to be glorious. 2 Cor. 3.9. For if the Miniſtration of Condemnation be Glory, much more doth the Miniſtration of Righteouſneſs exceed in Glory.
3. By his Son, who is the Brightneſs of his Glory. Heb. 13. Who being the Brightneſs of his Glory, and the expreſs Image of his Perſon. And in whom the Perfections of the God-head are moſt viſibly diſplayed.
Q. Why doth our Saviour in the Doxology, peculiarly appropriate Glory unto God: Thine is the Glory?
A. For three Reaſons.
1. Becauſe all that is excellent and glorious in the Creatures, is in God infinitely more perfect than in them; being neither limited by his Nature, nor allayed with Contraries. 1 John 1.5. That God is Light, and in him is no Darkneſs at all.
2. Becauſe all Glory in reſpect of God, is but Darkneſs and Obſcurity: Job 25.5. Behold even to the Moon, and it ſhineth not; yea, the Stars are not pure in his Sight.
3. Becauſe all the Excellencies and Glories of Creatures, ſerve onelyonly to ſet forth, and declare the Glory of God.
Q Why hath our Saviour added the Acknowledgment of God s Glory, at the End of the Petitions he hath taught us to preſent?
A. That the Conſideration thereof may be a Means to ſtrengthen our Faith, for the obtaining thoſe good things which we pray for.
Q. How is the Conſideration of the Glory of God an Argument to ſtrengthen our Faith in Prayer?
A. Many ways, according to the Petitions we prefer.
1. The Glory is God's, therefore his Name ſhall be hallowed; for to ſanctifie the Name of God is to glorifie him: Lev. 10.3. I will be ſanctified in them that come nigh me, and before all the People I will be glorified.
2. The Glory is God's, and therefore his Kingdom ſhall come; for where ſhould a King be honoured, but in his Kingdom?
3. The Glory is God's, therefore his Will ſhall be done, for our Obedience is the greateſt Glory we can give. John 15.8. Herein is my Father glorified, that ye bear much Fruit, ſo ſhall ye be my Diſciples.
4. The Glory is God's, and therefore he will provide for us daily Bread; for it is not God's Honour, that any of his Family ſhould want things convenient for them. Exod. 16.7. And in the Morning, then ſhall ye ſee the Glory of the Lord.
5. The Glory is God's, and therefore he will forgive our Treſpaſſes, for it is his Honour and Royalty to pardon penitent Offenders. Prov. 19 11. And it is his Glory to paſs over a Tranſgreſſion. Epheſ. 1.6, 7. To the Praiſe of the Glory of his Grace. Verſ. 7. In whom we have Redemption through his Blood, the Forgiveneſs of Sins, according to the Riches of his Grace.
6. The Glory is God's, and therefore he will deliver us from the Aſſaults of our Enemies; for it is his Honour to protect his own Subjects.
Q. What obſerve you from that Particle, For ever?
A. That God and his Attributes are Eternal.
Q. What is Eternity?
A. Eternity is a Duration, that hath neither Beginning nor End, nor Succeſſion of Parts: or it is the compleat Poſſeſſion of an endleſs Life all at once.
Q. What collect you hence?
A. Two things.
1. The Duration of God is not to be meaſured by Days, or Years; and that he waxeth not elder, neither hath continued longer this Day, than from the beginning of Time.
2. That in ſtrict propriety of Speech, God onelyonly is, and that it is onelyonly allowable for want of Expreſſions, to ſay, that he either was, or ſhall be; and therefore he calls his Name, I am. Exod. 3.14. I am, hath ſent me unto you.
Q. How prove you that God is Eternal?
A. Both by Scripture, and Reaſon.
Q. What Scriptures prove the Eternity of God?
A. Several; eſpecially Pſalm 102.25, 26, 27. Thou art the ſame, and thy Years ſhall have no End. Pſal. 90.2. From everlaſting to everlaſting thou art God. 1 Tim. 1.17. To the King eternal, immortal, be Honour and Glory.
Q. How do you demonſtrate the Eternity of God by Reaſon?
A. There muſt of neceſſity be a firſt Cauſe of all things: But that which is the firſt Cauſe of all things cannot be made by any, and therefore is from everlaſting: Neither can it ceaſe to be, becauſe it is not dependent on any, and therefore muſt be to Everlaſting.
Q. What Duties doth the ſerious Conſideration of God's Eternity oblige us to?
A. 1. To venerate and adore ſo great and inconceivable an Attribute.
2. To leave the Care of all future Events, whether concerning our own private or the publick Intereſts, to his Eternal Wiſdom and Providence, who for ever lives to mind them.
3. To give unto him the ſame Honour, Reſpect and Service, as his Saints have done in former Generations.
Q What encouragement hath our Faith to expect the Mercies we pray for, from the Conſideration of God's Eternity?
A. That becauſe he is the ſame God, who in all Ages hath heard the Prayers of thoſe who truſt in him; therefore we may be aſſured, that if we have the ſame Diſpoſitions and Affections with the Saints of Old, we ſhall obtain the ſame Mercies and Favours. Heb. 1.12. But thou art the ſame, and thy years ſhall not fail.
Q. What ſignifies that Particle Amen, which is the End and Cloſe of the Lord's Prayer?
A. As in the beginning of a Speech it is Aſſertory, and ſignifies, ſo it is; ſo in the end of it, it is Precatory, and ſignifies, ſo be it; which denotes our earneſt Deſires, to have our Prayers heard, and our Petitions granted.
Q. What learn you from hence, that our Saviour hath taught us to conclude our Prayers with, Amen?
A. I learn two things.
1. That we ought to pray with underſtanding, and therefore not in an unknown Tongue: for who can ſay Amen, to what he underſtands not? 1 Cor. 14.16. How ſhall he that occupieth the Room of the unlearned, ſay Amen at the giving of thanks, ſeeing he underſtandeth not what thou ſayeſt?
2. That all our Prayers ought to be preſented to God, with fervent zeal and affection. 1 Theſ. 5.17. Pray without ceaſing.
Q. What is Prayer?
A. Prayer is an humble repreſentation of our wants and deſires to God, through the aſſiſtance of the Holy Ghoſt in the Name of Chriſt, for things according to his Will, with reference to his Glory.
Q. What is it to pray by the Spirit, or by the aſſiſtance of the Holy Ghoſt?
A. To pray by the Spirit, is to preſent our requeſts to God, with holy and fervent affections excited in us by the Holy Ghoſt. Rom. 8.26. But the Spirit it ſelf maketh interceſſion for us with groanings, which cannot be uttered.
Q. May thoſe have the Spirit of Prayer, who have not the Gift of Prayer?
A. Yes, they may; and on the contrary, ſome may have the Gift of Prayer, who pray not by the Spirit, for they who uſe preſcribed and ſet Forms of Prayer, pray by the Spirit, when their Petitions are accompanied with fervent affections, ſtirred in them by the Holy Ghoſt; and again ſome who are moſt fluent in conceived Prayer, may pray onelyonly from the ſtrength of their natural parts and endowments.
Q. But doth not the uſe of Forms damp and quench the Spirit of Prayer?
A. Forms indeed are too often uſed formally, and ſo is any other kind of Prayer; yet it is the trueſt Teſt, and the higheſt Excellency of praying by the Spirit, when we are fervent in putting up theſe requeſts to God, where neither Novelty, Variety, nor Copiouſneſs of Expreſſions can be ſuſpected to move our affections, but onelyonly the genuine Importance of the matter which we pray for, though in preſcribed words.
Q. To whom muſt our Prayers be directed?
A. To God onelyonly, and not to Saints, or Angels.
Q. How ought we to conceive of God when we pray to him?
A. As an infinitely glorious, wiſe, powerfull and gracious Being, whoſe preſence is every where, whoſe providence and goodneſs is over all things, and thus we pray at once, to each Perſon of the ever bleſſed Trinity.
Q. May we not particularly addreſs our Prayers, to ſome one Perſon of the Trinity?
A. We may; eſpecially in thoſe Caſes wherein their particular Offices and Diſpenſations are more immediately concerned.
Q. What things ought we to pray for?
A. OnelyOnly ſuch as are according to the Will of God. 1 John 5.14. That if we ask any thing according to his Will, he heareth us.
Q. What are thoſe things which are according to the Will of God?
A. Chiefly ſpiritual Bleſſings. 1 Theſ. 4.3. For this is the Will of God, even our ſanctification, that we ſhould abſtain from Fornication. And for theſe we ought to pray abſolutely and importunately.
Q. May we not alſo pray for Temporal Mercies?
A. We may: but as theſe are promiſed onelyonly conditionally, ſo we ought to pray, that God would be pleaſed to beſtow them upon us, if it may ſtand with his Will and Glory, and our good and benefit.
Q. How muſt we direct our Prayers to God?
A. 1. In the Name of Chriſt, truſting onelyonly in his Merits and Mediations, for acceptance and anſwer. John 15.16. That whatſoever ye ſhall ask of the Father in my Name, he may give it you.
2. In Faith and Perſuaſion of being heard. James 1.6. But let him ask in Faith, nothing wavering. Mark 11.24. What things ſoever ye deſire when ye pray, believe that ye receive them, and ye ſhall have them.
3. With Fervency and Affection. James 5.16. The effectual fervent Prayer of a righteous Man availeth much.
Q. What ends ought we to propound to our ſelves in begging Bleſſings at God's hands?
A. Chiefly the Glory of God, ſincerely purpoſing to improve thoſe Bleſſings, which by our Prayers we ſhall receive in his Service, and to his Praiſe. Pſal. 50.15. And call upon me in the Day of Trouble, I will deliver thee, and thou ſhalt glorifie me.
Q. What directions have we concerning the Seaſons, and Frequency of praying?
A. The Scripture commands us to pray without ceaſing. 1 Theſ. 5.17. Pray without ceaſing. To pray always and not to faint. Luke 18.1. And he ſpake a Parable to this end, that Men ought always to pray, and not to faint. To pray always with all Prayer and Supplication. Epheſ. 6.18. Praying always with all Prayer and Supplication in the Spirit.
Q. Muſt we therefore be always ſo actually ingaged in this Duty, as to do nothing but pray?
A. No: For therefore we pray that we may obtain Grace from God, to perform other Duties of Religion, and a Chriſtian Life; neither ought the Duties of our particular Callings to be neglected by us, for we juſtle out one Duty by another; beſides the ſinfull Omiſſion of what we ſhould perform, that which we do perform becomes unacceptable, becauſe unſeaſonable; and ſo we commit two Sins in doing one Duty.
Q. What then is it to pray without ceaſing?
A. Prayer may be ſaid to be without ceaſing four ways.
1. When we obſerve a conſtant Courſe of a Prayer at fixt and appointed Times. Thus Gen. 8. ult. God promiſed that Winter and Summer, Day and Night, ſhould not ceaſe. And ſo the daily Sacrifice is called a continual burnt-offering, Exod. 29.42. And yet it was offered onelyonly Morning and Evening.
2. When we are frequent and importunate in our Prayers, ſo Acts 12.5. The Church is ſaid to make Prayers for Peter without ceaſing. And our Saviour ſpake the Parable of the importunate Widow to this end, That men ought always to pray and not to faint, Luke 18.1.
3. When we frequently dart up ſhort mental Prayers and Ejaculations unto God; which we may and ought to do, whatſoever elſe we are employed about. Neh. 2.4. So I prayed to the God of Heaven.
4. When we keep our hearts in a praying Frame and Temper, ſo that they are on all Occaſions fit and ready to pour out themſelves before God in Prayer; and thus we habitually pray always.
Q. What muſt we obſerve to maintain and cheriſh ſuch a praying Spirit?
A. Two things eſpecially.
1. That we ingulf not our ſelves too deeply in the Buſineſſes and Pleaſures of this Life, for theſe will dark and deaden the heart to Prayer.
2. That we fall not into the Commiſſion of any known and preſumptuous Sin. For guilt will fill us with ſlaviſh Fear and Shame, and both will drive us from God.
Q. What are the kinds of Prayer?
A. Three.
1. Publick, As we are Members of the Church.
2. Private, As we ſtand engaged in Family Relation. And,
3. Secret, As we are particular Chriſtians.
Q. Who is to ſend up publick Prayers?
A. The Miniſter, and all the Congregation joining with him. And theſe Prayers, though they muſt needs be more general, yet with all are more effectual than any other. Matt. 18.19. Again, I ſay unto you, that if two of you ſhall agree on Earth, as touching any thing that they ſhall ask, it ſhall be done for them of my Father which is in Heaven.
Q. Who is to make private or family Prayers?
A. Every Maſter and Governour of a Family. And this he is not to do ſeldomer than every Morning and Evening. In the Morning, Prayer is the Key that opens the Treaſury of God's Mercies: In the Evening it is the Key that ſhuts us up under his Protection and Safe-guard.