Questions 116–121

The chiefe Questions hereof are.

1 What praier is, and howe many sortes there are of praier.
2 Why praier is necessary.
3 What is required to true praier.
4 What is the forme of praier by Christ prescribed.

1 WHAT PRAIER IS, AND HOW MANY SORTS OF PRAIER THERE ARE

Praier is a petition ioyned with an ardent and earnest desire, whether vttered in woords or not vttered; whereby wee aske of the true god reueiled in the word those things which he hath commanded to be asked of him; proceeding from an acknowledgement of our necessity and neede, with humilitie, and repentaunce, and confession of our owne vnworthinesse; made in true conuersion vnto God & in a confidence and sure trust in gods promises, for christs sake our Mediatour.

Saint Paul maketh mention of three sortes of praier. 1. Petitions for good thinges. 2. Deprecations against euill things. 3. Jntercessions and requestes for others. The General of these specials is Praier; Likewise Jnuocation, and Adoration. But praier differeth notwithstanding from Inuocation & Adoration. For Adoration is often times taken for the whole worship of god; because whō we woorship, him we account for the true God. But praier is a part of Inuocation: for Jnuocation compriseth these two, as a general his specials, namely Petition or praier, and thankes-giuing. For Inuocation, or, to Inuocate on God is to craue of the true God any thing that is necessary, both for the soule and body, and to giue thanks for benefits receiued of him. Thankefulnes, or Thankesgiuing is an acknowledgement of a benefit receiued, and a voluntary binding to the performaunce of duties mutuall, possible, and lawful. Thankefulnes conteineth two things, to wit, truth, and iustice.

2 Why Praier is necessarie

The causes, for which praier is necessary, are these.

1 The commandement of God; because God hath commanded that wee call vpon him, and will this way chiefely and principally be worshiped and magnified by vs. Psa. 50.16. Call vpon me in the daie of trouble. Luk. 11.2. When ye praie, say, Our Father, &c. By these wordes of Christ it furder appeareth that the tongue also is required to praier: which we may proue also by other reasons. 1 God wil haue himselfe magnified with the tongue which hee created chieflie to this end. 2. Out of the aboundance of the heart the mouth speaketh. 3 Wee are to doe it, that others may follow our example.

2 Our Necessitie and Want: For wee receiue not of God those blessings which are necessarie for our safety and saluation, except we aske them of him. For God hath promised them to such only as aske them. Nowe, what wee speake of the necessitie of praier, the same is also to bee saide of the necessitie of Thankesgiuing. For without giuing of thanks we leese those thinges that are giuen, & receiue not such thinges as are to be giuen and are necessarie. The necessitie of both will easily appeare, whether we consider the effects of faith, or the cause of faith, and so also faith it selfe. Faith is kindled or encreased in no man, who doth not aske it: no man hath faith, who giueth not thankes for it: and they which are endued with true faith, aske the grace of God: and they who haue tasted of gods grace, shew themselues thankfull vnto God for it, and doe more and more craue and desire it. Rom. 5.5. The loue of God is shed abroade in our hearts by the holy Ghost, which is giuen vnto vs. And the holy ghost himselfe also is obtained by petition or praiers. For the holie Ghost is giuen to none but to him that desireth him.

1 Obiection. But we see the wicked also to receiue the gifts of the holie Ghost. Therefore not onlie they that desire him receiue him. Aunswere. The wicked verily receiue manie gifts, but not those principall giftes, neither those that are proper to the Elect, such as are faith, repentance, remission of sins, regeneration; and furder what giftes the wicked receiue, those are not auaileable vnto them, neither doe they receiue them to saluation. Reply. Jnfants craue not the holie ghost; and yet they receiue him. Aunswere. The holy ghost is not giuen but to those that aske him, that is, to those of yeares and vnderstanding, who are able to aske him. But euen Infants also aske and craue the holy ghost after their manner, hauing, to wit, in possibilitie an inclination to faith: and therefore potentially they aske the holy Ghost, or haue an inclination to aske him.

2 Obiection. The Effect is not before his cause. But praiers are the effects of the holie Ghost, in asmuch as no man can aske the Holie Ghost, who hath not the holie Ghost, and hee alone woorketh praier in vs: Therefore the Holie Ghost is not receiued by praier, but is in vs before praier; and so by consequent he is not giuen to them onlie that aske him. 1 Aunswere. Whosoeuer hath not the holie ghost, cannot aske him, that is, as concerning the encrease of him. 2 The Effect is not before his cause, that is, in order and nature; but in time they are both together. For the holy Ghost is in vs according to nature before praier▪ because we then first begin to desire him, & to aske him of God, when he is giuen vnto vs. But albeit the Holie Ghost is according to nature or order first in vs, yet he is not first in vs according to time. For as soone as the holy Ghost is giuen, we begin to desire his presence. When God giueth his spirit, at the same time they aske him, vnto whome hee is giuen. And the Holie Ghost is giuen to none, but to him that desireth him: for no man desireth him, but he who hath in himselfe the beginning of him. Whereas then it is said of Christ, Luk. 11.13. How much more shall your Heauenlie Father giue the holie Ghost to them that desire him; this must not be vnderstood of the encrease onely, but also of the beginning of his giftes and graces,

3 What is required to true praier

The conditions and circumstaunces of true praier are,

1 A direction of it vnto the true God, that wee make our praier vnto the true God manifested in the Church by his Prophetical and Apostolique word, by his workes of creation, preseruation, and redemption of the Church. As wee haue receiued, so are we baptized; and as we are baptized, so we beleeue; and as we beleeue, so wee adore and worship the father, the sonne and the holy ghost.

2 The knowledge of Gods commaundement. For without Gods commaundement we doubt of being heard Wherefore when wee pray, wee ought thus to resolue: I call vpon thee, because thou hast commaunded me. When we know that it is the commaundement of God, that we should pray vnto him, then we know also that our praiers are acceptable vnto God, which he requireth of vs in his word.

3 The knowledge of those thinges which are to be asked. God will not onely haue our affection and deuotion to be directed vnto him, but he will also that we consider, and know such thinges as wee are to aske of him: otherwise it is not praying, but mocking of God; and therefore hath Christ prescribed a forme of praier, out of which wee may learne what thinges wee are to aske of god. We are to aske (that I may summarily comprise them) thinges both certaine, and allowed and permitted by God. These are of two sorts, Spiritual and corporal. God will haue vs aske both of him; and those spiritual things, which are necessarie to saluation, we must aske without condition; but corporall thinges, with a condition. Obiect. Hee that asketh doubtfullie, asketh not according to faith: Wee aske corporal blessinges doubtfullie: therefore not according to faith. Aunswere. The Maior is either particular, or false. For the nature of faith requireth, that we be certaine, not of all corporal benefites, but onely of such spiritual blessings as are necessary to saluation, as of remission of sinnes, and of life euerlasting. Moreouer, albeit wee aske corporall blessinges with a condition; yet doe we not simplie doubt of obtaining them. For we beleeue that wee shall receiue those corporall blessinges which wee aske of god, so that they bee expedient for vs vnto saluation, and after this sort are they alwaies to be desired conditionally. For they differ very much from those benefites which are necessary to saluation, and likewise are to be desired after another maner. Such giftes as are necessarie to saluation, are simplie to be desired, with a trust and full perswasion of being heard; euen that wee shall receiue them as wee desire, that is, in speciall. But gifts, which are not necessarie to saluation, whether they be corporall, or else such spirituall, as without which we maie be saued; these are to be desired verily, but with a condition of gods will and pleasure, that he will giue them vs, if they serue for his glorie, and be profitable for vs; or that he will giue vs, other of better qualitie, either at this, or some other time. We must follow in asking these benefits the Leper which saide, Lord, if thou wilt,¹ thou canst make mee cleane For neither doe the Elect, when they aske such things, desire simplie to be heard. For oftentimes we aske things not knowing what and what manner of thinges they be, and so neither know we whether the obtaining of them in special will profit vs, or bee pernicious and hurtfull vnto vs. God notwithstāding will haue vs to aske of him corporal things and others that are not necessarie to saluation, 1. That the desire of corporal thinges maie be an exercise of our faith, and confirme our trust and confidence of obtaining thinges spirituall, and auaileable to saluation. The reason is, because no man can looke for good and sauing thinges at gods handes, except hee haue God reconciled vnto him. 2. That we maie consider and professe his prouidence, that neither those vnnecessary and corporall thinges befall vs by chaunce or fortune.

4 A tru desire of those things which are to be asked. God wil not haue our petition to bee hypocritical or faigned, nor bredde in our mouth, but in our heart: hee will haue vs to pray with a true affection and desire of the hart. Therefore an ardent desire is to be made the general of all praier. So the Lord said to Moses, Why dost thou cry vnto me? when yet Moses spake nothing.

5 A sense and feeling of our owne want. The acknowledgement and feeling of our owne want is the fountaine from whence our desire ariseth. For what thou thinkest not thy selfe greatly to want, that doost thou not earnestly desire: Pray: for al stand in neede of God.

6 Humiliation, that is, true repentaunce. We must needes haue also true humility, true acknowledgement of our owne vnworthinesse, or true repentaunce and conuersion; and so prostrate our selues in suppliaunt maner before his diuine Maiesty; 1. Because God oweth vs nothing. 2. Because we are his enemies before our cōuersion. God doth not hear sinners, that is, proud sinners, such as was that Pharisee. And how greatly true humiliation, repentaunce, or conuersion is required to praier, euen that dooth sufficiently shew, in that the promises of God belong only to such as are conuerted. Wherefore without conuersion no man can pray according to faith: And without faith no man can be assured that he shal be heard.

7 A confidence or ful persuasion of being heard, for the Mediators sake: That we may resolue that both our person & our praiers please God for the Mediatours sake, and that they are heard of him for christs merit. We must pray in christs name with a true faith, our praiers are to be put on our altar Christ: so shal wee be assured to bee heard. For if with a true faith we beleeue that Christ is that only altar, whereon our praiers being offered ascend into the sight of God, wee must also with full confidence resolue, that wee are thorough Christs merite iust before God; and that god is reconciled vnto vs by Christ: and that through the intercession of Christ our praiers are heard of god. Galat. 6. Because ye are Sonnes, God hath sent forth the spirit of his sonne into your harts, which cryeth Abba, father. But heere in this full persuasion of being hard we are to obserue that difference of such thinges as are to bee desired, which was not long since declared.

8 A confidence and trust in Gods promise, that wee knowe and think that god hath promised to hear as many as shal cal vpon him, with those conditiōs before alleaged. Without this promise of hearing there is no faith, without faith praier is but vain, and the promise is required for faith. But faith, or this confidence is required to praier; because except we giue faith and credit to gods promises, and thinke of them while we are praying, they auaile vs nothing, neither can wee desire ought with a good conscience: but rather, when after this sort we know not what we aske, doubting of gods hearing of our petition, wee doe not praie but mocke god. Now the confidence which wee haue of gods promise in hearing vs, breedeth in vs a certainty of his hearing and our saluation: and this certainty kindleth in vs a study of inuocation and of making supplications vnto god. By these conditions and circumstances of sincere and true praier easily doth it appeare, how much the praying of the godly and the wicked differ. The godlie endeuour to obserue al these conditions in their praying: the wicked contrarily either omitte and neglect them all, or keeping one or two conditions, erre in the rest. Some er in the knowledge of the nature and wil of God, therein omitting the first condition: some erre in the thinges which are to bee asked, when they aske either euill thinges, or vncertaine, or not approoued by god. Some aske these hypocriticallie: some without a feeling of their want: some not with a confidence in the Mediatour: some persisting in their wickednes, thinke yet that God heareth them: some desire things necessarie to saluation, with a distrust and diffidence: some lastly aske, not thinking of Gods promise, and therefore not according to faith.

4 What is the forme of praier by Christ prescribed

The forme of prayer prescribed by Christ vnto vs is recited by the two Euangelists, Matthewe, and Luke. Which forme Christ deliuered vnto vs, not that we should be tied to these woords; but that we might know both how and what to aske. Obiection. We may not be wiser than Christ. Therefore seeing hee hath appointed vs a certaine forme of praier, we must hold vs contented therewith: and therefore we doe amisse when wee vse other formes of praiers. Aunswere. Wee maie not depart from that forme, if Christ will haue vs tied vnto it: but he will not haue vs tied to these words, because his purpose was, when he taught his disciples to pray, to deliuer a briefe summe of those things, which we are to ask of God. Replie. That is to be reteined, than which no better can be inuented: Wee cannot inuent a better forme, and better woords, than are these of Christ himselfe. Therefore wee must retaine also the forme and woords. Aunswere. Wee can not inuent better woordes, neither a better forme, that is, to expresse this summe of such thinges as are to bee desired, which is as it were the general of al thinges that are to be desired. These generals of gods benefits, which Christ in this forme hath prescribed vnto vs to be desired, cannot bee proposed in a better forme: but Christ will haue vs also to descend to the specials, & to aske particular benefits according to our necessitie. For that forme prescribed by Christ is nothing else but a set or course of certaine heads, or generals, whereunto al benefites as wel corporal as spiritual may be referred. And whē christ willeth vs to desire the generals, he willeth vs also to desire the specials. And furder also those things which are here put in general, we are in like maner for this cause, to declare in special; that we may be lead into a consideration of our necessity, & to a desire of making our petition vnto God, to help our necessity. Now that we may do this, we haue neede also of special formes of praieng. For to the explicatiō of generals by their specials we haue need of another form. But yet al other forms of praier must agree with this form prescribed by christ; although we be not tied vnto this form of Christ, as being a thing altogether indifferent, as appeareth by these places of Scripture: Joh. 14.13. Whatsoeuer ye aske of the father in my name (whether ye aske it in general or in special) he wil giue you. Wherefore Christ hath not tied vs to a certaine forme. Jam. 1.5. Jf any of you lack wisedome, let him aske, and it shal bee giuen him. Likewise, Matt. 20.24. Pray that your flight be not in the winter. But this as touching the woordes is not in the praier prescribed by Christ. There are also examples of praiers both in the New and old Testament. Wherefore the forme of praier deliuered vnto vs by Christ, is wholy a thing indifferent.

Nowe this praier of christ hath three partes, a Proeme, a Petition, and a Conclusion.

The Proeme is, Our Father which art in heauen. The Proeme hath two partes, 1. Our Father. 2. which art in heauen. And the Lord vsed this kind of Proeme, because he wil be called vpon with due honor. This honor consisteth, 1. In true knowledge. 2. Jn true confidence. 3. Jn obedience. Obedience compriseth, 1 True loue. 2. True fear. 3. Hope. 4. Humiliation. 5. Patience.

The first part of the Proeme, Our Father. God is called Our Father, 1. Jn respect of our creation. Luk. 3.38. The sonne of Adam, the sonne of God. 2. In respect of our redemption, and receiuing into fauour by his sonne our Mediatour. Christ is the only begotten sonne of god; we are not his sons by our owne nature, but are adopted for christs sake. 3. In respect of our sanctification, or regeneration by the holie Ghost in Christ Obiect. 1. We Jnuocate the Father according to the prescript of his own son: Therefore we must not inuocate the son and the holy Ghost. Aunswer. The consequence of this reason is denied; because the consequēce holdeth not from the attributing of some property vnto one person of the god-head to the remouing of the same from another person of the god-head. Again, the name of Father (as also the name of god) when it is opposed to all the creatures, is taken essentially, not personally: but when it is put with another person of the God-heade, it is taken personallie. Wherefore in this place the name of Father is taken essentially, & the reasons hereof are manifest: 1. Because the name of Father is not here put with another person of the God-head, but with the creature, of whom he is inuocated. So also by the Prophet Isaiah, cap. 9.6. Christ is called The euerlasting father. 2. The Jnuocating of one person, doth not exclude the others, when mention is made of their external & outward works. 3. We cannot consider God the father but in the sonne, the Mediatour. And the Son hath made vs Sons by the holy ghost, who is called the spirit of adoptiō. 4. Christ teacheth vs that we must inuocate him also, saying, Verilie, verilie, I say to you, whatsoeuer yee shal aske of the father in my name, he shal giue you. 5. Christ giueth the holie Ghost: Therefore it is hee himselfe of whom wee aske him. Obiect. 2. Christ is called, and is our brother: Therefore he is not our father. Aunswere. He is our brother, in respect of his humane nature: But hee is our father in respect of his diuine nature. Ob. 3. If he be called the father, who hath receiued vs into fauor for Christs sake, then is not Christ vnderstoode by the name of father, because he that receiueth vs into fauour for christs sake, is not Christ himself. But the father, whō we here so cal, receiueth vs into fauor for christs sake: Wherefore he is not christ. Answ. Hee that receiueth vs into fauour for Christs sake, is not Christ himselfe, that is, not in the same sense and respect. Christ as he is our Mediatour, is hee through whom we are receiued; but as he is god, he is he that receiueth vs.

Christ wil haue vs to call God, Father, and so to inuocate him, 1. In regard of the true inuocation of God, who is the father of our Lord Jesus Christ. 2. In regard of the tru knowledge of him, that we may know him to be our father, who through and for his Son the Mediatour hath adopted vs to be his Sons, when otherwise we were his enemies; I goe vnto my father, and to your father: and further also for his Sons sake he regenerateth vs by the holy Ghost, and endoweth vs with all giftes and graces necessary. 3. In regard of reuerence, namely that in vs may bee stirred vp and raised true reuerence towardes him; that seeing hee is our father, wee therefore behaue our selues, as becommeth Sons, and be affected with such reuerence towards him, as it becommeth children to be affected towards their father, especially being adopted children, and vnworthy of Gods blessinges and benefites. 4. In regard of confidence, that the same be raised in vs, whereby we may be assured that we shal be heard. For seeing god is our father, & euen so louing a father vnto vs, that he hath giuen his onlie begotten Son for vs to death: how then shal he not giue vs together with him all things necessary to our saluation? 5. For a memorial of our creation. Now God wil hear those only, that so pray; because in them he obtaineth the end of his blessings and benefites. Obiection. Jt is the part of a father to denie nothing vnto his children. But God denieth many things to vs. Therefore he is not our father. Aunswere. It is the part of a father to deny nothing vnto his children, that is, which is necessary for them.

Christ willeth vs to call God our Father, not my Father. 1 Thereby to raise in vs a confidence and full perswasion that wee shall he heard. For because the whole church doth with one consent pray vnto him, he doth not reiect her, but heareth her praiers, according to this promise of our Lorde: Where two or three are gathered together in my name, there am I in the middest of them. Obiection. But oftentimes thou praiest at home, the Church not beeing priuie thereunto. Aunswere. The Godly, and the whole Church pray for themselues, and all the members, with an affection and desire. Loue & desire is an habitual qualitie of the soul, remaining also when thou sleepest; it is not a passion quickly fleeting or passing a way. And this also maketh much for the engēdring of cōfidence in vs; because, as hath been saide, God doth not reiect the whole Church. 2 To admonish vs of mutual loue, wherewith Christians being endued must pray one for another. And therefore doth he by this worde, in the very proeme & entrance of the praier, admonish vs of mutual loue, wherwith we must be affected towards our neighbor. 1 Because there is no true praying without the true loue of our neighbor: neither can we be perswaded that God heareth vs. For if wee approch vnto God, not accounting the sonnes of God for our breethren; neither will hee then account vs for his sonnes. 2 Because without the loue of our neighbour there is no true faith, & without faith there is no true praier. For whatsoeuer is not of faith, is sinne.

The second part of the proeme is, Which art in Heauen, that is, Heauenly. Heauen heere signifieth the habitation of God, and the holy Angels, and blessed men. And God is saide to dwell there, because there God is more glorious, than in this world, & doth also there immediatly shew and manifest himselfe.

Now the Lorde willeth vs to call him our Father, which is in Heauen, 1 Thereby to shewe the opposition and contrarietie of earthlie fathers, and this Father: that so we should thinke that God raigneth in Heauenly glory and Maiesty, and is a Father, not earthly, but Heauenly, euen he, 1 Who sitteth in heauen. 2 Who ruleth, and gouerneth there by his prouidence the whole world by him created. 3 Who is voide of all corruption and change. 4 Who also doth there especiallie manifest himselfe before the Angels; and doeth there shewe what a Father he is, how good, and how mightie and rich.

2 To raise vp in vs a confidence that God heareth vs; for if he be our Father, and one that is endued with exceeding goodnesse, which he especially manifesteth and declareth in Heauen: Then will he also giue vs all thinges necessarie to saluation. If this our Father be Lord in Heauen, and so omnipotent, whereby he is able to helpe vs: then is hee able most easilie to giue vs those good things which we aske of him. 3 To raise a reuerence of him in vs; seeing this our father is so great a Lorde, that is, heauenly, who raigneth euerie-where, who is able to cast both bodie and soule into Hell fire: let vs then reuerence such a Lorde, and approch vnto him with exceeding submission both of minde and bodie. 4 That we cal on him in feruencie of spirit. 5 That the mind of him that worshippeth be lifted vp to heauenlie things. 6 That heauenlie thinges bee desired. 7 That the errour of Ethnikes might be met withall, who thinke that they may adore and worship God in creatures. 8 To admonish vs, that wee are not to direct our praiers vnto a certaine place, as in the olde Testament.

Let these things suffice for the first part of Christs praier. Now followeth the second part of the praier, namely the petition, which compriseth six petitions.

Footnotes

1. Mat. 8.2. ↩