you vpon this A. Euen so God is called the Father euen of the reprobate because hee first created them and yet they cannot be called the children of God except by creation as Adam was no more then the tents and pipes can be called the children of Iaball and Iuball Q. It had béene some benefite and priuiledge if God had béen our naturall Father but to be our Father by adoption séemeth to bée no great matter iâ— it A. Although God bee not our naturall father for so hee is onely of Christ but by grace yet performeth hee â—ll the partes of a naturall Father â—â—tter then any naturall father dooth whatsoâ—â—er Q. The natural Father heareth loue and affection vnto his children A. So dooth GOD vnto his for the Psalmist â—aith As a father hath compassion on his children so hath the Lorde compassion on them that feare him See more of this poynte in Esay 49. 1â—0 Matth. 7. 9. Q. The naturall Father proudeth thinges necessarie for this life A. So dooth GOD for his Matth. 6. 30. 31. 32. And though wee receiue theâ— of our naturall parents yet they come from GOD. See more of this poynt in 2. King 6. 27. Q. The naturall Father brings by his childe in some arte and knowledge to get his liuing by A. So dooth GOD by his children Ierem. 31. 33. I will write my 〈◊〉 their hearts c. besides that they haue the best schoolemaster the spirit of God Q. The naturall Father defendeth his children from iniuries and wrongs A. So dooth God and willeth vs to come vnto him Shall not God auenge his elect which crie vnto him night and daye Hee is therefore called the helper of the helpes and the widdowe and a father of the fatherles Q. The naturall father chastiseth his children whom he loueth and if he hath cast any out of his fauour he lets him alone to doe what he list A. So dooth God correct his children whom he loueth and therefore dooth he correct them because he loueth them But as for the wicked world worldlings hee lets them growe in prosperitie giuing them vp to their owne hearts lust because hee hath cast them out of his presence and fauour Q. The naturall Father prepareth an inheritance for his children A. So doth God for his Luke 12. 32. It is your Fathers pleasure to giue you the kingdome yea he hath prouided for vs an inheritance as Peter saith immortall and vndefiled that withereth not which is reâ—erâ—â—d in heauen for vs. Q. What vse may we make of this worde Father in this place A. This word Father may serue to expell all distrust 1. Of Gods fauour and all feare in prayer 2. It maketh ioye in our hearts and emboldeneth vs to goe vnto the throne of grace 3. It teacheth vs that we owe him the duetie of children and that wee must liue like the children of such a father if wee looke for benefites at his hands 4. It is auailable to worke patience in vs in trouble and affliction and at such times as our prayers are not graunted at the first Heb. 12. 7. If yee endure chastening God offereth himselfe vnto you 〈…〉 sonnes Q. It shoulde séeme by this preface that we ought not to pray to the second nor third person in the Trinitie that is to say to the Sonne and the holy Ghost but only to the first person that is the Father for so are wee taught to pray Our Father what say you to that A. For the better vnderstanding of this poynt wee must consider that this word Father being spoken of God is put two wayes in the Scripture sometime personally sometime essentially Q. What doe you meane when you say it is put personally A. It is taken personally when it is put but for some one of the three persons or beings in the Trinitie and cannot bee attributed to any of the other persons Q. What doe you meane when you say it is put essentially A. It is taken essentially when it doth extend to the whole essence of being of the Deitie Q. If you can make your meaning more plaine A. Then more plainly this is my meaning that wheresoeuer this word Father is attributed vnto God being ioyned in the same sentence with the Sonne or the holie Ghost or both then it is taken personally that is it is restrayned to the person of the Father only But when it is not coupled nor compared with any of the persons but is taken simply without relation to the other persons then it is taken essentially for the whole Godhead and for all the persons in the Godhead Q. Where is it taken personally A. In these places following The comforter which is the holy Ghost whom the father will send in my name he shall teach you c. The father loueth the sonne and hath giuen all things into his hands If ye then which are euill giue good things vnto the children how much more shall your heauenly father giue the holy Ghost to them that desire him Q. Where is it taken essentially A. In these places following The fowles of the aâ—re sowe not c. and yet your heauenly father feedeth them Wee haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection to the father of spirits that we might liue Q. How is it taken in this prayer A. In these words Our Father which are c. it is taken essentially for the whole deitie and doth not exclude but inlcude the Sonne and the holy Ghost the they are all one in nature and substance with the Father Q. If they bee all one in nature and substance then the second person Iesus Christ is called father too is he not A. Yes he is so called by the Prophet Esai To vs a childe is borne to vs a sonne is giuen c. and they shal call his name Counsellor the mightie God the euerlasting father c. Q. Then it appeareth that wee may also pray to Iesus Christ and the holie Ghost and we doe so in this prayer but can you shew any that haue prayed vnto them by name A. Yea Stephen called on God and sayd Lord Iesus receiue my spirit And S. Paul praâ—ed to the holy Ghost saying The fellowship of the holy Ghost be with you all Now of this word Our Q. Why doth the Lord Iesus teach vs to say Our Father rather then my father A. For diuers causes 1. To teach vs that true prayer is tied to Church of God onely and therefore requireth of necessitie vnitie with the same Q. What reason can you giue for this A. My reason is this We cannot pray aright except God be our father in Christ if God be our father in Christ then we be his children if wee bee his children then are we also brethren to his children if we bee brethren to them
as touching our saluation and that is reuealed in the Gospell Q. In what places finde you that reuealed A. Our sauiour Christ saith This is the will of him that sent mee that euery man that seeth the sonne and beleeueth in him should haue euer lasting life c. And Saint Paul saith Hee hath predestinate vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will And for the dooing of this will we pray here Q. But may wée enquire after the knowledge of this will A. Yea and diligently we ought to enquire after it Q. But if we doe search after it may wée know it A. Yea for as it is reuealed in the scripture so is it confirmed and sealed before our eyes in the Sacraments Q. What if we cannot at all times or at any time vnderstand and knowe this will of God A. The faulte is in our selues because we be carnall and destitute of the spirite of Christ. Q. To whom then is this wil of God reuealed A. To euery one of Gods children this will is particularly reuealed Q How proue you that A. Paul saith that this will of God was manifested vnto him when hee saith that Christ loued him and gaue himselfe for him Q. Yea but Paul is not euery one A. No that is true but if all the elect are led by the same spirite that Paule had it will also perswade them of this will of GOD as it perswaded Paul Q. But how prooue you that the same spirite is giuen to all the Elect A. It is manifest in Esa. 59. 21. Rom. 8. 11. 14. 15. 16. Q. Will not this bréed carnall securitie in men A. No but cleane contrarie for when we are once armed with the knowledge of this will of God we shall passe through fire and water without any danger without feare of the world or death or the diuell and triumphe ouer all our enemies as Paul did Q. Whether is any thing done in the worlde whether GOD will or no A. God forbid wee should thinke so that were to denie the omnipotencie of God Q If nothing be done in the world◠against the will of God then sinne is committed by the will of God A. Yea it is the will of God that sinne should remaine in the world Q. You meane that God doth suffer it to be in the world doe you not A. Nay I meane that God doth will it and worke it which is more then permitting or suffering it to be done Q. How proue you that A. It may be proued by these places of scripture As they regarded not to know God so God deliuered them vp vnto a reprobate minde to doe those things which are not conuenient Againe Because they receiued not the loue of the trueth that they might be saued therefore God shall send them strong delusions that they shoulde beleeue lies this is more then suffering them to bee deluded and to be deliuered vp Againe My people would not heare my voyce and Israel would none of me So I gaue them vp vnto the hardnes of their heart and they haue c. This is more then permitting them to be giuen vp Q. Is not GOD then the author of sinne A. He is and he is not Q. How can that be A. For the better cleering of this poynt we must consider two things 1. How many waies sinne is to be considered 2. What things are to be considered in euery sinne Q. How many waies is sinne to bée considered A. Three waies 1. As a thing contrarie to the lawe of GOD and so GOD is not the author of sinne 2. As a cause of more sinne following neither that way is GOD the author of sinne 3. As it is a punishment of sinne past and so God is the author of it Q. How proue you that God dooth punish one sinne with another A. By Rom. 1. 28. 2. Thes. 2. 11. 12. Psalm 81. 11. 12. Q. That God doth punish one sinne with another I now sée it manifestly but why dooth he so A. To punish sinne standeth with his iustice and euery punishment is a worke of his iustice but how or which way hee wil punish sin that is in his owne wil or pleasure if not who shall teach him and direct him Q. It is true I am satisfied for that poynte now shew how many things are to be considered in euery sinne A. Two things 1. The Action o◠deede done 2. The corruption of the action Q. What meane you by the corruption of the action A. The swaruing from the rule of Gods worde or the transgression of his lawe Q What say you of the action is that of God A. Yea the action so farre as it is an action God dooth will it and worke it for without him wee can doe nothing because as the Scripture saith In him wee liue and mooue and haue our beeing Q. Is not God also the author of the euill or corruption that is in the Action A. No not of the euill in the Action except it be as we haue heard alreadie a punishment of sinne past and so a worke of iustice Q. How proue you that God is not the author of the corruption that is in the action A. It may bee proued by these places Psal. 〈…〉 1. 13. Zach. 8. 17. 1. Ioh. 2. 〈◊〉 Q How else can you proue that God is the author of the action and not of the corruption that is in it A. By the very light of nature common reason For 1. The Sunne shineth vpon carrion and it stinketh more then it did before It shineth also vpon flowers and they smell more sweete then they did before the Sunne is the cause of their smelling more then they did but not of the stinking of the one nor of the sweetnes of the other for the cause of that is in the natures of the things themselues So may God bee the author of an action and not of the corruption of the action Q. What other similitudes haue you A. A lame man by the power of his soule doth moue and goe now his soule is the cause of his mouing and going but not of his lame going Euen so God may be the cause of an action but not of the euill that is in the action Q. Haue you any more such similies 3 A. Yea. A liberall father giueth his children their portions which they spend riotously the fathers liberalitie is the cause of their spending for without him they had nothing to spend but their riotous spending commeth not of their father but of themselues and euen so God is the author of an action but not of the euill that is in the action Q. The case is cleare Now shew me why God dooth let sinne bée still in our nature when as hée could by his grace if it pleased him take it quite away A. The cause is this That hee may vse our sinnes to his
and not to presumption as the Apostle teacheth in Rom. 6. 1. Rom. 2. 5. and therefore we ought not to abuse it Q. What else doe wee gather from this worde forgiue A. It dooth further teach vs that there is no satisfaction to Gods iustice for sinne by workes of our owne no not in temporall punishments but the dooing away of four sinnes is of Gods mere fauour Q. How doe you gather that vpon this worde forgiue A. It dooth necessarily followe for if God dooth freely forgiue vs our sinnes then we do not satisfie for them for to forgiue and to satisfie be contraries Q. What is here ment by forgiuing of sinnes A. To forgiue sinnes is to couer them â—or not to impute them vnto vs. See Psalm 32. 1. Q. But may not wee make satisfaction to GOD for our sinnes our selues A. No it is not possible Q. How may that appeare A. It shall easilie appeare if wee consider against whome wee sinne or whose commandements we transgresse Q. We sinne against God I knowe that but what of that A. Yea but that is not all but we must consider that God is infinite therefore the offence is multiplied according to the worthines of the person against whom it is committed Q. And what doe you inferre vpon that A. I inferre that our offence against God cannot but bee infinite and consequently so must our punishment be too Q. And must that punishment be suffered A. Yea for Gods iustice requireth the same Q. How shall wee doe then to bee saued for if we suffer it we can neuer bee saued because that which is infinite is without ende A. In deede it is true and therefore we haue neede of a remedie or else we cannot be saued Q. But what shall that remedie be Gods mercie A. No for mercie must not be contrarie to iustice Q. What then Gods iustice A. No for wee haue neede of mercie Q. By what meane may God execute his iustice with â—â—sanulling his mercie or exercise mercie without preiudice of his iustice A. To appease his wrath and to make way for his mercie there must come some satisfaction betweene God and Man Q. What manner of satisfaction must that be A. Considering the faulte is infinite and the punishment must bee proportionable to the faulte and the satisfaction likewise to the punishment therefore it must be infinitely infinite Q. How shall that be made cannot man helpe to make it A. No hee can doe nothing that waie Q. No What if hee shoulde doe the workes of the law of God wil not that satisfie Gods iustice A. To satisfie by the workes of the law we cannot for two causes 1. Because it is a taske which no man can keepe 2. If we coulde yet all the workes of the lawe bee debtes and no man can discharge one debt with another Q. What if man offer himselfe to God A. If man should offer himselfe he offereth nothing but vnthankfulnes and disobedience and wickednes that is he prouoketh Gods wrath more and more Q. What if man shoulde offer the whole world vnto God A. If he should what should he offer but that which hee hath first receiued of God and lost againe by his disobedience Q. What if the Angels shoulde step in to satisfie for man A. If the creature should labour to pacifie the Creator a thing finite in goodnes to couer an infinite euill the indebted to discharge one that is more indebted what were that but a couering that doth but halfe couer and a plaster infinitly too little for the sore Q. How then shall this satisfaction be made A. God himselfe must be faine to step in betweene his iustice and his mercy and as he created vs at the first so to create vs new againe and this is it which the scripture calleth regeneration Q. Who then shall bee this mediator God vnto God infinite to infinite and able both to discharge the bond and to asswage the infinite punishment A. That must needes be the second person in the Trinitie the son of God who is also God equal with the father and therefore infinite Q. Why must it be the second person A. For two causes 1. Because he is the wisdome of the father for as he at the first vttered his wisedome in creating vs so he was to employ the same in regenerating vs. 2. Because wee were to bee adopted his children that is admitted to an inheritance which coulde not bee done but by the mediation of his owne naturall sonne Q. How did the sonne of God satisfie God for our sinnes hee being God himselfe A. Hee in his infinite Godhead recompenced honour that great benefite and call vpon the father in his name and thus we come to the forgiuenes of our sins which here we are taught to pray for Q. You haue wel satisfied me for this 〈…〉 let vs come to the next word why doe wee say forgiue vs and not forgiue me A. Therein wee are taught to beseech the Lord as heartely to forgiue the sinnes of our brethren as our own See Iam. 5. 17. Exod. 32. 21. Rom. 9. 1. Q. What if we faile in this duetie A. Then we faile in the greatest duetie of brotherly loue and Christian compassion neither can wee say that we loue the brethren neither can we bee assured that we are the members of Christ. Q. What doe we not loue our brethren except wee care for their soules what if we with them riches honours and fauours in this life is not this sufficient A. No the best loue of man to man consisteth in wishing his spirituall good the good of his soule forgiuenes of his sinnes true ioy in the holy Ghost c. Q. Where reade you of any that were grieued for the sinnes of the people A. In Psalm 119. 136. Dauid sayth his eyes gushed out with teares because men kept not the law of God Q. What thinke you of those that laugh for ioy when they see men brâ—ake the commandements of God and yet say this prayer A. If they knowe what they say their sin is the greater and they must needes be condeÌ„ned of notable hypocrisie but indeed it argueth that they neuer felt that in their harts which they vtter with their lips Q. What els doe you gather vpon these words forgiue vs A. We learne further that if wee must desire God to forgiue both them and vs we must not allure them to sinne Q. How doe you gather that A. It must needes follow for if we be mediatours and sutors for pardon we may not in any case bee procurers to wickednes for shall he that sueth for the Princes pardon for a Traytor or a murtherer or c. when he hath so done goe presently stir vp the same partie to work treason againe or to murther againe God forbid Q. But this is a thing most rise especially amongst such as beare the name of good fellowes A. It is too true indeede but it is wicked good
which is euill it selfe doth shun the name of euill because he would not be hated Q. Thats a trick of the diuell indéed but I thinke no man will doe so but the diuell himselfe A. Yes all the wicked and vngodly haue learned of their master the diuell to call euill good and would be counted honest though they be neuer so lewd But deliuer vs from euill Q. Why are these wordes added to the former A. To teach vs how we are saued from the diuell Q. How is that A. Not by our selues nor by any thing that wee can doe but by our heauenly father who doth deliuer vs and set vs free from his tyrannie and power Q. How doth the Lord deliuer vs from the diuell A. By the meanes merites of Christ his death and passion who hath gotâ—en the victorie for vs and to our vse 1. Cor. 15. Q. But why doth the Lord suffer vs to come into his snares A. 1. That he might make his mercie goodnes appeare in deliuering vs out of his snares for except we were taken prisoners we could not be deliuered 2. That wee might see in what a miserable and wofull case wee are in of our selues without our Captaine and deliuerer the Lord Iesus Chriâ—t Q. What néede we care then séeing we haâ—e such a deliuerer A. Indeede wee neede not feare any thing that Sathan can doe vnto vs being so brideled as he is but wee must be carefull to serue the Lord that hath thus mercifully and mightily deliuered vs. See Luk. 1. 74. Q. How must we serue him A. Onâ— principall part of the seruice which we owe to God standeth in resisting the diuell Q. How must we resist the diuell A. In resisting such an aduersarie as the diuell is two things must diligently bee obserued and regarded 1. That wee vse such weapons onely as our heauenly father hâ—th appoynted vs. 2. That we vse them in that maner and order which he hath appoynted Q. What be those weapons A. They be not carnall but spirituall such as S. Paul sought withall himself and hee commendeth them to bee mightie through God to cast down strong holds and principalities and powers c. 2. Cor. 10. 4. c. and therefore also exhorteth all men to fight with the same Eph. 6. 12. 13. Q. What be the names of those weapons that wee may both know we them and prepare them in a readines A. The Apostle nameth a breastâ—plate butl it is of righteousnes and a girdle but it is of trueth a shield but it is of â—aith a helmet but it is of hope a sword but it is the sword of the spirit thâ—â— word of God and shooes for our feeâ—e but they be shooes of preparation for the Gospell of peace and vnto all these hee ioyneth prayer Ephes. 6. 14 15 16 17 18. and all these together he calleth the armour of God Q. These bee the weapons in what manner must they be handled A. They must bee vsed continually with circumspect walking or liuing circumspectly Ephes. 5. 15. with heedfull watching ouer our wayes and Sathans sleighâ—s Mark 13. 33. and with manly courage standing fast in the defence of our â—elues and of the quarrell of our Lord Iesus Christ. Q. This is too precise and straight is it not sufficient if we liue as our honest neighbours doe and serue God as the time serueth like Protestants at large A. Alas no the diuell likes that very well for he knoweth that the careles man is easily taken and ouercome yea if we be neuer so precise and strict in many things and make no conscience of some one sin it is enough for the diuell for he wil catch a man to hell aswell by one baite as by a thousand Q. Yea how proue you that A. By the scripture for it is said of Herod that he reuerenced Iohn Baptist and his ministrie and heard him gladly but yet for all that could not abide to be tolde of hauing his brothers wife and for that hee is condemned And so it is with others Q. Then woe be to those that go not so farre as Herod did except God giue them repentance And blessed bée God our heauenly Father for Iesus Christ by whom we bée deliuered from the diuell and from all his temptations and fieriâ— darts Now come to the conclusion of the Lords prayer For thine is the Kingdome the power and the glory for euer and euer Amen Q. What is the effect of these words A. They are a conclusion of the whole prayer with praise and thankesgiuing vnto God Q. What doe we learne thereby A. We learne thereby 1. Not to craue any thing without giuing thankes 2. Not to end our prayers without giuing of God due praise 3. In all things and at all times to returne the whole glorie and praise vnto him Q. What is ment by saying Thine is the kingdome seeing as there be earthly Kings and Princes which haue kingdomes also besides the Lord A. Though earthly Kings haue kingdoms yet they haue them not from themselues but of the Lord as the Lord sayth by Salomon By me Kings raigne Q. What is the meaning of these words Thine is the kingdome A. They bee expounded in 1. Chron. 29. 11. Q. Why is the kingdome sayd to be Gods A. For two causes 1. Because he is absolute possessor and owâ—er of all things 2. Because he hath soueraigne rule ouer all at his will Q. Why doe we say for thine is c. A. Because it is a reason to induce vs to prayer because he hath absolute authoritie and interest in all things Q. Why is it sayd the power is his A. Because he hath not only authoritie but also abilitie in himself and of himselfe and all other powers are deriued from him Q. How doth this serue to stirre vs vp to prayer A. We haue neede to pray the more vnto God because wee cannot doe any thing that we aske but by power froÌ„ him Q. Why is glorie ascribed to God A. For â—wo causes 1. Because the fulnes of glorie is in him 2. Because the glorie of the creature is all of him which is but a sparke of his glorie Q. How doth this moue us to praier A. Very much for wee must inuocate his holy name that in so doing wee may giue him that glorie that is due vnto him Q. Why is it sayd for euer A. For two causes 1. To put a difference betweene the Lord and earthly Princes 2. To shew the excellent and permanent estate of the happines of Gods children for that kingdome and glorie of which they are made parâ—â—kers is such as indureth for euer Q. Why is this word added Amen or So be it A. To teach vs two things 1. That wee must not as many doe craue that in words which wee haue no desire vnto in our heart but that we must desire with all our heart whatsoeuer wee aske with our lips 2. That in prayer wee must striue