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A15601
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An exposition of the Lords prayer. Delivered in two and twenty lectures, at the church of Lieth in Scotland; by Mr William Wischart parson of Restalrigg
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Wishart, William, parson of Restalrigg.
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1633
(1633)
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STC 25866; ESTC S120196
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157,088
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602
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AN EXPOSITION OF THE Lords Prayer DELIVERED IN two and twenty Lectures At the Church of Lieth in SCOTLAND By Mr WILLIAM WISCHART Parson of Restalrigg LONDON Printed by M. FLESHER for NICOLAS BOURNE at the South entrance of the Royall Exchange 1633. TO THE RIGHT Honorable GEORGE Lord GOURDON sonne and heire to the Lord Marquis of Huntley one of his Majesties most Honorable Privy Councell in the Kingdome of Scotland and chiefe Captaine of the Company of men at armes entertained there by the most Christian King MY LORD AS I love not those rheumatique pens which are alwayes scribling on the Presse for in the multitude of words there must bee much folly no more do l approve those adust complexions from whom no intreaty can wrest any drop of refreshment to the fleece of Gedion for if the one shall bee beaten for the unnecessarie wasting of his masters goods the other certainly shall bee whipt with many stripes for that hee hath hid his masters talent in the earth and not returned his owne unto him with advantage The consideratiō hereof hath made mee the least amongst the thousands of Levi to adventure this small peece to the publique view and censure of the present time a hazard I confesse much greater then I can well sustaine for Ioseph cannot goe to Dothan but hee must bee stript and sold to a Medianite Sampson cannot project a wedlock at Timnagh but hee must bee flouted by a Philistine David cannot congratulate Hanon but his legates must bee dismissed with beards halfe shaved and garments cut to their buttockes yea the very Sonne of God shall not cast out an uncleane spirit but Calumny shall say it was by Beelzebub the Prince of devils What wonder then if these few drops of inke leaping straight from my penne to the publique Theater of the world bee both greedily viewed and roundly censured for amids the beames of so pregnant a light and in the throng of so many learned writings already spred abroad on this subject to see a silly David acoast the Philistine of Gath may justly seeme to deserve the rebuke of Eliah I know thy hautines the pride of thy heart But to this supposed reproch let me answer with David What have I done is there not a cause or rather let mee say with Iesus Christ the true Sonne and heire of David If I have said evill beare witnesse of it but if I have spoken truth why do yee smite mee The God whom I serve in the Ministery of his Gospell doth well know my conscience also beareth me witnesse that as in teaching these few sermons I did not affect popularity nor praise of men but his honour who hath honoured mee with his service and the good of that people over whom hee put mee in charge so now when they shall be published to the eyes of all having before beene delivered but to the eares of a few I am neither ambitious of vulgar applause as being no Camelion to feed on such an aire nor do I much regard the frivolous checks of all that goe by for Falsus honor juvat mendax infamia terret Quem nisi mendosum mendacem Therefore whilst I desire to do some service to the Church of God and to contribute my mite to his treasure or my goates skin to the furniture of his Tabernacle I have presumed to present it to your honour my good Lord not onely to begge Patronage from your greatnes but also that by it I may in some measure render due honour unto you for your goodnesse as one not of their number who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ready to prate of every thing but able to speake right of nothing No my Lord I know and do fully acknowledge that as there are none more truly learned so there is none more sincerely affected to the truth of God and maintenance thereof Let venemous detracting tongues wound as they list wisedome shall be justified of all her children for you have made it apparent to the world by your losse sustained at home and abroad for the testimony of the truth that you have accounted the reproach of Iesus Christ to bee greater riches then all the perishing treasures of Egypt And if there were no more yet the honourable project happy successe of that late expedition imposed by your Prince accepted and accomplished by your Lordship against the locusts of Rome raging in our Northerne quarters It hath clearly instanced to the world that whilst some of deeper profession like Meroz durst not come to the helpe of the Lord against the mighties of the earth you like another Iael did put your left hand to the naile and your right hand to the workmans hammer you have smitten Sisera you have smitten him once and he hath not risen againe Accept then my good Lord this poore handfull of water unworthy I confesse of such a Persian Potentate yet accept in it not what plenty should offer but what my penury can afford The theam is holy and may serve for vesture to a Prince if it had been wrought in Bezaleels loome yet take it howsoever as an evidence of the love and respect I owe you pardon but the weaknesse and the worke is rewarded and my earnest desire praier to God shall bee for your Lordship that your projects may continue holy your actions honourable your house and estate prosperous your death comfortable and your salvation sure in him who hath loved us and given himselfe for us a sacrifice without spot or blemish our Lord Iesus Christ in whom I am and shall alwayes endeavour to remaine Your Lordships servant in the truth W. WISCHART A Table of the Lectures in this booke Lect.  Pag. 1 Our Father which art 1 2 17 3 In Heaven 29 4 Hallowed bee thy Name 56 5 Thy Kingdome come 84 6 110 7 Thy will 133 8 Be done 157 9 In earth as it is in heaven 174 10 Give us this day our daily bread 200 11 225 12 249 13 276 14 And forgive us our trespasses 301 15 325 16 351 17 As wee forgive them that trespasse against us 376 18 And lead us not into temptation 401 19 427 20 455 21 But deliver us from evill 481 22 For thine is the Kingdome the power and the glory for ever and ever Amen 511 FINIS LECTVRES upon the Lords PRAYER LECT 1. MAT. 6. v. 9 10 11 12. Our Father which art in heaven IT may perhaps seeme strange that in the middest of so cleare and manifest a light and to the view of so learned and judicious a people I should be bold to represent a taske of so homely and domestique a straine for I know that there is not one amongst you who hath not all this Prayer by heart yet wisedome I know is justified of her childrē Let the truth therfore beget my Apologie and you shall finde that my travels will not be intended in vaine To speake the truth then there bee foure things
mee unlesse it were given thee from above Unto this the Apostle Paul subscribeth Rom. 13.1 There is no power but of God and the powers that are ordained of God Now this title of Gods power Christ bringeth in here as an attribute by which hee may underproppe our weakenesse And his meaning is O man why doubtest thou and why art thou fearfull to come to God and pray to him How many evidences hast thou of his power manifested to thee for thy protection Is it not by him and by his power that thou livest movest and hast thy beeing was it not by him by the word of his power that all things were made of nothing Is it not by him and by the might of his power that all things are preserved in that state order and frame in which they now are Was it not by him and the might of his power that fire came downe to destroy Sodome That the seadrowned Pharo the earth swallowed up Corah Dathan and Abirom That Ieroboams hand was dryed up that the mercilesse fire had mercy on the children and the hungry lyons fed not on Daniel That the windes and seas are stilled and calmed and finally that the very devills of hell are curbed that they cannot goe beyond the chaine of his power and good pleasure These things are all evidences of his power But his power is yet not knowne in things that are spirituall Looke to our eternall election our temporall redemptiō our effectuall calling the resurrection of our bodies and upon the glory bestowed both upon soule and body and from thence let us never doubt of his power Hee of himselfe is able to do all things and by his power wee are able to do all things and hee hath manifested his power towards us that by it wee may be instructed by it comforted and by it corrected In a word it serveth for our instruction correction and consolation For our instruction in the path of charity for our correction in the way of our presumption and for our consolation in the day of our trouble First for our instruction in the path of charity For wee do no sooner see our neighbour fall but straight way we are precise and prejudicate censurers not remembring our selves lest wee also bee tempted Nor yet remembring the power of God who is able to ingraffe those againe Rom. 14.4 Secondly it serveth for our correction in the way of our presumption for wee thinke if man can befriend us wee are safe and sure but as fooles wee vanish for the Egyptians are but men not gods and their horses are but flesh not spirit When Ephraim saw his wound and Iudah felt his soare they ranne to Iacob and Ashur but their wound was not healed for there is no helpe but in the Lord And whosoever shall seeke helpe beside him may aske counsell at his stocke but his staffe shall answer him for the Lord shall meete him as a lyon and as a lyons whelpe shall teare him in peeces and none shall deliver him Last of all it serveth for our comfort in the day of trouble Man beare thou the crosse that God hath laid upon thee for thy haires bee numbred thy teares be put in his bottle be thou assured that the Lord will deliver thee in the day of trouble when thou art incompassed with the waters of affliction The second attribute of his kingdome is glory which hath many severall significations in Scripture First it is taken for the majesty of God which whilst man doth celebrate it is said they shew forth his glory Thus did the sheepheards heare that sweete Haliluiah sang by the Angells Glory bee to God on high And David Psalm 8. The heavens declare the glory of God Secondly by the glory of God in the time of the Law was meant the Arke of God 1. Sam. 4. The glory is departed Thirdly it signifieth the visible testimony of Gods presence in a cloud Exod. 16.8 Fourthly it is taken for the light of the Gospell 2. Cor. 4.4 Fifthly by the glory of God is understood the image of God according to which man was created Rom. 3.23 All flesh have sinned and are deprived of the glory of God Vse First bee carefull of the glory of God that his name bee not ill spoken of because of thy bad conversation Secondly suffer for him For all the sufferings of this life are not worthy of the glory that shall be revealed in us Thirdly sigh and groane for Christs appearing for it is the day of the revelation of thy glory For ever and ever Amen THis is life everlasting to know thee to bee the onely true God and whom thou hast sent thy Sonne the Lord Iesus This is the absolute excellencie of mans knowledge But to attaine hereunto the way is hard for No man hath knowne the Father at any time save the Son and he to whom the Sonne hath revealed him And till the Sonne hath revealed him in his beeing by delineating to them the back-parts of the Father for No man can see God and live It is true indeed if wee shall compare our knowledge of God who live under the Gospell with those who went before us under the Law wee cannot but confesse that our light in regard of theirs is before the light of the Sunne compared to the morning starre for it is written They saw but from a farre and under a vaile but wee behold his glory with open face And yet notwithstanding this our illumination we are imperfect our perfection may bee full in respect of parts yet is not in respect of degrees For our helpe therefore whilst wee dwell in the valley of Meseck tents of Kedar he is pleased to manifest unto us though not absolutely what he is that is to say his nature yet who hee is that is to say what are his attributes for by this hee teacheth us to know both who hee is in himselfe and how he carries himselfe to us Now thus we may know him in his wayes and dispensations towards us Hee hath revealed himselfe three manner of wayes Per viam negationis per viam causationis per viam eminentiae By way of negation by way of causation and by way of excellency By way of negation or denyall hee makes himselfe knowne to us while hee denies the imperfections of the creatures to appertaine unto him as creator and therefore it is said of him that he is immortall invisible immutable that hee cannot lie that hee cannot repent By way of causation while hee makes himselfe to bee knowne to be the cause of all things that are for it is written By him were made all things and without him was made nothing that was made And againe In him wee live wee move and have our beeing And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By way of excellency while as we looking on the excellencie of the creature are lead to consider the supereminent excellencie of the creator in his wisdome power strength