some of them and manie times he 〈◊〉 his children their request when they pray against their infirmities 〈…〉 his power is made manifest in them and so his glory 〈◊〉 thereby the more aduanced Q. But what doth the 〈◊〉 theÌ„ giue his children leaue 〈…〉 A. Not 〈◊〉 with his grace he doth â—o vphold them that they shall not fall finally way from him Q. How may all this be proueâ— A. By the wordes and witnes of the Apostle who saith thus of himselfe And lest I should be exalted out of measure through the abundance of reuelations there was giueÌ„ vnto me a pricke in the flesh the messenger of sathaÌ„ to buffer me by which he meaneth the vnregenerate part of remnants of 〈◊〉 in him because I should not be exalted out of measure 8. For this thing I be sought the Lord thrise that it might 〈◊〉 from me 9. And he said vnto me My grace is sufficient 〈◊〉 thee for my power is 〈◊〉 perfect through weaknes Q. What do you coÌ„clude vpoÌ„ this place A. I conclude that wee must pray That Gods name may be hallowed i. e. that hee may haue glory by vs but whether it shal be by our infirmities or without our infirmities hee hath appoynted and must appoynt that himselfe The sixt Condition Q. What is the sixt and the last condition that is required in respect of God himselfe A. That we continue in prayer and not giue ouer at the first nor prescribe God a time but patiently waite his leysure Q. How proue you that A. Out of Luk. 11 5. 6. 7. c. by a parable propounded by our Sauiour Christ. 2. Out of Mat. 15. 22. to 1. 29. by the example of the womaÌ„ of CanaaÌ„ 3. out of Ge. 32. 24. to 30. by the example of Iacob 〈◊〉 with the Angel vntil be receiued a blessing Q. 〈◊〉 in what respects our prayers must â—e like Iacobs wraâ—â—ling A. There must be 1. a striuing 2. a suffering 3. a deniall of our request 4. a continuance all repulses notwithstanding 5. blowes and crosses more then we looked for 6. perseuerance for all that 7. a blessing will come in the end See more in Esa. 62. 6. 7. Q. Why dooth the Lorde defer to heare the praiers of his children A. For many causes 1. To try their faith patience not that he is ignorant of their faith c. but to make them more manifest to the world 2. That they may humble themselues and suspect themselues of some sinne that they haue not repented of 3. To make theÌ„ more earnest in praier for the more we be denied the more we do entreat to obtain if we desire it greatly 4. That they may make the more account of Gods benefites and graces when they haue them and may bee the more thankfull for them Q. What bee those conditions that bée required in respect of our brethren A. In generall it is required that wee pray in loue and charitie towards all men so far forth as we can Q. What braÌ„ches hath this general A. This generall poynt hath two branches 1. To forgiue them that offend vs. 2. To satisfie them that bee offended with vs. Q. How proue you the first A. Out of Mark 11. 25. Q. How proue you the second A. Out of Matth. 5. 23. 24. Q. Why must wée satisfie them that be offended at vs before we praye A. For two causes 1. If we haue iniuried any in deede he shall pray to God against vs and be heard against vs and so his prayer shall counterchecke ours 2. If our brother hath taken offence vniustly against vs before wee gaue any we must notwithstanding labor to satisfie him because while he thinkes euill of mee without cause his prayers are stained with the blot of vncharitable iudgement neither can he praye with a quiet minde and so his prayers are sinne to him therefore in pitty compassion towards his soule we ought to talke with him and to labour to satisfie him Q. What is hée bée such a one as will not be satisfied with any reason A. Indeede there bee vnreasonable persons in the world such as Dauid complained of that when he spake of peace they made themselues ready to warre such we must leaue vnto God and if they continue so after admonitions giuen by the Church they are to be cut off and cast out by the censures of the Church vntill they doe repent OF THE LORDS PRAYER Our Father which art in Heauen hallowed be thy name c. Q. Why is God called a Father A. In two respects 1. Of his naturall sonne Iesus Christ. 2. In respect of his Church Q. How is hée called a Father in respect of his Church A. In two respects 1. In respect or our creation 2. In respect of our adoption As for preseruation and sanctification they may be reduced vnto these two heades Q. Is God a Father by creation of his Church onely A. Nay so hee is a Father of all mankinde Q. Is GOD a Father of all mankinde by adoption A. No so he is a Father of the faithfull onely Q. Where finde you that God is called a father in respect of our Creation A. In Mal. 2. 10. Esa. 64. 8. Deut. 32. â— So Adam is called the sonne of God by immediate Creation Luke 3. last verse Q. Where finde you that GOD is called a Father in respect of adoption A. In Esa. 63. 16. Ioh. 1. 12. Rom. 8. 14. Gala. 4. 4. 5. 1. Ioh. 3. 1. Q. How is hée called a father in this place A. Not onely in respect of our creation but especially in regarde of our adoption Q. What is your reason for that A. Or else we could haue no comfort by calling him our Father if hee were not our Father by adoption but by creation for then we should not differ from the reprobate whose Father God is by creation aswell as of others Q. Cannot the reprobate call 〈◊〉 their Father as the elect doâ— in this place A. No not so for onely they which are made heires and fellow heires with Iesus Christ by Gods free grace and fauour with whom his spirit hath wrought reconciliation sonnes by adoption I meane can onely call him their Father to their comfort Q. Why if God be the Father of the reprobate by creation then they are his children are they not For there 〈◊〉 be no Father without a Childe A. It followeth not for some are called by the name of Father onely in regarde that they were the authors and inâ—entors of things which things cannot properly be called their Children Q. Yea how proue you that A. Iâ—ball is called the father of all that dwell in tents that is the first inuentor oftenâ—s and yet the tents are not his children So Iubal is called the father of such as play vpon Orgaines the Harpe i. e. the first inuentor of winde instruments and yet winde instruments are not his children Q. What inferre
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
then haue wee true faith and loue if wee haue true faith and loue then are we knit to Christ and one to another if we bee so then are wee of the true Church of Christ. Q. What is wee were not of the Church A. They that are not of the Church can not make this prayer Q. Why then belike of necessitie we ought to haue vnitie with the true Church in faith and doctrine and substance of religion A. It is very true for as wee haue our father adopting vs and making vs his children so here we professe that we hold our faith with all the members of Gods Church and holde one and the selfe same true religion and worship of God with them yea and all that can say this prayer truely are ioyned in vnitie of faith and religion in respect of the substance Q. What think you then of Schismatiques which doe separate themselues from the publique exercises of the Church A. It followeth therfore that no Schismatiques can truely say Our Father because in their hellish pride they coumpt the children of GOD none of their brethren Q. What els doth this word our teach A. Secondly it teacheth vs that wee must haue Christian loue vnto all men without the dishonor of God and breach of a good conscience See 1. Ioh. 5. 1. Q. What els doth it teach vs A. Thirdly it putteth vs in minde of that sympathie and fellow-feeling of our brethrens miseries which may moue vs to helpe them euen when we can haue fit occasion for we are all as members of one and the same bodie by faith therefore if one bee hurt all must helpe if one bee grieued all must bee grieued and if one reioyce all must reioyce See the places quoted Q. May we not say at any time My father but alwayes Our father A. Yes as in sicknesse pouertie c. so that wee haue a care of others aswell as of our selues for in prayer al pride and selfe-loue must be quite shut out Q. What els may wée gather from this word Our A. Fourthly it banisheth all pride and disdaine of our brethren and breedeth all humilitie and lowlines yea and it teacheth vs to haue a base conceit of our selues and a reuerend opinion of others yea euen of the simplest if they feare God and haue the spirit of adoption which God knoweth for then are they the sonnes and daughters of the same father that wee haue or professe to haue Q. What must superiours and men of authoritie which haue great places callings so far humble themselues vnto simple poore Christians as you say A. Yea that they must if they will call God their father and to deale plainly no superiour can vse this prayer aright before they so abase themselues that they take the most simple and meanest Christians that are for their brethren and so likewise vse them Q. Some will not be called brethren nor call others by that name for they hold this name of brother or sister especially in Christ to be a most odious name they vse it if they do vse it at al in scorne and reproch accompting them Puritanes c. Which vse such kinde of spéeches what say you of them A. Surely I thinke that they doe much forget theÌ„selues for howsoeuer they will seeme to deny defie y â— name of brother sister out of prayer â—et in prayer if they pray as they oughâ— they doe confesse it except they doe mocke and dissemble with God which is no small sinne for God cannot be our father except the rest of his children and true Christians be our brethren Q. If superiours must so abase themselues as to take the simplest and meanest for their brethren and so their equals then you shall agrée with the Anabaptists which would haue no distinction nor difference to bee allowed betwéene the Prince and subiect the Magistrate and people betwéene one and another but all must be as one A. No sir that is not my meaning farre be it from me for there must bee degrees of persons of callings and of estates and there must be a distinction between Magistrates and inferiours for the auoyding of disorder and confusion and maintenance of peace which is Gods ordinance or els all should be head or all should be foote c. which were as monsterous and absurd in the bodie politicall as it would be in a bodie naturall Q. If that bee not your meaning then what is your meaning A. This I meane and affirme that all those which haue any prerogatiue aboue others should consider that though they bee aboue others in things of this world yet others may be aboue them in heauenly things and equall with them in respect of their heauenly father who hath called vs all with a heauenly calling to a heauenly inheritance Q. How may this poynt bee confirmed A. By the testimonie of holy scripture When S. Paul would perswade masters to deale well by thier seruants he vseth this as a reason that they haue a master in heauen with whom is no respect of persons And this is the Apostles meaning when he sayth There is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for you are all one in Christ Iesus In the 26. verse hee sheweth the reason why and how For â—e are all the sonnes of God by faith in Christ Iesus And for this cause it is sayd The King shall haue the booke of the law by him that he exalt not himself aboue his brethreÌ„ For want of the true knowledge of this poynt the CorinthiaÌ„s despised the poore and would not receiue the Lords Supper with them and therefore the Apostle reproueth them and willeth them to tarrie one for another Q. How can his equalitie and superioritie stand together and be acknowledged on both sides at one time and in one place and in one action busines A. Very well as they do in the publike assemblies and exercises of the Church where 1. That a distinction difference of persons degrees may appeare for auoiding of confusioÌ„ c. euery man hath his place appointed according to his worthines in respect of office or calling or learning or degree or birth or wealth c. then 2. That it may likewise appeare that we are all brethren hauing one God whom we call Our father in the merites of Christ and because all by one faith beleeue one Sauiour and look all by him for one kingdome therefore there is also in token thereof a communitie equalitie of diuers things without any respect of persons Q. How doe you meane that A. Not as the Anabaptistes which would haue all things common but my meaning is this There is not one place for the poore another for the rich one Minister for the greater learned and another for the lesse learned one Sabboth for superiours another for
An EXPOSITION OF THE LORDS PRAYER made in diuers Lectures and now drawne into Questions and Answers for the greater benefite of the simpler sort Whereunto is prefixed a briefe treatise of prayer for all men Published at the request of diuers godly and well disposed By W. B. Minister of the Word at Reading in Barkshire AT LONDON Printed by the Widdow Orwin for Thomas Man dwelling in Pater-noster row at the signe of the Talbot 1594. TO THE RIGHT HONORABLE AND HIS SINgular good Lord Robert Earle of Essex and Ewe Vicount Hereford and Bourghchier Lord Ferrers and Chartly Lord Bourchier and Louaine Knight of the noble Order of the Garter Master of her Maiesties Horse and one of her Maiesties most honorable priuie Councell W. B. wisheth encrease of al true honor in this life and eternall felicitie in the life to come SOme are desirous right Honorable to store vp those things to their further benefite which before they haue heard to their present comfort like the good men of Athens which sayd to Paul We will heare thee againe of this matter Act. 17. At the request of such men I haue yeelded to the publishing of those Lectures which I made vpon the Lords Prayer notwithstanding the labours of other reuerend excellent men which haue both trauailed farre and waded deepe in this argument And if any man looke for any new matter at my hand he doth but loose his labour for I must confesse that I haue walked by their lights trode their steps for the greatest part of my iourney neither haue I taken vpon me to performe any thing by my self more then others haue done but to ioyne with others in the building of the spirituall temple wherevnto I haue brought such as I had And for my owne part I thinke my selfe most highly bound to praise his heaueÌ„ly Maiestie that hath vouchsafed me the most vnprofitable of al a place amongst his builders though I bring but lime morter to the building and a place amongst his souldiers though I doe but now then strike a stroke or carrie their armour after them and a place amongst his skilful Archers though my selfe doe but giue aime at the marke as it were in respect of them that haue pearced it and gotten the victorie they are gone before with the vintage I come after with the gleanings which may bee as acceptable to some as the haruest is to others And seeing as the Lord blesseth whom he will and by whom he will I knowe no cause of disconteÌ„tednes to remaine vnto any seeing it is lawfull for euery one to doe what good he can both by speaking and writing especially in these dayes wherein Sathan beareth such sway and by his seruants laboureth by all meanes possible to hinder the growth thriuing of Gods church to destroy the faith of Gods childreÌ„ to hold al men in miserable blindnes ignorance yea and if it were possible to bring to passe that God shuld haue no true worship yea no worship at all done vnto him amongst the sonnes of men I am bolde my good Lord to offer this small treatise vnto your Honor both in respect of my bounden duetie as also for the worthines of the matter handled therein which sheweth both the matter of prayer and also the right order and maner of calling vpon the name of God amongst all estates at all times in al places for al wants which is such a poynt of Gods worship as who so hath attained vnto the true knowledge right practise of the same hath obtained a great matter if not the greatest of al in this life For such a one may haue free accesse to the throne of grace and stand in the presence of the almightie when another shall flie from his presence such a one may batter and beate downe the walles the cities and the holdes of mightie enemies when other shall not dare to come neere them he shall breake the prison doores and make yron gates to open of their owne accord when others shall lye by it he shall doe as much with one man as others shall doe with a hundred and more too for he shall be able not onely to preuaile against men yea though they bee many and mightie and craftie but he shall preuaile with God himselfe like Iacob vntill he hath preuailed against Sathan and all the power of hell and gotten the masterie ouer himselfe euen to the deniall of himselfe for the trueths sake which is the greatest victorie that can bee gotten he shall haue power skill to tame his owne affections which is more then the taming of wilde beasts he shall finde patience in aduersitie and thankfulnes in prosperitie and contentation in euery triall he shall see the mountaines couered with heauenly souldiers for the defence of Gods people as Elisha did he shall raise â—he dead and water the earth with aboundance of raine as Elias did he shal stop the mouthes of the hungrie lions without any violence as Daniel did and quench the flames of fire without any water as Shedrach and his fellowes did In a word the effects of prayer are wonderfull and infinite for what may not he haue and effect that shall but aske and haue Who were euer more honoured of men then they that haue giuen most honour vnto God And who doe more honor the Lord then they that doe truely call vpon his name by prayer who more renowned and beloued then the godly and zealous in true religion And what godlines or religon can there be without the true knowledge and right practise of prayer who were euer more valiant in warre more milde in peace more cherefull in prison more sober in libertie more painefull in health more comfortable in sicknes more godly in their life or more happie in their death then the faithfull And who were euer faithfull without prayer which is the chiefest fruite of faith borne with faith both borne together like twinnes To whome doth the Lord giue his grace and fauour but to the humble and lowly And who were euer truly humbled but those which by prayer vnto God in the bitter feeling of sinne haue most confessed and acknowledged their wantes their weaknesses their imperfections and al their iniquities Where did euer the manifolde graces of God meete and dwell but in the soule of the faithfull which haue still beene conuersant in calling vpon the name of Iehouah For hee that hath the spirite of prayer hath a speedie messenger continually in a readines at all needes to trauell for him betweene heauen and earth and sometime bringeth with him liuely faith and true repentance sometime ioy in the holy Ghost sometime patience in affliction sometime assurance of Gods eternall fauour sometime deliueraÌ„ce out of danger sometime wisdome and discretion sometime zeale of Gods glory and loue to the brethren sometime one grace and sometime another sometime it causeth all these graces of God to meete together in one man