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
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
where they doe reioyce one in another and one embrace another like friendes mette at a feast but the partie that doth entertain them is euer the greatest gainer The heauenly art of prayer if I may so call it is an arte of all artes He is counted the best Orator that can best perswade most moue the affections of men but hee that hath learned to praye well shall perswade not men perhaps but GOD himselfe and moue him that is the mouer and perswader of all mens heartes and affections Philosophie searcheth out much by argumentes and demonstrations but all grounded vpon naturall reason but prayer seekes out those thinges that reason doubteth yea and despaireth of because it is grounded not vpon reason but vpon faith which is farre aboue all naturall reason and is then most busie liuely in working wheÌ„ natural reasoÌ„ is at her wits end Grammar teacheth to speake well but not the language of Canaan that is the holy language of God as prayer doth Arithmeticke helpeth a man to number many thinges but by the arte of prayer we may learne to number our dayes as Dauid desired which is to apply our heartes to true wisedome and that is the best numbring The best Arithmetician cannot number that which is infinite not by all his wit and skil compasse all to himselfe that hee hath alwaies numbred but he that hath learned the arte of prayer may comprehend by faith which doth accompany his prayer the infinite mercies of God and appropriatâ— theÌ„ to himselfe Geometrie measureth out landes and Lordshippes countries and kingdomes and the whole earth but what is that to prayer which measureth out heauen and earth and the land of the liuing but yet no more then faith perswadeth her to bee her owne Astronomie looketh aloft and yet no hyer then the starres measuring out the causes and effects of thinges by the course of nature but the faithfull which haue the spirite of true prayer looke vp to God himselfe which is exalted farre aboue the starres and iudgeth not of thinges by the course of nature but by the grace and gracious promises of God which doe ouer rule all nature As for Musick though it bee excellent and delighteth the mind yet is it not to bee compared with the heaâ—â—â—â—â— arte of praying which helpe◠〈◊〉 faithfull soule to true comfort in 〈◊〉 middest of the greatest distresses and agonies that can bee The studie of the scriptures and the knowledge of God and of al other heauenly thinges of all knowledge is the most excellent I speake of illumiâ—ation which is without sanctification for that it causeth the minde to mount vp aboue the earth vnto the contemplation of diuine thinges which other artes and sciences do not whose matter and subiect is altogether of the earth and earthly and leadeth but to the earth but he that hath the true knowledge and the right practise of prayer ioyned with the former shall enioy God in him all true happines which is more then to knowe it or to see it In a worde a man may bee a good Grammarian and speake wel a good Philosopher and dispute wel a good Rhetorician and perswade well a good Arithmetician number wel a good Astronomer and coniecture well a good Musitian and play well a good Politician and liue well a good Linguist and interprete well and a good Diuine and preach well and in all these excell and yet goe to hell when all is done but they that haue these and the spirit of sanctification and grace to teach them the right practise of prayer are most happie for they haue the key that openeth the doore of Gods liberalitie which will bring them to the full possession of happines Therfore my good Lord sith prayer is an exercise of the soule so princely so honorable so heauenly so mightie euery way so excellent and renowned as it is what could I commend vnto your Honour that might better testifie a discharge of dutie in me or better fit your Honors religious disposition whose heart the Lord hath sanctified to the zealous embracing of his sacred worde and Gospell and the aduancement of his glorie in furthering the building vp of his Church And nowe hoping for your Honors fauorable acceptance hereof I commend your Honour vnto the most gracious blessing and protection of the Almightie Your Honors most humbly to be commanded William Burton A BRIEF TREATISE OF PRAYER WHEREIN IS declared how farre it is lawfull to pray for all men and whether it be lawfull to pray for the saluation of a reprobate or no By W. B. for the satisfying of his congregation and cleering of himselfe Of all the spirituall exercises of a Christian wherein staÌ„deth the principall part of Gods diuine worship what one more holie more heauenly or more necessarie then true prayer And yet what is more neglected and prophaned as that is Not to call vpon the name of God at all is a note of a wicked man and to pray though much and often without any regarde or care to pray aright is a badge of an hypocrite Yet who almost for the whole neglect of so great a duetie feareth the censure of a wicked man or for the horrible prophaning of the name of God in abusing an exercise so heauenly and necessarie suspecteth himselfe to be in the way of hypocrites which leadeth to eternall destruction both of bodie and soule Some care not whether they pray or no thinke it a needles labour and vnprofitable to call vpon the almightie and such there were in Iobs time The reason of which their outragious blasphemie or blasphemous outrage is their aboundant prosperitie and great wealth wherein they put their confidence and in the pride of their wicked hearts sticke not either to deny God or to defie him Some thinke prayer to bee needfull and doe sometime vse the same being forced thereunto either by the biting of conscience or extremitie of paine or because it is the custome and that it is good manners to doe as others doe Some pray when they are at leisure and till they bee at leisure God must waite vpon them and when their good leisure seruâ—th them the Lord shall haue his stint whether they vnderstand it or no or whether it be betweene waking sleeping or no they neuer look to that and if God will not take their lazie drowsie colde slouthfull ignorant and idle prayers he is like to get none of them as though the halt the lame blinde skuruie sacrifices were good enough for him when the diuell hath the best Some are a little more deuout earnest in prayer but yet very preposterous and prophane preferring earthly things before heauenly blessings like Esaw who preferred pottage before an inheritaÌ„ce and when they craue such things it is likewise as S. Iames saith to spend them vpon their own pleasures Some pray but not in charitie because they are all for themselues forgetting quite
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
in vs reuerence and a care what to speake and in what manner to speake or doe because wee are alwaies in the Lordes hearing The first Petition Hallowed be thy name Q. What is the effect of this petition A. This first petition craueth the aduauncing of GODS glorie as the first commanundement of the morall lawe requireth the same and doth also bind vs to seeke the same Q. Why is this order obserued A. To shew that not onely in our praiers but also in our whole life wee must first seeke the glorie of God Q. Why are wee taught to pray for the aduancing of Gods glory before we pray for our dayly bread A. To shew that the glory of God must bee preferred before all the pleasures and profites of this life Q. Why must wée praye for that before wée praye for the forgiuenesse of our sinnes and the saluation of our â—oules A. To shew that we must rather desire that his name may bee glorified then our soules to be saued Q. Yea must wee haue more care to winne him glorie then to gaine our selues saluation what if wee haue not that care A. If wee haue not then doe wee not pray like dutiful children rightly affected to our father Q. What if any preferment or benefit or pleasure or affection of ours shuld bee found to fight against the glory of our heauenly father A. We must not rest till our consciences do beare vs witnes through the power of Gods spirite that wee haue renounced it Q. This is hard but yet I confesse it ought to bee but for our encouragement doe you reade of any that haue béene thus affected as you speake A. Yea Dauid sayd The zeale of thy house hath consumed me Moses had that affection to Gods glorie before his owne saluation when he said If thou wilt pardon their sinne thy mercie shall appeare if not I pray thee rase me out of thy booke c. The like zeale and affection was in Paul When hee wished himselfe to bee separated from Christ so that God might bee glorified in the saluation of his brethren the Iewes which were his kinsmen after the flesh Q. These examples bée good encouragements for by them I perceiue that as hard as it is yet it hath béen found and therefore it may and ought to bée found in the children of God A. Yea and shall bee graunted if wee pray hartely for it for Christ hath promised that if we aske we shall obtaine Q. There are some which if their owne credite be touched neuer so little chafe like Naman when the Prophet refused to come at his sending for him but if Gods glory be neuer so much defaced they are not a whit moued nor touched what say you of them A. It is a great sinne indeede and the best of vs all are guiltie of it but they and euery one of vs that deale so should consider what we pray when wee say Hallowed be thy name lest we bee found continuall mockers of our heauenly father Q. What is here meant by the name of God A. That wee shall knowe the better if we doe first consider how farre this word Name reacheth vnto other things Q. Uery well I pray you doe so A. This worde name is giuen vnto men in two respects 1 To distinguish one from another as what is his name Iohn or Thomas or c. 2 It signifieth credite or good report as what is a man but his good name Q. How is it giueÌ„ to other creatures A. Two waies 1 To distinguish them from other kinds or one kind from another 2 To make the natures of them to be the better vnderstoode euerie creature of euerie kinde hath his seuerall name Q. Is anie name giuen to GOD in such respects A. No God hath no such name for he is one and but one and hath no fellow nor anie of the same kinde Q. What then is signified by the name of God A. His name signifieth two things 1 That honor which is due vnto him 2 Al things wherby he is made knowne Q. By what thinges is hée made knowne to vs A. By three things 1 His works for as meÌ„ are known by their names so is God by his works See Psalm 19. 1. Psal. 105. 10. Psal. 20. 1. 7. Mar. 16. 17. 2. His worde which is also called the name of God because it maketh his will and nature more euidently knowne vnto vs then his workes doe See Leuit. 22. 31. 32. 1. Timoth. 6. 1. Act. 9. 15. 3 His Titles which he himselfe declared to Moses as in Exod. 34. 5. 6. where it is said that The Lord desceÌ„ded in the cloud and stood with him there and proclaimed the name of the Lord. So that the Lord passed before his face cried The Lord the Lord strong mercifull and gracious slow to anger and aboundant in goodnes and truth c. Q. What is ment by hallowing or the name of God A. By this word is not ment anie adding of purity or holines vnto Gods name which it had not before but the publishing and professing of it Q. How proue you that A. By the like speech in another place of scripture Wisdome is iustified of her children sayth the Lorde Iesus and yet wisdome is alwaies iust and iustified So God is hallowed of his children and yet he is alwaies holy and pure but then wee doe hallow his name when wee thinke so of it as it is and as we ought Q. How shew what we craue in this petition A. Generally in this petition we craue that the honour of GODS name may be aduanced More particularly 1. That his iustice mercie wisdome truth goodnes and all his properties may bee knowne to all 2. That he may haue that reuerence which is due vnto him 3. That they which obseure his glory may be remoued Q. His name being taken for his titles what doe we craue A. In this respecte wee craue three thinges 1. That the names of all Idols and fained Gods may bee taken away because they obscure his glorie 2. That those names whereby God is described bee not abused and giuen to others in swearing periury or soothsaying c. And that wheÌ„ we be called to sweare we doe it in all reuerence 3. That euery man may make vse of them to himselfe and call vpon others to doe the like as for example he that is ouerwhelmed with miseries may comfort himselfe with this that GOD is almightie wise mercifull the gouernor of all thinges c. He that is tempted to presumption may bridle himselfe with the consideration of Gods iustice and seueritie c. He that is assaulted with despaire may arme himselfe with this that God is trueth and his promises are sure c. Q. As it signifieth his workes what doe we aske A. The name of God being put for his workes we craue three things 1. That in his creatures all may see him
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