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
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
inferiours one water for the baptizing of great mens children and another for poore mens children one bread and wine for the veluet gowne and another for the frize gowne But on the contrarie in the reformed Churches of Christ there is one place of meeting for all one pastour to instruct all one Sabboth to bee kept of all one font and one water for the baptizing of al one time for the receiuing of all and at the Lords Supper all receiue together all partake of the same bread and wine all drinke of the same cuppe and all giue thankes by the same spirite for the same benefites and where it is not so it should bee so Q. You haue satisfied mee for that poynt but haue you any thing els to note vpon this word Our A. Yea it teacheth vs further that if we bee of the number of Gods children then all the faithfull in al places doe commend vs to God in their prayers euen as themselues and amongst those there are some Abrahams some Moses some Elias some Iobes c. whose prayers are more effectuall then others Q. What and is this such a benefite A. Yea it is a great benefite for if wee feele not that zeale and power of faith c. in prayer which we desire yet we are not to bee discouraged for that is euer in some of them which is wanting in vs and Christ hath so framed this prayer that saying it wee cannot chuse but pray as well for others as for our selues Q. But will not this make men negligent in prayer A. No this is not to make any negligēt in prayer but to strengthen those that are diligent Q. If you haue any thing els to obserue from these wordes Our father note it briefly that wee may goe forward A. But one thing more I drawe out of them and that is a confirmation of two maine poynts 1. Concerning particular faith in applying Christs merites vnto our felues 2. The certaintie of our saluation For the first when I say Our father I am taught to call GOD my father and so Christ my redeemer c. for when I exclude my selfe I cannot truely say Our father For the second I know that God being my father he loueth me and that I shall be partaker of saluation for whom he loueth once he loueth for euer therefore my saluation is certaine and sure VVhich art in heauen Q. Why are these words added A. In the former words wee are taught what the Lord is concerning vs viz. a louing father In these words wee learne what he is in himselfe viz. a God of all maiestie power and dominion The 1. sheweth his willingnes to help vs. The 2. sheweth his abilitie to helpe vs. Q. Why doth the Lord Iesus speake of his willingnes and abilitie A. To shew that of those two we must be perswaded in prayer or els we cannot pray aright Some came to Christ doubting of his willingnes as the leper Master if thou wilt thou canst make mee cleane Some doubting of his power as the man whose sonne had a dumbe spirit If thou canst doe any thing for vs helpe vs c. But here we are taught not to be like either of them Q. God is euery where why then is he sayd to be in heauen A. Because he is euery where therfore he must needes be in heauen Q. But why is hee sayd to haue his dwelling in heauen rather then in any place of the world or in all the world A. For two causes 1. Because his glorie is most apparant there 2. Because we see from thence most euident signes of his properties and attributes more then in other places as of his omnipotencie wisedome goodnesse iustice mercie c. Q. What vse may we make of these words A. Wee may make vse of them many wayes 1. They teach vs that God hath power ouer all and can performe that which he promiseth Q. How doe you gather that A. I gather it thus As the heauen is hier then the elementall world so he that sits in the heauen must needes haue all things in subiection vnder him And as wee cannot see any thing aboue heauen so we are not to imagine any thing aboue him See Psal. 2. 4. Psal. 24. 3. Psal. 113. 4 Q. What els may wee gather from them A. They teach vs that God is no earthly father but heauenly and immortall therefore not subiect to alteration in nature nor change in his purpose as men be And this makes much for the certaintie of the election of Gods children seeing it dependeth vpon such a father See the places quoted Q. What els doe wee learne from them A. They serue to breede a reuerence in vs when we pray because wee bee but dust and ashes and wee speake vnto that God that as the Psalmist sayth hath deuouring fire going before him and mightie tempests are stirred vp about him c. Q. Declare your meaning more fullie A. I meane that seeing in prayer wee speake vnto the immortall king of heauen and earth we should not clappe our selues downe so vnreuerently as vsually many doe thinking of any thing rather then of the mightie Maiestie of him to whom wee pray but with a reuerende trembling and affection of all our parts and to vse the very words of a reuerend father leisurely carefully and heartely considering the puissance glorie and imperiall Maiestie of him to whome wee speake Q. What els doe they affoord vs A. Lastly they teach vs That not onely our mindes ought to be sequestred from other but in all our conuersation to behaue our selues as becommeth the children of such a heauenly father Which art in heauen Q. These wordes which art are the wordes of one speaking vnto another and not of another what may wée learne by that A. They shewe the Churches priuiledge which is such that euery true child of God may haue free accesse vnto God by Christ and may not onely speake of God but vnto God himselfe Q. What vse may wee make of this poynt A. The vse of this point is foure fold Two waies against the Papists Two waies for our selues Q. How may it serue against the Papistes A. 1. It teacheth vs that seeing as we talke with God himselfe therefore wee need no Images to put vs in mind of him for what neede one haue a picture to put him in mind of him with whome he is conuersant and in conference 2. It teacheth vs that we need no other mediatours then Christ to goe vnto God for vs seeing as we speake in prayer vnto God our selues Q. That is verie true nowe what vse maye wée make of it for our selues A. 1. It is a comfort to the children of GOD to remember that their prayers goe straight from their lippes into the eares of the Lorde and are not spilt vpon the ground 2. This poynt must bee our instruction and it serueth to breede
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
owne glorie for hereby he maketh known vnto vs two things which otherwise we had neuer knowne 1. His iustice in punishing sinne 2. His mercie in pardoning sinne and both in Christ. Q. How proue you that A. By the witnes of the Apostle in Rom. 9. 22. Q. Whether should the will of God be done if we did not pray for the doing of it A. Yes for his will standeth not vpon our prayers Q. Why then doe wee pray that his will may be done A. Therein we acknowledge 2. things 1. Our duetie in calling vpon God as we are commanded 2. Our inabilitie to do the will of God of our selues except he helpe vs with his grace Q. Whether may we by our prayers make the Lord to alter his will purpose in any thing or no A. No we cannot for his decrees are and alwayes haue been and alwayes shal be fulfilled and none shall hinder nor alter his purpose for it is vnchangeable Q. How proue you that A. By these places following Numb 23. 19. Esai 46. 10. Malac. 3. 6. Rom. 11. 29. Pro. 21. 30 31. Iam. 1. 17. Q. What may we learne hereby A. To pray alwayes according to the will of God Q. What if wee should desire any thing y â— we know God will not graunt A. Then wee sinne against the commandement of our Sauiour Christ for he hath taught vs to pray that his wil may be done not ours and that his decrees may stand and not be changed Q. What say you of praying for all men is it not lawfull to pray for all men A. Yes so farre as our prayers agree with Gods will but no further Q. Yea but may we not pray for the reprobate that they may be saued aswel as the elect A. No for it is against the wil of God Q. How doe you meane that it is against his will A. I meane that it is a thing which shall neuer bee graunted for God hath decreed the contrarie in his euerlasting counsell Q. But good prayers may preuaile much with God A. Yea that is true if they be agreeable with his will or els they are not good prayers Q. Why doth not the scripture say that God will that all men shall bee saued and come to the knowledge of the trueth Now if all bée not saued then the will of God is mutable is it not A. The meaning of the Apostle is to be taken as well as his words Q. Why the words are very plaine what whould be his meaning A. Yea but they be not so plaine as you take them to be for if they be vnderstood of the reuealed wil of God then the Apostles meaning is one way but if they bee vnderstood of the secret will of God then â—is another way Q. What if he speaketh of the reuealed will of God A. Then his meaning is this that God doth call all men by the preaching of the worde to the knowledge of the trueth and eternall life if they will beleeue in Christ. Q. What if that place be vnderstoode of Gods secret will A. Then the sense is three fold 1. God will that all c that is God hath decreed of all sortes and degrees to saue some 2. God will that all c. that is so many as are saued are all saued by the will of God 3. God will that all c. that is God hath certainly decreed that al the elect shal be saued Q. But doth not this word all include euery particular person A. No not alwaies for sometime it is put for the greatest part or a great number as in Gen. 47. 15. Matth. 21. 10. Mark 1. 5. sometime for the elect onely as in Luk. 3. 6. Rom. 5. 18. 1. Cor. 15. 22. Q. How must wee then vnderstand such vniuersall and generall spéeches when we méete with them A. These generall speeches are to bee restrayned to their kinds as for example Esâ—â— 66. 23. Ioel. 2. 28. Luk. 3. 6. Ioâ— 6. 45. Ioh. 12. 32. These are to be restrained to the faithfull But Psal. 14. 3. Mat. 10. 22. Ioh. 3. 32. Philip. 2. 3 To the vnfaithfull Q. But did not Christ dye for all men A. The common receiued opinion is that his death was sufficient for all but not effectuall vnto all for all haue not faith Q. But I expect a direct answer A. Then I say that Christ dyed not for all men but only for the elect whom God had chosen to be saued by Christ and his merites from euerlasting Q. Where do you reade of any that haue béen forbidden to pray for any in particular A. Ieremie was forbidden to pray for the obstinate Iewes whom God had cast out of his fauour and the reason why he might not pray for them was grounded vpon the will of God For sayth the Lord I will not heare thee Q. What is it in no case lawfull to pray for the enemies of Gods Church A. Yes for temporall benefites as peace and plentie libertie c. so farre as it may bee for the ease and benefite of Gods people which be amoÌ„gst theÌ„ but otherwise if they practise any thing against Gods Church wee ought to pray against them as Dauid did against Achitophel Q. How prooue you that wee may pray for the prosperitie of the wicked when it may serue for the ease and good of Gods people A. The Prophet Ieremie willeth the captiue Church of the Iewes which were at Babylon to pray for the peace of Babylon now the Babylonians were Idolaters and giueth this reason For in their peace sayth he you shall haue peace Q. Well then Now I see that our prayers must be agréeable to the will of God because his wil and counsel must and shall stand Now shew how wée shalbe acquainted with the will of God which is to be done by vs and for vs A. We must 1. looke what is required of vs in the word of God wee must heare it read it mark it meditate in the same 2. Pray for the spirite of vnderstanding to open our eyes that we may see c. In earth as it is in heauen Q. What is ment by these words in earth A. By earth in this place is ment the inhabitants of the earth which ought to obey Gods will Q. What doe these words teach vs to pray for A. That we may do y â— wil of God eueÌ„ as the Angels which are in heaueÌ„ do his will Q. How doe the Angels in heauen obey God A. The Angels haue sixe properties in seruing of God which ought to be in euery one of vs when we doe Gods will 1. Willingnes without â—â—udging 2. Swiâ—tnes or readines without delaying 3. Faithfulnes without adding or diminishing 4. Gladnes and ioyfulnes without enuying when they see others please God 5. Constant perseuerance without giuing ouer till the Lord bid them stay 6. Whatsoeuer they do they still refer all the glorie
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