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
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
are the Lords but the Lord himselfe doth it therefore followe that wee must pray that all may bee saued What for those whom God will not haue saued God forbid Our Sauiour Christ that was as wise and as charitable as they that hold this poynt hath taught vs to pray otherwise When you pray say Thy will be done that is Lord saue those whom thou wilt saue and not whom thou wilt not saue So that our prayers wee see must bee grounded vpon Gods will and not vpon our owne willes If then he will not saue all we must not pray against his will that he would saue al For then in stead of saying thy will be done wee should pray thus or to this effect Lord wee knowe that thou hast decreed and appoynted from euerlasting whom to glorifie in thy kingdome and whom to cast downe to hell for euer and we know that thy counsell shal stand for so sayth thy word but yet for all that wee haue a minde and desire to haue all men saued therefore alter thy decree and change thy purpose that is bee contrarie to thy selfe and so not thy will but ours be done From such kind of praying or rather blasphemous and presumptuous prating the Lord deliuer vs giue vs grace to pray as his word doth teach vs to pray that is in our prayers to referre our willes to Gods will and not to presume to craue that which God will neuer graunt But for as much as God hath his number in al parts of the world who are knowne to himselfe and Christian charitie which is a most liuely fruite of faith bindeth vs to pray for the whole Church of Christ which is Catholike that is scattered vpon the face of the whole earth which Church likewise is sometime visible sometime inuisible vnto men and sometime more visible and sometime lesse visible as in the dayes of Elias when the Lord had 7000. in Israel more then Elias sawe as sharpe sighted as he was and because all are not called at one houre but some to day some to morrowe some at one time and some at another therefore it is lawfull for vs to pray for thē thus That in Spayne Portingale Rome Turkie Iewrie and in al other places of the world yea and of those which doe now persecute Gods Church as sometime Paul did so many of them as doe belong to Gods eternall election it would please his Maiestie to conuert by the preaching of his word and the effectuall working of his holy spirite in their hearts or by such meanes as shall seeme good to his diuine Maiestie in his best appoynted time And as for the rest which doe not belong to his eternall election and couenant of grace we are to pray that his will may bee done vpon them and he may bee glorified in his iudgements vpon thē as he was glorified in the ouerthrow of Pharao and his host But the matter must not bee so lightly carried away for they that hold the contrarie seeme to haue scripture to beare them out which if they did vnderstand and apply so well as they can auouch it al should bee well The common alleadged place is out of 1. Tim. 2. 4. God wil that al men shall be saued and come to the knowledge of the trueth Now for an answere this I say that that place must of necessitie bee vnderstood either of the reuealed will of God or of his secret will If this place bee vnderstood of Gods reuealed will set downe in his word then the sense is this that God doth call all men by the preaching of his word to the knowledge of his trueth and to eternall life if they beleeue in Christ and this saluation is offered to all men though al men beleeue not For by this meanes the reprobate and vnbeleeuers are shewed what they shuld doe and so are left without excuse in the day of iudgement But God doth not giue them grace to repent and beleeue as hee doth to the elect because he hath otherwise decreed of them and if he doth not who shall compell him so to doe or who shal complaine iustly against his diuine Maiestie seeing as the Lord is bound to no man If that place be vnderstood of the secret will of GOD then the sense is three-fold First God will that all men shall be saued that is God in his eternall counsell according to his good pleasure hath decreed of all sorts and degrees of men to saue some of Iewes and Gentiles some of Kings and Princes some of subiects and commons some of learned and vnlearned some of rich and poore some of Captaines and soldiers some of Marchants Marriners some of Craftsmen and Husbandmen some and of all sorts of all estates and of all degrees and conditions of men some shalbe saued which agreeth with the saying of S. Iohn in the Reuelation who sayth That he sawe a great multitude of all nations and kindreds and languages follow the lambe that is Iesus Christ and stood before the throne and praised him that sate vpon the throne And the cause of the Apostles writing thus to Timothie was for that the Church of God liued thē vnder Nero a wicked Prince and cruell tyrant and an enemie to the Gospell of Christ in so much as some doubted whether he were to be prayed for or no therfore the Apostle puts them out of doubt for that matter and sheweth that prayers must be made for Kings and Princes and all men and therefore for their Prince though he were a wicked enemie for that of all men and all sorts of men God hath his number and what could they tel whether he were one of that number or no therfore they were to pray for him There is a seconde sense or meaning of those words deliuered by the learned and that is this God will that all men shall be saued c. That is so many as are saued are saued by the will of GOD for as much as none are saued against his will And that this may likewise bee the Apostles meaning it may appeare by another place of scripture like vnto that It is in Iohn 1. 9. where the Euangelist speaking of the Sonne of God he sayth thus He was the true light that lighteneth euery man that commeth into the worlde meaning indeede that whosoeuer is lightened is enlightened by the Sonne of God not that euery one particularly that commeth into the world is lightened none excepted for there bee some in the world which remaine in darknes and the Gospell is hidden from them such as the god of this world hath blinded that is the diuel hath blinded their eyes that the light should not shine vnto them as the Apostle sheweth And this is no otherwise spoken then wee vse in our common manner of speaking For if there bee but one man in a towne that reacheth Grammar wee say such a man teacheth all the towne Grammar meaning that all
commandement for it and a promise to be heard The third Condition Q. WHat is the third thing that is required in prayer A. True humilitie and reuerence Q. Why is that requisite A. Because then wee present our selues before the great king of kings and as beggers and wee haue nothing in vs that is good but looke for all graces of him Yea we come as theeues traitors before our Prince and therefore we must come with reuerence and in all lowlines to prostrate our selues before him Q. Theu belike we may not come in a confidence of our owne merites and righteousnes A. No al our deserts must be cast away and we must rely only vpon the mercie of our prince for if we come arrogantly we shall rather moue him to anger then to pittie vs. Q. How proue you al this A. In 1. Pet. 5. 5. Godresisteth the proude but giueth grace to the lowly The Publicane came in al humility wheÌ„ he durst not lift vp his eyes to heauen but fell downe and sayd Lord be mercifull to me a sinner and the Lord Iesus sayth hee went home more iustified then the other Such humility had the Centurion when he sayd Lord I am not worthie thou shouldest enter vnder my roofe c. The fourth Condition Q. WHat is the fourth A. It is also required that our prayers be neither cold nor fainting but zealous and earnest not comming onely from our lippes but from the bottom of our hearts Q. What reason haue you for that A. Because it is as odious and vnseemly a thing for a mans heart to be led away in prayer as for a man that is making his sute to the Prince to turne his backe vpon him or to turne his side to talke to another as though he regarded him not for our secret thoughtes are so visible vnto him as outward gestures are vnto man And againe Cold prayers haue colde entertainment for he that craueth coldly doth but teach the other to denie him his request Q. What if wée want this 〈◊〉 prayer or would haue this 〈…〉 and zeale encreased in vs how may it be done A. It may be done two waies 1. Our hearts must bee in wardly touched with the want of those things which we craue and for this end we are seriously and duly to consider by our selues how necessary those things are which we â—ske and how miserable we are without them 2. We are to consider our owne wants our pouertie weakenes and inabilitie to accomplish those things which wee aske without the blessing of God for if wee care not for those things which we aske or put any confidence in secundary causes as strength friends riches c. it is no meruaile though our prayers be cold Q. What other reason haue you for this A. Hee that desireth meroy must bee touched with the feeling of his miserie or els for want of this our wordes are but winde our prayers are but pratlings and our pitifull shewe of mourning is but a shamefull mocking of GOD this may 〈◊〉 Q. 〈◊〉 how for example A. As thus to say as many doe commonly and customably say by the booke of common prayer That it may please thee to giue us grace to amend our liues according to thy holy word c. Yet meane nothing lesse neither doe they knowe wherein they doe amisse though the wordes in themselues bee good yet in them that so say them it is a meere mocking of GOD and prophaning of his name Agayne to say Pitifully beholde the sorrowes of our heartes when their hearts be no whit sorrowfull for their sinnes it is the like Likewise to say O Lorde let thy mercie bee shewed vpon vs as wee trust in thee when wee trust in GOD no further then wee see outwarde meanes to helpe vs withall though the wordes bee good yet to them that so vse them they bee not so and so I might say of manie moe such prayers Q. 〈…〉 such kinde of prayers 〈◊〉 and condemned in the worde of God A. 〈…〉 22. the Lorde sayth thus Your free offring shall 〈…〉 blemish shal 〈◊〉 in it blinde or broken or maimed or hauing a wenne or skurâ—iâ— or skabbed these shall ye not offer vnto the Lord c. Q. But this concerneth the sacrifiâ—â—ces of the Iewes what is this to our prayers A. Yes and it toucheth vs our prayers too for vnder those offerings of beasts commanded to the Iewes were shadowed and figured out the praiers of the faithfull vnder the Gospel which are called by the needs of sacrifices and calues of the lippâ—â— And therefore wee are to knowe hereby that as he then could abide no sacrifice that was of the blinde or broken or maimed skuruie or skabbed c. to haue it offered vpon his Altar so nowe hee can as ill abide our ignorant prayers or prophane or cold or sluggish or counterfeite prayers to bee offered vnto him for he accounteth of them but as of lame and skuruie sacrifices c. but as then the Lord looked for the best so doth he 〈◊〉 The fifth Condition Q. What 〈…〉 prayer A. It is further required that our prayers be made according to the will of God and not according to our 〈◊〉 â—ffâ—ctions Q. What meane you by that A. I meane that wee must not appoynt vnto God what and when and where and how and how much or how little c. but all to be as himselfe will in his holy worde Q. What if wée pray for spirituall graces as for faith repentance hope loue patience knowledge zeale wisdome c. A. Then wee must pray absolutly without anie condition because the Lord hath promised to giue his spirite vnto his children whatsoeuer els they lacke Q. What if wée pray for temporall blessings A. Then we must pray conditionally if the Lorde see them good for vs and if they may bee for the furtherance of our saluation the aduancement of his glory Q. How proue you this A. In Iam. 4. 3. 1. Ioh. 5. 14. Q. What if a Christian be in paine or the Church vnder the crosse of persecution on other affliction is it not lawfull to pray against those things to be deliuered from them A. If God may get more glorie by our sufferings then by our ease quiet then wee must not pray against them but as the Lorde Iesuâ— did Iohn 17. 15. I pray not that thou shouldest take them out of the worlde but that thou keepe them from euill So we must pray not that God would take vs out of our paine or sufferinges but that in them he would keepe vs from euill as from murmuring against his haÌ„d distrust impatiencie despaire c. Q. What say you to the infirmities weaknesses of Gods children which remaine in their vnregenerate parte to humble them whether is it lawfull to pray against them or no A. Yes it is lawfull because they are sinne and sometime the Lord doth 〈◊〉
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
the kingdome of grace it signifieth two things 1. An erecting of it where it is not begun before 2. Where it is once erected a full continuance of it to the end Q. Being vnderstoode of the kingdome of glory what is ment by comming A. Then it signifieth also two things 1 A hastening forward of that time wherein we shall be partakers of it 2 A full possessing of it when that time is come Q. By what meanes is this kingdom erected and maintained in us A. The principall meanes are in number foure Q. Which is the first A. The powerfull ministerie of the word vnto which are ioyned the sacraments for the greater strengthening and confirming of our faith Q. Which is the second meanes A. The effectuall working of the spirite of God in our heartes without which the other meanes are vnprofitable vnto vs. Q. Which is the third A. Godly princes good rulers and Magistrates Q. Why what must they doe A. It belongeth to them to reforme religion to purge the Church of God and to defend the true worship and worshippers of God and to subdue all that bee enemies vnto the same Q. How proue you that A. By the testimonie of the Apostle who willeth that they bee prayed for for this ende that men may leade vnder them an honest and a godly life As also by the Prophet Esay who for this cause calleth Kings and Queenes nursing fathers and nursing mothers for the Church of God Q. What is the fourth last meanes for the building vp of the kingdome of God A. Ecclesiasticall discipline or the gouernment of Christ in his Church Q. Wherein standeth it A. It standeth in three things Admonition Suspension Excommunication Q. By whome and howe must these things be put in execution A. By such officers and in such manner as Christ himselfe hath ordayned in his Gospell Q. What be the effects and benefits of this kingdome A. The Apostle hath set them forth 1 Negatiuely nor meats drinks that is not any transitory or earthly matter 2 Affirmatiuely but Righteousnes peace and ioy in the holy Ghost Q. Now shewe briefely what is the sense meaning of this second petition A. The meaning of it is this wee pray that the Lord would subdue vnto his Maiestie all the power of Sathan in vs and all the wicked lustes of the flesh and enable vs both in body soule by his holy spirite to worke acceptably in his sight And to throw downe all his enemies and ours that hee may gloriously raigne and triumph ouer all And that we by Christ may finally bee made partakers of his euerlasting kingdome of glory in heauen Q. Now as briefly shew the particular graces that we craue in this petitiō A. The particulars are these we craue 1 That it would please the Lord to pull downe by the preaching of the worde and working of his holy spirite the kingdome of sinne and Sathan and to establish his owne kingdome in the hearts of the faithfull Q. What els A. 2 That Christ may raigne by his owne lawes and that hee would giue all furtherance vnto it As that it would please him 1 To encrease the number of faithfull preachers 2 To encrease the giftes of the preachers 3 To maintain al schooles of learning 4 To ioyne with the outward preaching his spirite within 5 To stirre vp the people to heare confer reade beleeue and obey c. Q. What els doe we pray for A. 3 That the Lorde would raise vp carefull Magistrates which may be nurses to his Gospell Q. What els A. 4 That God would erect and maintaine such an ecclesiasticall gouernment for his church as he knoweth fit to aduāce his glorie Q. What els A. 5 That he would remoue all contrary lettes and whatsoeuer is against the furtherance of his kingdome Q. Is there anie more A. 6 And lastly that God would hasten either the day of iudgement or the day of death Q. But many you knowe cannot abide to heare of death nor the comming of Christ. A. It is true indeed for the wicked tremble at the hearing of them as Foelix did when Paul spake vnto him of the iudgement to come But the children of God being holden with the temptations of Sathan and their owne corruption Cry out with themselues Come Lord Iesus and with hartie affection do pray and say Thy Kingdome come Q. What say you to such as hinder the kingdome of Christ A. I would wish them to consider that when they say this petition they pray for their owne confusion and destruction The third Petition Thy will be done in earth as it is in heauen Q. WHat is the summe of this petition A. 1 That euery man in his calling may obey God 2 In our callings to direct all thinges to the glory of God 3 To take in good parte whatsoeuer God sendeth whether it bee with vs or against vs. Q. Why is this next A. To shew that then Gods kingdome doth come when his will is done Q. What is your meaning more plainely A. I meane that the Lorde doth not rule in vs if wee remaine vnwilling to obey his worde and striuing against his will Q. How may wée come to the true vnderstanding of this petition A. For the better vnderstanding of this petition wee are to consider of three poyntes 1 Of howe manie sortes the will of God is 2 Whether God willeth sinne or no. 3 Whether the will of God should bee done if wee pray not for the doing of it or no. Q. Uery well the poyntes are verie necessary what say you then of the first poynt A. In respect of God himselfe his will is alwayes but one and that most simple but in respect of vs The will of God is twofolde Hidden Reuealed Q. What doth the Scripture speake of the secret will of God A. The Scripture compareth it to great deepe or a bottomelesse sea which cannot be sounded and vnto hie mountaines which cannot be climed Q. What call you the secret will of God A. That counsel which he neuer reuealed in his worde neither hath promised to reueale in this world Q. Whether may this secret will of God be searched after or no A. No it ought not Q. How proue you that A. In Iohn 21. 23. Act. 1. 7. Q. What call you the reuealed will of God A. That which hee hath made knowne in his worde Q Whether may wee search after that or no A. Yea we may and ought Q. How proue you that N. In Deut. 29. 29. Q. Whether doe wée pray here for the doing of Gods secret will or no A. No for that is euer done and shal while the world endureth Q. Of how many sorts is the reuealeo will of God A. Of two sorts 1. That which God dooth require to be done by vs and that is reuealed in the lawe 2. That which hee hath decreed of vs in his eternall counsell
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
and praise vnto God not suffering any to be giuen vnto themselues Q. What do we learne from all this A. We learne here that our obedience to God should not be halt lame or maimed but whole perfect such as is in heauen Q. Now shew briefly what particular graces we craue in this petition A. In this petition we desire 1. That the Lord of his mercie would chaunge and frame our wils by his holie spirit that we may will and wish nothing that he misliketh 2. That we may beleeue in Christ and looke for saluation by none other but by him for this is a part of Gods will 3. That we may haue holines of life in a true and liuely faiâ—h 4 That God would make vs able and content to beare the labours and sorowes of this life Q. Some say this prayer and yet look for saluation by their owne meanes how doe they say this petition A. With their lippes but they doe not meane as they say for not Gods will but their owne must be done Q. What say you to those that say to God Thy will be done c. yet liue in all securitie and vncleannes hating that which is holy delighting in all that is vnholy bathing in wantonnes and pleasure and wishing therein to liue and dye A. They doe most impudently mocke the Lord and most desperatly deceiue their owne soules Q. You spake of suffering troubles and sorrowes in this life is that a part of Gods will A. Yea this life is subiect to many troubles Q. But a Christian man néede not feare any troubles as a wicked man doth may he A. He neede not feare them because they worke together for the best to those that loue God Q. Yet hee that is a true Christian maye liue in this worlde without anie trouble or persecution may hée not A. No for the Apostles haue set it downe for a certaine trueth that through many afflictions we must enter into Gods kingdome And all that will liue godlie in Christ Iesus shall suffer persecution more or lesse they say we must and shal that is we must looke for it Q. Why we that liue vnder the Gospel in England are not persecuted God make vs thankfull for it as they are in other countries A. No that is true but persecution is of diuers sortes There is persecution by the hand and persecution by the tongue and though many be free from the one yet no man that feareth God is free from the other Q. Why will God haue his children thus to bee exercised with crosses and tribulations A. That they may not be damned with the wicked world Q. What are men y â— better for troubles A. Yes much when afflictions troubles are sanctified of God they are meanes to make Gods children the better as pouerâ—â—â— seemeth to bridle lust basenes to huÌ„ble them and many incumbrances serue to driue them to God Q. What if the world lowre vpoÌ„ vs what if our friends forsake vs our foes defie vs what if persecution arise we be slandered vnkindly handled must we then say Thy will be done A. Yea euen then especially for in prosperitie it is an easie matter Q. It is a hard thing to flesh blâ—od but what if God giue such a grace A. Oh if wee can then say with a contented minde and a ioyfull heart thy will bee done it is a grace aboue all treasure and a true note of a child of God Q. But many wil say who can beare such things what examples therefore haue you to encourage vs A. There be many notable examples of diuers which in time of great trouble haue been content with the will of God euen because it was his will as Heli Iob Dauid the Lord Iesus himself as appeareth more largely in the places quoted Q. What swéete promises of God or comfortable spéeches haue wee in the scripture to vphold our faith from fainting when troubles doe come A. The scripture is full of them as these and such like Our times are in the hands of the Lord. Our haires are numbred Our teares are put into a bottell We must sow in teares if we will reape in ioy He is our present help and in a moment can deliuer vs. But if he will make a triall of vs yet The Lord is faithfull and will not suffer vs to be tempted aboue that we are able but will euen giue the issue with the temptation that ye may be able to beare it sayth S. Paul Q. These are most comfortable indéede to the children of God Gods wil therfore be done and God giue vs grace to submit our willes to his will as wée ought Now rehearse the 4. petition The fourth Petition Giue vs this day our daily bread Q. WHat is the summe of this petition A. That it would please the Lord as a father and a king to prouide all necessaries for vs his children and subiects in this life Q. Why is this next A. To teach vs that then his name is hallowed of vs his kingdome doth come vnto vs and his will is done by vs when we depend on his prouidence for all our prouision flye to him in all our wants Q. What doth this petition teach vs A. It teacheth vs many lessons 1. To acknowledge the prouidence of God in the whole ordering of our life 2. To depend on his prouidence for our whole prouision in this life 3. To flie to God in all our wants 4. That wee haue no right to the creatures before wee haue asked leaue of the Lord for the vse of them Q. What be the graces that we pray for here A. They be in number three 1. Carefulnes in measure how to liue 2. Contentednes with that estate wherin we liue 3. Confidence in the prouidence of God while we liue Q. What sins doe we pray against A. The coÌ„trary to the former graces and they be in number also 3. Carelesnes Couetousnes Distrustfulnes Q. Some thinke that religion will make men careles of the world their families is it so A. They are deceiued that thinke so for all that truely feare God are carefull for the world if they bee not too carefull which is more to be feared Q. Why are wee taught to pray for the things of this life before the forgiuenes of our sinnes c. A. To relieue our infirmitie for we do not so easily pray for heauenly things as for earthly things Q. How doth this relieue our infirmitie A. It is a meanes to make vs pray for heauenly things better then wee haue done Q. How may that be A. Very well for when we haue triall of Gods goodnes in the thinges of this life wee neede nothing to doubt of his mercie in the things concerning another life And hauing found him friendly in lesser matters we may fully accoumpt of his fauour in greater matters Q. This shall suffice for