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
may iustly punish vs for the same Obiection The Saintes prayed for vs while they hued amongst vs in this vale of miserie much more therefore will they pray for vs now being in perfect ioy and happines Answer It followeth not for 1. We haue precepts commanding vs to craue their prayers being aliue but being dead there is no such matter 2. We doe not so desire praiers of the Saints which be aliue as they doe of them which bee dead for they pray to them that by force of their intercession and by vertue of their merits they would obtaine that at Gods hand which they stand in need of but we pray them to ioyne with vs in humble prayer to God or to commend vs to God in their prayers 3. Here in earth we may certifie them of our wants and so they may pray with vs for the supplie of our wants but after death wee cannot tell them of our particular wants neither doe they knowe our wants vpon earth as appeareth most plainly in the scripture Esai 63. 16. Doubtles thou art our father though Abraham bee ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer thy name is for euer Q. You say in your definition that in prayer the heart must bee lifted vp to God how proue you that A. I prooue it by the word of God Psal. 25. 1. Vnto thee O Lord lift I vp my soule Psalm 86. 4. Reioyce the soule of thy seruant for vnto thee O Lord doe I lift vp my soule Ephes. 6. 18. Pray alwayes in all manner of prayer and supplication in the spirit See more in Esai 29. 13 14. Hose 7. 14. 2. The lifting vp of the hands eyes c. ought to put vs in minde of the lifting vp of the heart for the hand lifted vp to God without the heart is but hypocrisie 3. This lifting vp of the heart without the outward gestures of the bodie hath preuailing with God See 1. Sam. 1. 12 13. Exod. 14. 15. Q. You say againe in your definition of prayer that prayer must bee ioyned with faith in the promises of God how proue you that A. Because faith is the very life of our praiers yea there is such affinitie between faith and prayer that without faith there is no prayer 2. Our prayers are answerable to our faith much faith much prayer little faith little prayer weake faith weake prayer no faith no prayer Iam. 1. 6. Let him aske in faith and wauer not Psal. 71. 1. In thee O Lord I trust let me neuer be ashamed Psal. 116. 10. I beleeued therefore did I speake Q. If our faith be weake hâ—w may it bée strengthened A. If our faith bee weake it may bee strengthened two waies 1. By remembring the sweete promises of God made to them that pray to him vnfainedly See Esa. 65. 24. Psal. 50. 15. 2. By looking to the performance of these promises either to our selues or to some other as Dauid did 1. Sam. 17. 37. and Iehosaphat 2. Chron. 20. 7. Q. Now it remaineth to be prooued that in prayer we doe either craue such things as we want or els giue thanks for benefites alreadie receiued which is the last thing I obserue in your definition of prayer A. It is true for euery true prayer standeth vpon petition or thanksgiuing if not both vnto which two all kind of prayers may be referred Q. But are not these two viz. petition and thanksgiuing to bée ioyned together in prayer A. Yes they are often coupled together as in 1. Timoth. 2. 1. I exhort that supplications prayers intercessions and giuing of thanks be made for all men Col. 4. 2. Continue in praer and watch in the same with thanksgiuing Philip. 4. 6. Be nothing carefull but in all thinges let your requests bee shewed vnto God in prayer and supplication with giuing of thanks Q. What if one of these bée wanting A. It is no true praier which want one of these Q. The Papists haue added the salutation of Mary and the Creed to fill vp the number what say you to the salutation of Mary is it not a prayer A. The salutation of Mary is no prayer for 1. There is no petition nor thanksgiuing in it 2. If wee should grant it to be a prayer of the Angel yet it is not to her for Aue is as much as if hee said I pray God thou maiest reioyce 3. It is a salutation and no prayer as appeareth in verse 29. She thought what manner of salutation that should be Q. What say you of the Créed is not that a prayer A. No It is nothing els but a briefe rehearsall of our faith or a briefe summe or abridgement of the chiefe heads of Christian religion wherein wee doe not addresse our speech vnto God but make a publique confession of those thinges vnto the congregation Ergo it is no prayer 2. There is in it neither petition nor thanksgiuing that is we do neither craue any benefite nor giue thanks for any benefite in the Creede therefore it can bee no prayer Q. When are petitions to be made A. When occasions bee offered and that is at all times both in respect of outward and inward wants If wee looke to our soules they haue three wonderfull enemies the world the flesh and the diuell therefore wee ought continually to be exercised in petition or prayer Yea it is so needfull that without it there is no comfort to a troubled mind Q. Haue any vsed praier as a meanes to finde comfort when their mindes haue béen troubled A. Yea it is sayd of Anna that she was troubled in her minde and prayed to the Lord. It is also sayd of our Sauiour Christ that he went aside from his Disciples and kneeled downe and prayed and there appeared an Angell vnto him from heauen comforting him and afterward he bad his Disciples to rise and pray vsing this as a reason lest ye enter into temptation to shewe that prayer is a speciall meanes appoynted of God both to preuent temptations to comfort in temptations Ob. God knoweth all our wants before wee pray therefore it is a néedles thing to pray Ans. He hath commanded vs to pray therefore it is not needles and he knoweth our wants before and therefore wee ought to pray vnto him for if hee did not know our wants wee ought not to pray vnto him Q. Séeing as GOD knoweth our wants before wee aske why doth hee commaund vs to tell him of our wants in prayer as though he knewe them not A. Not to be enformed at our hands of any thing which he knew not before but 1. To acknowledge him to be the author and giuer of all good things and our helper in time of neede 2. To exercise our faith and obedience our faith while wee waite patiently and
then haue wee true faith and loue if wee haue true faith and loue then are we knit to Christ and one to another if we bee so then are wee of the true Church of Christ. Q. What is wee were not of the Church A. They that are not of the Church can not make this prayer Q. Why then belike of necessitie we ought to haue vnitie with the true Church in faith and doctrine and substance of religion A. It is very true for as wee haue our father adopting vs and making vs his children so here we professe that we hold our faith with all the members of Gods Church and holde one and the selfe same true religion and worship of God with them yea and all that can say this prayer truely are ioyned in vnitie of faith and religion in respect of the substance Q. What think you then of Schismatiques which doe separate themselues from the publique exercises of the Church A. It followeth therfore that no Schismatiques can truely say Our Father because in their hellish pride they coumpt the children of GOD none of their brethren Q. What els doth this word our teach A. Secondly it teacheth vs that wee must haue Christian loue vnto all men without the dishonor of God and breach of a good conscience See 1. Ioh. 5. 1. Q. What els doth it teach vs A. Thirdly it putteth vs in minde of that sympathie and fellow-feeling of our brethrens miseries which may moue vs to helpe them euen when we can haue fit occasion for we are all as members of one and the same bodie by faith therefore if one bee hurt all must helpe if one bee grieued all must bee grieued and if one reioyce all must reioyce See the places quoted Q. May we not say at any time My father but alwayes Our father A. Yes as in sicknesse pouertie c. so that wee haue a care of others aswell as of our selues for in prayer al pride and selfe-loue must be quite shut out Q. What els may wée gather from this word Our A. Fourthly it banisheth all pride and disdaine of our brethren and breedeth all humilitie and lowlines yea and it teacheth vs to haue a base conceit of our selues and a reuerend opinion of others yea euen of the simplest if they feare God and haue the spirit of adoption which God knoweth for then are they the sonnes and daughters of the same father that wee haue or professe to haue Q. What must superiours and men of authoritie which haue great places callings so far humble themselues vnto simple poore Christians as you say A. Yea that they must if they will call God their father and to deale plainly no superiour can vse this prayer aright before they so abase themselues that they take the most simple and meanest Christians that are for their brethren and so likewise vse them Q. Some will not be called brethren nor call others by that name for they hold this name of brother or sister especially in Christ to be a most odious name they vse it if they do vse it at al in scorne and reproch accompting them Puritanes c. Which vse such kinde of spéeches what say you of them A. Surely I thinke that they doe much forget theÌ„selues for howsoeuer they will seeme to deny defie y â— name of brother sister out of prayer â—et in prayer if they pray as they oughâ— they doe confesse it except they doe mocke and dissemble with God which is no small sinne for God cannot be our father except the rest of his children and true Christians be our brethren Q. If superiours must so abase themselues as to take the simplest and meanest for their brethren and so their equals then you shall agrée with the Anabaptists which would haue no distinction nor difference to bee allowed betwéene the Prince and subiect the Magistrate and people betwéene one and another but all must be as one A. No sir that is not my meaning farre be it from me for there must bee degrees of persons of callings and of estates and there must be a distinction between Magistrates and inferiours for the auoyding of disorder and confusion and maintenance of peace which is Gods ordinance or els all should be head or all should be foote c. which were as monsterous and absurd in the bodie politicall as it would be in a bodie naturall Q. If that bee not your meaning then what is your meaning A. This I meane and affirme that all those which haue any prerogatiue aboue others should consider that though they bee aboue others in things of this world yet others may be aboue them in heauenly things and equall with them in respect of their heauenly father who hath called vs all with a heauenly calling to a heauenly inheritance Q. How may this poynt bee confirmed A. By the testimonie of holy scripture When S. Paul would perswade masters to deale well by thier seruants he vseth this as a reason that they haue a master in heauen with whom is no respect of persons And this is the Apostles meaning when he sayth There is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for you are all one in Christ Iesus In the 26. verse hee sheweth the reason why and how For â—e are all the sonnes of God by faith in Christ Iesus And for this cause it is sayd The King shall haue the booke of the law by him that he exalt not himself aboue his brethreÌ„ For want of the true knowledge of this poynt the CorinthiaÌ„s despised the poore and would not receiue the Lords Supper with them and therefore the Apostle reproueth them and willeth them to tarrie one for another Q. How can his equalitie and superioritie stand together and be acknowledged on both sides at one time and in one place and in one action busines A. Very well as they do in the publike assemblies and exercises of the Church where 1. That a distinction difference of persons degrees may appeare for auoiding of confusioÌ„ c. euery man hath his place appointed according to his worthines in respect of office or calling or learning or degree or birth or wealth c. then 2. That it may likewise appeare that we are all brethren hauing one God whom we call Our father in the merites of Christ and because all by one faith beleeue one Sauiour and look all by him for one kingdome therefore there is also in token thereof a communitie equalitie of diuers things without any respect of persons Q. How doe you meane that A. Not as the Anabaptistes which would haue all things common but my meaning is this There is not one place for the poore another for the rich one Minister for the greater learned and another for the lesse learned one Sabboth for superiours another for
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
and not to presumption as the Apostle teacheth in Rom. 6. 1. Rom. 2. 5. and therefore we ought not to abuse it Q. What else doe wee gather from this worde forgiue A. It dooth further teach vs that there is no satisfaction to Gods iustice for sinne by workes of our owne no not in temporall punishments but the dooing away of four sinnes is of Gods mere fauour Q. How doe you gather that vpon this worde forgiue A. It dooth necessarily followe for if God dooth freely forgiue vs our sinnes then we do not satisfie for them for to forgiue and to satisfie be contraries Q. What is here ment by forgiuing of sinnes A. To forgiue sinnes is to couer them â—or not to impute them vnto vs. See Psalm 32. 1. Q. But may not wee make satisfaction to GOD for our sinnes our selues A. No it is not possible Q. How may that appeare A. It shall easilie appeare if wee consider against whome wee sinne or whose commandements we transgresse Q. We sinne against God I knowe that but what of that A. Yea but that is not all but we must consider that God is infinite therefore the offence is multiplied according to the worthines of the person against whom it is committed Q. And what doe you inferre vpon that A. I inferre that our offence against God cannot but bee infinite and consequently so must our punishment be too Q. And must that punishment be suffered A. Yea for Gods iustice requireth the same Q. How shall wee doe then to bee saued for if we suffer it we can neuer bee saued because that which is infinite is without ende A. In deede it is true and therefore we haue neede of a remedie or else we cannot be saued Q. But what shall that remedie be Gods mercie A. No for mercie must not be contrarie to iustice Q. What then Gods iustice A. No for wee haue neede of mercie Q. By what meane may God execute his iustice with â—â—sanulling his mercie or exercise mercie without preiudice of his iustice A. To appease his wrath and to make way for his mercie there must come some satisfaction betweene God and Man Q. What manner of satisfaction must that be A. Considering the faulte is infinite and the punishment must bee proportionable to the faulte and the satisfaction likewise to the punishment therefore it must be infinitely infinite Q. How shall that be made cannot man helpe to make it A. No hee can doe nothing that waie Q. No What if hee shoulde doe the workes of the law of God wil not that satisfie Gods iustice A. To satisfie by the workes of the law we cannot for two causes 1. Because it is a taske which no man can keepe 2. If we coulde yet all the workes of the lawe bee debtes and no man can discharge one debt with another Q. What if man offer himselfe to God A. If man should offer himselfe he offereth nothing but vnthankfulnes and disobedience and wickednes that is he prouoketh Gods wrath more and more Q. What if man shoulde offer the whole world vnto God A. If he should what should he offer but that which hee hath first receiued of God and lost againe by his disobedience Q. What if the Angels shoulde step in to satisfie for man A. If the creature should labour to pacifie the Creator a thing finite in goodnes to couer an infinite euill the indebted to discharge one that is more indebted what were that but a couering that doth but halfe couer and a plaster infinitly too little for the sore Q. How then shall this satisfaction be made A. God himselfe must be faine to step in betweene his iustice and his mercy and as he created vs at the first so to create vs new againe and this is it which the scripture calleth regeneration Q. Who then shall bee this mediator God vnto God infinite to infinite and able both to discharge the bond and to asswage the infinite punishment A. That must needes be the second person in the Trinitie the son of God who is also God equal with the father and therefore infinite Q. Why must it be the second person A. For two causes 1. Because he is the wisdome of the father for as he at the first vttered his wisedome in creating vs so he was to employ the same in regenerating vs. 2. Because wee were to bee adopted his children that is admitted to an inheritance which coulde not bee done but by the mediation of his owne naturall sonne Q. How did the sonne of God satisfie God for our sinnes hee being God himselfe A. Hee in his infinite Godhead recompenced honour that great benefite and call vpon the father in his name and thus we come to the forgiuenes of our sins which here we are taught to pray for Q. You haue wel satisfied me for this 〈…〉 let vs come to the next word why doe wee say forgiue vs and not forgiue me A. Therein wee are taught to beseech the Lord as heartely to forgiue the sinnes of our brethren as our own See Iam. 5. 17. Exod. 32. 21. Rom. 9. 1. Q. What if we faile in this duetie A. Then we faile in the greatest duetie of brotherly loue and Christian compassion neither can wee say that we loue the brethren neither can we bee assured that we are the members of Christ. Q. What doe we not loue our brethren except wee care for their soules what if we with them riches honours and fauours in this life is not this sufficient A. No the best loue of man to man consisteth in wishing his spirituall good the good of his soule forgiuenes of his sinnes true ioy in the holy Ghost c. Q. Where reade you of any that were grieued for the sinnes of the people A. In Psalm 119. 136. Dauid sayth his eyes gushed out with teares because men kept not the law of God Q. What thinke you of those that laugh for ioy when they see men brâ—ake the commandements of God and yet say this prayer A. If they knowe what they say their sin is the greater and they must needes be condeÌ„ned of notable hypocrisie but indeed it argueth that they neuer felt that in their harts which they vtter with their lips Q. What els doe you gather vpon these words forgiue vs A. We learne further that if wee must desire God to forgiue both them and vs we must not allure them to sinne Q. How doe you gather that A. It must needes follow for if we be mediatours and sutors for pardon we may not in any case bee procurers to wickednes for shall he that sueth for the Princes pardon for a Traytor or a murtherer or c. when he hath so done goe presently stir vp the same partie to work treason againe or to murther againe God forbid Q. But this is a thing most rise especially amongst such as beare the name of good fellowes A. It is too true indeede but it is wicked good