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
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
little the diuell feared the name of Iesus appeareth more largely and fully in Act. 19. 13. 14. 15. 16. by those vagabonds which tooke vpon them to vse his name without any lawfull calling Q. What say you to the signe of the crosse or a crucifixe is not the diuell afraide of that A. No for hee did helpe to set vp the crosse and to naile Christ vpon the crosse Q. What say you to the holy water and holy bels c. A. They bee but childish toies and strawes to fight withall instead of speares for when the diuel depriued the Papists of true prayer and the powerfull preaching of the worde he gaue them those bables to play withall and made them beleeue that he was afraid of them Q. Whom doth the diuell tempt A. All men in generall both the elect and reprobate Q. But is hée not more busie with some then with other some A. Yes his chiefest desire is to sifte the godly as his desire was to sifte Peter and his greatest malice is against the best men in the world Luk. 22. 31. Q. Why doth he not desire aswell to sifte the wicked A. Hee needeth not for hee hath them already at commandment Q. How can Sathan teÌ„pt al the world to sinne seeing they be so many A. There be armies and multitudes of diuels and wicked spirits in all places and these doe all conspire together the destruction of mens soules Q. But how doe they know all men and all mens affaires A. They are neuer at rest but night and day doe labour and one certifieth another most nimbly and liuely Q. But how can they knowe euery mans nature A. By obseruing their maners and their customes their complexions and their companie c. Q. Doth the diuel know the thoughts of the heart A. No that is proper to GOD onely who is called the searcher of the heart but the diuell doth coniecture of mens thoughts by outward signes Q. Shew how that may be A. By his owne long experience of the worlde he knoweth many thinges for he is the oldest and the greatest politique in the world 2. By the words of a mans mouth he can giue a gesse what is in mans heart because he knoweth that it is written Out of the aboundance of the heart the mouth speaketh Mat. 12. 3. He obserueth what euery man doth most busie himselfe about and by the outwarde fruite hee iudgeth of the inwarde roote which is in the heart and when hee knoweth the heart he infecteth it that it may bring forth euâ—llactions Q. Doth Sathan tempt al men alike A. No not so but hee marketh how euery man is enclined what hee loueth what he hateth what he feareth and what wantes and when hee hath found him then he fits him Q. How doth he fit them A. He prouideth for euery one according to his humour The tyrant shal not waÌ„t flatterers the wanton shal not want a mate the Vsurer shall not want a broker the theefe shall not want a receiuer he is a factor betweene the merchant and mercer hee is a makebate betweene the man and his wife he is a talebearer betweene neighbour and neighbour Q. Hath hee but one sute or shifte for one man A. Yes the diuels riches is in baites whereof he hath great varietie and store Q. As how for example A. For euery one that will sweare hee hath a packe full of othes for euery one that will deceiue hee hath a packe full of lies for euery one that will dissemble he hath a packe full of excuses Q. Hath hee but one may to compasse one and the same man A. Yes he hath many waies sleights to deceiue one man withall Q. Shew how hee dealeth with one and the same man A. If hee cannot compasse him with Idolatrie nor adulterie nor theft nor any grosse sinne then he will see if he can poison him with vaine glory if not with carelesnes then with distrust if not with despaire then with presumption if he cannot keepe men in poperie then hee will draw them to be Atheists or libertines or Neuters or Protestantes at large as the time serueth if he see any desire reformation he will labour to drawe them from the Church by schisme and separation and he is alwayes in his extremities either going too farre or comming too short Q. Will the diuell be willing that any should embrace religion A. Yea that he is for he hopeth thereby to giue them the greater fall except God by his grace do mightily keep men especially inconstant men hee will perswade to become religious but he hopeth afterwarde by one meanes or other to make them Apostataes and blacksliders from the truth Q. Dooth the diuell neuer cease from tempting one man A. Yes sometime he will leaue a man as it is said hee left the Lord Iesus that is for a season Q. What is his malice then at an â—nde A. No but he doth it onely in policie to bring the heart asleepe and to make men secure that hee may come vpon them afterward with greater force when they mistrust nothing as the children of Dan came vpon the people of Laish and destroyed them when they were quiet and mistrusted nothing Iudg. 18. 27. Q. How doth he set vpon a man when he comes againe A. Where he seeth a man most careles or most weake there he makes the assault like souldiers that inuade a castell Q. How may a man knowe that Sathan hath béen with him A. If God shoulde make vs see our countrey naked our temples desolate our cities ruined and our houses spoyled we would say the Spaniards haue been here so when wee see our mindes corrupted our hearts hardened our willes peruerted our charitie cooled our rulers persecutors our lawyers brablers our patrons symonists our pastours loyterers and our people obstinate wee may say the diuell hath been here and so he hath indeed for these be his foot steps and surely in euery place where he comes like a foggy mist he leaueth an euill fauour behinde him Q. Why dooth Sathan séeke to bring men to a custome in sinne A. That he may the more easily drawe men to hardnes of heart and so to impenitencie Rom. 2. 4. 5. Q. Dooth the diuell preuaile against all that he tempteth A. No for although God suffereth Sathan to tempt and to vexe yea and oftentimes to torment his children yet he doth not suffer him to destroy them Q. But would Sathan destroy vs if he might be suffered A. Yea surely that hee would and not leaue one aliue Q. How proue you that A. By the scripture 1. Pet. 5. 8. for which cause hee is also called by these names following a lyar a deceiuer a tempter an accuser a deuourer a murtherer an aduersarie a viper a lyon a dragon a wolfe a serpent c. by which names appeareth his vnspeakable malice against man Q. The diuell neuer called himselfe by any of these names did he A. No for hee