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
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
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