An exposition of the Lords Prayer made in diuers lectures, and now drawne into questions and answers for the greater benefite of the simpler sort: whereunto is prefixed a briefe treatise of prayer for all men. Published at the request of diuers godly and well disposed: by W. B. minister of the Word at Reading in Barkshire.

OF THE LORDS PRAYER.

Our Father which art in Heauen, hallowed be thy name, &c.

[illustration]

Q. Why is God called a Father?

A. In two respects.

• 1. Of his naturall sonne Iesus Christ.
• 2. In respect of his Church.

Q. How is hée called a Father in re∣spect of his Church?

A. In two respects.

• 1. In respect or our creation.
• 2. In respect of our adoption. As for preseruation and sanctification, they may be reduced vnto these two heades.

Q. Is God a Father by creation, of his Church onely?

A. Nay, so hee is a Father of all man∣kinde▪

Q. Is GOD a Father of all man∣kinde by adoption?

A. No, so he is a Father of the faithfull onely.

Q. Where finde you that God is cal∣led a father, in respect of our Creation?

A. In Mal. 2. 10. Esa. 64. 8. Deut. 32. ••. So Adam is called the sonne of God by immediate Creation. Luke. 3. last verse.

Q. Where finde you that GOD is called a Father in respect of adopti∣on?

A. In Esa. 63. 16. Ioh. 1. 12. Rom. 8. 14. Gala. 4. 4. 5. 1. Ioh. 3. 1.

Q. How is hée called a father in this place?

A. Not onely in respect of our creat∣ion, but especially in regarde of our adop∣tion.

Q. What is your reason for that?

A. Or else we could haue no comfort, by calling him our Father, if hee were not our Father by adoption, but by creation, for then we should not differ from the re∣probate, whose Father God is by creation, aswell as of others.

Q. Cannot the reprobate call 〈◊〉〈◊〉 their Father, as the elect do•• in this place?

A. No, not so: for onely they which are made heires and fellow heires with Iesus Christ, by Gods free grace and fa∣uour, with whom his spirit hath wrought reconciliation, sonnes by adoption I meane can onely call him their Father to their comfort.

Q. Why, if God be the Father of the reprobate by creation, then they are his children, are they not? For there 〈◊〉〈◊〉

be no Father without a Childe?

A. It followeth not, for some are cal∣led by the name of Father, onely in re∣garde that they were the authors and in∣••entors of things: which things cannot properly be called their Children.

Q. Yea? how proue you that?

A. I••ball is called the father of all that dwell in tents, that is the first inuentor of∣ten••s: and yet the tents are not his chil∣dren.

So Iubal is called the father of such as play vpon Orgaines, the Harpe, i. e. the first inuentor of winde instruments, and yet winde instruments are not his children.

Q. What inferre 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 cal∣led the children of God, except by creati∣on, 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 adop∣tion,

séemeth to bée no great matter, i•• it?

A. Although God bee not our natu∣rall father (for so hee is onely of Christ) but by grace, yet performeth hee ••ll the partes of a naturall Father, ••••tter then any naturall father dooth whatso••••er.

Q. The natural Father heareth loue and affection vnto his children?

A. So dooth GOD vnto his, for the Psalmist ••aith, As a father hath compassi∣on on his children, so hath the Lorde com∣passion on them that feare him: See more of this poynte in Esay 49. 1••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 the•• 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 fa∣ther 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, & world∣lings hee lets them growe in prosperitie, giuing them vp to their owne hearts lust, because hee hath cast them out of his pre∣sence 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 king∣dome:

yea, he hath prouided for vs an in∣heritance (as Peter saith) immortall, and vndefiled, that withereth not, which is re••er∣••••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 ex∣pell 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 chaste∣ning, 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 perso∣nally, 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 at∣tributed 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 mea∣ning: 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 per∣sonally:

that is, it is restrayned to the per∣son of the Father only. But when it is not coupled, nor compared with any of the persons, but is taken simply, without re∣lation 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 gi∣uen 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 a••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 reue∣rence: should we not much rather be in sub∣iection 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 Coun∣sellor, the mightie God, the euerlasting fa∣ther, &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 vn∣to them by name?

A. Yea, Stephen called on God, and sayd, Lord Iesus receiue my spirit.

And S. Paul pra••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; 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 sub∣stance 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 re∣ligion, in respect of the substance.

Q. What think you then of Schis∣matiques, which doe separate them∣selues from the publique exercises of the Church?

A. It followeth therfore, that no Schis∣matiques can truely say, Our Father, be∣cause in their hellish pride they coumpt the children of GOD none of their bre∣thren.

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: there∣fore if one bee hurt, all must helpe; if one bee grieued, all must bee grieued; and if one reioyce, all must reioyce. See the pla∣ces 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 teach∣eth vs to haue a base conceit of our selues, and a reuerend opinion of others, yea e∣uen 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 vn∣to 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, (e∣specially 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 thēselues: for howsoeuer they will seeme to deny & defie y^• name of brother & sister, out of prayer, ••et in prayer (if they

pray as they ough••) 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 them∣selues, as to take the simplest and mea∣nest for their brethren, and so their e∣quals, then you shall agrée with the A∣nabaptists, which would haue no di∣stinction, 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 Ma∣gistrates and inferiours, for the auoyding of disorder, and confusion, and mainte∣nance 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 heauen∣ly things, and equall with them in respect of their heauenly father, who hath called vs all with a heauenly calling to a heauen∣ly inheritance.

Q. How may this poynt bee confir∣med?

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 per∣sons. 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, ••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 brethrē.

For want of the true knowledge of this poynt, the Corinthiās despised the poore, and would not receiue the Lords Supper with them: and therefore the Apostle re∣proueth them, and willeth them to tarrie one for another.

Q. How can his equalitie and supe∣rioritie stand together, and be acknow∣ledged 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 a∣uoiding of confusiō, &c.) euery man hath his place appointed according to his wor∣thines, 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 be∣leeue one Sauiour, and look all by him for one kingdome, therefore there is also in to∣ken thereof a communitie & equalitie of diuers things, without any respect of per∣sons.

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 Mi∣nister for the greater learned, and another for the lesse learned: one Sabboth for supe∣riours, & 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 Sab∣both 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 them∣selues: and amongst those there are some Abrahams, some Moses, some Elias, some Iobes, &c. whose prayers are more effec∣tuall then others.

Q. What? and is this such a bene∣fite?

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 say∣ing it, wee cannot chuse but pray as well for others, as for our selues.

Q. But will not this make men neg∣ligent 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 ob∣serue from these wordes [Our father] note it briefly that wee may goe for∣ward?

A. But one thing more I drawe out of them, and that is a confirmation of two maine poynts:

• 1. Concerning particular faith in ap∣plying 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 ex∣clude 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 lo∣ueth 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 doubt∣ing 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 e∣uident signes of his properties, and attri∣butes, more then in other places, as of his

• omnipotencie, wisedome, goodnesse, iu∣stice, 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 earth∣ly father, but heauenly and immortall, therefore not subiect to alteration in na∣ture, 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 de∣uouring fire going before him, and migh∣tie tempests are stirred vp about him, &c.

Q. Declare your meaning more ful∣lie.

A. I meane that seeing in prayer wee speake vnto the immortall king of hea∣uen 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 im∣periall 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 be∣haue

our selues as becommeth the chil∣dren 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 priui∣ledge, 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 Pa∣pistes?

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 con∣uersant, 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 pray∣ers goe straight from their lippes into the eares of the Lorde, and are not spilt vpon the ground.

2. This poynt must bee our instru∣ction: and it serueth to breede in vs re∣uerence, and a care what to speake, and in what manner to speake, or doe, be∣cause wee are alwaies in the Lordes hea∣ring

The first Petition.

Hallowed be thy name.

Q. What is the effect of this pe∣tition?

A. This first petition craueth the ad∣uauncing of GODS glorie: as the first commanundement of the morall lawe re∣quireth 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 prai∣ers, 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 ••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 bene∣fit 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 conscien∣ces do beare vs witnes, through the pow∣er of Gods spirite, that wee haue renoun∣ced it.

Q. This is hard, but yet I confesse it ought to bee, but (for our encourage∣ment) 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 par∣don 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 encou∣ragements, 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 promi∣sed, 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 de∣faced, 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 con∣sider what we pray, when wee say: Hal∣lowed be thy name, lest we bee found conti∣nuall 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 giuē 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 mē 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 decla∣red to Moses, as in Exod. 34. 5. 6. where it is said, that The Lord descēded 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 ad∣ding of purity, or holines vnto Gods name which it had not before, but the publish∣ing, 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 ob∣seure his glory may be remoued.

Q. His name being taken for his ti∣tles, what doe we craue?

A. In this respecte wee craue three thinges.

• 1. That the names of all Idols, and fai∣ned. Gods, may bee taken away, because they obscure his glorie.
• 2. That those names whereby God is described, bee not abused and giuen to o∣thers in swearing, periury, or soothsaying, &c. And that whē 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 com∣fort himselfe with this, that GOD is al∣mightie, wise, mercifull, the gouernor of all thinges, &c. He that is tempted to pre∣sumption may bridle himselfe with the

• consideration of Gods iustice, and seueri∣tie, &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 extol him, & his name for them.
• 2. That we and all men may make vse of his workes, as by the workes of his iu∣stice to become more duetifull, by his iudgements to become more humble, by his benefites the more thankefull, and by his keeping of promise, to become the more faithfull.
• 3. That his creatures may not be abu∣sed, as that wee vse not our meates and drinkes to surfeting, &c. but may vse all his creatures modestly, soberly, and reue∣rently in the feare of his name, with thankesgiuing for the same. Yea and as∣well for taking as giuing as Iob did.

Q. As the name of GOD signifieth his worde, what doe we craue?

A. 1. That his word and Gospell may

bee continually and faithfully preached, and also may bee beleeued, obeyed and reucrenced.

2. That men in preaching the worde of God, doe not seeke their owne praise and glorie, nor their owne reuenge which is worse.

3. That the doctrine of the worde of God bee not euill spoken of by the lewd and loose conuersation of them that pro∣fesse the same, See 2. Sam. 12. 14.

The second Petition.

Thy kingdome come.

Q. WHy is this in the second place?

A. Because then Gods glorie is aduaunced by vs, when he ruleth in vs as absolute king, and wee are content to bee subiect to his lawes.

Q. What is meant by the kingdome of God?

A. The kingdome of God is three folde.

• 1. Of power.
• 2. Of grace.
• 3. Of glorie.

Q. Which call you his kingdome of power?

A. His vniuersall gouernement ouer all things.

Q. What meane you by the king∣dome of grace?

A. The particular regiment of the e∣lect.

Q. Which call you the kingdome of glorie?

A. The life to come which is in heauē.

Q. For which of these thrée, doe wée praye in this petition?

A. Not for the first, because that is al∣waies ouer all the worlde, and euer was, and euer shall bee, though all should con∣spire against him.

Q. But all things are not gouerned by the power of GOD, some thinges come by chaunce and fortune, doe they not?

A. Not so, for in those thinges that are most casuall (as we say) God hath the greatest stroke: as in thea casting of lots, the comming ofb Saule to ease himselfe in the caue where Dauid hid himselfe. And the same may we say of those that are c borne blinde, and deafe, and du•••• &c. the loosing of ad hayre from our head, the

lighting of a sparrowe vpon the grounde, and a thousand such like.

Q. If we pray not here for the king∣dome of Gods power, which then is it that we pray for?

A. For the comming of the second, and the hastening of the last.

Q. What is that kingdome, which you call the kingdome of grace?

A. It is that power and gouernement which God of his free fauour and good∣nes, doth exercise in his elect to saue them from hell, and to bring them to heauen, which is his kingdome of glorie.

Q. But I woulde haue you make it more plaine?

A. To vnderstand this kingdome of grace more plainely and fully, wee must consider of three poynts.

• 1. How we were created.
• 2. How we were corrupted.
• 3. How we are restored.

Q. Uery wel. How were we created?

A. According to the image and like∣nes of God.

Q. How was that?

A. In righteousnes, and true holines,

for so the Apostle expoundeth it.

Q. What dooth he meane by righte∣ousnes and true holines?

A. By these two words, he vnderstan∣deth al perfection, as wisdome, wil to doe good, Truth, Innocencie, loue of God, &c.

Q. And dooth man continue in this perfection still?

A. No, for when Adam transgressed, Gods image was defaced, and his happi∣nes forfeited according to the doctrine of the Apostle. By one man came sinne, and by sin death entred ouer all vnto condemnation.

Q. How is it now then with man?

A. Now it is o∣therwise, for

• Sinne is entred.
• Sathan ruleth.
• Death followeth.
• Our familiaritie with GOD, turned into mortall hatred.
• Our wisedome into folly, and our hap∣pines into euerla∣sting cursednesse. Rom. 8. 7.

Q. And doe we thus continue?

A. No, for God in a cōtrary course of loue:

• 1. Takes away our corruption by lit∣tle and little.
• 2. Begettes vs anew to a better life.
• 3. By Christ restoreth his image a∣gaine.
• 4. Lighteneth our mindes to knowe him aright.
• 5. Strengtheneth our willes to em∣brace his worde.
• 6. Purgeth our harts to loue the Lord.
• 7. Maketh all our members in measure to become weapons of righteousnes.

And so

• Sinne dieth.
• Grace liueth.
• Wee loue him, and are loued of him.

And this is now the kingdome of grace.

Q. In this kingdome of grace, who be the subiects?

A. The elect, and faithfull onely.

Q. What chaire of state hath this king?

A. The hearts of men.

Q. What scepter hath he?

A. His worde.

Q. What lawes doth he rule by?

A. The olde and, new testament.

Q. How doth he put them in executiō?

A. By the power of his spirite.

Q. What kingdōe is opposite to this?

A. The kingdome of Sathan.

Q. What is Sathan?

A. An enemie, & the prince of darkenes.

Q. Where doth he rule?

A. In the children of disobedience.

Q. How dooth he rule?

A. Like a tyrant.

Q. How doe the wicked serue him?

A. Like miserable bondslaues.

Q. How dooth he rewarde them?

A. With eternall confusion of body and soule.

Q. Why doe they serue him then?

A. Because he hatha blinded their eyes.

Q. How dooth he blinde them?

A. With faire shewes anda promises, which he can neuer make good nor per∣forme.

Q. Where may we reade of Christs kingdome, or the kingdome of grace?

A. In Ioh. 18. 36. Rom. 14. 17. Col. 1. 13

Q. Where may we read of the king∣dome of Sathan?

A. In Rom. 6. 12. Ioh. 12. 31. 2. Cor. 4. 4.

Ephes. 6. 12. Luk. 11. 21.

Q. What difference is there betwéene the kingdome of grace, and the king∣dome of glorie?

A. The kingdome of glorie differeth from the kingdome of grace two waies.

• 1. It is not in this life, as the other is.
• 2. It hath no enemies, as the other hath.

Q. Who shall inherit this kingdome of glorie?

A. None buta those which haue been subiects vnto Christ in the kingdome of grace.

Q. Which is the way vnto it?

A. The one bringeth vs to the other, for by grace we must come to glorie.

Q. And not by nature?

A. No •• for the naturall man seeth not the things of God.

Q. Nor by merits?

A. Yes, by the merites of Christ.

Q. And not by our owne merites?

A. No, for then it were a kingdome of merite, and not of grace, of desert, not of fauour.

Q. Where may wee reade of this kingdome of glorie?

A. In 1. Cor. 2. 9. Reue. 7. 9. 14.

Q. Nowe shewe what is ment by comming?

A. To come, signifieth the approching of any thing in our presence.

Q. But what is vnderstoode by the comming of Gods kingdome?

A. Here it being spoken of the king∣dome of grace, it signifieth two things.

• 1. An erecting of it where it is not be∣gun before.
• 2. Where it is once erected, a full conti∣nuance of it to the end.

Q. Being vnderstoode of the king∣dome of glory, what is ment by com∣ming?

A. Then it signifieth also two things

• 1 A hasteninga forward of that time wherein we shall be partakers of it.
• 2 A fullb 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 num∣ber foure.

Q. Which is the first?

A. The powerfull ministerie of thea

word, vnto which are ioyned the sacra∣ments, for the greater strengthening and confirming of our faith.

Q. Which is the second meanes?

A. The effectuall workinga of the spi∣rite of God in our heartes, without which the other meanes are vnprofitable vn∣to vs.

Q. Which is the third?

A. Godly princes, good rulers, and Ma∣gistrates.

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 worship∣pers 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 cal∣leth 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 go∣uernment 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 en∣able 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 e∣uerlasting kingdome of glory in heauen.

Q. Now as briefly shew the particu∣lar 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 king∣dome of sinne, and Sathan: and to esta∣blish 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 prea∣chers.
• 3 To maintain al schooles of learning.
• 4 To ioyne with the outward preach∣ing, his spirite within.

5 To stirre vp the people, to heare, con∣fer, 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 main∣taine 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 contra∣ry lettes, and whatsoeuer is against the furtherance of his kingdome.

Q. Is there anie more?

A. 6 And lastly, that God would ha∣sten either the day of iudgement, or the day of death.

Q. But many you knowe cannot a∣bide to heare of death, nor the comming of Christ.

A. It is true indeed, for the wicked trem∣ble at the hearing of them, as Foelix did when Paul spake vnto him of the iudge∣ment to come. But the children of God being holden with the temptations of Sa∣than,

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 pe∣tition?

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 o∣bey 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 moun∣taines which cannot be climed.

Q. What call you the secret will of God?

A. That counsel which he neuer reuea∣led 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 euera done, and shal while the world endureth.

Q. Of how many sorts is the reuea∣leo 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, as touching our saluation: and that is reuealed in the Gospell.

Q. In what places finde you that reuealed?

A. Our sauiour Christ saith. This is the will of him that sent mee, that euery man that seeth the sonne, and beleeueth in him, should haue euer lasting life, &c. And Saint Paul saith, Hee hath prede∣stinate vs, to bee adopted through Iesus Christ, in himselfe, according to the good pleasure of his will. And for the dooing of this will we pray here.

Q. But may wée enquire after the knowledge of this will?

A. Yea, and diligently we ought to en∣quire after it.

Q. But if we doe search after it, may wée know it?

A. Yea, for as it is reuealed in the scrip∣ture, so is it confirmed and sealed before our eyes in the Sacraments.

Q. What if we cannot at all times, or at any time, vnderstand, and knowe this will of God?

A. The faulte is in our selues, because we bea carnall, and destitute of the spirite of Christ.

Q. To whom then is this wil of God reuealed?

A. To euery one of Gods children this will is particularly reuealed.

Q How proue you that?

A. Paul saith, that this will of God was manifested vnto him, when hee saith that Christ loued him, and gaue himselfe for him.

Q. Yea, but Paul is not euery one?

A. No, that is true, but if all the elect are led by the same spirite that Paule had, it will also perswade them of this will of GOD as it perswaded Paul.

Q. But how prooue you that the same spirite is giuen to all the E∣lect?

A. It is manifest in Esa. 59. 21. Rom. 8. 11. 14. 15. 16.

Q. Will not this bréed carnall secu∣ritie in men?

A. No, but cleane contrarie, for when we are once armed with the knowledge of this will of God, we shall passe through fire and water, without any danger, with∣out feare of the world, or death, or the di∣uell, and triumphe ouer all our enemies, as Paul did.

Q. Whether is any thing done in the worlde, whether GOD will or no?

A. God forbid wee should thinke so, that were to denie the omnipotencie of God.

Q If nothing be done in the world•• against the will of God, then sinne is committed by the will of God?

A. Yea it is the will of God that sinne should remaine in the world.

Q. You meane that God doth suffer it to be in the world, doe you not?

A. Nay, I meane that God doth will it, and worke it, which is more then permit∣ting or suffering it to be done

Q. How proue you that?

A. It may be proued by these places of scripture:

As they regarded not to know God, so God deliuered them vp vnto a reprobate minde, to doe those things which are not conuenient.

Againe, Because they receiued not the loue of the trueth, that they might be saued, therefore God shall send them strong delusi∣ons, that they shoulde beleeue lies, this is more then suffering them to bee deluded, and to be deliuered vp.

Againe, My people would not heare my voyce, and Israel would none of me: So I gaue them vp vnto the hardnes of their heart, and they haue, &c. This is more then permitting them to be giuen vp.

Q. Is not GOD then the author of sinne?

A. He is, and he is not.

Q. How can that be?

A. For the better cleering of this poynt, we must consider two things.

• 1. How many waies sinne is to be con∣sidered
• 2. What things are to be considered in euery sinne.

Q. How many waies is sinne to bée considered?

A. Three waies.

• 1. As a thing contrarie to the lawe of GOD, and so GOD is not the author of sinne.
• 2. As a cause of more sinne following, neither that way is GOD the author of sinne.
• 3. As it is a punishment of sinne past, and so God is the author of it.

Q. How proue you that God dooth punish one sinne with another?

A. By Rom. 1. 28. 2. Thes. 2. 11. 12. Psalm. 81. 11. 12.

Q. That God doth punish one sinne with another, I now sée it manifestly, but why dooth he so?

A. To punish sinne, standeth with his iustice, and euery punishment is a worke of his iustice, but how or which way hee wil punish sin, that is in his owne wil or pleasure: if not, who shall teach him, and direct him?

Q. It is true, I am satisfied for that poynte, now shew how many things are to be considered in euery sinne?

A. Two things.

• 1. The Action, o•• deede done.
• 2. The corruption of the action.

Q. What meane you by the corrup∣tion of the action?

A. The swaruing from the rule of Gods worde, or the transgression of his lawe.

Q What say you of the action, is that of God?

A. Yea, the action so farre as it is an action, God dooth will it, and worke it, for without him wee can doe nothing, because (as the Scripture saith) In him wee liue, and mooue, and haue our bee∣ing.

Q. Is not God also the author of the euill, or corruption that is in the Acti∣on?

A. No, not of the euill in the Action, except it be (as we haue heard alreadie) a punishment of sinne past, and so a worke of iustice.

Q. How proue you that God is not the author of the corruption that is in the action?

A. It may bee proued by these places. Psal. 〈…〉〈…〉 1. 13. Zach. 8. 17. 1. Ioh. 2. 〈◊〉〈◊〉

Q How else can you proue that God is the author of the action, and not of the corruption that is in it?

A. By the very light of nature, & com∣mon reason. For,

• 1. The Sunne shineth vpon carrion, and it stinketh more then it did before. It shineth also vpon flowers, and they smell [ 1] more sweete then they did before, the Sunne is the cause of their smelling more then they did: but not of the stinking of the one, nor of the sweetnes of the other, for the cause of that is in the natures of the things themselues. So may God bee the author of an action, and not of the corrup∣tion of the action.

Q. What other similitudes haue you?

A. A lame man, by the power of his [ 2] soule doth moue and goe, now his soule is the cause of his mouing and going, but not of his lame going. Euen so God may be the cause of an action, but not of the e∣uill that is in the action.

Q. Haue you any more such simi∣lies?

3 A. Yea. A liberall father giueth his children their portions, which they spend riotously, the fathers liberalitie is the cause of their spending, for without him they had nothing to spend, but their riotous spending commeth not of their father, but of themselues: and euen so God is the author of an action, but not of the e∣uill that is in the action.

Q. The case is cleare. Now shew me why God dooth let sinne bée still in our nature, when as hée could by his grace (if it pleased him) take it quite a∣way?

A. The cause is this: That hee may vse our sinnes to his owne glorie, for here∣by 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 & pur∣pose 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 al∣ter 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^• we know God will not graunt?

A. Then wee sinne against the com∣mandement 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 a∣gainst 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 Apo∣stles meaning is one way: but if they bee vnderstood of the secret will of God, then ••is another way.

Q. What if he speaketh of the reuea∣led 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) in∣clude euery particular person?

A. No not alwaies: for sometime it is put for the greatest part, or a great num∣ber, 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.

Es••••. 66. 23. Ioel. 2. 28. Luk. 3. 6. Io••. 6. 45. Ioh. 12. 32.

These are to be restrained to the faith∣full: But,

Psal. 14. 3. Mat. 10. 22. Ioh. 3. 32. Philip. 2. 3

To the vnfaith∣full.

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 amōgst thē: but o∣therwise, 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 Baby∣lon (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 in∣habitants of the earth, which ought to o∣bey Gods will.

Q. What doe these words teach vs to pray for?

A. That we may do y^• wil of God, euē as

the Angels which are in heauē do his will.

Q. How doe the Angels in heauen o∣bey God?

A. The Angels haue sixe properties in seruing of God, which ought to be in eue∣ry one of vs when we doe Gods will.

• 1. Willingnes without ••••udging▪
• 2. Swi••tnes, or readines▪ without delaying.
• 3. Faithfulnes, without adding or dimi∣nishing.
• 4. Gladnes, and ioyfulnes without enuy∣ing, 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 suf∣fering 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 fai••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 a∣nie 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 Gos∣pel 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^• better for troubles?

A. Yes much, when afflictions & troubles are sanctified of God, they are meanes to make Gods children the better: as pouer∣•••••• seemeth to bridle lust, basenes to hūble them, and many incumbrances serue to driue them to God.

Q. What if the world lowre vpō 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 & bl••od, but what if God giue such a grace?

A. Oh, if wee can then say with a con∣tented 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 appea∣reth 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 fain∣ting, 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 in∣déede 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 peti∣tion?

A. That it would please the Lord as a father and a king, to prouide all necessa∣ries 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 crea∣tures, 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 wher∣in we liue.
• 3. Confidence in the prouidence of God while we liue.

Q. What sins doe we pray against?

A. The cōtrary 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 for∣giuenes 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 infir∣mitie?

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 the order of it, now let vs come to the particular view of euery word, and shewe what wée are to learne from the same.

A. For the right vnderstanding of this petition, two things in generall are to bee considered of:

• 1. The thing it selfe which wee are

• taught to aske.
• 2. The manner how we must aske it.

Q. What say you of the thing it self, or the benefite that we doe craue in this petition?

A. It is described by two adiuncts, or circumstances:

• 1. Of the qualitie, or nature of it.
• 2. Of the quantie, how much we must aske.

Q. Of what nature or qualitie is it?

A. It is corporall, temporall, and earth∣ly, and is called by the name of daylie bread.

Q. What quantitie, or how much must we aske?

A. The quantitie is noted in these words, our, and this day.

Q. What meane you by that?

A. I meane that we must aske, first, no, more then our owne: secondly, no more but for the present time and neede.

Q. After what manner must wee aske it?

A. Concerning the manner of asking I obserue two things:

• 1. Wee must aske it as a gift, not as a merite, or a thing bought or solde, or bor∣rowed, or changed, but as a free gift.
• 2. We must aske it, for vs, that is, not for my selfe alone, but for others aswell as my selfe.

Q. This is briefe and plaine, but yet I would haue euery thing made as plaine as may be (if it were possible) that no doubt might remaine: therefore, now shew first what is ment by bread in this place.

A. This word bread is put in the scrip∣tures three manner of wayes.

• 1. Figuratiuely, for other things besides bread, as sometime for Christ himselfe, in Ioh. 6. 51.
• Sometime for the benefites of Christ, Matth. 15. 26.
• Sometime for hunger, or a small por∣tion, 1. King. 22. 27.
• Sometime for liberalitie to the poore, Eccle. 11. 1.
• 2. Properly, for bread it selfe, Matth. 15. 33. 34.
• 3. Both properly, for such bread as we eate, and figuratiuely, for whatsoeuer is

• necessary to the sustentation of this life, to∣gether, as in Gen. 3. 19. Psal. 41. 9. and in this petition.

Q. By bread then I see the Lord Ie∣sus meaneth, all necessary thinges for this life: but why are they set downe vnder the name of bread?

A. For two causes,

• 1. Because bread is most vsuall and necessary.
• 2. To teach vs that wee must stint our immoderate desires, and be content with a little.

Q. What if the Lorde send vs more then bread?

A. If the Lord giue more, we must bee thankfull, and vse it well, and if he giue vs but bread, that is to say, a little portion, we must be content.

Q. Is it not lawful to pray for riches?

A. Whatsoeuer is needfull to the life of man, is included in this word, bread, and prayed for here.

Q. But what call you needfull?

A. This needfull is to be measured and iudged of, according to mens seuerall cal∣lings and charges.

Q. How is that?

A. If mens necessaries be great abun∣dance, then great abundance is here pray∣ed for: but if we goe from necessaries to superfluities, then wee haue no such war∣rant here.

Q. As wée haue no warrant for it, so you can she wenothing against it, can you?

A. Yes, both the precepts of God, and examples of Gods children are against it. See Deut. 8. 7. &c. Prou. 30. 8. 9. Iob. 31. 24. &c. 1. Timoth. 6. 17.

Q. With what minde and affection must we desire things necessary for our calling?

A. Wee may craue such thinges as are necessarie and conuenient according to our calling, alwaies prouided these two rules:

• 1. That it bee with condition of Gods will, and pleasure.
• 2. That the end bee to serue God, and our neighbours by them and with them. See Iames 4. 3.

Q. Why are wee taught to call it 〈◊〉〈◊〉 ••read?

A. To teach vs, that wee must not shift for our selues as well as wee can, or gette our liuing when, or where, or of whome wee can, as the manner of the world is.

Q. No? how then?

A. Euery man is to vse such honest meanes as he may eate the laboures of his owne hands, and nothing to bee found a∣bout vs, for our selues or oures, but that we haue good right vnto, and we may truely call our owne.

Q. What then doe wee praye for here?

A. In calling for our bread we pray:

• 1. That we may be contented with that portion which the Lord giueth vs.
• 2. That we may not bereaue any of that which is theirs.

Q. How doth that follow vpon this word our?

A. It must needes follow, because that which is another mans, is not ours.

Q. But by your leaue many do racke and robbe, and pull from other men their right, and yet say this prayer too?

A. Yea, it is too true, but they say

it to their owne condemnation. For their own tongues haue giuen sentence against themselues.

Q. But many will seeme to doe it by law, & then it is well enough, is it not?

A. Yea, and it may bee by such a lawe too as the Iewes put Christ to death by, and that was a law of their owne.

Q. Can you name any whome this doth concerne especially?

A. Yea, there bee many in the world whom this poynt doth concerne very nar∣rowly: and I could wish them to consider of it, lest they goe to hell for their moc∣king of God:

• 1. Those that keep the Churches landes and liuings in their handes, which they cannot call theirs.
• 2. Those that keepe backe the Mini∣sters maintenance, and say, they will find cause enough.
• 3. Those Ministers that take the fleece, and feede not the flocke.
• 4. Vsurers of all sortes and sises, with their bawdes the brokers.
• 5. All that liue by forfeitures of bandes, and poore mens pledges.
• ...

• 6. All that liue by vnlawfull meanes, as filching, and stealing, &c.
• 7. All gamesters, and common dicers, which liue onely vpon play, and make an occupation of gaming, &c.

Q. What would you haue these men to consider of?

A. Whether that which they get in this and that maner, they can call it their own, as lawfully and truely gotten, without checke of conscience.

Q. What if they cannot?

A. If they cannot, then let them consi∣der that when they say this prayer, they play the monstrous hypocrites, and dis∣semblers with God.

Q. Why? what if they doe so?

A. Then their sinne is twise so great as before, & their condemnatiō must needes be heauie, and iust, without great repen∣tance.

Q. What other reason can you giue to perswade men to bee content with their owne?

A. Hee that can truely say when hee commeth into his house, this house, this stuffe, this money, this meate, &c. is mine

by Gods ordinance and allowance, hee may goe in, lie downe, and eate, &c. with comfort, because hee hath no checke of conscience to trouble him.

Q. Why? its conscience such a matter?

A. Yea, a good conscience (saith the scripture) Is a continuall feast, Prou. 15. 15. and it is that which makes a little so sweet to the children of God.

Q. How doe the wicked enioye their goodes?

A. They fil their houses, but their hartes do tel thē that many alye haue they made, many an othe haue they sworne, and ma∣ny a poore bodie haue they deceiued, for that which they haue.

The Vsurers hart saith, Many a fatherles child will curse mee for this that I haue, which is fearefull.

Q. Oh Lord I meruaile how these men can be mery with that they haue?

A. Surely they eate & drinke, and feast, &c. but it is like the feasting of Baltha∣shar, when the hand was seen writing a∣gainst him, Dan. 5. 6.

Q. What should these men doe to preuent Gods wrath?

A. If they be able, they ought to make restitution as Zacheus did, if not, to aske forgiuenes with harty repentance, both of God and men.

Q. God grant if euen for his mercies sake in Christ Iesus. Now shew me but one thing more concerning this word (Our) and then no more, & that is this: If it be our, why should wee pray the Lorde to giue it vs as though it were not ours?

A. Because it is not ours by desert, but by mercie, and thinges giuen in mercie, must be asked in a feeling of miserie.

Q. Are wee not worthy of our dayly bread, how proue you that?

A. By the confession of Iacob in Gen. 32. 10.

Q. What is the reason of our un∣worthines?

A. The reason is, because when Adam transgressed, both hee and his lost their right to all the creatures.

Q. How is this right to bee recoue∣red againe?

A. No way but by the merits of Christ and faith in the same.

Q. What? belike then we must aske our necessaries for Christs sake, and in Christs name, must we?

A. Yea, and by a liuely faith, bee in Christ too, or els we haue no right to any thing, but are like theeues and vsurpers.

Of this worde, Dayly.

Q. Whie doe wee call it dayly bread?

A. For diuers causes,

• 1. To note our mortalitie, and fading estate, if the Lord should not dayly feede vs, Act. 17. 28.
• 2. To keepe vs in the exercise of prai∣er, for if wee should aske for many yeeres prouision at once, wee would take liber∣tie thereby to pray no more.
• 3. To bridle our insatiable desires, and to teach vs to be content with so much as shall bee fit to preserue life honestly, not wantonly. For see Psal. 37. 16. 1. Tim. 6. 6. 2. Cor. 4. 16. 17. 18.
• 4. To teach vs that all our wantes are knowne to the Lorde so well, that for e∣uery

• day he can tell what is sufficient, and what we haue need of.

Q. What vse may wée make of this?

A. The vse of this poynt is two folde.

• 1. To preserue vs from distrust, and al bad meanes to bee relieued by, which come of distrust.
• 2. To encourage vs to goe to God by prayer, when we heare how priuie he is to our estate.

Of this worde, Giue.

Q. WHy doe we say giue?

A. This worde doth teach vs many things.

• 1. That God is the author and giuer of all the good that wee haue either spiri∣tuall or corporall.
• 2. That such is our miserie by sinne, that of our selues wee are not worth a peece of bread.
• 3. That if wee haue but bread, wee ought to thank the giuer, and much more ought wee to thanke him for our aboun∣dance.
• ...

• 4. To get our riches in such sorte, as we may rightly call them the gift of God, and that is when we get our liuing, either by right inheritance, or by true honest la∣bour.
• 5. To shew that all our labour is to no purpose (although we be commanded to labour) except the Lorde giue a blessing, See Psal. 128. 1. 2. Eccles. 6. 7. Psal. 127. 1. Psalm. 107. 34. 35. 36. 37. 38. Mic. 6. 15. Hag. 1. 6.
• 6. To shew that the nourishment of bread, and the vse of our goods is of God, aswell as goods themselues, See Leuit. 26. 26. Eccles. 6. 1. Dan. 1. 10. 12. 13. 15.

Q. You say that wée be not worthie of a péece of bread, but in the worthines of Christ, whether are we then worthy of heauen as the Papists saye?

A. If we be not worthie of a peece of bread, much lesse are wee worthie of the kingdome of heauen: but if bread be the free gift of God, much more is the king∣dome of heauen the free gift of God.

Vs

Q. Why doe we say, giue vs, and not giue me?

A. For that there be two reasons:

• 1. To teach vs, that when we pray, we must praye for others aswell as for our selues, or else we pray not aright, and in loue, 1. Cor. 13. 5. Loue seeketh nother own, that is, onely.
• 2. To shew that we must possesse our goods, so as others may haue part with vs. For God by vs dooth giue vnto others, as he doth by others giue vnto vs.

Q. Who must haue part with vs?

A. In deede that is a needefull que∣stion, for we must not giue to all, because the Apostle saith, If any will not worke, let him not eate. Neither must wee giue to all alike, because the same Apostle ma∣keth a restraint, and saith, Doe good to all, but especiallie to the householde of faith.

Q. To whom then ought wee not to giue?

A. If we see any idle bodies, or coun∣terfeite persons, or any that liue without an honest trade, as fidlers, rimers, iesters, walking mates, players, Iuglers, couse∣ners, and such like, I doubte whether wee ought to giue vnto such, or no, vntill they take a new trade of life.

Q. To whom ought we to giue?

A. To the poore and needie, but espe∣cially to the godly poore, such as are de∣cayed by the hand of God, to strangers, fatherles and widdowes, &c. This knewe Iob very well, and he put it in practise to his great ioy and comfort.

This day.

Q. Why doe wée say, giue us [this day?]

A. By that wee meane that the Lorde should helpe vs when we haue neede, and not tarrie too long.

Q. Why doe we vse the same words in praying for others?

A. To teach vs that wee must helpe our brother, both by our prayers, and o∣therwise, when he needeth, and not to tar∣ry vntill hee bee past recouerie: See Gen. 24. 18. Exo. 22. 26. Luk. 10. 31. 33.

Q. Is it not lawfull to laye up in store?

A. Yes, so that in storing wee keepe these rules:

• 1. Our reseruation must bee voide of couetousnes and distrust.
• 2. It must be to lawfull endes.
• ...

• 3. We must not robbe the poore to store our selues.
• 4. That wee trust not in our store, but in the Lord.
• 5. That it be made onely in the reue∣rence of the Lords giftes.

Q. What examples haue wee of such as haue so stored?

A. There bee many. See Gen. 45. 7. Matth. 14. 20. Iohn 6. 12. Act. 11. 28. 29. 2. Cor. 12 14

Q. The Lorde Iesus saith. Care not for the morrowe. Matth. 6. 34.

A. His meaning is that we should not care for the morrowe with distrustfulnes: but with moderate labour, and faithfull prayer.

Q. He saith againe. Labour not for the meate that perisheth. Iohn 6. 27. & Lay not vp treasure on earth, where theeues breake through, &c. Luk. 12. 33.

A. These speeches are by way of com∣parison spoken, comparing earthly things with heauenly things, and his meaning is, that wee should not labour so much for this life, as for the life to come, because the one doth perish, the other doth not, and

so for treasuring vp treasure on earth, the like is to be said.

Q. What néed rich mē say this prayer, that haue enough for many yeares?

A. For two causes they ought also to pray this prayer:

• 1. To acknowledge the giuer.
• 2. Though they haue riches, yet the vse cōfort safetie is of God.

The fift Petition.

And forgiue vs our trespasses, as we for∣giue them that trespasse against vs.

Q. WHy is this next?

A. From the placing of this in the next place, wee learne two things:

• 1. That we must haue a care of the life to come, as well as of prouision for this life.

Q. Why, if we haue our daily bread, what neede we care for any more?

A. All the thinges of this worlde will doe vs no good, except our sinnes

be forgiuen vs.

Q. What is the forgiuenes of our sinnes such a great matter?

A. Yea, it is such a thing that without it, there is no comfort in the things of this life.

Q. How proue you that?

A. By the speech of the Lorde Iesus to the man that had a palsie: Sonne, be of good comfort, thy sinnes are forgiuen thee. To teach vs, that nothing can giue good comfort, but the forgiuenes of sinnes.

Q. Why dooth he say, be of good com∣forte, rather then bee of comforte, any comforte is good, is it not?

A. No, this is to teach vs, that all com∣fort is not good comfort, for some is coun∣terfeite, and false, as that which ariseth from transitorie things, but onely that is true comfort which groweth vppon the fauour of God in pardoning of sinnes.

Q. What is the second thing wee learne from the order and placing of this next to the former?

A. Secondly, wee learne hereby, that if wee want our dayly bread, our sinnes are the cause, for when sinne entred into the

worlde, the curse entred. See these pla∣ces, Gen. 3. 17. 18. Deut. 28. 15. &c. Deut. 32. from the 13. verse to the 26.

Q. How shall wee doe to auoyde the curse of God?

A. Wee must desire the Lord in mercy to doe away our sinnes, and not to deale with vs in iudgement, for sinne is the stop of Gods blessings, and when our sinnes are remoued, then is there a way made for daily bread.

Q. What vse may wee make of this poynt?

A. This poynt serueth for our instruc∣tion two waies.

• 1. To teach vs that religion is not the cause of want (as some doe imagine, like Achab, who saide that Elias troubled Isra∣el, when in deed it was himselfe) but sinne is the cause.
• 2. That when we want any temporall thing, for this life, we should examine ourselues of sinne, and of some speciall sinne that God is angry with, which hath depri∣ued vs of that which we want and would haue.

Q. How proue you that?

A. By the testimonie of the Scripture, in Iere. 5. 24. 25. For they say not in their hearts, let vs now feare the Lord our God, that giueth raine, both early and late in due season, hee reserueth vnto vs the appoynted weekes of the haruest, 25. Yet your iniquities haue turned away these things, & your sinnes haue hindred good things from you.

Againe, when Achan was vnknowne that plaied the theefe in taking away the cursed thing, Israel was plagued, but when search was made, and hee executed, the plague ceased.

So should wee also make search in our selues, when the hand of God is against vs, vntil we finde what sinne it is that hath moued God against vs.

Forgiue.

Q. What doth this worde [Forgiue] teach vs?

A. It teacheth vs many things. 1. That before pardō can be obtained, our sinnes must bee truely and vnfainedly confessed to God, without couering, or excusing any at all.

Q. How proue you that?

A. Out of Psal. 32. 5. I acknowledged my sinne vnto thee, neither hid I mine ini∣quitie,

for I thought I will confesse against my selfe my wickednes vnto the Lorde, and thou forgauest the punishment of my sinne.

Prou. 28. Hee that hideth his sinne shall not prosper, but he that confesseth them, and forsaketh them shall haue mercie.

Q. Of how many sortes is the confes∣sion of sinnes?

A. It is of two sortes: either Ciuill, or Religious.

Q. What manner of confession is that which you call Ciuill?

A. That is a ciuill confession of sinne, which is made before a ciuill Iudge, or Magistrate, by malefactors.

Q. What example haue you thereof in the Scripture?

A. Such kinde of confession was that which Achan made when he was exami∣ned before Ioshua, Iosh. 7. 19. 20.

Q. When is it religious?

A. When it is made to God onely, as a part of his worship.

Q. Of how many sortes is this reli∣gious confession?

A. It is double: either priuat to God onely, or publique in the assemblies of the church of God.

Q. When must it be priuat?

A. When the sinne is priuat.

Q. Of how many sortes is publique confession?

A. It is of two sortes: either generally to bee made by the minister, with the whole congregation together: or parti∣cularly, by some one man before the con∣gregation.

Q. How many waies doe you consi∣der that which is made by the whole congregation?

A. Two waies: for it is either ordina∣rie, as at the vsuall, and common assem∣blies: or extraordinarie, as in time of some great, and generall calamitie. For the proofe of the former, see Leuit. 16. 20. 21. for the trueth of the latter, see Ioel. 2. 15. 16. 17.

And this confession of the sinnes of others, may bee made also to God by any godly man priuatly, in time of any great and generall affliction, as in Dan. 9. 4. 5. 6. &c.

Q. When must publique confession of sinne bee made by one man particu∣larly?

A. When any one hath committed

any offence that is publique and heinous.

Q. Why must it be publique?

A. That the Church of God may be sa∣tisfied, which by that sinne was offended.

Q. What meane you when you say the Church is offended?

A. That is to be vnderstood two maner of wayes.

• 1. The spirite of God which is in the faithfull, is grieued at the sinne.
• 2. The faithfull (being led by the spi∣rite of God) are also grieued to see God dishonored.

Q. Why? euery man shall beare his owne sinne, we shall not answer for an other mans offence, what need we then care or be grieued at the matter?

A. Yes, wee ought to bee grieued in two respects:

• 1. In respect of God.
• 2. In respect of others.

Q. Why in respect of God?

A. Because he is,

• 1. Our God, and father, therefore we must bee grieued when wee see him dis∣honoured, as children are grieued when they see their parents abused.
• 2. A GOD that loueth puritie, and ha∣teth

• iniquitie, therefore we must be grie∣ued when wee see that done in his house which he abhorreth.
• 3. A God of all mercie and kindnes vndeserued, therefore we must be grieued to see his mercie so abused, and his kind∣nes so vnkindly requited.
• 4. A GOD of iustice, therefore wee should bee grieued lest his wrath breake out against vs.

Q. How are the godly gr••eued in re∣spect of others?

A. 1. In regard of the partie offending.

2. In respect of the parties offended.

Q. Why in regarde of the partie of∣fending?

A. Because hee is in danger of Gods displeasure, and of being cutte off from the bodie.

Q. Why in respect of the rest of the bodie are they grieued?

A. Because some are in danger of lear∣ning his waies, and to bee infected by his example. Some stand in doubt of his sal∣uation, which so publiquely offendeth: and some are in doubt of the trueth, while he so falleth that professeth the trueth.

Q. What doe you conclude vpon all this?

A. I conclude, that therefore it is very necessarie and requisite, that when a fault is publique, confession be publique, that the Church of God which was offended, may be satisfied.

Q. What meane you, when you say the Church is satisfied by his open con∣fession?

A. I meane that when hee hath pub∣liquely confessed his sinne with promise of amendment, and signes of hartie repen∣tance, then the rest which before were grieued, are eased of their griefe, as the bo∣dy is when a corrupt member is healed.

Q. And is that all?

A. No, then also those which were in doubt before, are now resolued and out of doubt.

Q. Whereof are they resolued?

A. Of many thinges:

• 1. That it was euill which hee com∣mitted.
• 2. That the truth is still the trueth, for all his fall.
• 3. That the bodie is not in danger of

• being infected by his euil example as it was before.
• 4. That he is in the state of grace againe.
• 5. That they may receiue him againe as a member of the body, as he was wont to be, which before was doubtfull.

Q. How I see howe necessary it is that publique confession of publique of∣fences bee made: but what say you to punishing by the purse? is not that a better way to reclaime offend••rs, then open confession of the fault?

A. No, that is rather a meanes to maintaine sinne: for who will not sinne when hee knoweth it is but a money mat∣ter? especially rich men which haue mo∣ney at will.

Q. What if the money bée giuen to the poore, or to the mending of some hie waie, or to some other good vse?

A. It is counted with the Lord, but as the price of a harlot, as the money that Iu∣das tooke, was the price of blood: and therefore is most abominable in the sight, of God what vse soeuer it be put vnto.

Q. What? is it not a good déede to relieue the poore?

A. Yes that is true, but yet wee must not doe euill that good may come there∣of, (for then as the Apostle sayth) Our damnation is iust.

Q. Why? what euill can there bée in helping the poore?

A. To relieue the poore is good, but to re∣lieue the poore by a meanes which main∣taineth others in sin is not good, & there∣fore by the Apostles rule is condemned.

Q. You speake of the money that Iu∣das tooke of the Iewes, which you say is called the price of blood, that maketh a∣gainst you, for it is said in the Gospell, that he cast it into the Temple, and the ••ie Priests did accept of it.

A. That is true indeed, but how? they also sayd it was not lawfull to put it into the treasurie, because it was the price of blood: and besides that, that money was not a satisfaction for Iudas his sinne, for to shew that his money did him no good, neither in the taking, nor in the restoring, he wēt & hāged himself to make amends.

Q. But when they had his money a∣gaine, they did not cast it away, but went and bought with it a field to bury

strangers in, and why may not the like be done with the money of publique of∣fenders now?

A. Your comparison holdeth not, for

• 1. Iudas neuer had any right to that money, and therefore ought to restore it againe.
• 2. If hee had come by it lawfully, yet could not the Iewes haue giuen it him againe, for hee went presently and hang∣ed himselfe.
• 3. The Iewes did not take him for a traitour, or an offender in that hee did, for if they had, it is like his money would not haue saued him from their censure and iudgement: nay they were as deepe in the sinne as he was.
• 4. When they had his money againe, it was not lawfull to cast it away, being of it selfe a good creature of God, but they must employ it to some vse.

Lastly, the fielde that they bought withall, is called the fielde of blood vnto this day: and so whatsoeuer vse that mo∣ney is put vnto (which is giuen to buy out their open punishment) should be called the worke of sinne.

Q. Shew your meaning more plainly this last poynt?

A. I meane this, that if a harlotte, or a whoremonger shuld with money buy out their open confession of their fault, in the Church, or the ciuill punishment to bee inflicted by the Magistrate; and if that money were giuen to the poore, it might be called the reward or almes of a harlot, and so in other thinges: the high way of adulterie, the colledge of fornication, the hospitall of whoredome, the Church of blasphemie, and all the reparations of ini∣quitie, which doe all cry for the curse of God to come vpon the founders, and au∣thors thereof. See Habak. 2. 11. 12. 14.

Q. What if any bee so obstinate that they will not be brought to an open ac∣knowledgement of their sinne?

A. Then by the censure and sword of excommunication, he is to be cut off from the body of Christs Church, as a rotten & infectious member, and to be cast out vn∣to Sathan, till God giue him repentance, according to the doctrine and rule of the Apostle.

Q. What if after that hee doe re∣pent,

and offer to satisfie the Church of God?

A. Then is hee to bee receiued againe as a brother, as the same Apostle tea∣cheth.

Q. What if then (after his publique repentance) hee will giue anie thing to the poore, or &c. is it not lawfull to take it?

A. Yes, for then it is taken as a fruite of fayth, which before was onely a fruite of sinne.

Q. I am satisfied for that matter of confession, what els doth this word for∣giue, teach vs?

A. It doth further teach vs the wonder∣full long suffering of God towards man∣kinde, which is not wearie in forgiuing of poore sinners when they aske forgiuenes at his handes.

Q. Why then wee may sin as much as we list, may we not?

A. God forbid, for this patience and goodnes of God is to leade vs to repen∣tance, and not to presumption, as the Apo∣stle 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 tempo∣rall 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 for∣giue and to satisfie be contraries.

Q. What is here ment by forgiuing of sinnes?

A. To forgiue sinnes, is to couer them, ••or not to impute them vnto vs. See Psalm. 32. 1.

Q. But may not wee make satis∣faction 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 consi∣der 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 conse∣quently so must our punishment be too.

Q. And must that punishment be suf∣fered?

A. Yea, for Gods iustice requireth the same.

Q. How shall wee doe then to bee sa∣ued, 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 can∣not be saued.

Q. But what shall that remedie be? Gods mercie?

A. No, for mercie must not be contra∣rie to iustice.

Q. What then? Gods iustice?

A. No, for wee haue neede of mer∣cie.

Q. By what meane may God exe∣cute his iustice with ••••sanulling his mercie? or exercise mercie without pre∣iudice 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 proportio∣nable 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 dis∣charge one debt with another.

Q. What if man offer himselfe to God?

A. If man should offer himselfe, he of∣fereth nothing but vnthankfulnes, and dis∣obedience, and wickednes, that is, he pro∣uoketh 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 pa∣cifie the Creator: a thing finite in good∣nes, 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 scrip∣ture calleth regeneration.

Q. Who then shall bee this media∣tor? God vnto God? infinite to infi∣nite? and able both to discharge the bond, and to asswage the infinite pu∣nishment?

A. That must needes be the second per∣son in the Trinitie, the son of God, who is also God equal with the father, and there∣fore infinite.

Q. Why must it be the second person?

A. For two causes:

• 1. Because he is the wisdome of the fa∣ther, for as he at the first vttered his wise∣dome 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 inhe∣ritance, 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 him∣selfe?

A. Hee in his infinite Godhead recom∣penced

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 compas∣sion, 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 bre∣thren except wee care for their soules? what if we with them riches, honours, and fauours in this life, is not this suf∣ficient?

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 br••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 condēned of notable hypocrisie: but in∣deed 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 wicked∣nes: 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, espe∣cially amongst such as beare the name of good fellowes.

A. It is too true indeede, but it is wic∣ked good fellowship that tempteth vnto sinne, and draweth to hell: which such good fellowes shall one day feele to their cost, if God giue thē not great repentance.

Q. What sinnes doe wee pray the Lord to forgiue vs?

A. All our sinnes whatsoeuer, our sins committed in our ignorance, our sinnes of weakenes and of presumption, our sins committed priuatly and openly, & al the euill thoughts and motions of our heart.

Q. What say you to the Papists di∣stinction of sinnes, veniall, and mortall, and their 7. deadly sinnes?

A. It is most absurd and wicked: for all sinne in his owne nature is deadly, and e∣uery sinne in the merites of Christs bloud is veniall, to him that truely repenteth and beleeueth in Christ, and not els.

As we forgiue them that tres∣passe against vs.

Q. Why be these words added?

A. They are added as a reason of the former, and serueth to perswade the Lord, or rather to confirme our faith in Gods fauour towards vs.

Q. How can you make them a rea∣son of the former?

A. It is a reason to proue that God will forgiue vs our sinnes, and is drawne from a comparison of the lesse to the greater, thus: If we that are voyd of all goodnesse doe forgiue others when they craue mer∣cie, then the Lord who is the fountaine of all mercie will forgiue vs.

Q. Where finde you that the scrip∣ture vseth to reason so, and to prooue Gods goodnes by mans goodnes?

A. Our Sauiour Christ doth so reason in Luk. 11. 13. If you which are euill (sayth he) can giue good things vnto your children, how much more will your heauenly father giue vnto his children, &c.

Q. But what if men would not for∣giue one another, could wee not then bee assured that GOD would forgiue vs?

A. If all mercie were dried vp in the bowels of men, yet it were to be found in

the Lord. See for the proofe hereof, Esai. 49. 15. Therefore, much more may we be assured hereof when men doe forgiue.

Q. What doth this clause teach vs?

A. It teacheth vs many things:

• 1. That all hypocriticall forgiuenes is condemned in the sight of God. See Psal 28. 3.
• 2. That all lame and halfe forgiuenes is condemned, as to forgiue a peece, and carrie a peece vnforgiuen.
• 3. That if we will be like our heauenly father, we must be mercifull and forgiue.

Q. How must we shew mercie?

A. 1. In giuing of almes, Deut. 15. 10.

2. In gathering our fruites, Leuit. 19. 9. 23. 22.

3. In taking vp of debts, Matth. 18. 23.

4. In pardoning of offences, Mat. 18. 21.

5. In punishing offences, Deut. 25. 2. 3.

Q. Our Sauiour Christ nameth here no degrées of persons, as parents, friends, &c. why is that?

A. To teach vs that our forgiuenes must not goe by affection of men, but in generall to al that haue offended vs, whe∣ther they be friends or foes, &c.

Q. Our Sauiour Christ 〈◊〉〈◊〉 no manner of trespasses, as little ones, or great ones, old or new, &c. why is that?

A. To teach, that of what sort soeuer the offences be, we must forgiue them all: because the Lord doth forgiue all, both small and great, &c.

Q. But the matter may bee so grie∣uous, or preiudiciall to vs, that we may take exceptions vnto it, and not forgiue it, may it not?

A. No, for the Lord Iesus in this prayer makes no exceptions, and therefore bid∣deth vs to make none. Againe, there is no offence cōmitted against vs by man, but God forgiueth vs as great committed a∣gainst him by vs, & why then should not we forgiue, being so forgiuen?

Q. What if wee deserued better at his han••s that hath done vs the in••∣rie?

A. So doth God of vs.

Q. We ment him no harme.

A. No more doth God vnto vs.

Q. What if we be his superiours?

A. So is God our superiour.

Q. What if we liue not of him?

A. No more doth God liue of vs.

Q. 〈◊〉〈◊〉 haue often warned him.

A. So hath God done vs.

Q. We haue often forgiuen him.

A. So hath God done to vs.

Q. Well then, I perceiue wee can finde no cause to retaine malice, if wee consider things well: but ••n long as I cannot finde in my heart to forgiue my ene••ie, what if I say not the Lordes prayer, but some other good prayer?

A. That is a notable shift to deceiue our selues, but not the Lord: for it is not the saying of the prayer that God onely regardeth, but our being in that estate that wee may say it. See Esai. 1. 14. 15. 1. Ioh. 3. 15.

Q. Then what if I pray not at all?

A. Not to pray at all is a manifest note of a wicked and a reprobate person. See Psalm. 14.

Q. Whether is a man bound to for∣giue all debts?

A. Ciuill debts which come by lawfull bargaining, may be exacted, so that it bee with shewing of mercie.

Q. Whether may a Christian pray this prayer aright, and yet sue another man at law?

A. Yea, he may in a holy manner sue another for an ini••rie, and bee free from malice, so that in doing thereof of these rules be obserued that follow.

• 1. We must take heed of all priuate re∣uenge, and inward hatred.
• 2. Our doings must not be offensiue to the Church.
• 3. That our sutes bee taken in hand to maintaine godly peace.
• 4. The ende of our suing must bee, the good of the partie offending, that he may be chastised and brought to repentance.
• 5. The lawe must bee the last remedie, when al other good meanes doe faile. See 1. Cor. 6. 7. And touching the lawfull au∣thoritie, & vse of Magistrates, see 2. Chro. 19. 6, 7. 8. Rom: 13. 1, 2, 3. Of Pauls sen∣ding to the Centurion, and appealing to Caesar, wee may reade in Act. 23. 17. Act. 25. 11.

Q. How may a man forgiue trespas∣ses, seeing as GOD onely forgiueth sinnes?

A. In euery 〈◊〉〈◊〉 which any doe to their neighbour, there be two offences:

• 1. To God, and in that respect it is cal∣led a sinne, which God only forgiueth.
• 2. To man, and in that respect it is cal∣led an iniurie, and so man may forgiue it.

Q. What vse may wee make of this clause?

A. The vse of it is very profitable: for it sheweth vs a liuely signe to assure our consciences that but sinnes bee pardo∣ned.

Q. How may that he?

A. Very well: for if we can finde our hearts as readily to forgiue, as wee are to desire forgiuenes at Gods hand, then wee may assure our selues of Gods loue to vs in this poynt.

Q. How proue you that?

A. In Matth. 5. 7. Blessed are the merci∣full, for they shall obtaine mercie.

Q. What, is our shewing of mercie the cause why God sheweth mercie to vs?

A. Not so: but a signe of Gods mercie to vs: for he that sheweth mercy to others, hath first receiued mercie from God.

Q. How proue you that?

A. By the wordes of the Apostle in ••. Cor. 1. 3. Blessed ••e God 〈…〉〈…〉 f••ther, &c. the father of mercies a••d God of all comfort, which comforteth vs in all 〈◊〉〈◊〉 tri∣bulations▪ that wee may bee able to comfor•• them which▪ 〈◊〉〈◊〉 any afflictio••▪ by the com∣fort wherewith we our selues are comforted of God.

The sixt petition.

And leade vs not into temptation, but deliuer vs from euill.

Q. WHy is this the next and the last?

A. To teach vs, that when wee haue done what we can, yet we must looke for temptations so long as wee liue in this world.

Q. What they that haue their sinnes forgiuen them subiect to temptations?

A. Yea, forgiuenes of sinnes and temp∣tations vnto sinne, be inseparable compa∣nions in this life.

Q. What the penitent sinner that is belou••d of God, is he troubled with

temptations?

A. There is none in this world so bea∣ten and buffeted with temptations as the penitent sinner, that ••rieth most bitterly for the pardon of his sinnes.

Q. How proue you that?

A. By the words of our Sauiour Christ 〈◊〉〈◊〉 Peter, Simon Simon, Sathan hath desired to sift you as wheate is sifted, Luk. 22. 31. to shewe, that if we were as good as Peter, Sathan will bee sifting of vs, yea the better Christian, the greater desire hath Sathan to sift vs.

Q. How els doe you proue it?

A. By the confession of the Apostle Paul, who was continually exercised with the buffetings of Sathan, 2. Cor. 1••. 7.

Q. What meaneth the Apostle by the buffetings of Sathan?

A. He meaneth that rebellion which he felt in the vnregenerate part against God.

Q. Why are Gods children thus troubled with temptations vnto sinne?

A. For two causes:

• 1. To humble them, and keepe them vnder, least they forget themselues and

• waxe proude of those good things which GOD worketh in them, and by them, 2. Cor. 12. 7.
• 2. That Gods power may bee made manifest in their weakenes, and his grace may appeare in vpholding them that they fall not quite away from him, vers. 9.

Q. But ••oth God loue them that are so troubled?

A. Yea, it is a note of Gods fauour and grace: for if wee had no griefe for sinne, nor any buffetings, or striuings, it were a signe that wee were vnder the power of Sathan, and not vnder the loue and fauour of God.

Q. But it is meruaile that the diuell will be so bolde with those whom God loueth.

A. No meruaile at all: for hee was as bolde with the Lord Iesus himselfe our head, and he cannot chuse so long as he is a diuell, for he is by nature an aduersa∣rie: And therefore whom God loueth, the diuell hateth, and where God worketh in loue, the diuell worketh in malice.

Q. What are Gods children then to doe?

A. Hereupon we are taught (for feare of being ouercome) to pray continually vnt•• the Lord that we may not be led in∣to te••ptation, but may be deliuered from euill.

A second reason of the cohaerence.

Q. WHy els is this petition put to the rest?

A. To teach vs, that as we must be care∣full to pray for the pardon of sinnes past, so also we must be as carefull to preuent sinnes to come: we must take heede that we fall not into our old sinnes, nor bee o∣uer taken with new.

Q. Why? what neede wee pray a∣gainst sinne to come? if we be forgiuen our sinnes past, we may take heed well enough of sinnes to come, may wee not?

A. How needfull it is to pray for Gods grace against sinne to come, may ap∣peare if we consider these sixe things fol∣lowing:

• 1. Our owne corruption, and prone∣nes

• to euill, Iob. 15. 16.
• 2. The infinite allurements to pull vs from God, Heb. 11. 25.
• 3. The deceitfulnes of sinne, Heb. 3. 13.
• 4. The power of the enemie, Eph. 6. 12.
• 5. The diligence of the aduersarie, 1. Pet. 5. 8.
• 6. The crueltie of Sathan if hee doth winne.

Temptation.

Q. What is ment here by tempta∣tion?

A. Temptation is the entisement of the soule, or heart, either

• By the corruption of man•• nature, or,
• By the al∣lure mē••s of
  To any sin.
  • The world Or The diuel

Q. What is ment by leading into temptation?

A. To be led into temptation, is to be ouercome of the temptation, when it pre∣naileth, and getteth the victorie.

Q. What then is the meaning of this petition?

A. It is as much as if wee should say thus: When we are moued, and entised to sinne, O Lord, keepe vs that we be not o∣uercome, and giue vs a good issue with the temptation.

Q. Doth God leade men into temp∣tation, or only suffer them to be led into temptation?

A. Indeed some reade i•• so, s••ffer vs not to 〈…〉〈…〉 into temptation: but the text is plaine▪ 〈◊〉〈◊〉 vs not into temptation.

Q. But doth not God suffer men to be tempted?

A. Yes, and more then suffering▪ he is the worker of the temptation it selfe.

Q. How proue you that?

A. By the scripture which doth so speake of God, as in these places follow∣ing is manifest:

Exod▪ 7. 3. God hardned Pharaoes heart.

2 Sam. 24. 1. God moued Dauid to num∣ber &c.

Esai. 19. 14. God mingled amongst them the spirit of error.

Esai. 42. 24. Who gaue Iacob for a spoyle? and Israel to the robbers? did not the Lord?

Esai. 63. 17. Why hast thou made vs to erre out of thy way▪ and ••ardned our heart from thy feare▪

Rom. 1. 26. God gaue them vp to vil•• af∣fections.

2. Thess. 2. 11. God s••nt them strong de∣lusions, &c.

In all these places is more then suffer∣ing 〈◊〉〈◊〉 to God▪

Q. But if God doe leade men into temptation, is hee not the author of sinne?

A. No, for all this, God is not the au∣thor of sinne.

Q. How may God bee a worker in temptations, and yet free fro•••• sinne?

A. The Lord may be a worker in tēp∣tations, and yet f••ee from sinne 5. wayes:

• 1. He tempteth by offering occasions, to trie whether a man will sinne or no: as a master will lay money in his seruants way to trie his faithfulnes, which money if he steale he sinneth, but his master in trying him, Sinneth not.
• 2. By withdrawing his graces, as he did from Sa••l, neither can this bee a sinne in God, because he is not bound to any.
• ...

• 3. As temptation is an action, God is a worker in it, and he is the author of the action, but not of the euill that is in the a∣ction. Act. 17. 28.
• 4. As temptations bee punishments of former sinnes, and so workes of iustice, God is the worker of them, and yet free from sinne.
• 5. In respect of the ende to which God trieth his children, God is a worker in temptations, and yet free from sinne: for God hath one end, and the diuel another.

Q. To what end doth the diuell tēpt a man?

A. Onely to bring him to destruction.

Q. To what end doth the Lord tempt his children?

A. God hath diuers endes and purpo∣ses in tempting and trying his children and seruants:

• 1. Sometime to humble them for their sinnes, and to trie how they will abide the crosse.
• 2. Sometime, to make his owne gra∣ces in them (as faith, loue, patience, zeale, thankfulnesse, &c.) to shine foorth more clearly to his glorie, and their comfort.
• ...

• 3. Sometime to open their shame and naughtie corrupte nature, as namely their impatience, their vnthankefulnesse, their dulnesse, their distrustfulnesse, &c. which were in them and they not know∣ing so much.

Q. Why wil the Lord thus lay open their shame?

A. For three causes:

• 1. To let them see that they are not the men that they tooke themselues to be.
• 2. That they may liue afterward in grea∣ter warines, knowing their own weaknes.
• 3. That they may the more earnestly desire his helpe, knowing their owne wantes.

Q. It should séeme that these kinds of temptations which procéed from God, may be better called proofes and trials, then temptations, may they not?

A. Yea, it is very true, & so they ought to be esteemed and accounted.

Q. But seeing as GOD vseth these trials to the profite of his chosen, and his-owne glorie, why shoulde wée pray against them?

A. Wee ought for all that to pray that

wee may not fall into them, because wee must abhorre to commit anything wher∣by our God is iustly offended.

Q. If God be offēded with our déedes, why doth he bring vs into them?

A. With our deedes hee is offended, but with that which hee bringeth to passe by them (namely our humilitie, warines, &c.) he is delighted.

Q. What difference is there between Gods tempting of his children, and his tempting of the reprobate?

A. This tēptatiō into which God bring∣eth his elect, endureth but for a time: but the reprobate he bringeth into a perpetu∣al tēptatiō, vtterly giuing thē vp to Sathan & hardening them in wickednes for euer.

Q. Is it not vniust, that God should leade some into temptation, and harden them in wickednes, & yet punish them for their sinnes?

A. No, for euen in this life wee may see good and iust causes, that God should harden the reprobate, and leade them in∣to this wofull and eternall temptation.

Q. What cause can you alledge for y^•?

A. They are worthy to be hardened, and

therefore what vnrighteousnesse is it in God, to harden them that are worthy to be hardened?

Q. How can that be, when the scrip∣ture is plaine that God himselfe hath hardened their hartes?

A. When the scripture saith that God hardeneth men, the meaning is not that they were soft before, and that then God did harden them when they were soft be∣fore: but that God maketh them harder, and that is lustly done, for their former hardnes deserued to be made harder.

Q. Why doth not the Lorde so••ten all men?

A. If any man will say, it is Gods fault that he softneth not all men, let him shew that God first hardened all men, and not themselues.

Q. That is true indéede, b••t what of that?

A. If al men first hardened themselues, what shall constraine God to soften them againe?

If he will, he sheweth his mercy.

If he will not, he sheweth his iustice.

But who shall compell him to shew his

mercie, where he may shew his iustice?

Q. I am satisfied for this poynt, but what vse may we make hereof?

A. By the knowledge of this poynt, the godly may learne to haue in reuerend admiration the exceeding great goodnes of God, when they shall consider that he vouchsafeth to take them into the num∣ber of those, whom of his mercy he would soften, whereas of his iustice hee might haue hardened them for euer.

Q. Do none tempt man but God?

A. Yes, man tempteth man, and Sa∣than tempteth man.

Q. How doth one man tempt ano∣ther?

A. Two waies, sometime for good, sometime for hurt.

Q. When are they for good?

A. When wee try him whom wee doe suspect: as some that aske to borrow mo∣ney, &c. before they neede.

Q. How doe men tempt men for the hurt one of another?

A. Two waies: sometimes by words, sometime by deedes, or both together.

Q. How by words?

A. By propounding captious & curious questions, as the Scribes & Pharisees did tempt Christ, Mat. 22. 16. Luk. 20. 20.

Q. What is that?

A. To entangle men in their wordes, to bring them within compasse of lawe, or to winne some aduantage against the trueth, by the weakenes and slendernes of mens answeres.

Q. How by déedes?

A. When by their owne example, or by vrging the examples of others they la∣bour to draw men to euill.

Q. How are we to pray against these temptations?

A. Wee are to beseech the Lord: 1. To keepe vs from trials aboue our power to satisfie. 2. That it would please him to giue vs a mouth and vtterance to speake to his glorie, that the enemie may haue no iust aduantage against the cause which we maintaine.

Of Sathans tempting.

Q. HOwe proue you that Sathan tempteth any man to euill?

A. I proue it two waies:

• 1. By the testimonie of the worde of God, as in 1. Peter 5. 8. 1. Iohn 3. 8. Iohn 8. 44.
• 2. By his owne confession in Iob. 1. 7. 8. for when the Lorde asked him from whence he came, hee saide that he came from compassing the ear••h.

Q. What doth he meane by compas∣sing the earth?

A. Hee meaneth that hee came from tempting the inhabitants of the earth.

Q. Why did not Sathan tell the Lord a lye, as Cain did, but tell the trueth so plainely?

A. Because hee knewe that it was in vaine for him to lie vnto God, for he knew that God knewe well enough where hee had beene.

Q. Seeing Sathan told the Lord the trueth, why doth he teach men to lye?

A. By that wee may see that carnall men doe not know so much of God as the verie diuell doth.

Q. But why will the Diuell teach his schollers to doe worse then hee will doe himselfe?

A. That hee might bring them (if it were possible) into a worse plight then he is in himselfe.

Q. Where doth Sathan tempt men?

A. In all places.

Q. What in Temples, and Chur∣ches, and at holy exercises?

A. Yea, there hee is most busie, both at the exercises of prayer and preaching, and when they be done.

Q. What is his drift at the time of holy exercises?

A. His purpose is to compasse mens eyes with shewes, and their eares with soundes, and their sences with sleepe, and their thoughts with fancies, and all to hin∣der them from hearing.

Q. What if hee cannot preuaile that way? what doth he then?

A. Then, when wee are gone hee will compasse vs with business, and cares, and pleasures, and quarrels, either to make vs forget that we heard, or els to contemn it.

Q. Papists teach men that the diuell is afraid of holy water, and holy bread, and holy candles, and hallowed bels, & the name of Iesus, and the signe of the

crosse, and that these things will driue him away, what thinke you of that?

A. The diuell inuented those weapons himselfe for the Papistes to fight withall, because hee knew that they could neuer hurt him with them, but themselues.

Q. No? is not the diuell afraide of the name of Iesus?

A. If the diuell were afraid of the name of Iesus, hee would not haue tempted the Lorde Iesus himselfe: and how 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 a∣fraide 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 tēpt 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 destru∣ction 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 a∣nother 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 one∣ly, 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, be∣cause 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 out∣warde 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 eu••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 accor∣ding to his humour. The tyrant shal not wāt 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 mer∣cer, 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 I∣dolatrie, nor adulterie, nor theft, nor any grosse sinne, then he will see if he can poi∣son him with vaine glory, if not with care∣lesnes, then with distrust: if not with de∣spaire, then with presumption: if he can∣not 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 reforma∣tion, 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 a∣ny should embrace religion?

A. Yea that he is, for he hopeth there∣by to giue them the greater fall (except God by his grace do mightily keep men) especially inconstant men hee will per∣swade 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 ••nde?

A. No, but he doth it onely in poli∣cie, to bring the heart asleepe, and to make men secure, that hee may come vp∣on them afterward with greater force when they mistrust nothing, as the chil∣dren of Dan came vpon the people of La∣ish, 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 Sa∣than 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 persecu∣tors, our lawyers brablers, our patrons sy∣monists, 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 impeni∣tencie, Rom. 2. 4. 5.

Q. Dooth the diuell preuaile against all that he tempteth?

A. No, for although God suffereth Sa∣than to tempt, and to vexe, yea and often∣times 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 temp∣ter, 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 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 ho∣nest, 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 fa∣ther

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 got••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 pri∣soners, we could not be deliuered.

2. That wee might see in what a mise∣rable and wofull case wee are in of our selues without, our Captaine and deliue∣rer, the Lord Iesus Chri••t.

Q. What néede we care then, séeing we ha••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 care∣full to serue the Lord, that hath thus mer∣cifully and mightily deliuered vs. See Luk. 1. 74.

Q. How must we serue him?

A. On•• principall part of the seruice

which we owe to God, standeth in resist∣ing 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 h••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 wea∣pons, that wee may both know we them, and prepare them in a readines?

A. The Apostle nameth a breast••plate, butl it is of righteousnes; and a girdle, but it is of trueth; a shield, but it is of ••aith; & a helmet, but it is of hope; & a sword, but it is the sword of the spirit, th•••• word of God; and shooes for our fee••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 cir∣cumspectly, Ephes. 5. 15. with heedfull watching ouer our wayes, and Sathans sleigh••s, Mark. 13. 33. and with manly courage standing fast in the defence of our ••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 He∣rod 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 o∣thers.

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 di∣uell, and from all his temptations, and fieri•• darts. Now come to the conclusi∣on 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 vn∣to 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 vn∣to him.

Q. What is ment by saying, Thine is the kingdome, seeing as there be earthly Kings and Princes which haue king∣domes also besides the Lord?

A. Though earthly Kings haue king∣doms, yet they haue them not from them∣selues, 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 ow••er of all things.
• 2. Because he hath soueraigne rule o∣uer 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 au∣thoritie and interest in all things.

Q. Why is it sayd, the power is his?

A. Because he hath not only authori∣tie, but also abilitie in himself, and of him∣selfe; 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 frō him.

Q. Why is glorie ascribed to God?

A. For ••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 perma∣nent estate of the happines of Gods chil∣dren, for that kingdome and glorie, of

• which they are made par••••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 a∣gainst doubting and vnbeleefe, and to beleeue that as wee haue craued, so God for Christ his sake will graunt it vnto vs in his good time.

Soli Deo gloria.

FINIS.

Notes

• Matth. 6. 9.
• Luk. 11. 2.
• Gen. 4. 20.
• 21.
• 2. King. 6. 27.
• Iere. 31. 33.
• Iob. 14. 17.
• Luk. 18.
• Prouer. 3. 12.
• Heb. 12. 6.
• Esa. 1.
• Luk. 12. 32.
• ••. Pet. 1. 4.
• Mal. 1. 6.
• Heb. 12. 7.
• Ioh. 14. 26.
• Ioh▪ 3. 35.
• Luk. 11. 13.
• Matth▪ 6. 26.
• Heb. 12. 9.
• Esai. 9. 6.
• Act. 7. 59.
• 2. Cor. 13. 〈◊〉〈◊〉.
• 1. Doctrine.
• 2. Doctrine.
• 3. Doctrine.
• Rom. 12. 15.
• Heb. 13. 3.
• 1. Pet. 4. 10.
• Iam. 5. 16.
• 4. Doctrine.
• Rom. 12.
• Obiect.
• Ephes. 6. 9.
• Galath. 3. 28.
• Deut. 17. 18. 19. 20.
• 1. Cor. 11. 33.
• 5. Doctrine.
• 6. Doctrine.
• Matth. 8. 2.
• Mark. 9. 22.
• Psalm. 2. 4.
• Psalm. 24. 3.
• Psalm. 113. 4.
• 1. Sam. 15. 2••.
• Rom. 3. 19.
• Iam. 1. 17.
• Reuel. 3. 6.
• Doctrine.
• Psalm. 50.
• Psal. 60. 4. 8. 17
• Doctrine.
• Psalm 69. 9.
• Exod. 32. 32.
• Rom. 9. 2.
• What is ment by the name of God.
• Psal. 10. 1.
• Psal. 20. 1. 7.
• Psal. 105. 10.
• Mark. 16. 17.
• Leuit. 22. 31. 32.
• 1. Timoth. 6. 1.
• Act. 9. 15.
• Exod. 34. 5. 6.
• Hallowed.
• Luk. 7. 35▪
• Iob. 1. 21.
• Psal. 99. 〈◊〉〈◊〉
• a

  Pro. 16. 33.
• b

  1. Sam. 24. 4. 19.
• c

  Exod. 4. 11.
• d

  Matth. 10.
• See D. Bab∣bington.
• Creation.
• Gen. 1. 26.
• Ephes. 4. 24.
• Corruption.
• Rom. 5. 12.
• Gen. 6. 5.
• Rom. 7. 14. 19. 21. 23.
• 1. Cor. 2. 14.
• Ephes. 2. 1. 2.
• Restauration.
• a

  2. Cor. 4. 4.
• a

  Gen. 3. 4. 5. Matth. 4. 9.
• 〈◊〉〈◊〉 Kingdome o••, glorie.
• a

  Matth. 19. 28 Luke. 22. 28. 29. 30.
• 1. Cor. 2. 14.
• Com••.
• a

  Apocal. 22. l••s••.
• b

  Mat. 25. 34.
• a

  Rom. 1. 16. 2. Cor. 10. 4. 1. ••et. 1. 23.
• a

  Ezec. 36. 26. 27.
• Esa. 11. 3.
• 1. Tim. 2. 2.
• Esa. 49. 23.
• Rom. 14. 17.
• 2. Tim. 4. 8.
• Act. 24.
• Apocal. 22. last.
• Psal. 36. 6.
• Rom. 11. 33.
• a

  Esa. 46. 10. Numb. 24. 13.
• Iohn 6. 40.
• Ephe. 1. 5.
• a

  1. Cor. 2. 14.
• Gal. 2. 20.
• Rom. 8. 38. 39.
• The second poynt.
• Rom. 9. 19.
• Esa. 46. 10.
• Rom. 1. 28.
• 2. Thes. 2. 11.
• Psal. 81. 11. 12.
• Act. 17. 2••▪.
• Similitudes.
• The third poynt.
• Of praying for all men.
• Obiect.
• 1. Tim. 2. 4.
• Iere. 7 16.
• Iere. 11. 14.
• Iere. 14. 11.
• 2 Sam. 15.
• Iere. 29. 7.
• Psalm. 119.
• Heb. 1. 14.
• Psal. 103. 20.
• 2. King. 19. 35.
• Luk. 15. 10.
• Iudg. 13. 16.
• Reuel. 19. 10
• Rom. 8. 5. 7.
• Ioh 6. 4••
• 1. Thes. 4. 3, 4, 5, 6, 7.
• Mat. 16. 24, 25
• Rom. 8.
• Act. 14. 22.
• 2. Tim. 3. 12.
• Galas. 4. 29▪
• 1. Cor. 11. 32.
• Psalm. 119.
• 1. Sam. 3. 18.
• 2. Sam. 15. 25, 26.
• Matth. 26. 39.
• Psalm 126.
• 1. Cor. 10. 13. See Heb. 10. 32, 33, 34, 35, 36, 37.
• 1. Timot. 6. 8.
• Luk. 19.
• Gen. 32. 10.
• 2. Thes. 3. 10.
• Gal. 6. 10.
• Iob. 31. 17. 19. 20. 22.
• Obiect.
• Obiect. 2.
• Math. 16. 26.
• Iosh. 7.
• Mat. 27. 6.
• Rom. 3. 8.
• Mat. 27. 8.
• 1. Cor. 5. 4. 5.
• 2. Cor. 2. 5. 7.
• vs.
• Another note.
• Rom. 6. 〈◊〉〈◊〉
• Matth. 4.
• Ieve 17.
• Luk. 4. 13.
• Matth. 6. 13.
• Prouer. 8. 15.