The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

4 What is the forme of praier by Christ prescribed.

THE forme of prayer prescribed by Christ vnto vs is recited by the two Euangelists, Matthewe, and Luke. Which forme Christ deliuered vnto vs, not that we should be tied to these woords; but that we might know both how and what to aske. Obiection. We may not be wiser than Christ. Therefore seeing hee hath appointed vs a certaine forme of praier, we must hold vs contented therewith: and therefore we doe amisse when wee vse other formes of praiers. Aunswere. Wee maie not depart from that forme, if Christ will haue vs tied vnto it: but he will not haue vs tied to these words, because his pur∣pose was, when he taught his disciples to pray, to deliuer a briefe summe of those things, which we are to ask of God. Replie. That is to be reteined, than which no better can be inuen∣ted: Wee cannot inuent a better forme, and better woords, than are these of Christ himselfe. Therefore wee must retaine also the forme and woords. Aunswere. Wee can not inuent better woordes, neither a better forme, that is, to expresse this summe of such thinges as are to bee desired, which is as it were the general of al thinges that are to be desired. These generals of gods benefits, which Christ in this forme hath prescribed vnto vs to be desired, cannot bee proposed in a better forme: but Christ will haue vs also to descend to the specials, & to aske particular benefits according to our ne∣cessitie. For that forme prescribed by Christ is nothing else but a set or course of certaine heads, or generals, whereun∣to al benefites as wel corporal as spiritual may be referred.

And whē christ willeth vs to desire the generals, he willeth vs also to desire the specials. And furder also those things which are here put in general, we are in like maner for this cause, to declare in special; that we may be lead into a con∣sideration of our necessity, & to a desire of making our pe∣tition vnto God, to help our necessity. Now that we may do this, we haue neede also of special formes of praieng. For to the explicatiō of generals by their specials we haue need of another form. But yet al other forms of praier must agree with this form prescribed by christ; although we be not tied vnto this form of Christ, as being a thing altogether indif∣ferent, as appeareth by these places of Scripture: Ioh. 14.13. Whatsoeuer ye aske of the father in my name (whether ye aske it in general or in special) he wil giue you. Wherefore Christ hath not tied vs to a certaine forme. Jam. 1.5. Jf any of you lack wisedome, let him aske, and it shal bee giuen him. Likewise, Matt. 20.24. Pray that your flight be not in the winter. But this as touching the woordes is not in the praier prescribed by Christ. There are also examples of praiers both in the New and old Testament. Wherefore the forme of praier deliue∣red vnto vs by Christ, is wholy a thing indifferent.

Nowe this praier of christ hath three partes, a Proeme, a Petition, and a Conclusion.

The Proeme is, Our Father which art in heauen. The Pro∣eme hath two partes, 1. Our Father. 2. which art in heauen. And the Lord vsed this kind of Proeme, because he wil be called vpon with due honor. This honor consisteth, 1. In true know∣ledge. 2. Jn true confidence. 3. Jn obedience. Obedience compri∣seth, 1 True loue. 2. True fear. 3. Hope. 4. Humiliation. 5. Patience.

The first part of the Proeme, Our Father. God is called Our Father, 1. Jn respect of our creation. Luk. 3.38. The sonne of Adam, the sonne of God. 2. In respect of our redemption, and recei∣uing into fauour by his sonne our Mediatour. Christ is the only begotten sonne of god; we are not his sons by our owne na∣ture, but are adopted for christs sake. 3. In respect of our san∣ctification, or regeneration by the holie Ghost in Christ Obiect. 1. We Jnuocate the Father according to the prescript of his own son: Therefore we must not inuocate the son and the holy Ghost. Aun∣swer. The consequence of this reason is denied; because the consequēce holdeth not from the attributing of some pro∣perty

vnto one person of the god-head to the remouing of the same from another person of the god-head. Again, the name of Father (as also the name of god) when it is opposed to all the creatures, is taken essentially, not personally: but when it is put with another person of the God-heade, it is taken personallie. Wherefore in this place the name of Father is taken essen∣tially, & the reasons hereof are manifest: 1. Because the name of Father is not here put with another person of the God-head, but with the creature, of whom he is inuocated. So also by the Pro∣phet Isaiah, cap. 9.6. Christ is called The euerlasting father. 2. The Jnuocating of one person, doth not exclude the others, when mention is made of their external & outward works. 3. We cannot consider God the father but in the sonne, the Mediatour. And the Son hath made vs Sons by the holy ghost, who is called the spirit of adoptiō. 4. Christ teacheth vs that we must inuocate him also, saying, Verilie, verilie, I say to you, whatsoeuer yee shal aske of the father in my name, he shal giue you. 5. Christ giueth the holie Ghost: Therefore it is hee himselfe of whom wee aske him. Obiect. 2. Christ is called, and is our brother: Therefore he is not our father. Aunswere. He is our brother, in respect of his humane nature: But hee is our father in respect of his di∣uine nature. Ob. 3. If he be called the father, who hath receiued vs into fauor for Christs sake, then is not Christ vnderstoode by the name of father, because he that receiueth vs into fauour for christs sake, is not Christ himself. But the father, whō we here so cal, receiueth vs into fauor for christs sake: Wherefore he is not christ. Answ. Hee that receiueth vs into fauour for Christs sake, is not Christ himselfe, that is, not in the same sense and re∣spect. Christ as he is our Mediatour, is hee through whom we are receiued; but as he is god, he is he that receiueth vs.

Christ wil haue vs to call God, Father, and so to inuocate him, 1. In regard of the true inuocation of God, who is the father of our Lord Iesus Christ. 2. In regard of the tru knowledge of him, that we may know him to be our father, who through and for his Son the Mediatour hath adopted vs to be his Sons, when otherwise we were his enemies; I goe vnto my father, and to your father: and further also for his Sons sake he rege∣nerateth vs by the holy Ghost, and endoweth vs with all giftes and graces necessary. 3. In regard of reuerence, namely that in vs may bee stirred vp and raised true reuerence to∣wardes

him; that seeing hee is our father, wee therefore be∣haue our selues, as becommeth Sons, and be affected with such reuerence towards him, as it becommeth children to be affected towards their father, especially being adopted children, and vnworthy of Gods blessinges and benefites. 4. In regard of confidence, that the same be raised in vs, where∣by we may be assured that we shal be heard. For seeing god is our father, & euen so louing a father vnto vs, that he hath giuen his onlie begotten Son for vs to death: how then shal he not giue vs together with him all things necessary to our saluation? 5. For a memorial of our creation. Now God wil hear those on∣ly, that so pray; because in them he obtaineth the end of his blessings and benefites. Obiection. Jt is the part of a father to denie nothing vnto his children. But God denieth many things to vs. Therefore he is not our father. Aunswere. It is the part of a father to deny nothing vnto his children, that is, which is necessary for them.

Christ willeth vs to call God our Father, not my Father. 1 Thereby to raise in vs a confidence and full perswasion that wee shall he heard. For because the whole church doth with one consent pray vnto him, he doth not reiect her, but heareth her praiers, according to this promise of our Lorde: Where two or three are gathered together in my name, there am I in the middest of them. Obiection. But oftentimes thou praiest at home, the Church not beeing priuie thereunto. Aunswere. The Godly, and the whole Church pray for themselues, and all the members, with an affection and desire. Loue & desire is an habitual qualitie of the soul, remaining also when thou sleepest; it is not a passion quickly fleeting or passing a way. And this also maketh much for the engēdring of cōfidence in vs; because, as hath been saide, God doth not reiect the whole Church. 2 To admonish vs of mutual loue, wherewith Christians being endued must pray one for another. And therefore doth he by this worde, in the very proeme & en∣trance of the praier, admonish vs of mutual loue, wherwith we must be affected towards our neighbor. 1 Because there is no true praying without the true loue of our neighbor: neither can we be perswaded that God heareth vs. For if wee approch vnto God, not accounting the sonnes of God for our breethren; neither will hee then account vs for his sonnes. 2 Because

without the loue of our neighbour there is no true faith, & with∣out faith there is no true praier. For whatsoeuer is not of faith, is sinne.

The second part of the proeme is, Which art in Heauen, that is, Heauenly. Heauen heere signifieth the habitation of God, and the holy Angels, and blessed men. And God is saide to dwell there, because there God is more glorious, than in this world, & doth also there immediatly shew and ma∣nifest himselfe.

Now the Lorde willeth vs to call him our Father, which is in Heauen, 1 Thereby to shewe the opposition and contrarietie of earthlie fathers, and this Father: that so we should thinke that God raigneth in Heauenly glory and Maiesty, and is a Fa∣ther, not earthly, but Heauenly, euen he, 1 Who sitteth in heauen. 2 Who ruleth, and gouerneth there by his prouidence the whole world by him created. 3 Who is voide of all corruption and change. 4 Who also doth there especiallie manifest himselfe before the Angels; and doeth there shewe what a Father he is, how good, and how mightie and rich.

2 To raise vp in vs a confidence that God heareth vs; for if he be our Father, and one that is endued with exceeding goodnesse, which he especially manifesteth and declareth in Heauen: Then will he also giue vs all thinges necessarie to saluation. If this our Father be Lord in Heauen, and so omnipotent, whereby he is able to helpe vs: then is hee a∣ble most easilie to giue vs those good things which we aske of him. 3 To raise a reuerence of him in vs; seeing this our fa∣ther is so great a Lorde, that is, heauenly, who raigneth euerie-where, who is able to cast both bodie and soule into Hell fire: let vs then reuerence such a Lorde, and approch vnto him with exceeding submission both of minde and bodie. 4 That we cal on him in feruencie of spirit. 5 That the mind of him that worshippeth be lifted vp to heauenlie things. 6 That heauen∣lie thinges bee desired. 7 That the errour of Ethnikes might be met withall, who thinke that they may adore and worship God in creatures. 8 To admonish vs, that wee are not to direct our praiers vnto a certaine place, as in the olde Testament.

Let these things suffice for the first part of Christs prai∣er. Now followeth the second part of the praier, namely the petition, which compriseth six petitions.