happines in God A. By c Iob. 22.21 acquaintance and fellowship with him who is the fountaine of blessednesse d Joh. 17.3 Gal. 4.9 so knowing him or rather being knowne of him that hee may e Eccl 12.13 serue him and be f 2 Cor 5 9 accepted of g 1. Sam. 2.30 him honour him and be honoured by him Q. God being inuisible how may wee come to know him A. The inuisible things of God are reuealed vnto mankinde partly by his h Ps 19 1 c Rom. 1.20 workes to leaue all without excuse but chiefly by his i Psa 19.7 c. Iob 22.22 Ioh. 6 68 word to guide vs to saluation Q. Where is that sauing word of God to be had A. In the writings of the holy Prophets Apostles commonly called the k Joh. 5.39 2. Tim. 3.15 Scriptures of the old new Testament Q. Is there not also an vnwritten word of God A. No For howsoeuer a Heb. 1.1 Num. 12.6 at the first the whole word of God was deliuered without writing by immediate reuelation or tradition yet since that b Exo. 34.27 God commanded the Scriptures to be written the Church hath beene c Esay 8.20 Luc. 16.29 31 directed vnto the Scriptures onely for the sauing knowledge of God Q. By whom was this word written A. 1 The old Testament by Moses and the d Rom. 3.2 Prophets who deliuered the same vnto the Church of the Iewes 2 The new Testament by the Apostles Euangelist c Rom. 1.16 Reu. 1.11 by whom it was deliuered to the Church of the Gentiles Q. In what language did they write A. In the language best knowne vnto the Church the Prophets in Hebrew the Apostlos in Greeke In which tongues onely they are for the letter to be held authenticall Q. What shall we thinke of the bookes called Apocrypha A. That they are bookes of good vse and esteeme in the Church for direction of manners but not to be acknowledged as rules of faith since they were neither written in Hebrew the language of the Church before Christ nor euer receiued into the Canon of Scripture by them a Rom 3.2 to whom alone in those times the Oracles of God were committed Q. Seeing the Apostles and Prophets were men how can their writings be accounted the word of God A. Because they proceeded b 2. Pet. 1.20 21. not from the will or minde of man but holy men of God spake and wrote as they were moued by the holy Ghost in which regard the c 2. Tim. 3.16 whole Scripture is said to be by diuine inspiration Q. How may it appeare that the Scriptures were inspired by God A. 1 By the testimonie of the Church both before Christ and since 2 By arguments vn-answerable taken from the antiquitie the maiestie of the stile the truth of prophecies c. 3 And most effectually by the testimonie of the same holy spirit that inspired them a 1. Cor. 2 10 14.37 1. Ioh 2 20. who inclineth our hearts to beleeue what is reuealed in them Q. Are the Scriptures plaine and easie to be vnderstood A. 1 Vnto those b 2. Cor. 3.4 whose eyes the God of this world hath blinded c 2. Pet. 3.5 Ioh. 8.43 all things in Scripture belonging to the sauing knowledge of God are darke and difficult 2 But vnto such as are by grace d Ps 119.18 enlightened and made willing to vnderstand howsoeuer e 2. Pet. 3.16 some things remaine obscure to exercise their diligence yet the fundamentall doctrines of faith and precepts of life are all f Pro. 8.9 plaine and perspicuous Q. What need is there then of an interpreter A. 1 To g Acts 8.31 vnfold obscure places 2 To h 2 Pet. 1.12 1. Cor. 14.3 inculcate apply plaine texts Q. How are the Scriptures to bee interpreted A. By the a Nehem. 8.8 Scriptures themselues according to the Analogie of faith and the scope and circumstances of the present place Q. What is the vse of Scripture A. It serueth and is b 2. Tim. 3.16 profitable To teach truth To conuince errour For correction of vice For direction to good life For c Rom. 15.4 comfort in affliction c. SECT II. Of the Doctrine of the Scriptures touching God himselfe Q. HOw do the Scriptures guide vs to the sauing knowledge of God A. By reuealing vnto vs all necessarie truthes concerning 1 God himselfe 2 His workes Q. What doe the Scriptures teach vs concerning God himselfe A. Foure things and first that a Heb. 11.6 there is a God Q. What proofes are there of this truth besides the testimonie of Scriptures A. Diuers taken from 1 Gods workes of b Zech. 12.1 creation especially the soule of man 2 His works of prouidence chiefly his c Psal 9.16 58.10 11. apparent iudgements on the wicked 3 The common consent of all Nations who rather worship any god or gods then none at all 4 The d Esa 31.14 terrors of conscience which make the most vngodly miscreants will they nill they to acknowledge and e Psal 53 5. 14.5 tremble at him c. Q. What is the second thing that the Scripture teacheth concerning God A. What God is viz. f Joh. 4.24 a Spirit 1 Most g 1. Joh. 1.5 simple without mixture or composition 2 h 1. Tim 1. â— 17. Eternall without beginning or end 3 i 1 Kings 8 2â— Infinite without comprehension of place or thought 4 a Iam. 1.17 Constant without shadowe of change 5 b Gen 17 1. Absolute in power holines and glorie Q. How then can he be knowne of vs being incomprehensible A. We onely see his c Exod. 33.23 34.5 backe parts not his face and conceiue of him by his names expressing what an one hee is to vs not in his d Iud. 13.18 glorious nature onely knowne vnto himselfe Q. What is the third thing which is taught vs concerning God A. That there is onely e Deut. 6.4 Esa 46.9 one God and no more as also both nature teacheth guiding all things to one principle and reason acknowledgeth admitting but one that is infinite and independant Q. How is it then that many in Scripture are called Gods A. The name Elohim or God is sometimes improperly giuen to other things either as they f Psal 82.6 Exod. 7.1 participate of God his communicable attributes or as they are g 1. Cor. 8.5 Phil. 3.19 abusiuely set vp by man in the place of God but a 1. Cor. 8.6 vnto vs there is but one God and Lord vnto whom therefore the name Iehouah is in scripture incommunicably appropriated Q. What is the fourth thing that we are taught concerning God A. That in this one simple and indiuided Godhead we must acknowledge and adore b Mat. 3.16 17. 28.19 1. Ioh. 5.7 three distinct persons
Tim. 2.1 all men euen our f Math. 5.44 enemies because of the common g Iam. 3.9 image of God and h Act. 17.26 blood of mankinde whereof we are all made vnlesse it be apparent that i 1. Ioh. 5.16 any one hath committed the vnpardonable sin but k Gal. 6.10 Eph. 6.18 principally for those of the houshold of faith 2. For all l 1. Tim. 2.2 sorts and degrees of men especially publique persons as rulers and such as are in authority m Eph 6.19 Col 4.3 ministers that watch ouer our soules c. Q. What assurance haue we that wee shall be heard in what we pray for A. Because we pray to that God that a Psal 65.2 heareth the Prayer and is the b Heb. 11.6 rewarder of all that come vnto him and in c Ioh. 11.42 his name to whom God denyeth nothing and therefore howsoeuer wee are not alwaies answered at the d Psal 77.3 present or in the e 2. Cor 12.9 same kinde that wee desire yet sooner or later we are sure to receiue euen aboue that wee are able to aske or thinke if wee continue f Luc 11.5 c. 18.1 with constancie patience and importunitie to sue vnto him according to his will SECT XXXIX Of the Lords Prayer the perfect forme and plat-forme of Prayer and of the preface thereof Q. VVHere is that will of God reuealed according wherto we must direct our Prayers A. Throughout the whole booke of the Scriptures of God which enforme vs as concerning other duties so especially concerning this of prayer recording also for this purpose many excellent prayers as of Moses Dauid Nehemiah Paul c. but most absolutely in that passage or portion deliuered by our Sauiour himselfe and propounded by his holy Euangelists Mathew and Luke by the a Math. 6.9 one as the most perfect platforme to be imitated by the b Luk. 11.2 other as the most excellent forme to be vsed of all Christians and therefore commonly called the Lords Prayer Q. What are the words of the Lords Prayer A. Our Father which art in heauen c. Q. What are the parts of this Prayer A. They are three Viz. 1. A preface of compellation for entrance into Prayer in the first words Our Father which art in heauen 2. A bodie of petitions containing the matter of Prayer in the words following 3. A conclusion for confirmation and close of Prayer in the last words For thine is the kingdome c. Q. To begin with the preface why doth our Sauiour direct vs to giue such titles vnto God in the entrance of our prayers A. That thereby wee may testifie encrease and strengthen our faith in God considering a Heb. 11.6 what he is to vs to whom we are about to pray Q. What are we to consider from this that we are taught to call God Our Father A. Wee are hereby directed to meditate vpon a two-sold relation The first between our selues God who in Christ is become our Father and giueth vs both the b Ioh 1.12 priuiledge and c Gal 4.6 spirit of sonnes so to call him from whence ariseth not onely confidence in his d Ps 103.13 fatherly loue and compassion towards vs as his children but also necessitie of dutie on our parts that we both e Mal. 1 6â— honour and f Mat. 5.45 imitate him as our g Ephes 5.1 1. Pet. 1.17 Father The second betweene our selues and so many as are or may be Children of the same Father with vs with whom therfore at all times * Mat 5 23 â—â— 1. Tâ—m 2.8 especially when wee make our prayers wee must maintaine or renew loue and peace and for all whom as for our selues wee are to be suiters vnto our God and Father and they in like manner for vs that euery one praying for all and all for euery one wee may iointly encrease and enioy the benefite of the common slocke of prayers laid vp in the hands of God Q. Whereto doe the words following direct vs when wee say which art in heauen A. To the meditation of the glorie powerfull prouidence wisedome and holinesse of God in which regards hee is b Psal 11.4 Esay 57. â—5 said to dwell in the high and holy place not that hee is excluded from or included in any plate who c Ier 23 24 filleth all places yea d 1. Kin. 8.27 whom the heauen of heauens cannot containe but 1. Because his wisedome power and glorie appeareth most euidently in the rule of the e Ps 14.1 c 8.3 heauens as of the most excellent bodily creatures Ps 103.19 by which inferiour natures are ruled 2. Because a Ps 123.1 Col. 3.1 2 there and not on earth wee should now seek him where also wee hope another day to dwell with him in the same happy fellowship which now the holy Angels blessed soules doe enioy 3. To teach vs to pray b Eccles 5.1 reuerently before him who is so high aboue vs yea feruently also that our prayers may c 2. Chro. 32.20 ascend into heauen 4. That acknowledging him to ride on the heauens for our help d Psal 125 3 able as in heauen to doe for vs whatsoeuer as a Father hee will wee might with full confidence in his power and loue aske e Psal 2.8 Luc. 11.13 euery good thing of him SECT XL. Of the first Petition Q. TO come to the body and matter of prayer How many Petitions are there in the Lords Prayer A. Six wherof the three first are referred to things concerning GOD a Ioh. 12.27 28. whose glory seruice we are to preferre before our own good the three latter to things concerning our selues b Psa 50.15 which wee must refer to the former Q. To begin therefore with those that concerne God What are the words of the first Petition A. c Mat. 6.9 Luk. 11.2 Hallowed be thy Name Q. What is the meaning of these words A 1. By the Name of God wee are to vnderstand God d Esay 26.8 himselfe as he maketh knowne to vs the fame glorie of his nature otherwise e Gen. 32.29 vnconceiueable whether by his f Exod. 3 14 6.3 Titles as Iehouah Elohim c. or g Exo. 33.28 19. c. 34.5 6. c. Attributes as of loue wisedome power iustice c. which being essentiall in him are for our capacitie expressed vnder the names of such qualities in vs or Memorials as his workes of a Psal 104. creation and prouidence but especially b Psal 19.14 redemption or his c Psa 138.2 19.7 c word and worship which is the booke of grace and the box of ointment out of which the sweet d Cant. 1.2 sauour of his name is most effectually powred 2. By hallowing wee must vnderstand the separating of the name of
our soueraigne with our gracious Queen Anne Prince Charles the Count Palatine with the Lady Elizabeth adorne them with all Princelie graces answerable to their high estate but especiallie with such spirituall graces as may make them Kings and Priests to thee and thy sonne for euer Impart of the same spirit of grace and gouernement to all the honorable of his Maiesties priuie Counsell to the Nobilitie and Magistracie of the Land Blesse thy seruants the Ministers of thy word and sacraments and giue them sufficiencie fidelitie and successe in thy businesse Take knowledge of our priuate friends our kinsfolkes our charges and whosoeuer may claime interest in this duty at our hands Finally to them and vs and all that call on the name of Iesus Christ both our Lord and theirs grant whatsoeuer we haue or ought to haue asked and that for the only mediations sake of the same thy sonne our Sauiour Iesus Christ to whom with thee O Father and the holy Ghost one God be praise and dominion for euer and euer Amen A Prayer for the Euening O Lord God by whose gracious prouidence the night succeedeth the day and the day the night we acknowledge that if wee had no other glasse to see thee in nor booke wherein to reade of thee but that of thy creatures wee could not without shamefull vnthankefulnesse bee ignorant of thee for as much as day vnto day vttereth thy goodnesse and night vnto night teacheth knowledge But whereas thou art further pleased to reueile thy selfe vnto vs in the booke of thy Scriptures and in the glasse of thy Sonne Iesus Christ if now we should not know thee or not acknowledge thee how desperate were our blindnesse how damnable were our vnthankefulnesse wherefore wee entreat thee to accept from vs in the name of Christ humble thankes for the manifold witnesses pledges of thy loue towards vs. Thou O Lord hast made vs not wee our selues yea thou hast made vs men and women not beasts perfect in shape noâ— monsters sensible and of vnderstanding not fooles Thou didst preserue vs in the woâ—be nourish vs when wee hanged vpon the brests prouide vs meanes of education fit vs for some honest employment wherein now by thy goodnesse wee are exercised and doe therein finde thine assistance and blessing Thou hast brought vs forth in a fruitfull land in times of peace and prosperity so â—hat we haue our share in the common blessings of a most happy gouernment Besides thou hast in priuate compassed euery one of vs with particular mercies tending to the comfort of life And euen this day past hast beene our guide our Father and our friend and now bringest vs before thee with matter of praise and not of mourning so that we may adde the day past vnto the number of the daies of our wellbeing And as if thou thoughtest all this too little for vs thou hast from all eternity set thine heart vpon vs and appointed vs to saluation by the meanes of our Lord Iesus Christ reueiled thy couenant of grace vnto vs by thy Gospell confirmed to vs in particular the promises of mercy by the outward seales of thy sacraments and by the inward seale of thy spirit changed our vile and cursed nature and made vs in some measure partakers of thy diuine nature sealed vs vp by the Holy Ghost vnto the day of redemption In a word it is thou O Lord that hast giuen vs light light of nature light of grace and light of glory For all which mercies wee doe now and alwaies magnifie thy glorious grace beseeching thee to stirre vs vp vnto a greater measure of thankefulnesse and obedience that as there is euerie day in the booke of thine account much goeing out towards vs from thee so thou maist finde somewhat from vs comming in vnto thee And now O Lord being answered in our prayers of the Morning and of the former time of our life we are emboldened to come againe vnto thee who therefore doest heare the praier that to thee all flesh may come Wee beseech thee therefore be not weary of our importunity be not ashamed of our pouertie but as the sense thereof leadeth vs vnto thee so let the pitty and commiseration of the same encline thy mercifull heart towards vs. O Lord we cannot come into thy sight but we bring with vs great matter occasioÌ„ either of wrath or of mercy from thee Our naturall corruption which as the leprosie of Adam cleaueth to vs all his posteritie filling vs euen from our conception with the seedes of all euill so that wee brought with vs a world of sinne into this thy world Our actuall transgressions which in imitation of Adams sinne we haue eueryone of vs committed our thoughts our words our works by which the eies of thy glorie haue beene daily prouoked Finally the heinous circumstances whereby our sinnes haue beene made out of measure sinfull as the abuse of thy patience quenching of thy spirit despising of thy Gospell vnthankefulnesse for thy mercies vnfaithfulnesse in thy couenant These O Lord and many moe are the mischiefs with which our natures are blemished our liues pestered our consciences burdened thy heauie wrath most iustly procured Yet because thou hast giuen thy Sonne Iesus Christ a meanes of propitiation in whom thou reconcilest the world to thy selfe wee haue boldenesse through him to entreat thee of grace and pardon Lord let his death and sufferings satisfie thy iustice for all our sinnes and procure vs fauour and forgiuenesse from thee that so mercy may reioice ouer iudgement in our behalfe as both meet together in thee Let thy Christ O Lord be our Iesus to saue vs from our sinnes and deliuer vs from the wrath to come Enrich vs with the treasure of his merits that may both ransome vs out of the hand of our deadly enemie and purchase vs an euerlasting estate in the kingdome of thy glory Let it not greeue thee O Lord thus to make vs more then gainers at thine hand seeing at the hand of him our suretie thou art sure to bee no looser And whereas thou hast not onely promised so to deale with vs but commanded vs to beleeue that promise of thine O Lord in desire to obey thy commandement and to seale vnto thy truth we professe that wee doe beleeue yet priuie to the weakenesse of our faith wee pray thee helpe our vnbeliefe Speak peace O Lord vnto our consciences replenish vs with the comforts of thy spirit multiplie in vs the euidences of our saluation Shed thy loue abroad in our hearts by the holy Ghost set vs as a seale vpoÌ„ thine hand and set thy seale O Lord vpon vs not onelie that seale of Election whereby thou knowest vs to bee thine owne but also the seale of Sanctification whereby we may know our selues to be thine O Lord if we see nothing in our selues but what wee haue of our selues or of the world we cannot say wee belong to any but to Satan