¶ A Cathechisme conteining the summe of Christian Religion giuing a most excellent light to all those that seek to enter the path-way to saluation Newlie set foorth by G. G. Preacher of Gods word at Malden in Essex Psalme 19.8 The Statutes of the Lord are right and reioyce the heart the commandement of the Lord is pure and giueth light vnto the eies ¶ Imprinted at London at the three Cranes in the Vintree by Thomas Dawson 1583. T D To the Reader I Know right well that manye men of good iudgement in the trueth are of this minde that they would haue but one or as few catechismes as might be and in as briefe and fewe wordes as with any light the necessary poyntes of doctrine may be comprised Wherefore I caÌ„not escape some blame not only for setting forth this of mine after so many but also for being so large I should bee of the same minde were it not that our Church doth consist of diuers sortes of men and that I haue learned by experience that the multitude of Catechismes doth not hinder but bring furtherance vnto the better sorte If all were as the Prophet saith as Infantes newe weaned froÌ„ the breast that in teaching there must be line vnto line precept vnto precept a litle here a litle there then I confesse that some one briefe forme were best If to rest in the wordes or sentences when a man can repeate them were so sure a way as to search into the matter it selfe which is better and with more iudgement attained vnto by manye then by one I should also thinke it best Finally if all needefull poyntes were handled in any one then might it seeme a vaine trauel and lost labour This therfore being my purpose to write of some thinges which are not handled in the rest I hold my selfe satisfied If not to profit all yet to be a furtheraunce vnto some I craue no more but this of him whom it cannot further that hee will giue it gentle passage to such as it is sent George Gyffard A short Catechisme conteining the Summe of Christian Religion Question ARe there anye greater matters for men to be busied about then the affaires state of this life A. There bee farre greater things to be looked vnto then these which bee present For the thinges which are seene bee temporall but those whiche are not seene bee eternall a 2. Cor. 4.18 Q. Ought not the care and diligeÌ„ce then for thinges eternall to be doubled and multiplied so farre aboue the care for thinges temporall as the thinges themselues doe exceede eche other A. I holde him a very sotte which will denie that poynt For common reason doth teach that diligence and care is to be measured in proportion to be aunsweareable vnto the waightinesse of the affaires Q. Declare this more plainely and in particulers A. Looke howe much the endlesse damnation of hell is more miserable then pouertie or sicknesse or dangers of life so muche more wary and slye ought men to bee for falling into that then into these b. Mat. 10.28 On the other side the glory of the world to come and the treasures of heauen are as farre to bee preferred in the care and desire of the mind as they excell the riches of the earth c. Mat. 6.33 Iohn 6.27 Q. Our trauell and industrie doth helpe vs vnto such thinges as wee neede heere but heauen and heauenly things are farre aboue our reach we must commit them to God A. So say the earth wormes whose eies are daubed vp with clay that they caÌ„not see But the truth is that our trauel for worldly things is in vaine vnlesse God blesse it d. Psal 127.1 And likewise although it bee in Gods hand alone to leade vs in the way to heauen yet we are earnestly called vpoÌ„ to seeke it e. Mat. 7.13 Luke 13.24 Q. Where are we to seeke A. In the holy Scriptures they are giuen by inspiration from God to teache vs and to be the light to guide vs in the way f. Psal 119.106 2. Tim. 3.16 They are able to saue our soules g. Iam. 1.21 for in theÌ„ God hath so perfectly reuealed his will that there is no want h. 2. Tim. 3.17 He doth instruct vs how to beleeue how to repent and obey him and how to call vpon him Q. Haue wee the summe of these drawne into few wordes A. We haue the briefe summe of these Q. Where haue wee the summe of the doctrine of faith A. In the articles of our beliefe For there are gathered together the principall pointes of the Gospel Q. Into howe many partes do ye deuide the articles A. Wee may diuide them into foure partes first of God the father the second of God the son the third of God the holy Ghost the last concerning the Church and the benefites bestowed thereon Q. Yee do acknowledge God the father God the sonne and God the holie Ghost Are there more then one God A. Holy scripture doth teach that there is but one God i. 1. Cor. 8.6 Deut. 4.32.39 Q. Wherfore do yee then acknowledge three A. I doe ackowledge three persons in the Godhead and euery person to be God yet but one God Q. Doth the word teach that Christ is God A. It doth in sundrie places most plainlye affirme that Iesus Christ is God k. Iohn 1.1 20.28 Rom. 9.5 1. Tim. 3.16 Q. How can ye proue that the holy Ghost is GOD seeing the Scriptures doe not so manifestlye name him God A. Although the Scriptures doe not so manifestly speake as to say the holy ghost is God yet by collection it may be prooued that they call him God l Act. 5.3.4 Moreouer the holy Scriptures doe ascribe vnto him those thinges which belong vnto none but God Hee searcheth the deepe things of God m 1. Cor. 2. â—0 He doth distribute all heauenly giftes where it pleaseth him n 1. Cor. 12.11 He did sende foorth the Apostles and appoynt them their woorke o Act. 13.2 the sinne committed against him shall neuer bee pardoned p mat 12.31 Q. There is but one God and euerie one of these is that one God Doe ye affirme theÌ„ that the Father is the sonne or the sonne the holy Ghost A. I doe not affirme that the father is the sonne or the sonne the holy Ghost for that is a damnable errour which the holy scriptures do condemne by teaching the distinction of persons Q. Are the three persons distinguished the one from the other by the word of God A. The Scripture doth so distinguishe them that it calleth theÌ„ three There be three which beare record in heauen the father the worde and the holy Ghost q Ioh. 5.7 we are baptised in the name of the father the sonne and the holy Ghost r Mat. 28. It is saide of Christ the worde was with God and the word was God s Ioh. 1.1 and when he
of Christ doth mortifie and kill sinne in vs so also wee are quickened by the power of his resurrection vnto holinesse and newnesse of life Therefore the Apostle saith If yee be rysen with Christe seeke those thinges which are aboue where Christe sitteth at the right hand of God Set your affections vpon things which are aboue l. Col. 3.1.2 and not vpon things which are vpon earth Q. What is then the true faithe in the resurrection of Christe A. To bee partaker of the power of his resurrection and to bee raysed with him Therefore the blessed Apostle did still couet to knowe him and the power of his resurrection m. Phil. 3.10 Q. Doe ye conclude vpon this that suche doe not beleeue the resurrection of Christe as are not indued with true holinesse A. It is without all controuersie that those bee flat infidels which feele not the power of the resurrection of Christe All is in vaine which they holde of Christe for if they were partakers of his death to bee grafted with him in the similitude of his death they shoulde also be grafted to the similitude of his resurrection n. Rom. 6.5 Q. What saye yee to that which followeth A. I do beleeue that this Christ in his body is ascended into heauen Q. What benefite and comforte is there in this article A. Very great if wee consider it well For hee being our great high Priest is entred into the most holy place euen vnto the throne of glory there to present vs and to deale for vs for so long as hee is there and doth make intercessiō for vs it cānot but go well with vs Because we may nowe come boldly thither and present our selues our prayers and wee are accepted because god is well pleased with him o. Heb. 4.16 Q. Is there no more but this in his ascention into heauen A. Yes hee is there exalted and set at the right hande of God For as hee is there our Priest so also hee is our Lord and king hauing the highest rule and power committed into his handes Q. How doe you gather that A. Because it is saide that he sitteth at the right hand of God p. Ephe. 1.20 which is as much in effect as to say as that God doth by him gouerne and administer all thinges both in heauen and earth Q. Is this thing set foorth plainely in the worde A. It is expressed most plainely For hee saide all power is giuen vnto me in heauen and earth q. Mat. 28.18 The Apostle saith that hee is exalted farre aboue principalities and powers and aboue euery name that is named not only in this world but also in the world to come r. Ephe. 1.21 Also hee saith that God exalted him and gaue him a name which is aboue al names that in the name of Iesus euery knee shoulde bowe of thinges in heauen thinges in earth and thinges vnder the earth ſ. Phi. 2.10 Q. What say yee further as concerning his glory A. His authoritie and glory is suche that hee shall come at the last day to iudge the whole worlde both the quicke and the dead Q. What is the sense of the words A. He shall come downe from heauen where hee sitteth at the right hande of God with so great power and glory that at his commandement the dead shall be raised vp The diuels and all the rebels shal be forced by his might to come before him and to receiue their doome hee shall haue power in his hand to cast them into hel and to execute iudgement and on the other side to bring those which obey him vnto eternall glory t. Mat. 25.34.41 Heb. 5.9 Q. Proceede vnto the third part of our beliefe A. I beleeue in the holy ghoste Q. It hath bin proued that the holy ghoste is the same God with the father and the sonne so that hee can if we respect the Godhead bee no more a spirite nor no more holy then the father and the sonne Tel me therefore in what respect he is thus called distinguished from them A. He is distinguished from the father and the sonne by these names not in respect of that which he is in himselfe but in respect of his operation worke which he worketh in men whom he doth enspire santifie Q. This must bee opened more fully beeing so great an article of our faith A. The father hath giuen his sonne for the redemption of the worlde the sonne hath humbled himselfe in obedience vnto death so hath perfourmed the same but the holy ghost doth make vs partakers of it or els we are neuer the neere Q. What is then the worke of the holy ghoste A. Hee openeth the heart and giueth faith in the gospel He doth couple vs vnto Christe and make vs members of his body he doth wash vs with the blood of Christ he doth regenerate vs by mortifiyng in vs all carnall affections by making vs feele the power of the death of Christ he doth giue vs all heauenly vertues and good desires by the power of the resurrection of Christ hee doth seale vp the faith of the promises in our heartes and testifie vnto our spirits the we are the childrē of god he doth teach vs all truth Finally it is he which doth teach vs to pray and to call vpon God v. Rom. 8.16.26 Q. Doe none beleeue in the holy Ghost but those that haue this A. The truth is that none beleeue in the holy Ghoste neither are they partakers of Christe vnlesse they bee indued with the holy Ghoste For whosoeuer hath not the spirite of Christe is none of his w. Rom. 8.9 Q. Doe those then which are abhominable sinners declare themselues to bee infidels A. What can bee more manifest For howe can that man commit sinne and haue it raigne in him which is ledde by the holie Ghoste Q. Are yee then of their minde which affirme that after they haue once receiued the spirite they sinne no more For as they say hee is a perfect spirite and because hee is most holy hee cannot dwell in sinfull fleshe A. I am farre from the minde of suche abhominable heretikes although I confesse that the power of the holy ghoste is such in all those whom hee doth sanctifie that hee doth mortifie and kil sinne in them so farre that albeit it trouble and vex them yet it doeth not raigne ouer them neyther doe they willingly obeye it They fall into this deuillish errour beecause they doe not put difference beetweene the essence of the spirite and his giftes and graces For it is most true that if the essence and substance of the holy Ghost shoulde be in men they must needes be perfect for euerye such man shoulde be a God but wee receiue the working and graces of the spirite not in full perfection but in such measure as that wee may still increase Q. Can yee shewe by the scriptures that those which were indued
all be saued by Christ A. All that beleeue in him shal be saued b Ioh. 3.15 those whiche doe not beleeue in him are alreadye condemned because they beleeue not the testimony which God giueth of his sonn c Iohn 3.18 Q. What doe the names signifie in our tongue A. Iesus is a Sauiour and Christe is annoynted For he alone doth saue vs from our sinnes and hee is our annoynted king Prophet and Priest Q. Is euery one which confesseth that Iesus Christe is come in the flesh of god A. Euery one which doth rightly confesse him is of God And S. Iohn saieth that euery spirite which confesseth that Iesus Christ is come in the flesh is of God d. 1. Iohn 4.2 Q. Then it doth seeme that euerye man which dooth beleeue that Iesus is Christ is of God and shall be saued A. This needeth exposition where S. Iohn saith that euerye spirite which confesseth that Iesus Christ is come in the flesh it is the doctrine which he calleth the spirit not the men for that doctrine which doth set forth Christ is of god although the man which vttereth it should be a reprobate And where he speaketh of the men and saith that euery one which beleueth that Iesus is the Christ is borne of God e 1. Iohn 5.1 He speaketh of a far other thing then a bare opinion Q. Doe yee then confesse that the doctrine of the Papistes is of God for they confesse Iesus Christ A. So farre as the doctrine of the Papistes or any other do confesse Iesus Christ so farre it is of God But the matter doth not consist in the bare titles or names for if a manne denye anye thing eyther in the personne or offyce of Christe hee denyeth Christe For it is but a vaine thing to confesse in woordes and to denye the effect and trueth of the matter And therefore besides others the Papistes also as moste wicked and rancke Heretikes doe denye Christe Q Sehw how both others and they denie Christ A. Some as concerning his person haue denyed him to be GOD and some haue denyed him to bee manne The Papistes confessing the trueth in these haue yet committed sacriledge and spoyled him in his office For hee beeing our great Prophet which hath perfectly reuealed the will of his Father f. Heb. 1.1 yet they take authoritie ouer his word and say it dependeth vpon thē They chaleng power to disanull what they will and to make lawes which they say are of as high authoritie as his He is our Lord and king which hath power to saue and destroy they ascribe the same to the Pope He is our Prieste which offred him selfe a Sacrifice to God to cleanse our sinnes and is our onely Mediatour to make intercession for vs. They spoyle him of all this when they ascribe the purginge of sinnes to the blood of Martyres and to other thinges Also when wee are bidde to come boldly vnto the throne of grace because he is there our high Prieste they pray to Saintes and Aungels and so deny him to be a mercifull high Priest Q. Then you confesse Iesus Christe our Lord the onely sonne of God to be the whole and perfect sauiour Is it then of necessitie that we confesse him to bee both God and man A. If hee were not God he could not haue beene able to saue vs If hee were not man we could not come nigh him to laye holde of lyfe For eternall lyfe by the Godhead is in the Manhood of Christ and from the manhood of Christ it is conueighed into vs. Q. Why is it mentioned that he was conceaued by the holy ghost A. This is to shewe that hee was brought forth a pure man without sinne For although the Virgin Marye was a sinner yet he tooke flesh of her without al spotte or infection of sinne Not beeing begotten of her by the naturall generation but conceaued by the holy Ghoste who from the very moment of her conception did sanctifie his humane nature Q. Was it requisite that he should be without sinne A. How could the most glorious godhead be cupled with sinnefull fleshe to make one person How coulde a sinner bee accepted to make the attonement and to be the sacrifice to purge sinne Fynallye howe could hee be the sanctifier of others g. Heb. 2 11. 10.9.10 vnlesse he had beene moste pure and holye For all the whole lumpe of manne-kynde beeinge wholye infected and defiled with sinne hee tooke one portion thereof and did perfectlye sanctifie it and out of it doth conueye and spread perfecte holynes vpon his whole Church Q. Did Christe then take our fleshe A. Hee tooke our fleshe or else wee are neuer the neere The holye Ghoste saieth hee tooke not the Aungelles but hee tooke the seede of Abraham h. Heb. 2.16 He was made of the seede of Dauid accordinge to the flesh Q. What saye yee then vnto those whiche holde that Christe did but passe through the Virgin Marye and not take flesh of her but brought his flesh from heauen A. Those are madde beastes whiche doe roote vp the whole fayth and take away all our comforte and denye the flatte testimonies of Scriptures which affyrme that hee was made of a Woman i. Gala. 4.4 and that hee was the seede of the Woman k. Gene. 3.15 and therefore hee was called the Sonne of manne l. Mat. 17.22 20.18 Q. Howe doe yee aunswere vnto those Scriptures by which they would prooue this errour which are these and suche lyke no man ascendeth into heauen but hee which came downe from heauen euen the Sonne of man which is in heauen m. Iohn 3.13 Also saint Paule sayeth the firste man is of the earth earthly the second man is of the Lord from heauen heauenly n. 1. Co. 15 4◠A. These places must so be taken that they denye not that which is most flatly and manifestly expressed in the Scriptures beefore noted but wee must acknowledge such a sense in them as agreeth with the other It is not the purpose therefore and meaning of the holye Ghost to teach that Christ brought his manhoode from heauen when he saith the second man from heauen or the Sonne of man came downe from heauen but beccause Christe God and Man is but one hee ascribeth that to the Manhoode which did belonge to the Godhead Which appeareth most plainelye in this that although in the Manhoode hee was at that tyme onely in earth yet he said the sonne of Man which is in heauen because in his godhead he was there Q. Had Christe both the bodye and soule of man together with his diuine nature or was onely the body cupled to the Godhead A. Hee was a perfect man both with soule and bodye he suffred in both beeinge to redeeme our soules and bodies And for this cause he sayde My soule is heauye vnto death o. Mat. 26.38 Q. Was the Godhead of Christe turned into man
them base and needelesse A. Wee must beware that wee giue not that to creatures which is proper only to God For such as by grace vnto the signe as though the woorke wrought dyd the deede doe like blinde Asses rob God Againe those proude men which are swollen so fat that theyr eyes are closed vp from seeing themselues supposing their faith to be so strong their mindes so heauenly that they neede not the vse of the Sacramentes are much to be misliked Euen as those whiche take vpon them to know better what is fit for them then God doth Q. What may the Sacraments bee likened vnto that we may more fully see the vse of them A. The Apostle calleth circumcision the seale of the righteousnesse of faith q. Rom. 4.11 and it is without controuersie that other Sacraments are so also looke then what vse there is of a seale in temporall thinges the like vse is there of the Sacramentes in spirituall things Q. Declare then more fully that point A. When a man hath a promise of any good thing hee thinketh it better when hee hath it in writing but surest of all when it is sealed Euen so God to make vs more sure hath not onely giuen his worde written but also hath set to his seale Q. If men were constant and true of their worde there shoulde neede no seale to bee set thereto to confirme it Doth it not therfore accuse the word that the seale must bee put to it for to make it sure A. There is no doubt but that the inconstancie of mans woorde was the cause why the seale was added But the thing is farre otherwise beteweene God and vs for it is not for any respect of the worde it selfe that seales shoulde bee added thereto For the word of it self is infallible But it is the wonderful kindenesse of God whiche doeth yeelde so muche vnto our vnbeliefe that rather then wee shoulde haue any doubte of the truth of his vnchangeable woorde hee woulde set to his seale also to confirme the same Q. May it bee gathered by this that the Sacramentes are to no purpose without the worde A. It is out of doubt a most foule abuse and prophanation of the Sacramentes to minister them vnto those which are not first instructed in the worde For were it not a very foolish and ridiculous matter for to put seales and annexe them vnto a parchment without writing What vse hath the seale so long as there is a blancke Q. There is the same reason in both the Sacramentes and yet Baptisme is giuen vnto those whiche are without knowledge A. It is ministred vnto infants when they cannot knowe any thing at all But yet they are bounde to knowe so soone as they come to yeeres of discretion For such as continue in blinde ignorance hauing byn baptized in their infancie do carrie aboute a seale set vnto nothing For this cause the Apostles are willed to teach theÌ„ to Baptize r. Mat. 28.19 Q. How many parts do yee coÌ„sider in a Sacrament A. There bee two in generall to bee considered that is to say the outward and visible signe and the inuisible grace whiche is signified Q. What is that inuisible grace which is represented in both the Sacraments A. That which wee obteine in Christe for in both the Sacraments our Lord Iesus Christ is set before vs with the riches of his grace euen painted out vnto our outwarde senses Q. Proceed vnto the holy baptisme and first shew the doctrine which it doth seale A. The doctrine is this that wheras we were borne vncleane euen a lumpe of sin therfore strangers froÌ„ god childreÌ„ of his wrath He doth incorporate vs into the body of his sonne wash vs from all vncleannes filthinesse and receiue vs into his owne family to be heires of eternall life Q. How is this figured vnto vs A. By the water For by it is set before vs how we are baptized into Christ eueÌ„ into his death burial resurrection Also the washing with the water which purgeth away the vncleannesse of the flesh doth shew how the holy ghost doth inwardly wash away our sinnes in the blood of Christe Q. Is Baptisme only the seale in gods behalfe by which hee doth assure vs of this newe birth and regeneration in his sonne A. It is the seale set to in the couenant betweene both parties as wel in our behalf as in the Lordes For as God doth thereby binde himselfe vnto vs to bee our God by setting to his seale So also doth it bind vs as the seale of our vowe which we haue there solemnely made to be his people by renouncing the Diuell and his workes Q. What say yee then of those which are not mindfull of this but walke in al the lustes of the Diuell A. They haue vnfaithfully traiterously broken so great a promise made vnto god And so are become giltie of such a sin as shal turne to their greater damnatioÌ„ For it had been better for them neuer to haue vowed s. Deut. 23.21.22 Eccle. 5.3.4 For howe greeuous a sinne is it so to dally and dissemble with God Q. Let vs come vnto the other Sacrament Shew also that doctrine which it doth seale A. The doctrine is plentifully set downe by our Sauiour in the sixt of Iohne when he saith I am the bread of life which came downe from heauen Hee that eateth this bread shall liue for euer My fleshe is meate in deede my blood is drinke in deede hee that eateth my fleshe and drinketh my blood hath eternall life Hee that eateth not my fleshe hath not life t Ioh. 6.51.54 â—5 Q. Do yee then take this to be the doctrine of Christe that his very naturall fleshe and blood and the very substance of it must bee receiued and that none shall liue but those which eate and drinke the same A. Wee can haue no benefit by Christ vntill wee be partakers of Christ himselfe And that in suche sort that wee doe become flesh of his flesh and bones of his bones as the Apostle speaketh v. Ephe. 5.30 and therefore suche as shal be saued doe eate his very naturall fleshe and drinke his very naturall blood Q. Is not God onely the fountain of life And then howe can it be ascribed vnto the flesh of Christe to giue life A. It is most certaine without gainsaying that God only is the fountain of life And yet it is rightly ascribed vnto the fleshe of Christe to haue in it life and to giue it vnto all that doe eate thereof Because his flesh is ioyned vnseparably vnto the Godhead and from thence hath life also in it self Which thing he plainely sheweth when hee saith As the liuing sent me so I liue by the father and he that eateth my flesh shall liue by mee w. Ioh. 6.57 Q. Seeing we must eate the very flesh of Christ and drink his blood or els we can haue no life Doe
toppe of a house and saye I trust so in God that I fear not any daunger of breaking my legges or my necke Or that shal cry out say Lorde keepe me from drowning and skip into the sea For when a man hath heard the word and doth call vpon God to saue him he must auoide all occasions of euill and therefore God doth command al his seruants to come out from among the wicked and to seperat them selues He pronounceth those blessed which shunne their counsel and their way Q. Doe yee esteeme those to bee worthy receiuers then which striue and labour to returne home vnto God and vse al good meanes which hee hath appoynted although they be stil but weak and ful of infirmities A. They are worthy receiuers and the Sacraments are ordayned for such For if mens faith and repentaunce were perfect then should not stand in neede of such helpe But because they seeke to come vnto God are not able to ascend he commeth down vnto them to lift them vp Q. Then yee take those men to be in good case which carefully and thankfully imbrace the meanes which GOD hath ordayned to draw them vnto eternall life A. Those are in most happy case for although they seeme to trauell in vaine yet it is far otherwise for GOD is faythfull and cānot cast away those which seeke him If they craue of God to be taught the truth and to abide in it they cannot miscary but the proud minde which doth swell shall obtaine no fauour nor grace Q. Let vs proceede now to speake of prayer which is a speciall meane which God hath ordayned to helpe our selues withall and first shew what those things are which we obtaine through true and hearty prayer A. Wee are by prayer to seeke in generall for all thinges which set forth Gods honour and aduaunce his trueth here below in earth We are also to seeke for al things which we stand in neede of either for body or soule for this life or for the life to come Q. Haue we the summe of all these in one prayer A. Our Sauiour Christ hath in very fewe woordes comprised the summe of all these in that prayer which he taught his Apostles which wee call the Lordes prayer For the whole prayer dooth consist of sixe petitions whereof the three firste concerne God him selfe and the other three our own estate Q. Shal not al those be saued which cal vpon the name of the Lord and pray the same prayer A. It is out of controuersie that euery one which doth call vpon the name of the Lord shall be saued for so God saieth by the Prophet h. Ioel. 1.32 But yet this is to be added that they he such as call vpon him in trueth i. Psa 145.18 for otherwise their prayers are turned into sint and they doe in moste fearefull manner procure the vengance of God against their own foules which do not pray rightly For prayer being a thing most excellent precious the abuse therof must needes be a most fearful sin God saith that when they stretch forth their hāds he wil turn away his face k. Esai 1.15 He calleth such praiers the sacrifice of fooles l. Eccle. 40. He saith that the sacrifice of that wicked is abhominable vnto him m. Prou. 15. Q. What are the things which are required in prayer to make it to bee in trueth and right before God A. There be diuers thinges required which go together in true prayer which if they be wanting al is marred And therfore our Sauiour doth vse a few wordes to put vs in minde of the same when hee teacheth vs to say Our Father which art in heauen For in these woordes we are taught to make our prayers onely to GOD reconciled vnto vs in Christe and become our father Also when we come as children to theyr father which dooth loue and pittie them we muste aske in assuraunce and boldenesse of fayth For he which doth not aske in fayth but wauereth and doubteth shal receiue nothing n. Iam. 1.6.7 Our hearts must also be lifted vp into the heauens with great reuerēce of the glorious maiestie of our God vnto whome we speake Q. Shewe howe men breake these rules in prayer and faile in them A. Those which cal vpon Angels and the soules of men departed thinking to find more pitie and mercy at their hands then at the hands of God bewray a wicked conscience deny the throne of grace vnto which we are willed to come boldly to obtayne mercy and grace o. Heb. 4 1◠Those which doo not ground their prayers vpō the promises of the word nor cannot perswade their hearts that God is indeed their most louing father and therefore to be out of doubt that he heareth them and sure they shal obtaine all that he hath promised them do but speak with their mouth and not thinke it in their heart when they call GOD father For canne they take him to bee their Father and not to loue them Canne hee loue them and not giue them all good things which they beg of him Q. How shall a man come vnto this assuraunce to knowe that God heareth him and wil saue him because he dooth continually beg it of God A. No man can come vnto this assuraunce of him selfe For it is the spirite of adoption which doth perswade men to call God their Father and that dooth witnesse vnto their spirite that they be the children of God p. Rom. 8 1◠and therefore the guiltie conscience of the wicked man doth cause him that hee cannot pray being without the spirit of god which only teacheth men to pray maketh intercession for them with sighes grones which cannot be expressed q. Rom. 8.26 What is the vngodly man therefore the better if he lye at the poynt of death and the guiltinesse of sinnes cause him to tremble so that he cry out with bitter teares if for wante of the holye spirite of adoption to regenerate him hee doubte whether God heare him Q. It is not in the power of man to obtaine such a treasure A. That is moste sure but those which begge of GOD to haue his spirit shal haue him r. Luk. 11.13 and those whiche labour to obtayne the fayth to call vppon GOD shal finde it s. Mat. 7.7 Q. Which way shal they labour and what meanes shal they vse A. They must seeke for the true vnderstanding of the will of GOD and meditate vpon the faythfulnesse and trueth that is in him to perfourme his promises and cleanse their heartes and their handes from euill for the holye Ghost dooth affirme that hee which turneth awaye his eare from hearing of the lawe his prayer shall bee abhominable t. Pro. 28. Also hee willeth a manne to take heede vnto his foote when hee commeth into the house of God and to be ready to heare rather then to offer the sacrifice of fooles v.
Eccle. 4. Q. What waye doe menne bewraye the wante of reuerence in prayer A. When they praye but for custome and fashion When they doe but bable with their mouth their thoughtes wandringe theyr hearts not lyfted vp into heauen and when they praye so coldelye that they doe not sighe and grone in the spirit euen with those sighes and grones which are vnspeakable with whiche the holye spirite dooth make intercession for vs as the Apostle saith w. Ro. 8.2 Q. What is to bee doone in this thing A. Men are throughly and aduisedly to consider into howe great and glorious a presence they come and what high maiesty there is in the God of heauen vnto whom they speake and before whom they present them selues They are also to remember howe vile and vncleane they bee of them selues that so they maye come with humblenesse of minde and feare Further they are also to looke into them selues to see how beggerly and miserable they are and so to deale earnestlye and vehementlye euen as those whiche are vtterly vndoone and loste vnlesse they bee hearde and obtayne theyr suite Q. Come now vnto the peticions What doe ye obserue in the order by which they are placed Q. The order of the prayer is agreeable vnto the order of the law Where the dueties vnto God beeing the chiefest are set in the first place For wee craue those thinges first and principally which concern Gods honour because that ought to be dearer vnto vs and more precious then our owne soules Because GOD is worthy all glory and honour we are to care most for his name and to delight more when it is hallowed and sanctified then in life it selfe And so aboue all thinges to shewe our desire and wish that this moste woorthye and most precious honor of his may be aduaunced Q. Whereby shall we know when men haue this tēder loue vnto the name of God A. The grief which a man doth conceaue when he seeth Gods name troaden downe is a manifest declaration of his good will vnto it For when the holy Prophet saith That riuers of teares did flowe out at his eyes because men kept not the law of God x. Psal 119.136 Hee declareth a wonderfull loue of Gods honour by the greatnesse of the sorrowe which hee conceaued to see it defaced Q. Who are those then which abuse this prayer meaning or desiring no such thing as they speake A. All those which are proude seeke glory vnto themselues Beeing so iealous ouer their owne honour that to magnifie and lift vp them selues they will treade downe the name of God All those which professe the Gospell and staine it with their wicked life And likewise such as delight to rayse vp and spreade sclaunders againste the profession of godlinesse For all these say and babble with their mouth Hallowed bee thy name but their heart neuer careth for any such matter Q. Open the meaning of the second petition which is in these wordes Thy kingdome come A. It is manifest by the plaine words of this petition that although God alone is the king of all nations if wee respect his absolute power yet because men are fallen from him there is an other kingdom which is contrary vnto his euen the kingdome of the Deuil which is the prince of darknes y Ephe. 6.12 vnder whom as vnder a most fierce tyrant all men are by nature The summe therefore of this petition is that we desire the Lord to destroy the power and kingdome of the Diuell in vs to set vs free from his tyranny and that wee may obey him in holinesse and righteousnesse as our soueraigne and gracious Lord z Luke 1. Q. Yee confesse then that there is no power to deliuer our selues from the subiection and tyrannie of the Diuell A. There is no power able to set vs free from this captiuitie but only the power of God and therefore we sue vnto him to do it the Diuell hath his throne and scepter in the hearte of man where hee sitteth with great power And therefore our Lorde doth compare him to a strong man armed which keepeth his pallace which cannot be driuen out vntil a stronger then he come vpon him and ouercome him a Mat. 12.28.29 Q. Wherein doeth the kingdom of the Diuell consist A. It consisteth in darkenesse and in sinne For he is the prince of darknesse and his power is onely in sin and those things which followe sinne It is of necessitie that wheresoeuer sinne doth beare sway there he doth raigne For he can not bee separated from sinne being the authour thereof b 1. Iohn 2. Q. Wherein doth the kingdome of God consist A. In righteousnesse and peace and ioy of the holy ghost c Rom. 14.17 For when we are set free from the bondage of our sinnes to obey God in righteousnesse then is the throne of God set up in our hearts and he doth raigne in vs as our king wee are his subiects Q. By what way and meanes doth God destroy the kingdome of the Diuell and set vp his owne kingdome in vs. A. The Gospel is called the kingdome of God d Mark 1.14 it is called the scepter of his power e Psal 110.2 it is called the arme of God f. Esay 53.1 Because by it hee doth ouerthrowe and destroy the power of darknesse By it he doth set vp his throne in the heartes of men And by it hee doeth drawe men vnto heauen as with a moste mightie arme Q. Let vs see then who they bee which pray this prayer in truth who they bee that babble they knowe not what A. Those doe pray this prayer aright which mourne and lament to see the dominion and power of the Diuel to be so great And therefore they desire vehemently to bee deliuered themselues and also that God would multiplie the number of his childrē by spreading the light of his glorious gospel And finally they long for that day when hee shall put downe all rule and all authoritie and power and when hee shall put all his enemies vnder his feete g. 1. Cor. 15.25 Contrariwise those doe but babble they knowe not what which say Thy kingdome come and yet seeke to keepe it awaye as muche as they can by defending and vpholding wickednesse and hindering the Gospel For wee may see howe doting madde men are which glory in this prayer and say it is the best prayer as no doubt it is but they doe wishe quite contrarie vnto that which they speake Q. The third petition followeth Thy will bee done in earth as it is in heauen What say yee of this A. The wil of God is so holy so right and pure that all our loue ought to be vpon it And our vehement desire ought to bee that it myght bee perfectly perfourmed by men in earth euē as it is by the holy angels in heauen Q. How can wee praye this prayer with faith seeing wee haue no