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
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
of the good things which they inioye is made commone while euerye one doeth know he possesseth them not for his owne priuate commoditie alone but for the benefit of all other This thinge is cleerelye to bee discerned in the members of the bodye For the eye alone doth possesse the sight and yet it dooth see for the whole body Q. Doe yee take it to bee an infallible proofe that a man is indued with the spirite of God and is a true member of the Church when he dooth loue the godly A. It is a perfect proofe Hereby wee knowe that wee be translated out of darkenesse into light if wee loue the brethren d. 1. Ioh. 3.14 It is also a perfect argument that a man is not of that fellowshippe and bodye when he doth hate and stomacke them so that he cannot brooke them For if he were of them hee shoulde loue them although he but heare of them Q. Are all the true Children of the Church Saintes while they be in this life or is the Church called the Communion of saints because they shal be Saints in the life to come A. All that shal be saued are sanctified in this life For except a man be regenerate or borne againe hee shall not enter into the kingdom of heauen e. Iohn 3.3 For this cause the scriptures both in the old and new Testament do call the children of God Saintes euen while they be here in earth f. Psal 16.3 Pilip 1.1 And euery one which maketh account to be of that number must behaue himselfe as a Sainte and doe the thinges which become Saintes g. Ephe. 5.3 Q. What say yee then vnto those which hold stifly that none are Saintes while they liue A. They doe deny an article of our faith and that very grosly Q. But they doe it of humilitie because they dare not presume to take thē selues to be Saintes A. If it be humilitie to denye the fayth they may then be commended But let them not because themselues be vnholy denye the graces of God in others This is no humilitie when they mock at the faith and when in disdaine they reproch men on this wise you be holy men you be Saints They say they be christians why because they can say their Creede and yet they flatly deny that which they professe Q. While men liue here amonge men must they not fashion them selues like vnto other men A. Wee must consider our highe calling and walke woorthy of it h. Ephe. 4.1.2 Wee must haue no felloweshippe with the vnfruitefull woorkes of darkenesse i. Ephe. 5.11 hauing fellowshippe with GOD and with his Sonne Iesus Christ k. 1. Ioh. 1.3 and being called to be saints l. Rom. 1.7 we must keepe our selues vnspotted of the world m. Iam. 1.27 We are commaunded to seperate our selues and to come out from among the wicked n. 2. Co. 6.17 because there can be no felowship betweene light and darknes Q. Wherfore is there ioyned vnto this article the forgiuenesse of sinnes A. Because there is no pardon but vnto those which bee of the Church For as there is no condemnation to those whiche are in Christe o. Rom. 8.1 beecause they be so in him that they be members of his body and called Christ p. 1. Cor. 12.12 God cannot be angry with Christ nor condemne him and therefore he cannot condemne them So contrariwise there is nothing but condemnation to all that be not in him because there is no pardon or forgiuenes of sinnes but in him Q. Can there bee no saluation but in the forgiuenes of sinnes A. Our blessednesse is onely in the couering of our sinnes and pardon of our iniquities q. Psal 32.1 Without this there is nothing but miserie beecause God dooth so abhorre sinne For there is no fowle Toad so loathsom vnto vs nor the most stinking caryon is not so abhorred of vs as the sinner is loathsome and abhominable vnto God there can no vncleane thing stande beefore him but hee must needes remoue it away with detestatiō and curse Q. Doe yee deny the satisfaction for sinnes Q. Those which holde that men must make satisfaction for their sinnes doe denye this Article of our fayth For these two things be quite contrary to make satisfaction and to haue pardon If a man should say vnto his debtor yee owe me suche a sum of money I will forgiue it but ye shal work so many dayes and earne it out this were ridiculous The Papists therfore which affirme that they beeleeue the forgiuenes of sinnes and yet teach that Christe hath taken awaye Originall sinne and for actuall sinne menne muste make satisfaction are not onelye ridiculous but also ranke Heretikes because they deny so great an article of the fayth concerning whiche the Scripture saieth the bloud of Iesus Christe his Sonne cleanseth vs from all sinne r. 1. Iohn 1.7 Q. What is required in vs to obtaine pardon A. True repentaunce which consisteth in the mortification of sinne and puttinge on true holinesse For the penitent sinner who onely shall be saued hath a wounded and bleeding heart for his sinnes and doth hate the filthinesse of them and the graces of the spirite to replenish him with vertues are as a most precious oyle to refreshe his wearie soule Q. Dooth not a man beleeue the forgiuenesse of sinnes aright vnlesse hee knowe his sinnes be forgiuen A. To beeleeue that there is pardon for sinne is little but for a man to haue assurance that his sinnes are forgiuen that is the thing Q. Yee speake of a matter which seemeth to bee farre beyonde a mannes reache for to hope that his sinnes are forgiuen hee maye but to knowe it for certainetie that seemeth vnpossible Q. A man which hath true and vnfaigned repentaunce dooth know for certeintie that he hath it and then he must needes knowe also for certeintie that hee is forgiuen vnlesse hee will doubt of the trueth of God A manne whiche hath not repentaunce or but an haulting repentaunce hath but a doubting opinion that hee is forgiuen which is not agreeinge to the nature of fayth It is no meruaile though they wauer and bee vncertain whether sinnes be forgiuen them which haue no repentaunce For they may be sure they are not He therfore which wold be glad to be pardoned let him beleeue the forgiuenes of sinnes Q. Howe shal a man knowe when he hath true repentaunce A. Hee cannot but knowe when hee hath it by the woorking of Gods spirite in renewing his heart For if he feele his hearte chaunged and the lusts of sinne killed in him so that hee dooth hate euill and shunne it and loue and delyght in that which is good then hee hath repentaunce Q. There is no man so renued but that hee doth abide in some sinnes and therfore may seeme not to haue repented A. I confesse repentaunce is not in full perfection in anye nor yet so greate but that
to euerye poynt of that which hee hath in his woorde prescribed and to keepe our selues cleane both in bodye and soule from the Idolatrous superstitious inuentions of men Q. So that a man doe not superstitiously abuse the things which Idolaters haue deuised it seemeth that the things of them selues being indifferent a man may communicate with them A. That is not so for the free vse of the things is taken away because God wil not haue his seruauntes to be like vnto the seruauntes of the Deuill nor to be partakers with them otherwise why should not the meat offred vnto Idols be indifferent to bee eatē Q. Then the things which haue bin abused are vtterly to be abolished A. We are to put difference for there are thinges which were ordayned by God for necessary vse al the abuse in the worlde cannot abolish these but they are to be reformed There are other things which god neuer appoynted but were inuented by men these can neuer be washed so clean but there wil be some spot in them And therefore the true reformatiō is the vtter abolishing of thē Q. What is meant by the wordes which folow in this commaundement A. The first parte of the words which follow when he saith I thy Lorde thy God am a Ielous God and visit c. do containe a very sharpe threatning against Idolaters For he doth affirme that as he is a stronge God so also he is iealous and wil not beare the spiritual whoredome in those that cōmit it but wil punish thē their seede after thē Q. Is not this contrary vnto that which God saieth by the Prophet Ezechiel that the sonne shall not beare the fathers offence h. Ezech. 18. A. It is not contrary for there the Prophet is sent to reprooue those which did vse this properbe The fathers did eate sower grapes and the childrens teeth are sette on edge Which was as much as to say our fathers committed the sinne we their childrē do beare the punishmēt smart for it Thus they did cleere them selues and blame theyr fathers but god doth shew that he doth not punish the children of wicked fathers vnlesse the children themselues be also wicked Now in this God doth as much as if he should threaten that he wil leaue the children of Idolaters in the sinnes of their fathers and depriue them of his graces that so they may be damned For God doth seuerely visit the sins of the fathers vpō the children whē he doth reiect the children as the cursed seede of cursed parents Q. What is the other part of the words A. A sweete promise which God maketh vnto those which loue them that he will blesse their seede after thē vnto a thousand generations Q. Hath God tyed him selfe in this vnto euery perticular A. Not so for God hath bestowed his graces vppon some children of very wicked parents i. 1. Sam. 19. And some of the children of right godly fathers haue beene gracelesse k. 2. Sam. 16. Q. What say you to the third commandement Thou shalt not take the name of the Lord thy God in vaine c. A. The sum of the Commaundement is that wee shoulde by no meanes abuse or prophane the name of God but as it is most glorious so to giue al due honour reuerēce vnto it Q. What do ye vnderstand by the name of God only the words which we speak when we call him God or Lorde A. Wee may not restraine it into so narow a compasse for the name of God is in al things which set forth his maiestie the renoume of his excellencie As for example the glory the greatnes the power the wisdome the goodnes of the diuine maiestie which shine in the heauens in the earth in the sea Also in his word he hath shewed him self more perfectly Likewise his noble acts which he hath wrought in the gouernment of the world of his Church do publish his name for he saith he would get him a name in al the earth when he dealt against Pharao l. Exod. 14.4 Also when Dauid in the Psalms and other do cal vpon men to magnifie the name of god or do set forth his name they declare his workes and his iudgements m. Psal 102. Psal 106. Q. Then expresse some particulars by which men doe abuse the holy name of God A. Men take his name in vain when they behold the heauens and the earth without admiration and woondermente of the God of glory which hath framed them Also when they heare of his great iudgmenets and worthy actes and their heart not striken with reuerence feare Likewise when they heare his word think of it or talk of it vnreuerently to make a light matter or a ieste of it or to myngle it with light Iestes as in stage playes or such like Moreouer when men call on God in prayer and doe it not as it should be as to pray they knowe not what to aske according to their lustes and fantasies to speake with their mouth their harts wander in by-thoughts or when they professe Gods word and liue not thereafter for they cause the name of God to bee blasphemed whereas they shoulde by theyr profession purchase honour vnto it Q. Are these all the wayes by whiche men take the name of God in vaine A. There are many wayes whereby men take the name of God in vaine A man cannot recite them al though he should studie long Men do fowly prophane this excellent name when they are periured when they sweare rashly when they curse when they vse the words of the scriptures and the name of God in charmes and coniurations Q. What doe you call rash swearing A. When men sweate without cause no matter of waight to mooue them or no necessitie to enforce them Q. Men suppose that they do not offende when they do not sweare falsly and beecause they will not take the name of God to abuse it they swere by small thinges as by cocke and pye by the mouse foote and many other suche like doe these offend A. Our Sauiour Christ doth confute both these things for whereas the Scribes and Pharisees had taught thus Thou shalt not forsweare thy selfe hee saith Sweare not at all And whereas they thought by taking the creatures to let the name of God goe free hee proueth that hee that sweareth by any creature doth sweare by the Lorde The heauens are his throne the earth is his footestoole Ierusalem is the Citie of the great king Thou shalt not sweare by thy head for thou canst not make one haire white or blacke n Mat. 5.33.34.35.36 Q. What is then the reason whereby hee proueth that those which sweare by creatures take the name of God in vaine A. Because the name of God is vppon all his creatures euen the smallest for there is a glorious power and wisdom in the least thing which wee see and such as farre passeth
¶ 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
was in the shape of God he thought it no robbery to be equal with God t Phil. 2.6 The holy Ghost doth proceede from the father and the sonne v Ioh. 15.26 Q. Proceede vnto the wordes of the articles which is the first part A. I beleeue in God the father almighty maker of heauen and earth Q. In what sense is heere mention of the almightye power of GOD and that hee is the maker of Heauen and earth A. This is expressed to shewe that our faith is in the true God For the Gods that made not heauen and earth shal perish from vnder heauen w Ier 10 1◠and this God is the Father of our Lorde Iesus Christe x. Ephe. 1.3 Q. The builder must haue stuffe or els he can set vp no frame Of what stuffe did God make heauen and earth A. He made them of nothing y. Heb. 11.3 For hee only was without beginning of himselfe and herein God doth most wonderfully excell al creatures which are not able to make so much as an haire of nothing Q. When God had created al other creatures then it is saide that hee made man Whereof made hee him A. Hee made the body of man of clay or as Moses saith Of the dust of the earth z. Gen. 2.7 Of the soule it is saide God breathed in his face the breath of life a. Gene. 2.7 Q. It is saide that God made man in his owne likenesse b. Gen. 1.26 What meaneth that A. It is not meant that there was any resemblance of proportion or shape for so neather the bodie nor soule of man was the image or likenesse of God But in gifts and qualities of the body and minde hee did resemble God and therein hee did farre excell all the creatures heere belowe in dignitie and happinesse for none of them were like God Q. What are those qualities gifts in which hee did resemble God A. A pure cleere vnderstanding in the knowledge of God c. Col. 3.100 true holines rightteousnesse d. Ephe. 4.24 for the law of God was written in his hearte as in a pure booke and hee did perfectly both vnderstand it keepe it Q. How is it to be proued that hee had the law which we now haue A. It is manifest by the knowledge of the law which is naturally in the heartes of all his children which we call the law of nature for the Gentiles which shewed as the Apostle calleth it the worke of the law written in their heartes Rom. 2. e had neuer the lawe written but that which was in them was from Adam Q. Ye do affirm thē that God created all things good Shew how men became sinners A. It could not be otherwise for how could euill come frō him which is goodnes it selfe or darkenes out of the most pure light againe how should God be an enemie vnto euill to hate punish it if he had brought it forth But our first parēts sinned fell frō God and by that meanes we are al become sinners Q. By what meanes did they fal frō the dignitie of their creation A. The Diuell in the Serpent did seduce the woman perswading her that their estate shoulde bee bettered by eating of the fruite forbidden she entised the man and so they sinned f Gen. 3. Q. Were the Diuels which brought sinne into the world created by God A. God created them yet he created thē not deuils but holy Angels Q. When were they created and howe fell they A. For the time of their creation it is not to be doubted but they were created whē the other creatures were because it is sayde that in sixe dayes GOD made heauen and earth the Sea and all that in them is Exod. 20. For the manner of their fall we are to be curious no further then the Scriptures doe teach It is sayd that God spared not the Angels that sinned but cast them downe into 〈◊〉 it is also saide they kepte not their first habitations 2. Pet. 2.4 Iude uer 6. Q. What moued the Diuels to seeke the destruction of man A. Malice and hatred both against God and man For seeing they were cast downe into miserie from a blessed estate and no hope of recouery lefte they did burne in furie agaynst God and sought to deface his glorie Also they did enuie the happy estate of man and sought his decay Q. How long was it after the creation that this fall was A. It is not expressed in the scriptures how long it was after the creation But it is to bee thought that they stoode a verye fewe daies because there be great reasons for that and none to the contrary Q. Shew some one reason to proue it A. The ignorance of the woman in the state of the beastes that she did not perceiue the Serpentes tongue to haue a further skil then his owne doeth shewe a small time of conuersation Also there was no generation betweene the man and the woman before the fall Q. When yee confesse that GOD made heauen earth doe ye therin also meane that he doth gouern both in heauen and earth A. That is most certaine for hee that made all doth gouerne all He did not onely shewe his power in making all thinges but also he doth exercise the same in gouerning and preseruing thē k Heb. 1. And this is the prouidence of God which leaueth no place vnto fortune or chaunce no not in the smallest thinges as the haires of a mans head or falling of a sparow vpon the ground l Mat. 10. Q. If ye take it that this prouidēce of God should extend it self so far as vnto all motions and actions whatsoeuer then what saie yee to al the euil and wicked deeds which are wrought by the deuils by wicked men is ther any further prouidence of God then a sufferaunce A. There is more then sufferance for our God is in heauen and doth whatsoeuer he wil m. Psal 115. there is nothing done against his wil his power prouidence and will goe together Q. This seemeth to charge God to be the authour of euil which is a moste horrible blasphemy For no euill canne come from the Almightie A. It may seeme so to those which be of weake vnderstanding but in trueth the matter is not so For although the prouidence power and will of God are ioyned in those actions which are most sinnefull yet God is cleere from al blame The actions of themselues as they come from God are good the sin which is in them is to be laide vppon the instruments which God dooth vse as the deuils and wicked men Q This then is the sum of your answer that in the selfe same actions God worketh the deuil the wicked worke whom he vseth as his instrumēts that the action as it is Gods is holy good as it is theirs it is sinful wicked Shew this by som
binde Abraham it bindeth others if the law did bind the young man to sell all and to giue to the poore it bindeth all others A. This is conteined in the lawe that a man shall loue the Lorde with all his hart and all his strength and therefore the lawe doth binde him to doe whatsoeuer God doth commaund him whether it bee a generall precept or a particuler precept only to him as these former were If God shoulde giue the same commandement to any whiche hee gaue to Abraham to the Israelites or that Christ gaue to the rich man he is bound by the law to obey God therein Because the Lorde is to lay what particuler commandement he will vpon any man Q. Then the law may seeme to cōtein things contrary in it Because God doth forbid to kill or to steale A. There is no shew of things cōtrary in the law if we cōsider how generally we are bound by the same to obey God what soueraigne authoritie god hath to cōmaund For thereby we shall see that although the thinges cōmanded be such as be not in the law yet our obedience vnto god in the law bindeth vs to performe the same God hath forbidden to kil or to steale therfore when he cōmanded Abrahā to kill his sonne and that Israelites to rob the Egyptiās these things were not in the law but yet the obedience vnto them was in the lawe A man is most straightly bounde by the preceptes of the Lawe to heare the doctrine of the Gospell preached and to giue credit vnto it but yet it dooth not follow that the Gospel and faith are therfore conteined in the law Q. Proceede vnto the wordes of the lawe which is the firste Commaundement A. I am the Lorde thy God whiche brought thee out of the lande of Aegypt out of the house of bondage Thou shalt haue none other Gods before my face Q. Wherefore are these words put in that he brought them out of the land of Aegypt A. In deliuering them out of Aegipt with so mightie a hand with signes wonders and a stretched out arme hee declared himselfe to be the only true God in heauen and earth p. Deut. 4.39 and also to be the God of Abraham Isaake and Iacob For this cause they are forbydden to haue anye other Gods Q. Doe those then performe al obedience required in this precept which doe verelye thinke in their heart that there is but one only God which made all A. There is a farre deeper matter required then so for he doth not say thou shalt thinke there is none other but thou shalt haue none other Q. Howe canne menne thinke there is but one and yet haue other A. When they giue awaye that to other thinges which dooth onely beelonge vnto GOD. As namelye when a man giueth his heart to any thing hee maketh it his GOD. The heart is to be giuen vnto God and therefore he complaineth that the people did draw neere him with their mouth and honour him with their lyppes but their heart was farre from him q. Esai 29.13 that he was neere in their mouth but farre from their raines r. Iere. 12.2 Q. Declare then by particulars howe men breake this Commaundemente and departe from the true God A. When they giue away the inward affections of the minde As for example the man which setteth his care to seeke ryches more then hee seeketh God and dooth rest and stay vppon them as the maintayners of his life maketh money his God because his heart goeth after it Hee which delighteth and ioyeth with greater pleasure in worldly and fleshly lustes then hee dooth in the holy doctrin of God like an outlaw followeth his own appetites to fill himselfe with them little caring for the other where GOD is to bee sought maketh his belly and the verye Deuill his GOD for where his loue is sette there is his God Q. It seemeth hard that any should be thought to worship and honour the Deuil for God A. It will not seeme harde if we consider the doctrine of Gods word which as it tearmeth Couetousnesse Idolatrie s. Ephe. 5.5 Col. 3.5 because the couetous worldly man setteth money in that place of his hearte where hee shoulde set God and so maketh it an Idol or a false GOD and saieth that some make their belly their GOD. So also it tearmeth the Deuill the GOD of the world t. 2. Cor. 4. ◠Q. Howe canne hee bee GOD vnto those which in theyr heart defie him A. They are foolishlye blinded for so longe as they loue that which hee loueth and shewe obedience vnto his will and performe his lustes although they suppose and saye that GOD is theyr father yet Christ saith ye are of your father the deuil v. Iohn 8.44 Hee that committeth sinne is of the deuil w. 1. Ioh. 3.8 Q. Are there anye other wayes by which men breake this law A. Some praye to Saintes and Aungelles and so giue that vnto them which belongeth vnto God some feare men more then GOD when they will rather sinne against God then offend men They saye they cannot beare the displeasure of men whether God bee pleased or displeased they weigh not and so men are lifted vp and god is sette at naught contrarye to that which Christe commaundeth Feare not those which kill the body and haue no power to kill the soule but feare him which is able to destroy both bodye and soule in hell x. Mat. 10.28 Some seeke helpe of Witches and Coniurours when theyr bodyes their Children and cattel are hurt which is to seeke at the deuil Q. What must a man do when hee repenteth in this Commaundement or how shal he know which way to walke in obedience vnto it A. He must set his studie and delight in the word of God there to seeke God and to giue him his heart y. Pro. 2.10 by drawing it from the loue of earthly thinges and by cuttinge downe pride For a man shal knowe howe much he loueth and delighteth in God by his zeale and loue to the word of God For that which a man loueth best that dooth hee most seeke after and his minde thinketh most vpon it And therefore it is moste certaine that those dull men which haue no zeale nor loue vnto the word haue giuē their hart away and do worship the world and the prince thereof Q. What say ye to the second Commaundement A. In the second Commandement we are forbidden the sinne of Idolatrie which is both the making of Images the worshipping of them Q. He forbiddeth to make anye Image or similitude of thinges in heauen or earth or in the sea Is it therefore against this Commaundement to make the picture of a man or of a flower or such like A. It is not vnlawful to make the picture of a man to resemble a man nor of any other creature which we see But to make the picture of any
thing in heauen as of the Sunne Moone or Starres or of any thing in earth as of man or beast or of any thing in the sea as of fishes and to say it is like God or that it is the picture of GOD this is abhominable and forbidden in this Precept Q. It is thought of many that the making is not forbidden vnlesse it bee with an intent to worship A. Those which thinke so are vnskilful in a very plaine matter for the woordes are thus Thou shalt not make Q. If the wordes should so bee taken then it seemeth no picture maye be made which is an absurditie A. That dooth not followe for this Commaundement is of the first Table and pertaineth onely to diuine woorshippe It doth not meddle with pictures which are for common vse But the pictures whiche are brought into Gods woorshippe therfore the Papistes which picture God the father like an olde man are abhominable Heretikes and foule Idolaters There can no likenes be made of God z Esal 40.18 The image is the doctrine of vanitie and lies Q. Can not a man bow before them or worship thē but he renounceth god A. That is out of all question that he that doth worshippe Idolles although hee perswade him selfe that he doth worshippe God in them yet he doth worship Diuelles and therefore renounceth the true God Q. He that worshippeth the Image for God or any false God as the Gods of the heathen he worshippeth Deuils But the Papistes excuse themselues that their intent is to worship the onely true GOD and therefore theirs is not the worship of Deuils They worshippe not the Image it selfe and therefore they commit no Idolatry A. Whatsoeuer they pretend it is but vaine they that breake the commandement worship him after the wil of the deuill their intent doth not excuse them but that they worship the deuill in steede of God for him they worship which is the author of the worship whom they obey a. Rom. 6.16 Moreouer when they say they doe not take the Idol for God nor worship it they lie For doe they not take it to be more holy then other creatures If it bee golde doe they take it to bee as other golde or if it be wood is it as other wood If not is it not a diuine holynesse which they ascribe vnto them And so they make it God in effect Q. Are those to be counted Idolaters which do but with their body with cappe or knee or such like giue reuerēce to Idolles not meaning any such thinge in their heart but doe keepe their heart to God A. Manye blynde them selues that waye supposing that in time of persecution for to saue their lyfe or goodes or for occupying merchandise in Idolatrous countries for their gaine they maye dissemble theyr conscience perswading them selues that beecause they doe not religiouslye reuerence that woorshippe they are to bee excused But they vnderstande not the sayinge of Christe Hee that denyeth mee beefore men b. Math. 10. They doe not vnderstand that both their bodyes and soules are the Lordes and that neather of them muste bee giuen to the diuell Q. It is not a giuinge themselues vnto the Deuill but in shewe beecause they meane not anye suche thing A. The Corinthes meant nothing lesse then to giue honour to the Idolles when they went into the Idoll temple and did sit at table there with Idolaters and eate of meat which had bin sacrificed to Idols And yet S. Paul threatneth them as Idolaters willing them to flie Idolatrie saying that they could not bee partakers of the table of the Lorde and the table of Deuils yee cannot drinke of the Cup of the Lord and the Cup of Deuils c. 1. Cor. 8.9 10. Q. Is there any Idolatry besides that which is committed in the making and worshipping of Images A. Men doe commit Idolatry when they thinke and imagine of GOD after their owne fantasies For although they confesse a God yet is it not the true God but a God of their owne framing and therfore it is written That the foole whiche is the vngodly hath sayde in his heart there is no God d. Psal 14.1 For hee giueth not credit vnto the promises neyther dooth hee beleeue the threatninges and thereby maketh God neither true nor iust which is to deny God In many other things hee conceiueth wrong of God denieth him so al his thoughts and meditations of God are but vpon an Idoll Q. Is there any other sinne condēned in this Commandement beside the sinne of Idolatrie A. This rule is to bee obserued in the Commaundementes that where God forbiddeth any one sinne hee forbiddeth all that are of that kinde he forbiddeth all that are accessaries vnto that sinne all thinges wherby it is bred and nourished so that he condemneth both roote and branche Q. What sinnes are of the same kind that Idolatrie is A. All sortes of counterfeite and false worship Q. What call yee counterfeite and false worship A. All the inuentions and deuises of men in the seruice of GOD. For the true worshippe is prescribed by God him selfe in his word and it is perfectly set downe that no peece of it is left vnto the deuice of man For that were a great dishonour to God if hee shoulde set downe his seruice so vnperfectly that men must finishe it and so in effect be wiser then he Q. When men deuise any thing to be done towards God of a good intent of deuotion of loue or such like must it not needes please God A Yee maye tearme it a good intente deuotion and loue because it is so in mans imagination but in verye trueth it is nothing so For GOD doth abhorre it both because it is so iniurious to him and also because it is so contrary vnto him for all that is in manne is corrupte therefore GOD sayeth they woorshippe mee in vaine teachinge for doctrines the Preceptes of men e. Esai 29.13 Q. Are there anye examples in the scripture to make it plaine A. There be examples in the scripture of menne whiche haue doone thinges of good intent of loue and zeale and yet the thinges verye abhominable beefore God beecause the affections of menne are corrupte Who coulde haue a better meaning or greater loue then Peter had vnto Christ when hee tooke him a side and sayde spare thy selfe Maister c And yet Christ answered goe beehinde me Sathan thou art a stumbling block vnto me thou sauourest not the thinges of God but the thinges of men f. Math. 16. Also the people had as they thought a good intent and aloue to Christ when they wold haue taken him made him a king g. Iohn 6. therefore yee may see that all superstitions and Ceremonies of mens framing are vtterly condemned Q. What is then commanded to be done by this Commaundement A. Wee are commaunded to keepe our selues pure and chaste vnto GOD in his woorshippe which is to cleaue
the capacitie of all the creatures in heauen and earth for they cannot all make so much as an haire of nothing Q. What doe yee thinke then when men sweare by their faith other suche like othes A. I affirme that they doe greeuously sinne by taking the name of God in vaine Christ saith Hee the sweareth by heauē sweareth by the throne of God and by him that sitteth thereon o. Mat. 23.22 Then must it needes bee that he which sweareth by his faith sweareth by the word of God vpō which it is grounded by the holy ghost which is the worker thereof by god the father by Christ vpō whō it laieth holde Q. Some sweare by the Diuell some by the masse by the roode and such like do these offend against this commandement A. They doe offend greuously against this precept in as much as they giue away the glory of Gods name vnto those thinges which are abhominable It is a part of the due honor which we owe vnto god to sweare rightly by his name therefore God complaineth as iniured whē he saith they sweare by those that are no Gods p. Ier. 5.7 Q. What meane the wordes which followe for the Lorde will not hold him guiltlesse whiche taketh his name in vaine A. These woordes are a very vehement threatning by which the Lord would terrifie men that they bee not bolde to abuse his name Q. What needeth this when there is a general curse pronounced A. There is great neede of this as experience teacheth because mē set exceeding light by the name of God and count it either no sinne or at the least a very small sinne and this you may see in the wordes of many who abusing Gods name by rashe swearing or otherwise tell them of it and they answere I pray God we doe no worse and then we care not Q. What is the cause that men thinke so light of the breach of this lawe when God maketh it so waightie A. The very cause is this that mens heartes are stuffed full of prophane ignoraunce of Gods glory for if they did see the most precious glory of Gods name they coulde not so tread it vnder their feete as a thing of naught Q. Let vs proceed to the fourth cōmandement which is the sanctifiyng of the Sabboth Wherefore doth he say remēber thou keep holy the Sabboth day A. By this speeche when God saith Remember hee doth put vs in minde of our dulnesse for it is as much as to say yee are so addicted to your owne worke and your mindes so set vpon worldly things that yee forget all holy exercises and passe them ouer Q. Is this commandement in euery respect with vs as it was before the comming of Christe A. It is not For one part of this commaundement was ceremoniall and ceased with other ceremonies another part of it was morall that was from the beginning and must be to the end Q. What is it in the Sabboth which was ceremonial A. They were commaunded that day to rest from all bodily worke whiche was a signe of sanctification for thereby was ment that they shoulde cease from sinne and sinnefull affections which are called their owne woordes and woorkes and giue vp themselues to be led by the holy ghoste to worke the workes of God Q. Is the substance of this abolished A. No in no wise for wee haue it accomplished in Christe by whom wee doe enter into the rest of God q. Heb. 10.19 Ephe. 2.18 ceasing frō our owne workes as God did from his this is the continuall Sabboth which we must keepe all the dayes of our life vnto God Q. It seemeth then by this doctrine of the Sabboth that there is nothing in man which is not contrary vnto God and also abhominable in his sight A. That is most manifest For if there were any goodnesse left eyther in our will or in our affections wee shoulde not bee willed to cease from it But this continuall Sabboth is for to cease from all our own workes which is to denie our selues Q. If the ceremonie bee abolished and the Sabboth continuall then it seemeth that the seuenth day is no more to bee regarded then another day A. In respect of any such signification of holinesse it is to bee regarded no more then another day But yet it differeth from other dayes in respect of the other vse of the Sabboth which was from the beginning which must continue to the end For from the beginning God blessed the seuenth day and did separate it from other dayes Q What is then that other vse of the seuenth day which we must be mindfull of A Men are to set their wordly busines apart that day and to giue them selues vnto holy exercises as the hearing of the woorde preached in the publike assembly to praye with the congregation to communicate in the ministration of the Sacramentes to meditate vpon the worde for the increase of faith knowledge and godlinesse Q. Are not men for to heare the worde of God preached in the weeke daies For some reason thus sixe dayes shalt thou labour therefore vnlawfull to goe to a Sermon on these dayes A. These are very ignoraunt and prophane which reason after that sort For doth God say they shall labour euery houre of those sixe dayes Can they not find one spare houre in the weeke to play a game at the cardes or bowles or to hunt and to sit talk merily together can men spare some time for these and not to seeke God and yet not bee of those wicked which the Apostle saith are louers of pleasure more then louers of of God r. 2. Tim. 3.4 These also are not the best obseruers of the Sabboth day which are so carelesse to seeke God in the weeke dayes Hee is blessed which doth meditate in the lawe of the Lorde day and night s. Psalm 1.1.2 Q. Tell mee then how men offend God in breaking this commandemente of the Sabboth A. Men doe breake this holy law many waies go vnder the displeasure of God as committing a greuous sinne But first in generall they offende which doe so neglect the time that they doe not profite in knowledge faith and godlines by the day Also those which occupie thēselues in any thing which doth hinder them from profiting by holy exercises In particuler those whiche are idle those which go to visit their friends in feasting that occupie their trade of worldly busines that sende abrode their seruants to gather vp their dets or such like Much more those which runne to playes bearbaytings Maygames or the spend the time in drinking carding dicing or other such vanities Q. Yee say those breake this cōmādemēt which do not profit in faith knowledge godlines by the day How shall those do which haue not the means but are vnder an vnlearned or an insufficient minister of the worde A. They are not excused because they haue not the meanes at
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