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
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
or the manhood into God A. No in no wise for the Godhead did retayne stil the properties of the diuine nature and the Manhoode did keepe still the humane qualities And yet they are so ioyned together that euen as the body and soule do make but one man so God and man do make but one Christ And for this it is sayde the word was made flesh p. Iohn 1.14 Q. Then yee beleeue that the manhoode did retaine this nature still to be passible or to feele the bytternesse of payne and greefe And likewise that the gloryous Godhead remayned styll impassible and not subiecte to any suffring A. I doe moste constantly beleeue so and they bee detestable Heretikes which beleeue otherwise Q. Wherefore is it expressed that hee was borne of the Virgin Marye A. This is to shewe that hee is the true Messias which was promysed of olde which shoulde come of the seede of Dauid of whose lynage Mary was q. Luke 2.4 and also should be borne of a Virgin as the Prophet saieth behold a virgin shall conceaue and shal bring forth a son r. Esai 7.14 Q. What followeth next A. He suffered vnder Pontius Pilat was crucified dead and buried descended into hell Q. What is the summe of all this A. Heere are contayned all his suffringes how farre he did abase him selfe to deliuer vs. Q. What was the extremitie and deapth of these sufferings A. It was euen the whole burthen which was to bee layde vppon vs for our sinnes For in al this he set him selfe in our place Q. The holy Scriptures doe teach that the punishment for sinne besides al the miseries of this life is euerlasting torment in hell Then if Christe tooke our place and bare that which wee shoulde haue borne hee suffered the paines of hell A. The holy scriptures doe teach that wee shoulde al be arraygned before the high throne of God and receiue the sentence of condemnation proceeding vppon vs from the iust iudge Hee submitted himself and was arraigned before the iudge Pilate and although the Iudge himselfe did pronounce him innocent yet hee did pronounce vppon him the sentence of condemnatiō vnto death This sentence of Pilat was ratified by God in as much as nothing was doone but by his determinate councell s. Act. 2.23 and the execution followed from him as if it had been from his owne seate Also where the scriptures doe teach that Gods anger and curse and the bitter paines and torments of hell were due for our sinnes they doe also teach that hee tooke all these vpon him For vnder this condition he did offer himselfe vnto his father hanging vpō the crosse that with whatsoeuer the iustice of his father could charge vs hee shoulde charge him and to strike him as deepely with his wrath as wee were to bee stricken Q. This is a great point of our faith and therefore yee must confirme it by manifest proofe of the worde A. The worde of God doeth plentifully declare this matter for it doth affirme that he bare our sinnes in his body vpō the tree t. Pet. 1.2.2 to deliuer vs from the curse hee himselfe was made the curse v. Ga. 3.13 Hee was made sinne for vs whiche knewe no sinne w. 2. Co. 5.21 Q. Is it a sufficient proofe that he descended into hell or did indure there the torments of condemnation when it is saide hee bare our sinnes hee was made the cursse and that he was made sinne A. It is a most sufficient and perfect proofe thereof For what is it to beare sinne but to beare the torment of it What is it to bee made sinne but to haue the giltinesse thereof put vpon him not to defile him but to torment him What is it to bee made the curse but to haue the bitter anguish of Gods wrath in his soule and body which is the fier that shall neuer be quenched Q. Is there any outwarde appearance giuen in the sufferinges of Christ whereby it is euident that hee suffered condemnation A. There is most cleere and euident appearance of this thing First in his agonie before hee was apprehended where there appeareth a most wonderfull horrour by the maner of his prayer by his strong crying and teares and by his sweate whiche was as droppes of blood Who can bee so simple as to thinke that this coulde be in the sonne of God for feare of the bodily death x. Luke 22.44 then when hee did hang vppon the crosse cryed out with a lowde voice My God my God why hast thou forsaken me y. Mat. 27.46 Shal wee not see that there was an vnspeakeable torment which caused him which had al fulnesse and perfection of faith to cry out as a man condemned and forsaken Q. Then yee affirme that our Lord Iesus Christe did indure and suffer paines and tormentes which we are not able to conceiue nor to vtter seeing all the sinnes of Gods elect were laide vpon him and striken in him how could a man be able to indure suche a thing A. If hee had beene no more but a mā hee coulde neuer haue indured it although he had had the strength of all the angels in heauen For how can a creature stand vnder the burthen of the wrath of the Almightie But hee was also God and so by that power he was susteined and made able to hold out vntill he had made full satisfaction so ouercame it Q. You beleeue and confesse that thus Christ is said to haue descended into hell because hee was in this state and condition but yee do not beleeue that his soule went downe vnto the place of the damned either to preach or to fetch out soules from thence A. I beleeue so farre as the holy scriptures doe teach I renounce that fable of heretikes and Papistes which affirme that after his death he went to fetch out soules or to preache there Because it is contrary to the doctrine of the scriptures Q. What Scriptures doe yee alleadge A. Moses and Elias did appeare vnto Christe in glory z. Mat. 17.3.4 before hee suffered his passion shall wee suppose they were fetched out of hell and that they returned thither Christe teacheth that Lazarus died and was carried by the Angels not into hel but into Abrahams bosom where hee was in ioye and comfort a. Luk. 16.22.23 Q. They say this doth confirme the matter for Abrahams bosome was a border of hell which appeareth by the speech that passed betwene the rich glutton and Abraham A. This Diuinitie of the Papistes is as sound as can be found among the Poets How blinde are they to make abrahams bosome and hell to bee so nigh as though there were but an hedge between thē whē as it is expressed that there was so great distance that those which woulde passe from the one to the other coulde not and to gather it by the conference of speech is very grosse whē it is manifest that our
claime life at Gods hande for his owne desartes the Lord needeth not to lay to his charge his adulteries theftes murders and suche like but he may finde sinne enough in his prayers and almes deedes and other his best workes to cast him into hell Doth not this imperfection as it ouerthroweth all merite so also ouerthrowe all rewarde A. It doth not ouerthrowe reward for God hath promised and bounde himselfe of his free grace to couer the imperfection of the good workes of his seruauntes and to rewarde with eternall glory that whiche is good in them Heb. 6.10 Q. Let vs see then to what vse good workes are A. God is glorified by the good works of his seruants k. Phil. 1.9.10 11. The Gospel is adorned by them l. Titus 2.10 They bee profitable vnto men m. Tit. 3.8 Men receiue commoditie by good deedes done vnto them both for this bodily life and also they which are ignorant of the truth are drawen to loue the gospell when they see the pure and holy conuersation of those which professe it n. 1. Pe. 3.1 By the fruites of the spirite man doth also knowe that hee is called and chosen of God o. 1. Ioh. 4.1 Gal. 5.22.23 Finally there is no good worke which a man doth but it shal be crowned with eternall glory Q. Which is the rule of good works whiche wee are to walke after to shewe our repentance and fruites of faith in true obedience A. The ten preceptes of the lawe are a ful and perfect rule for in them is commanded euery good worke which God doth require of man to be performed either towards his maiestie or towardes men and there is no euill but it is by the same condemned Q. How doe yee proue that there is suche full perfection in the lawe when as it is expressed in so fewe wordes A. Although the Lord hath compact it of fewe wordes yet the same doe containe all righteousnesse Which is manifest both by the summe of the lawe which is thou shalt loue the Lorde thy God with all thy hearte with all thy minde with all thy strength and thy neighbour as thy selfe p. Mat. 22.37 â—9 For there can bee no sinne where this is And also because the lawe doth promise life vnto those which performe it which cannot bee without perfection for no vnperfect thing or that hath sinne in it can enter into life Q. Doth the law conteine in it suche perfection of righteousnes that if a man could fulfill it he should be as righteous as God A. It is an abhominable heresie to think so for the holinesse of God is infinite which caÌ„not be in any creature The righteousnes of the lawe whiche is the full perfection of that which God requireth of man is but a little streame deriued from the maine fountaine the blessed Angels in heauen are perfect in that holines which is required of theÌ„ but if they be compared with God it shal be found which the scripture saith hee hath put folly in his angels q. Iob. 4.18 The angels are not able to comprehend nor behold the vnsearchable holinesse maiestie of our great God therefore they be brought in of the Prophete couering their faces r. Esay 6.2 Q. Haue we any thing to doe with the law being vnder the Gospel A. I hold him accursed which doth separate the lawe and the Gospel or that sayth wee haue nothing to doe with the lawe or that the lawe is not to bee opened and preached Q. S. Paul seemeth not only to separate them but also to make them quite contrary the one to the other wholy to set vs free from the law A. Whatsoeuer Saint Paul seemeth to do this is most certain that if he be rightly vnderstood it doth agree with this that hee saith Doe we make the law of none effect therefore through faith God forbid nay we establish the lawe s. Rom. 3.31 Q. Wherein is that contrarietie theÌ„ betweene the law and the Gospell that they cannot stand together A. There is no contrarietie at all in themselues for they come both from the selfe same God which is vnchangeable t. Mal. 3.6 Iam. 1.17 The righteousnesse whiche they offer if wee consider it in it selfe is the same For the righteousnes of our Lord Iesus Christe is the perfect obedience vnto the lawe whiche was in him But nowe the contrarietie is when it commeth vnto vs in this wise to fixe righteousnesse in our selues by our own deedes in the lawe for the righteousnesse of the lawe saith do this and thou shalt liue and to fetche righteousnesse out of an other by faith being destitute of it in our selues for the Gospell saith Beleeue and thou shalt be saued v. Rom. 10.9 Ioh. 3.15.16 These then be the contraries to bee righteous and iust in our selues by our owne deedes and to bee made righteous by the merites of Christe which wee obteine by faith yee see these are so contrary they cannot stande together Q. If there bee no contrarietie at all betweene the law and the Gospell how doeth the Scripture teache that the olde Testamente is abolished of which the lawe of the commaundements is a part A. Wee must wisely vnderstande the minde of the holy ghoste when he doth teach that the olde Testament ceaseth For many by mistaking it doe fall into very wicked errours The olde Testament in substance of matter is all one with the newe for the fathers in the time of the lawe had Christe the Sacramentes of Christe w. 1. Cor. 10.1 And wee see that the doctrine of the olde Testament is alleadged for to confirme the new Those therefore are foolishe which say that is in the olde Testament but shew it in the new for if they will ouerthrow the one they ouerthrowe the other But herein is the matter wherein the olde testament is abolished for the forme maner of dispensation they had the promises of the Gospell x. Heb. 11. We haue them perfourmed they had figures and ceremonies which did shadow out Christe we haue him manifested in the fleshe and those shadowes cease y. Col. 2.16.17 Heb. 10.1 Q. But the Apostle speaketh not of ceremonies when he saith Wee are not vnder that law but vnder grace z. Rom. 6.14 And that the law is not giuen to a righteous man For he speaketh of the ten commandements which are the morall law a. 1. Tim. 1.9 A. It is very true that the Apostle speaketh of the morall lawe when hee saith Wee are not vnder the lawe And that the lawe is not giuen to a righteous man But this is not to be taken simplie but for some respectes For wee are bounde still to this which the lawe requireth that we loue the Lorde our God with all our heart and our neighbour as our selfe and therfore we may not commit idolatrie abuse Gods name nor murder or such like Q. Which then are those
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.