giuen him power ouer all flesh that hee should giue eternall life to as many as thou hast giuen him 3. And this is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent Q. WHat principall matter doe you learne out of this Scripture Answ I learne what is the chiefest most necessary knowledge Q. What knowledge is that A. The Christian Religion heere called the Knowledge of God and in the Schooles commonly called Theologie or Diuinitie Q. What is the Christian Religion A. A holy doctrine concerning God reuealed and taught by Christ shewing the principal meanes to glorifie God and thereby to come to life euerlasting and true Blessednesse Q. What are the parts of this doctrine concerning God A. They are two the first treateth of the Nature of God the other of his Kingdome Q. What is the Nature of God A. An absolutenesse of perfection infinitely excelling all other things Consisting in vnity of Essence and Trinity of Persons Q. Is there then but one God A. No verily but one only true God As sufficiently Exod. 20. 2. Deut. 5. 4. Psal 18. 32. 1. Cor. 8. 4. 5. appeareth by the third verse of this Scripture This is life eternall that they might know thee the onely true God And wheras this title is giuen to more then to one it is either abusiuely to Idols or false gods which are no gods or tropically and by a grace of speech to Magistrates who are the speciall deputies and Lief-tenants of God here vpon earth Q. What are we more specially to consider concerning the Nature of this one only true God A. His Essence and Attributes CHAP. 2. Of the Essence of God Herein consider his Name Primitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM. Deriuatiue IAH IEHOVAH Speciall Essence expressed by that name EXOD. Chap. 3. vers 13. 14. 15. 13. And Moses said vnto God Behold when I come vnto the children of Israel and shall say vnto them The God of your fathers hath sent me vnto you and they shall say to me what is his Name what shall I say vnto them 14. And God said vnto Moses I AM THAT I AM and he said thus shalt thou say vnto the children of Israel I AM hath sent me vnto you 15. And God said more ouer vnto Moses Thus shalt thou say vnto the children of Israel The Lord God of your fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me vnto you this is my Name for euer and this is my memoriall vnto all generations Q. VVHat learne you out of this Scripture principally A. I learne in the first place two generall duties which are to be obserued in the question of Moses vers 13. One that we be carefull to be instructed in all things concerning our calling thereby to be able to answere al doubts that may be moued the other that being desirous to learne any thing concerning God we enquire it of God himselfe And because now hee vseth not to speake but in the Scriptures 2. Cor. 5. 20. Hos 12. 10. and by his Ministers interpretors of the Scriptures we must haue our recourse vnto them Q. What learne you else A. I learne more specially what the proper name of God is Q. What is that A. I am that I am or as the Hebrew soundeth I will bee that I will bee sauing that the Hebrewes vse the future time for the present as that which noteth a continuance Q. What is meant by these words A. Hereby is set forth the manner of the Being and Essence of God farre otherwise then is vsuall in the proper names of men which declare either nothing or very little of their nature and being Q. Is there nothing of God to be knowne besides that which is signified by this Name A. Nothing as touching the speciall manner of his Being falling vnder our weake and shallow capacity Q. What Names of God in the Scripture are deriued from these words A. Two the name Iehouah and the name Iah both which being drawne from the description of God doe set forth the manner of his Essence and Being Q. Can you from hence define what God is A. Hee must haue the Art and Logicke of God himselfe that can giue a perfect definition of God but he may in such sort be described as hee may bee discerned from all false gods and all creatures whatsoeuer Q. What is that description A. God is a Spirit which hath his being of himselfe Q. What meane you by that addition of himselfe A. It hath a secret opposition to all creatures which hath a being but not of themselues wheras God alone is hee in whom wee liue and moue and Act. 17. 28. haue our being which proueth that hee alone hath his Being of himselfe and therefore all other things haue no being in comparison whence the Prophet saith that all nations before him are nothing Esa 40. 17. yea to him lesse then nothing and if men be nothing for whom the whole world was made how much more are all other creatures in heauen and earth nothing before him and to him lesse then nothing Hitherto of the Essence of God it followeth to treate of his Properties and Attributes CHAP. 3. Of the Attributes and Properties of God The Properties or Attributes of God are either First and they Principall as Simplenesse Infinitenesse in Quantity as Immensity c. Quality as Time Secondarie Life Knowledge Will. Power Goodnesse Iustice Graciousnesse Loue. Mercy Holinesse Arising from the first Perfection Happinesse PSAL. 145. 1. I will extoll thee my God O King and I will blesse thy Name for euer and euer 2. Euery day will I blesse thee and I will praise thy Name for euer and euer 3. Great is the Lord and greatly to bee praised and his greatnesse is vnsearchable 4. One generation shall praise thy workes to another and shall declare thy mighty acts 5. I will speake of the glorious honour of thy maiesty and of thy wondrous workes 6. And men shall speake of the might of thy terrible acts and I will declare thy greatnesse 7. They shall abundantly vtter the memory of thy great goodnesse and shall sing of thy righteousnesse 8. The Lord is gracious and full of compassion slow to anger and of great mercy 9. The Lord is good to all and his tender mercies are ouer all his workes 10. All thy workes shall praise thee O Lord and thy Saints shall blesse thee 11. They shall speake of the glory of thy kingdome and talke of thy power 12. To make knowne to the sonnes of men his mighty acts and the glorious Maiesty of his kingdome 13. Thy kingdome is an euerlasting kingdome and thy dominion endureth throughout all generations 14. The Lord vpholdeth all that fall and raiseth vp all those that be bowed downe 15. The eyes of all waite vpon thee and thou giuest them their meate in due season 16 Thou openest thine hand
and satisfiest the desire of euery liuing thing 17. The Lord is righteous in all his waies and holy in all his workes 18. The Lord is nigh vnto all them that call vpon him to all that call vpon him in truth 19. He will fulfill the desire of them that feare him hee also will heare their cry and will saue them 20. The Lord preserueth all them that loue him but all the wicked will he destroy 21. My mouth shall speake the praise of the Lord and let all flesh blesse his holy name for euer and euer Q. VVHat doth the Prophet heere meane by thy Name A. In that the name of God is distinguished from God himselfe in this verse the Prophet thereby setteth forth the things whereby God doth manifest himselfe to others amongst which the chiefe and principall are his Attributes Q. What are the Attributes of God A. They are essential faculties of God according to the diuers manner of his working which are vncommunicable with the creatures notwithstanding that there are some shadowes and glimpses of them in Men and Angels Q. How may they be considered A. Either in themselues as they are essentiall or in their workes or effects which are all perfect Q. How many sorts of Attributes are there A. Two either first or such as arise from the first Againe the first are either principall or secondarie Q. What are the principall Attributes in God A. Simplenesse and Infinitenesse which are not Ioh. 4. 24. only incommunicable themselues but which make all the other Attributes of God incommunicable Q. What is Simplenesse or singlenesse in God A. It is an Attribute of God whereby is noted Exod. 33. 19. 20. that euery thing that is in God is God himself And therefore he is vncompounded without parts inuisible impassible all essence whence it is that hee is not onely called holy but holinesse not onely iust but iustice c. Q. What learne you thereby A. That he is in no sort mutable or changeable Jam. 1. 17. but in all things euer one and the same without any alterarion or shadow of change Q. Is not God in diuers places of Scripture said to repent A. Yea. But this is spoken of God onely tropically Gen. 6. 6. and improperly because vpon the change and alteration that is in men he vseth often to change his worke and therein seemeth to do as man doth when he repenteth whereas in truth he therein neuer doth any thing but what he hath determined so to doe from all eternity Q. What doe you say of his Infinitenesse A. It is either in quantity and greatnesse or in time and eternity Q. What is his Infinitenes in quantity and greatnes A. It is an Attribute in God whereby is noted Psal 139. 7. Iob 11. 7. Esay 66. 1. 1. King 8. 27. Esay 40. 12. that he containeth al things and is contained of nothing that either is or may be imagined And therefore that he is euery where and in all places present it being not possible that he that is infinite in greatnesse should be circumscribed or bound within the limits of any finite place Q. What learne you from hence A. That seeing God is euery where present that therfore in the whole course of our liues we should walke as in his presence and feare to doe any thing that may offend him for if it be a signe of contempt vnto man to doe that before his face that you know will displease him it must needs argue a high contempt of the great Maiesty of God to dare to do any thing that he is displeased withall especially when wee can doe nothing in secret that can bee hidden from him yea whatsoeuer we doe it is done in his face and presence he looking vpon vs. Q. What is his Infinitenesse in time or eternity A. It is an Attribute in God whereby is noted Reuel 1. 8. 11. Esay 44. 6. Psal 90. 2. 1. Tim. 1. 17. that hee is the first and the last without beginning and without end Q. What learne you hereby A. We are strengthened hereby in the truth not onely of the immortality of our soules but also of the immortality of our bodies after the resurrection considering that he being euerlasting can giue continuall Being to such of his creatures as he pleaseth Q. What are the other Attributes of God which you called secondarie A. They are chiefly tenne Life Knowledge Wil Power Goodnesse Iustice Graciousnes Loue Mercy Holinesse Q. What is the Life of God A. It is an Attribute of God whereby is noted Psal 36. 9. Ioh. 5. 26. that he liueth of himselfe Whence 1. Tim. 6. 16. it is said that hee onely hath immortalitie and therefore cannot die Q. What learne you hence A. That the liues and deathes of all other things depend vpon his good pleasure Q. What is the Knowledge of God A. It is an Attribute of God whereby is noted that hee perfectly knoweth himselfe and of and by himselfe all things which are and which are not Q. In what manner doth God know all things A. Not successiuely or by discourse collecting one thing from another but in one simple and eternall act knowing and comprehending all things and therefore neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Q. What learne you from hence A. That hee is infinite in wisdome and vnderstanding and therefore whatsoeuer hee doth must needs bee done most wisely and no vaine act can proceed from him Q. Is not the knowledge or fore-knowledge of God the cause why all other things are A. No but his will Q. What is the VVill of God A. It is an Attribute of God whereby is noted Psal 139. 11. Heb. 4. 13. Iohn 21. 17. 1. Tim. 6. 16. that of himselfe most freely he approueth or disapproueth whatsoeuer he knoweth Q. What learne you hereby A. First that nothing commeth to passe by meere hap or chance but as God in his eternall knowledge and iust will hath decreed before should come to passe Secondly that whatsoeuer commeth to passe though we know no other causes thereof yet we are to acknowledge the same to bee alwaies from God and though it be neuer so contrary to our willes yet we should beare it patiently and therein submit our willes to the good will and pleasure of God Q. What is the Power of God A. It is an Attribute of God whereby is noted Iob. 42. 2. Luk. 1. 37. that he is able to doe whatsoeuer is honourable for him to doe whereby are excluded contradictions and whatsoeuer things else are dishonourable as being not things of power but of weakenesse Q. What instructions doe you learne from the power of God A. First that we should not despaire of the things that God doth promise either in respect of our owne weakenes or in respect of the apparent weaknesse of the things that God hath sanctified for our good
Secondly it serueth both for a spurre to doe well considering that God is able to saue and a bridle to restraine from euil seeing he hath power to destroy Q. What is Gods Goodnesse A. It is an Attribute of God whereby is noted Mark 10. 18. Iam. 1. 17. that hee is infinitely good in and of himselfe and consequently that he is the Chiefest Good Q. Is nothing then good but God A. Nothing of it selfe howbeit all creatures haue their being and many good things which are not of themselues but from God Q. What learne you hereby A. That hee is the fountaine from which all goodnesse doth streame and that whatsoeuer hee doth is good yea perfectly good whatsoeuer men iudge of it yea that by this goodnesse of his hee vseth all things well and seeing God is good to vs we ought to be good one towards another Q. What is his Iustice A. It is an Attribute whereby is noted that God Psal 119. 137. 145. 17. is iust in himselfe and of himselfe and exerciseth iustice towards all creatures Q. VVhat is the rule of this Iustice A. His will for because he willeth it therefore Ephes 1. 11. Psal 115. 3. Matth. 20. 15. it is iust not because it is iust therefore hee willeth it and these things may be applied to other the properties of God Q. VVhat learne you from hence A. Not to call into question or to murmure and repine at or to refuse to doe any thing that hee willeth seeing that cannot but be most iust equall which proceedeth frō his will how hard vnreasonable soeuer it may seeme to our naturall dispositiō Q. VVhat is the Graciousnesse of God A. It is an Attribute whereby hee is of himselfe Exod. 34. 6. Ioel 2. 13. most gracious and amiable Q. Is he onely Gracious A. Onely in and of himselfe for whatsoeuer else is gracious and amiable it is so from him Q. VVhat learne you from this A. That wee ought to loue and reuerence God aboue all For seeing gracious and amiable men doe winne loue and reuerence from others in whose eyes they appeare gracious and amiable who is able more to winne this at our hands then God who is the fountaine of all graciousnesse and amiablenesse Q. VVhat is his Loue A. It is an Attribute of God whereby is noted that he loueth himselfe aboue all others for himselfe Q. VVhat learne you from hence A. That we should loue him dearly and all other things for him Q. Seeing his Mercy followeth of his Loue what is his Mercy A. It is an Attribute of God whereby he is ready Iudg. 2. 18. 10. 16. meerely of himselfe to helpe them that be in misery Q. VVhat learne you from hence A. In all our miseries and distresses to seeke vnto him who is infinite in Mercy and Compassion and able to helpe vs and therefore will assuredly doe it Q. VVhat is his Holinesse A. It is an Attribute generally noting the Vertues Exod. 15. 11. Psal 145. 17. of God as his Truth Iustice Mercy c. Q. VVhat learne you from hence A. First that as euery one commeth nearer vnto him in holinesse so they are best liked and loued of him and consequently it should breed a loue in our hearts of holinesse and hatred of the contrary Secondly that this ought to kill in vs all euill thoughts and opinions concerning God which rise in our hearts seeing that in him that is Holinesse it selfe there can be no iniquitie Q. You haue shewed me the first Attributes of God now tell me what Attributes arise from thence A. Two Perfection and Happinesse Q. VVhat is Perfection A. Perfection is an Attribute of God wherby whatsoeuer is in God is perfect Q. VVhat learne you from hence A. That he is to seeke his owne glory and not the glory of any in al that he willeth or willeth not Prou. 16. 4. Rom. 11. 36. doth or leaueth vndone whence they are confuted who thinke that God is moued to will or nill things in respect of the creatures as men who seeing a miserable man are moued to pitie whereas God of himselfe and in himselfe is moued to saue It is to be vnderstood of reprobation not of condemnation or reiect to receiue some and to cast away others Whence also is to be noted that all which hee doth is perfect howsoeuer he deale with vs. Q. Hitherto of the Perfection of God what of his Felicity A. It is the Attribute of God whereby hee hath all fulnesse of delight and contentment in himselfe and needeth nothing out of himselfe to make him blessed and happie Q. VVhat learne you hence A. To expect and looke for happinesse onely in our vnion with him and fruition of him and not in any thing else whatsoeuer CHAP. 4. Of the Trinitie The Trinity is the Father Sonne Holy Ghost 1. IOH. 5. vers 7. For there are three that beare witnesse in heauen the Father the Word and the holy Ghost and these three are one Q. THE Essence and Attributes of God being already spoken of what remaineth to be spoken of touching God A. The Trinitie of the Persons subsisting in the vnitie of the God-head which is a mysterie in it selfe most incomprehensible Q. VVhat is a Person A. It is a distinct subsistence hauing the whole Iohn 11. 22. 14. 16. God-head in it Q. How is it distinguished A. Into the Father and of the Father Iohn 14. 9. Coloss 2. 3. 9. Q. VVhat is the Father A. He is the first Person in the Trinitie who hath Iohn 20. 17. by communication of his Essence eternally begotten his only beloued Sonne of himselfe Q. VVhat is of the Father A. The Sonne and Holy Ghost Q. VVhat is the Sonne A. The Person begotten by the Father who is also called the Word John 1. 1. Q. VVhy is the Sonne and second person called the VVord A. First because hee is so often spoken of and promised in the Scriptures and is in a manner the whole subiect of the Scriptures Secondly because as man doth make knowne his will to man by word so doth God make knowne his will to man onely in and by his Sonne Q. VVhat is the holy Ghost A. The Person proceeding from the Father and the Sonne Q. VVhy is the third person called the holy Spirit more then the Father and the Sonne which are Spirits as well as he and infinitely holy as he A. Because he is as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Q. VVhy is he called Holy rather then the Father and the Sonne A. Because hee sanctifieth and maketh holy the children of God Q. Why doth not the Father and the Sonne sanctifie also A. Yea verily but they doe it by him mediately and he from them immediately and therfore he hath the title of Holy peculiarly attributed vnto him otherwise the Father and the Sonne are equally
to lay our hands vpon any thing that is Gods whose all things are without asking them at his hand is a spirituall kind of fellonie Fourthly by this meanes wee haue the more assurance feeling wrought in vs that those good things that wee enioy or receiue wee haue them from God and not by accident or Fortune Psal 50. 15. Fifthly prayer is a speciall meanes to appease Gods anger towards vs and to make way to his fauour whē by any speciall sinne we haue prouoked him Psalm 6. and 51. Sixthly they are in Gods estimation as Incense and sweet perfumes are to men exceeding gratefull and acceptable Psal 141. 2. Reuel 5. 8. Q. How can God so infinitely wise take any such delight in our weake and simple prayers A. Because in a 1. Pet. 2. 5. Christ he taketh vs for his children as therefore parents take more pleasure to heare their owne children stammer then others to speake eloquently so doth the b Cant. 2. 14. Lord take pleasure in the prayers of his children how weake soeuer Q. Doth not God often bestow his benefits without prayer A. Yea somtimes he bestowes benefits on the wicked either to prouoke them to repent or to make them inexcusable or vpon his children as a louing father vseth because of their ignorance though they bee negligent Q. What are the parts of prayer A. Petition and thanksgiuing Philip. 4. 6. Q. What is Petition A. A part of prayer whereby we desire any thing that may bee prayed for by Gods word and it is either for things of this present life with this exception so farre forth as the same shall be thought good by the wisedome of God or and b that especially for the things of the life to come that without exception Q. With what minde and affections are wee to make our petitions to God A. First with a true sense and feeling of our wants 1. Sam. 1. 10. Dan. 9. 4. 5. 16. Secondly with an earnest desire that God would supply them Psal 130. 1. 143. 6. Thirdly with confidence that if the fault be not in our selues they shall bee supplied 1. Ioh. 5. 14. 15. Mark 11. 24. Q. What is thanksgiuing A. A part of prayer wherein wee magnifie the 2. Sam 19. 25. 26. Mat. 8. 2. 1. Ioh. 5. 14. Luk. 11. 13. goodnesse of God and it is either in praising him for all his goodnesse wisedome power mercy generally shewed in the gouernment of the world especially of his Church or for those particular benefits that by petition or without wee haue receiued from his mercifull hands 1. Thess 5. 18. Ephes 5. 20. Coloss 3. 16. Psal 36. 8. 9. Q. What is annexed vnto both these kinds of prayer A. Confession of sinnes and of the righteous iudgment of God against them at the view wherof we being humbled may come the more prepared to prayer in both kinds Dan. 9. 8. 9. Psal 143. 6. Q. What are the sorts of prayer A. They are publike or priuate both which are also ordinarie or extraordinarie Act. 6. 4. 1. Tim. 2. 12. Mat. 6. 6. Act. 10. 4. Q. What is publike prayer A. That which is made by the congregation solemnly Q. What is priuate prayer A. It is either lesse priuate as when a whole familie ioyneth together in that exercise or more priuate when either one of the members of the family or some few by reason of some special duty ioyntly pray together Ester 4. 15. Nehem. 1. 4. 5. 6. Genes 25. 21. 1. Pet. 3. 7. Q. Is it enough for euery one in the family to make prayers with the rest of the houshold A. No for as euery one hath committed speciall Mat. 6. 6. Zach. 12. 12. Gen. 24. 63. sinnes and hath speciall defects which others in the family happily haue not and may haue receiued speciall fauours which others haue not so in these regards it is meet that he should more specially and priuately resort vnto God in confession petition and thanksgiuing Q. What is ordinary prayer A. It is that prayer which is made daily vpon ordinarie Psal 55 18. Dan. 6. 11. occasions Q. What is extraordinary prayer A. That a Psal 119. 62. which is made vpon some speciall and extraordinarie occasion and b Act. 12. 5. as the occasion fals out to bee more great and extraordinarie so should our prayers be more feruent Vnto which kind of prayers are often annexed a holy fast and a holy feast CHAP. 41. Of Fasting In holy fasting are considered The parts consisting in Bodily exercises as abstinence in general from Food some kind of apparell In speciall from the marriage bed Spirituall Affections Exercises The kinds Publike Priuate LVKF chap. 5. vers 33. 34. 35. 33. And they said vnto him Why doe the Disciples of Iohn fast often and make prayers and likewise the disciples of the Pharisies but thine eate and drinke 34. And he said vnto them Can ye make the children of the bride-chamber fast while the bridegroome is with them 35. But the daies will come when the bridegroome shall bee taken away from them and then shall they fast in those daies Q. WHat is holy fasting A. It is a religious abstinence from a Ion. 3. 7. 8. Ioel 2. 16. Leuit. 23. 28. 30 all comforts of this life so farre as necessity and comlinesse will suffer to the end that thereby in the due consideration of our sinnes and punishment we b Leuit. 23. 27. 29. Mat. 9. 15. Neh. 1. 4. Ioel 2. 12. 13. Judg. 20. 26. being afflicted in our soules may in faith grounded vpon the promises of God c Ioh. 3. 8. Neh. 1. 4. Esay 58. 4. more earnestly call vpon God either d Iudg. 20. 26. Act. 10. 30-32 13. 3. 14. 23. for the obtaining of some speciall fauour we haue need of or e 2. Chron. 20. 3. Est 4. 16. Jon. 3. 7. 8. for the auoiding of some notable iudgement hanging ouer our heads f 2. Sam. 12. 16. 1. Chron. 21. 16. or already pressing vs. Q. What are the parts of fasting A. First an outward bodily abstinence secondly spirituall affections and exercises moued and furthered by the outward abstinence without which the abstinence is nothing acceptable to God but meere hypocrisie Q. Wherein doth this outward abstinence consist A. First in an vtter forbearing of all meates and Ester 4. 16. Io. 3. 7. drinkes during the time of the fast and not in a sober vse of them onely which ought to be at all times This is noted here in the text in that it is said The Disciples of Iohn and the Pharisies fast but thine eat and drinke And this kinde of abstinence the word noteth and from it the whole exercise hath the name Q. What is here to be considered A. Anotorious abuse in Poperie for the greater sort of people amongst them in the day of their fast fill their bellies with bread and drinke and the richer sort with
Secondly the properties and attributes of God as his Iustice Mercy Wisdome c. which in the b Esay 26. 8. Prou. 18. 10. Micah 4. 5. Exod. 3. 14. 6. 3. Scripture also are called the Name of God Also his Names and titles as Iehouah c. Thirdly the actions c Psal 8. 1. and workes of God as the Creation and gouernment of the world his speciall mercies and iudgements c. Fourthly all the holy d Act. 9. 15. Psal 22. 22. Iohn 17. 6. 1. Tim. 6. 1. Leuit. 22. 2. ordinances of God as his Word Sacraments discipline c. Q. VVhat is meant by hallowing A. The setting of any thing apart from either a Exod. 20. 11. 29. 33. 34. 30. 31. 22. prophane and vnholy or common and ciuill vse to a holy and religious vse Q. Can we adde holinesse vnto the name of God A. No but then wee are said to hallow the name of God when we a Psal 96. 8. acknowledge and repute his name to bee holy and are so affected therewith in our owne soules that we breake out in all praises thereof both to God and men Q. VVhat speciall matters doe wee aske in this Petition for our selues and others A. First the a Psal 67. 2. 3. knowledge of God and of the means whereby wee should glorifie him as his word and workes Secondly b Ioh. 3. 33. faith to beleeue his word to behold that glory of God which cannot bee beheld with the eye of flesh wherefore c Numb 20. 12. Moses and Aaron are said not to haue sanctified the name of God because they beleeued not contrariwise d Rom. 4. 20. Abraham glorified God in beleeuing Thirdly Grace to acknowledge both to God and man his infinite Wisedome Iustice Holinesse mercy and whatsoeuer else tendeth to the glory of God Fourthly to loue and feare the Lord alone and not Esay 8. 12. 13. 1. Pet. 3. 14. man any further then it shall stand with the loue and feare of God and be ruled thereby Fifthly that God may get glory by a Mat. 5. 16. our godly conuersation b Psal 103. 1. 2. 20 21. 22. also that we may praise him for his benefits c 2. Sam. 7. 18. Psal 8. 4. 144. 3. Luk. 1. 48. more particularly that he grant the grace of humility to our selues and others without which wee cannot glorifie God as it is meet from whence d 1. Sam. 3. 18. Esay â—9 8. ariseth patience whereby wee doe willingly submit our selues vnto the correcting hand of God as did Ely and Ezekias e Esay 2 11. 12. 1â— 14. 15. 16. 17 We pray also here against all loftie and high things that hinder that God onely be exalted especially the pride of our hearts which wee are to confesse and lament f Psal 104. 1. c. 10â— 1. c. 106. 1. c. 107. 1. c. Lastly which is a singular hallowing of Gods name that we may speake of and praise him for his wonderfull workes in the Creation and gouernment of the world and of the Church especially CHAP. 45. Of the second Petition The meanes whereby Gods name is hallowed viz. his kingdome In this world wherin we pray for those things which coÌ„cern the gouernmeÌ„t of the world the gouernmeÌ„t of the Church In the world to come MATTH 6. 10. Thy Kingdome come Q. HItherto of that Petition which concerneth the glory of God it selfe it followeth to speake of them which concerne the meanes of his glory Which is the first of these A. Thy Kingdome come Q. What is meant by the Kingdome of God A. Either his a Psal 103 9. Dan. 4. 32. generall Kingdome that hee exerciseth ouer all the creatures or his speciall Kingdome whereby he ruleth his elect which is the Kingdome of grace in this world of glory in the world to come Q. Are both these Kingdomes vnderstood here A. Yea but especially the latter Q. What is meant by the word Come A. That we may feele the comfort and benefit of being subiects in this Kingdome Q. What doe wee desire concerning the generall Kingdome A. That as the Lord doth gouerne a Iob. 9. 8. Psal 66. 7. 97. 1. 104. 3. Mat. 6. 13. Ioh. 17. 2. all creatures b Esay 10. 5. 15. Act. 4. 28. euen wicked men and c Iudg. 9. 23. 1. King 22. 22. Iob. 1. 12. the diuels themselues so that this his gouernment d Job 1. 21. 2. Sam. 16. 10. may bee rightly acknowledged by our selues and all men and that a Rom. 8. 28. 1. Cor. 3. 22. thereby all things may bee so ordered as may best serue for his owne glory and the good of his Church Q. What doe wee desire concerning the Kingdome of Grace A. First that it a Esay 2. 2. may here in this world bee inlarged and b Psal 1 22 6. continued in a peaceable estate gouerned by Christ the head of the Church to the perfect saluation of the elect and the vtter destruction of the reprobate whether open rebels or hypocrites and hollow-hearted Subiects and that by such means as himselfe hath appointed Q. What great need is there that wee should pray for the comming of this Kingdome A. Because in regard of the kingdome of Satan Mat. 12. 24. 25. Ephes 6. 1â— Reuel 2. 10. and darknesse which opposeth strongly against this kingdom as also in regard of the world and the flesh that in like manner are opposite thereunto with all their might and strength Galath 5. 16. 17. Rom. 8. 7 Ioh. 15. 18. 19. and 16. 33. Q. Why all men naturally abhorre Satan euen to the very name of him A. They doe in words and shew but when they doe his will liue vnder his lawes delight in his workes of darknesse subiect themselues to Antichrist and other instruments of his a Ioh. 8. 44. Ephes 2. 2. 2. Tim. 2. 26. they are found indeed to loue him as their father honour him as their Prince whom in words they would seeme to abhorre for as they approch vnto God with their lips and haue their hearts farre from him so in their lips they are far from b Mat. 15. 8. Ier. 12. â— Satan but neare him in their hearts Q. What be the meanes by which our Sauiour Christ doth gouerne his Church in this world and which in this petition we pray for A. Inward and outward Q. What be the inward meanes we pray for A. That a Ephes 1. 17. Philip. 1. 19. 1. Thess 1. 5. God would giue his holy spirit as the chiefe and principall worker whereby our Sauiour Christ gathereth and ruleth his Church conueying his spirit of knowledge and of good motions vnto his people and consequently we pray against the motions b Rom. 7. 24. 2. Cor. 12. 8. and tentations of Satan and of our owne flesh Q. What are the