Petitions I. A. 101. II. A. 102. III. A. 103. IV. A. 104. V. A. 105. VI. A. 106. Conclusion A. 107. Principles of Christian Religion in an 107 Articles with a short and easie Explanation CHAP. I. Of things to be believed comprehended in the Apostles Creed Or a brief Sum of Christian Doctrine which ought to be received or believed Articles of Religion 1562. Artic. 8. For they may be proved by most certain warrant of Holy Scripture A. 1. MAns chief End is to glorifie God and to enjoy him for ever Homil. 3. Of Salvation Above all things and in all things to advance the glory of God of whom only we have our sanctification justification salvation and redemption Expl. 1. In which A. there are these four things to be explain'd 1. What we are to understand by a mans end And the Answer is That by a mans end we mean that which a man doth intend or aim at in all his actions or that which he does propose to himself as the reason of what he does ex gr when you see a man buâ—lding a House if you ask him the reason why he builds a House or what he intends in so doing his answer will be to dwell in it And here his dwelling in his House when he hath built it is his end in building his House So again when you see a man going to Church if you ask him what he goes to Church for he 'll presently tell you to hear a Sermon Now this being that which he does design in going to Church sc. to hear a Sermon it may very well be called his end in going to Church But then 2 dly It is next to be explained what is meant by a mans chief end Now a mans chief end is that which he doth principally aim at in all his actions As to keep to the last instance though it be a mans end in going to Church to hear a Sermon yet that is but a lower end and that which he does only design in order to his chief end which is to glorifie God and to enjoy Communion with God by hearing his word This Question therefore What is the chief end of man is q. d. what is mans chief errand into the world or what did God make man for or what is the great business that should take up the greatest part of a mans time thoughts cares affections and endeavours whilst he lives in the world or what is it that a man is principally to drive at in all his words thoughts and actions in all his duties both to God and man and in all his dealings with the world Now this is that which should be his general drift in all sc. To glorifie God and to enjoy God both in this world and a better And this is the plain meaning of those Scriptures which are here made use of as proofs But alas is it not sadly to be lamented that the corrupt generality of people have quite forgotten what errand they were sent about into the world whilst some make worldly honours and preferments their chief end as the ambitious others make worldly gain and profit their chief end and that which they mainly drive at as the covetous and others do make their carnal pleasures delights sports and pastimes their chief end as if God had put them into the world as the Psalmist reports of the Leviathans being put into water to play therein and this is the case of the younger sort generally of vain and wicked people who either do not know or will not consider that the end of their Creation was to honour and enjoy their Creator both here and hereafter 3 dly What it is to glorifie God may be thus explained namely it is to live according to his will revealed in his word or it is to think speak and do according to the Rule of his word 1. We glorifie God in our thoughts or in our hearts when we dare not allow our selves to think any thing that is not stampt with Gods authority and allowance and more particularly when our thoughts of God of his works words and all that relates to him are such as do become his excellent Greatness So when we fear love admire trust and desire him above all 2. We glorifie him in our words when our speech is not corrupt vain and idle but seasoned with grace 3. In our actions when we make his word our rule and his glory our great and general end in all our actions 4 thly What it is to enjoy God we may best conceive of it by what it is to enjoy a friend Now this is we know to have his presence company and converse and to take delight in his society So to enjoy God it is to converse with God to be well-pleased with his gracious presence and not only to have him to be our Friend or Father but to entertain this King of glory in our hearts and affections Or as wicked men do look upon the greatest part of their enjoyment to consist in that which they miscall good-fellowship so the Christians enjoying of God is to have fellowship with him Truly our fellowship is with the Father and with his Son Iesus Christ. And to maintain and keep up this fellowship with God for ever it is to enjoy him for ever which in reference to a Christians enjoyment of God in glory is called a being for ever with the Lord 1 Thes. 4.17 A 2. The Word of God which is contained in the Scriptures of the Old and New Testament is the only Rule to direct us how we may glorifie and enjoy him Artic. vi In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church Homil. 1. Unto a Christian man there can be nothing either more necessary or profitable than the knowledg of holy Scripture for as much as in it is contained Gods true Word setting forth his glory and also mans duty As many as be desirous to enter into the right and perfect way unto God must apply their minds to know holy Scripture without the which they can neither sufficiently know God and his Will neither their office and duty Let us willingly search for the well of life in the Books of the Old and New Testament and not run to the stinking Puddles of mens Traditions devised by mens imagination for our justification and salvation Expl. 2. When the written Word of God is here called a Rule we may understand it thus That as an Artificer suppose a Mason or Bricklayer in raising a Wall or a Carpenter in squaring a piece of Timber makes use of his Rule and by applying this to his work comes to know whether it be streight or crooked So the Christian who would order his spiritual Building or Conversation aright so as to glorifie and enjoy God he must lay every stone in this spiritual
Building by this Rule he must square all his thoughts words and actions by this Line and Level and thereby he may come to know what is right and what is wrong what is sin and what is duty what is true and what is false and so accordingly may cease to do evil and learn to do well believe that which is true and reject that which is false nor is the Old Testament alone this Rule nor the new Testament alone but both together and both together they are the only Rule of Christianity neither is there any other ordinary sufficient Rule to direct a Christian either how he may serve God acceptably or enjoy God eternally but this written Word 1. The Pagans Rule or Light of Nature or what may be known of God by the things which are made is not sufficient to this end because it cannot discover Christ to us which is the only means of salvation 2. The Papists Rule of Tradition is no good Rule because fallible and contradictory in many things to the Rule of Scripture And 3. for the very same reason the Quakers Rule is no good Rule I mean their Light within because opposite to the light of the Word without and therefore it remaineth that the written Word is the only Rule A. 3. The Scriptures principally teach what man is to believe concerning God and what duty God requireth of man Artic. vi Holy Scripture contains all things necessary to salvation so that whatever is not read therein or prov'd thereby is not to be required of any man that it should be believed as an Article of Faith or be thought necessary or requisite to salvation Homil. 1. In holy Scripture is fully contained what we ought to do and what to eschew what to believe what to love and what to look for at Gods hand at length Expl. 3. There are two things principally which man is to believe concerning God and they are the two main foundations of the Christian Religion in the practice of it 1. That God is or that there is such a being who is in and of himself absolutely perfect and who gives Being to all his Creatures 2. That he is a rewarder of those that diligently seek him namely in and through Christ Heb. 11.6 or that it is not in vain to love serve and obey this God And there is but one thing in the general which God requires of man namely a free and full compliance with his will whether in the doing or suffering part of Religion A. 4. God is a Spirit Infinite Eternal and unchangeable in his Being Wisdom Power Holiness Justice Goodness and Truth Homil. xvij It passeth far the dark understanding and wisdom of a mortal man to speak sufficiently of that Divine Majesty which the Angels cannot understand Considering the unsearchable nature of Almighty God to reverence and dread his Majesty excellent Power incomparable Wisdom inestimable Goodness to take him for God Omnipotent Invisible Expl. 4. A Spirit i. e. A Being which has not flesh and bones as we have Luk. 24.39 has not hands or feet or any bodily parts no nor any bodily properties neither as length breadth heigth depth thickness shape or colour such a Being as is not cannot be as God the object of any of the Five Senses for no man has seen God at any time c. but is invisible and absolutely perfect because he does not depend upon any thing else either for what he is or for what he does Infinite i. e. without any limits or bounds to his perfection an unconfined Essence absolutely free from all measure or determination of time place or degrees Eternal i. e. without beginning or end of days or succession of duration always the same before and after time ever present infinitely above all circumscription of motion according to former and latter Vnchangeable i. e. he can never cease to be what he is the true God nor can he alter at all so as to be more or less God than he is nor more or less perfect for saith he I am God I change not In his Being for when the Son of God who is very God became man he did not cease to be God In his Power for this being infinite it is not capable of an alteration either by adding to it or taking from it And the same may be said concerning his Wisdom for the very same reason for how can he be more or less wise than he is who is infinite in Wisdom and Knowledg In his Holiness i. e. he cannot be more or less holy than he is or be more or less inclin'd or obliged to act suitably to the perfection of his own nature than he is already In Iustice Goodness and Truth i. e. he cannot be more just good and true than he is nor less just good and true than he is because he is Justice Goodness and Truth it self and is all these and has all these in infinite and absolute perfection and therefore he is unchangeable in these A. 5. There is but one only the living and true God Artic. I. There is but one living and true God everlasting without Body Parts or Passions of infinite Power Wisdom and Goodness the Maker and Preserver of all things both visible and invisible Expl. 5. i. e. There is but one only absolutely supreme and perfect Being who is the Maker and Governour of all things for as for Magistrates though they be called gods I have said ye are gods Psal. 82.6 yet they are so only by way of representation only because they do represent God in his Authority and Government And for Idols though they be called gods as there be of this sort gods many yet these gods of the Heathen they are false gods and upon that account are every-where disparaged in Scripture And though the Devil himself be called the god of this world yet 't is only because he is Gods Ape ruling and working in the children of disobedience Eph. 2.2 but by Gods permission as God does in his own children So that it still holds good that to us there is but one God of whom and by whom are all things 1 Cor. 8.6 A. 6. There are three persons in the Godhead the Father the Son and the Holy Ghost and these three are one God the same in substance equal in power and glory Artic. I. And in unity of this Godhead there be three persons of one substance power and eternity the Father the Son and the Holy Ghost Expl. 6. In this A. there are three things to be explained as 1. The meaning or nature of a Divine person 2. How they are said to be three persons 3. How distinguisht from each other For the understanding of the first we are to know that by a person in the general we mean a substantial compleat Being whether visible or invisible having
he would have men to believe and do in order to salvation and that either mediately by committing the word of Christ unto writings as in the Scripture or immediately by the Spirit of Truth as he did communicate and speak his mind to Moses the Prophets and Apostles A. 25. Christ executeth the office of a Priest in his once offering up of himself a Sacrifice to satisfie Divine Justice and to reconcile us to God and in making continual intercession for us Homil. xx p. 1. We having nothing of our selves to present us to God have need of a Mediator for to bring and reconcile us unto him who for our sins is angry with us The same is Jesus Christ to pacifie his wrath For he alone did with the Sacrifice of his Body and Blood make satisfaction unto the Justice of God for our sins To. 1. Hom. III. p. 2. We must trust only in Gods mercy and that Sacrifice which our High-Priest and Saviour Christ Jesus the Son of God once offered for us upon the Cross to obtain thereby Gods grace and remission as well of our original sin as of all a â—â—â—al sin if we truly repent and turn unfeignedly unto him To. 11. Hom. xi Reconciled to Gods favour we are taught to know what Christ by his intercession and mediation obtaineth for us of his Father when we be obedient to his will yea attributeth that unto us and to our doings that he by his Spirit worketh in us and through his grace procureth for us Expl. 25. In this A. we have both the parts of Christs Priestly Office as 1 st Satisfaction and this twofold 1. To the whole Law in fulfilling all righteousness in the perfect performance of what the Law required from him 2. To the Iustice of God in undergoing the Curse of the Law for the Elect and this he did by his sufferings but especially when his Soul was made an offering for sin or when he was sacrificed for sinners In which Offering he was 1. The Priest for he offered up himself or he laid down his life of himself and he was the Priest as God-man 2. He was the Altar principally according to his Divine nature because the Altar was to sanctifie the gift offered and therefore was to be more excellent than the Sacrifice it self 3. He was also the Sacrifice for he offered the Sacrifice of himself i. e. according to the humane nature properly and this therefore is called the Sacrifice of his Body and of his Blood and all this that there might be some kind of compensation made or satisfaction given to God for that wrong which we had done to him 2 dly We have the intercession of Christ which is the other part of Christs Priestly Office whereby Christ doth present himself continually before the Father pleading his blood and merit for the satisfaction that he has made to Divine Justice and for the reconciliation of God to the sinner And his intercession is rather by way of plea at the Bar of Justice than by way of prayer and supplication at a Throne of Grace and therefore it is that he is called our Advocate A. 26. Christ executeth the office of a King in subduing us to himself in ruling and defending us and in restraining and conquering all his and our Enemies To. 2. Homil. xiv He sitteth on the right hand of his heavenly Father having the rule of heaven and earth reigning as the Prophet saith Psal. 17. from Sea to Sea he hath overcome the Devil Death and Hell and hath victoriously gotten the better hand of them all to make us free and safe from them Homil. xvij p. 3. To this our Saviour and Mediator hath God the Father given the power of heaven and earth and the whole jurisdiction and authority to distribute his gifts committed to him and thereupon to execute his authority committed after that he had brought sin and the Devil to captivity to be no more hurtful to his members he ascended up into heaven again and from thence sent liberal gifts to his well-beloved Servants and hath still the power to the worlds end to distribute his Fathers gifts continually in his Church to the establishment and comfort thereof Expl. 26. Yet more fully Christ doth execute his Kingly Office 1 st By his authority in setting up a government in his Church which in the outward form or administration thereof is to be managed by such Officers and according to such Laws Ordinances and Censures as he hath appointed in his word 2 dly By his Power as 1. That of his Almightiness whereby he is able to subdue all things to himself and to make his very enemies his foot-stool 2. Of his Grace whereby he doth subdue the hearts of his chosen people to himself and makes them a willing people in the day of his power 3. Of his Spirit whereby he doth sanctifie his people and fit them for heaven as also support guide and comfort them under all the afflictions they meet with on earth 4. By his Iustice in punishing his and his Churches adversaries A. 27. Christs Humiliation consisted in his being born and that in a low condition made under the Law undergoing the miseries of this life the wrath of God and the cursed death of the the Cross in being buried and continuing under the power of death for a time Hom. III. p. 3. Hath given his own natural Son ' being God eternal immortal and equal unto himself in power and glory to be incarnated and take our mortal nature upon him with the infirmities of the same and in the same nature to suffer most painful and shameful death for our offences to the intent to justifie us and restore us to life everlasting Hom. xij He did hunger and thirst eat and drink sleep and wake preach his Gospel weep and sorrow for Ierusalem pay tribute for himself and Peter suffer death Expl. 27. In the general Christs Humiliation doth consist in all that which did befall him from the first moment of his conception in the Virgins womb to the very time of his resurrection from the grave 1. He was humbled in his conception that he who was God equal with the Father should according to his humane nature have a body framed for him in the womb of a Virgin and should continue â—â—ose Prisoner there for the space of about nine months whom the heaven of heavens cannot contain 2. Humbled in his birth in that he was born of a woman and that not an Empress or Princess but a woman of a mean rank and low estate though a Virgin that he who was the Son of God and the Father of eternity or himself the everlasting Father should in fulness of time be born in the form of a servant made under the Law not only in a state of subjection to the commands of it but also liable to the curse of it which was due only
the spirit of the world but the Spirit which is of God for this purpose that in that holy Spirit we might know the things that be given us by Christ. Expl. 89. In this A. there is 1 something supposed 2 something asserted Here it is supposed 1 that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul and hence it is that Christ commands us to search and read the Scripture and doth charge mens ignorance and error about Soul-matters upon their negligence herein 2 That reading of Scripture at home doth not at all excuse people from hearing the Word in the solemn Assemblies where it is preached for there is an especially here fixed on the word Preached as to the efficacy of it either for conviction conversion or comfort 3 That the Word whether read or preached except the Spirit go along with it is but a dead letter till the Angel i. e. the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it And therefore 2 ly 't is here asserted 1 concerning the Word read 2 concerning the Word preached that the Spirit of God doth make it effectual 1 for the opening of blind eyes so as to discover to men the things that concern their peace and their duty 2 For the turning of sinners unto God from the error and evil of their ways from darkness unto light 3 For the building of men up in their most holy faith because hereby is laid the first stone for faith cometh by hearing hereby is laid the last for 't is by the Ministry of the Word that the Christian is made an habitation of God through the Spirit or a temple of the Holy Ghost 4 For the perfecting of holiness in the fear of God 5 For comfort for this is that brook in the way of which the Christian traveller drinketh and so is able to run the ways of Gods commands and not be weary to walk and not to faint A. 90. That the Word may become effectual to salvation we must attend thereunto with diligence preparation and prayer receive it with faith and love lay it up in our hearts and practise it in our lives Hom. I. p. 1. The Scriptures have power to turn through Gods promise and they be effectual through Gods assistance and being received in a faithful heart they have ever an heavenly spiritual working in them In reading Gods will he profits most that is most turn'd into it that is most inspired with the Holy Ghost most in heart and life chang'd into that thing which he readeth Read it humbly with a meek and lowly heart to the intent you may glorifie God and not your self with the knowledg of it and read it not without daily praying to God that he would direct your reading to a good effect Let us hear read and know these holy rules instructions and statutes of our Christian Religion and upon that we have made profession to God at our Baptism Let us fear and reverence lay up in the chest of our hearts these necessary and fruitful lessons Let us night and day muse and have meditation and contemplation in them Expl. 90. This A. doth inform us of the right manner of using and managing the word whether read or preached with profit as 1 st our attendance upon the Word must be with diligence now this doth imply 2 things 1 the intention of the mind that when a man is reading Scripture or hearing a Sermon he do seriously mind what he is about do not suffer his mind and thoughts to be roving upon other things and the reason of this intention of mind is because he knows that the eye of God is intent upon him 2 An holy sollicitude or a mans being concerned in the issue of the duty he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed he now reads every Chapter and hears every Sermon as if it were as indeed it is for his life so in this diligent attendance there is something wherein the outward man is concerned sc. a devout reverent and serious composure of the outward man to the work 2 dly Preparation and this doth imply 1 a mans laying aside all worldly cares affairs and business sports or recreations which might any way hinder him in such holy and heavenly employment that so he may attend upon it without distraction 2 A mans laying aside all worldly affections as love of the world c. or his putting away all superfluity of naughtiness 3 A mans putting himself into the presence of God or a pressing upon himself the sense of Gods authority majesty and holiness as well as of the truth and importance of his word 3 dly Prayer that Gods word may do us good and here we are to pray 1 for the Minister that he may preach as becomes the word of God and an Ambassadour of Christ. 2 For our selves that we may receive it as the ingrafted word which is able to save our Souls yet more particularly 1 that we may mingle it with faith it being that which deserves the most firm or the highest degree of assent that we are able to give to any thing 2 That we may receive it with love 1 to God the author of it and because 't is his word 2 To the Preacher as sent by God 3 to the word it self because for the matter 't is that which doth so highly import our happiness 4 We are to give reception and entertainment not only in the porch of our ear but in the best room of our hearts yea it being a precious treasure better than gold and silver it must be our care 1 to lay it up as treasure in our hearts to hide it there as David did 2 As treasure to be improved to lay it out now this cannot be done any other or better way than by a mans taking heed to his ways according to Gods word for he that thus ordereth his conversation aright shall see the salvation of God A. 91. The Sacraments become effectual means of salvation not from any virtue in them or in him that doth administer them but only by the blessing of Christ and the working of his Spirit in them that by Faith receive them Artic. XXVI The effect of Christs Ordinance is not taken away by the Ministers wickedness neither the grace of Gods gifts diminish'd from such as by faith and rightly do receive the Sacraments ministred to them which be effectual because of Christs institution and promise although they be ministred by evil men Nevertheless it appertaineth to the discipline of the Church that enquiry be made of evil Ministers and that they be accused by those that have knowledg of their offences and finally being found guilty by just judgment be deposed Expl. 91. Here we have it expressed 1 negatively how
encouraged to ask because by his grace we are enabled from the heart to forgive others To. 2. Hom. IX Dissention and discord interrupt prayer For the Lords Prayer hath not only a respect to particular persons but to the whole universal in the which we openly pronounce that we will forgive them which have offended against us even as we ask forgiveness of our sins of God Hom. VII p. 2. What if we be sinners shall we not therefore pray unto God or shall we despair to obtain any thing at his hands Why did Christ then teach us to ask forgiveness of our sins c. Expl. 105. In reference to the petition about forgiveness there is 1 something imply'd 2 The matter of the Petition and 3 the illustration of it 'T is imply'd 1 That man is naturally a guilty creature and under the condemnation and consequently obnoxious to the curse of the Law both by reason of Original and Actual sin 2 That of himself he cannot make satisfaction to Divine Justice nor any other for him Christ only excepted who is God as well as man For if man or any other creature for him could satisfie Gods justice he might then stick to that plea and stand at the bar of Justice whereas he is now forc'd to the throne of Grace 3 That God only can forgive sin for man is here directed only to God 4 That confession of sin and petition unto God for pardon is the way to obtain this pardon in and through Christ. 2 dly The matter of the petition or that we pray for 't is directly and expresly remission or forgiveness of sins and then consequently the imputation of Christs righteousness to us by virtue whereof we may find acceptance with God the Father in and by and through the merit of the righteousness of his Son Christ. For as by bread in the former Petition we do by a Synecdoche understand all the necessaries of this corporal life so in this Petition by forgiveness we may understand that which is so necessary to eternal life Christs righteousness to be imputed to us or in one word in this Petition we beg justification of our persons as in the next we beg sanctification of our natures hearts and lives In short sith there is forgiveness with God that he may be feared we who are so many condemned Malefactors must make our application and our supplication to him and to him alone for pardon for sin is such a burden and of such intolerable weight that 't is only omnipotent mercy that can remove the guilt of it from the consciences of men it being an opposition to the holiness of Gods nature who is infinite as well as a violation of that Law which is exceeding broad and therefore by the way sin may very well pass for the greatest of evils sith 1 only the righteousness of Christ is broad enough to cover it that the shame of the sinners nakedness may not appear 2 only the mercy of an infinite God could pardon it 3 sith 't is a down-right defacing of the image of God in man and instead thereof drawing the black lines or image of Satan upon mans soul 4 and is consequently the greatest enemy to mans happiness and perfection 5 It doth procure for the impenitent unpardoned sinner the eternal wrath of God and flames of hell Q. But it may be here demanded why our sins are called debts For an Answer we are to know in the general that they are not so properly but metaphorically with allusion to those debts that are contracted between man and man for God is not to be consider'd properly as a Creditor but as a Governour so that in strict sense our obedience rather than our sin is our debt to God and such a debt as we owe to him by the Law of our Creation so that our sins are called our debts only because sin doth make punishment to become a debt which we owe unto God and 't is our just debt and of the two it is punishment which man doth suffer for sin that comes nearer to the nature and notion of a debt than sin it self this being a due debt to Gods Justice as obedience is to his Authority however we cannot pray that this debt of punishment be remitted except we beg that guilt which is an obligation to punishment be first removed 3ly We have the illustration of the matter of this Petition by an apt similitude or resemblance sc. as we forgive our debtors which words with reference to God are not to be considered either as a rule that God should proceed in the same manner to forgive us as we do others or as a standard that God should measure out so many pardons to us as we give to those who do offend us but 1 as an argument 2 as an evidence The argument proceeds from the Jess to the greater that if we who have but as it were a drop of mercy can forgive others how much more will God who is an Ocean of free-grace and love it self forgive us not that our forgiving others is meritorious of Gods forgiving us 2 Our forgiving others when 't is done freely and heartily and universally 't is a fruit of the love and mercy of God shed abroad in our hearts an evidence of true grace in the soul or of sanctification and those whom he has sanctified he has also justified A. 106. In the sixth Petition which is And lead us not into temptation but deliver us from evil We pray that God would either keep us from being tempted to sin or support and deliver us when we are tempted To. 2. Hom. IX Must crave continually of god the help of his holy Spirit so to rule their hearts left hatred and debate do arise brawlings tauntings cursings and fightings Which are from the ghostly enemy who taketh great delight therein They are compassed by the Devil whose temptation if followed must needs begin and weave the web of all miseries and sorrows They will not consider the crafty trains of the Devil and therefore give not their thoughts to pray to God that he would vouchsafe to repress his power Expl. 106. In this Petition there are two things necessarily suppos'd as 1 The wickedness or perversness of mans nature to sin for when we beg that God would not lead us into temptation we do own a proneness to fall into it 2 The weakness of mans nature to resist temptations or to come off without any final damage when we are tempred for therefore do we pray to God to deliver us from evil that if the wise God in his wise and just providence for holy and just ends do so order things that we be assaulted by the Devil the World or the Flesh yet that God would so powerfully support and assist us by his Grace and Spirit that we be not overcome but that we may recover as a Bird out of the snare of the Fowler We do not absolutely
pray against afflictions though these are also tentations and lead us not c. but we do absolutely pray to be delivered from the evil of sin and this by God alone who can bring good out of evil A. 107. The Conclusion of the Lords-Prayer which is For thine is the Kingdom and the Power and the Glory for ever Amen teacheth us to take our encouragement in prayer from God only and in our prayers to praise him ascribing Kingdom power and glory to him and in testimony of our desire and assurance to be heard we say Amen To. 2. Hom. IX Amen which word is as much as to say as truth that the blessing or thanksgiving may be confirm'd Expl. 107. In this Conclusion we are taught 1 Self-denial and the renouncing of all worth and merit in our selves for we are not to say Lord do thus and thus for I am worthy for whom thou shouldst do so and so but for thine is the Kingdom c. i. e. Thou who hast commanded us to pray for what we need hast Power to give us what we beg though in our selves never so unworthy From that word therefore Lord we may note 1 That answering of prayers is a special part of Gods providence in governing the world which he will have every supplicant to own and acknowledg The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer 2 From those words and the Power we may note sc. That what God may do as Governour of the world in answering prayers by virtue of his supreme Authority that he hath strength and ability to execute and perform 3 From those words and the Glory observe 1 That God looks upon it as one of his Titles of Honour to be a God hearing prayers 2 That therefore in our prayers as well as in any other part of Divine worship we should principally aim at the honour of God and 't is one of the greatest arguments we can have of hope to speed when our design is rather to gloririfie God than to gratifie our selves 3 That the Kingdom and Power of God and that honour which does redound to him from both these are everlasting 4 That Praise should accompany Prayer 5 That whatever we ask of God in the name of Christ according to his will believing we shall receive for that 's the meaning of that word which doth seal up this Prayer Amen because so it is or so be it or in the words of Christ be it unto thee even as thou wilt a greater encouragement than which unto prayer no rational supplicant can desire for 't is no more than ask and have that your joy may be full FINIS a Psal. 87.5 6. b Ier. 9 3. c Gen. 14.14 d Hos. 4.6 e Eph. 4.18 f Isa. 27.11 g Act. 3.6 h 1 Cor. 3.2 Heb. 5.12 i Mat. 4.4 Amos 8.11 k Luk 8.26 37. 9 5. 10 11 12. l Mat. 10.14 40 c. m Zach. 5. n Ier. 36 23. o 2 Cor. 4.3 p Rom. 10.1 q Gal. 6.6 r Deut. 11.18 19 c. 6.6 7 8. 4.9 Eph. 6.4 Isa. 28.10 Ex. 13.8 Psal. 78.5 Prov. 22.6 29 3. 10.1 1.10 4.1 2. Col. 3.11 12. Gen. 18.18 19. 2 Tim. 1.5 with 3.15 c. s 1 Tim. 4.3 4 5. Ioh. 8.29 t 1 Tim. 3.5 u 1 Pet. 2.2 Isa. 55.1 2. * Sir Edwyn Sands observed Eighty years ago that this was a notable means for the growth of the Reformed Religion x Deut. 17.18 19. y Prov. 29.15 17. with 4. 1 Sam. 2.23 c. 3.13 Luk. 12.47 48. Prov. 1.24 25 c. * Decembâ—r 1670. 1 Tim. 6.3 Eccl. 12.13 Joh. 13.17 Phil. 4.13 1 Cor. 9.23 27. Mat. 10.13 14 -40. Luk. 10.16 1 Thes. 4.8 Joh 12.25 48. Prov. 19.2 Heb. 12.13 1552. 1562. Artic. XXXV 13 Eliz. c. 5. 1655. Dec. 11. 1670. What is the chief End of Man a 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God b Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee 26. My flesh and my heart saileth but God is the strength of my heart and my portion for ever What Rule hath God given to direct us how we may glorifie and enjoy him c Eph. 2.20 And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief Corner-stone d 2 Tim. 3.16 All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness e 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. What do the Scriptures principally teach f 2 Tim. 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Iesus What is God g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty g Joh. 4.24 God is a Spirit and they that worship him must worship him in spirit and in truth h Job 11.7 Canst thou by searching find out God Canst thou find out the Almighty unto perfection i Psal. 90.2 From everlasting to everlasting thou art God k Jam. 1.17 The Father of lights with whom there is no variableness neither shadow of turning l Exod. 3.14 And God said unto Moses I am that I am and he said thus shalt thou say unto the children of Israel I AM hath sent me unto you m Psal. 147.5 Great is our Lord and of great power his understanding is infinite n Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come o Exod. 34.6 The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth 7. Keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty Are there more Gods than one p Deut. 6.4 Hear O Israel the Lord our God