elements A probable opinion The fire for when it is said he set light in heauen which is a qualitie of the fire it is to be vnderstood of fire also which hath that qualitie What note you hereof 2 Cor. 4.6 The wonderfull worke of God not only making something of nothing but bringing light out of darknesse which is contrarie What is the second element The aire betweene the cloudes and the earth distinguishing betweene water and water and giueth breath of life to all things that breathe What is the third element The waters seuered from the masse called the earth the seas the floods the springs the lakes c. What is the fourth element The earth called the drie land which remaineth all other being sent of God to their proper places Hitherto of the simple bodies called the foure elements now followeth to speake of the mixt and compounded bodies made of the foure elements vnequally mingled together GEN. 1. vers 14. to the 25. 14 And God said let there be lights in the firmament of the heauen to separate the day from the night and let them be for signes and for seasons and for dayes and yeeres c. WHat is generall in the creation of the compound bodies First that prouision is made for his inhabitants of the earth ere they be made as grasse for the beasts and light for all liuing and mouing creatures and all for man What learne you from hence Not to be carking for the things of this life nor to surfet with the cares thereof seeing God prouided for the necessitie and comfort of the beasts ere hee would bring them into the world What is generall in all the earthly creatures That God proceedeth from the things that be more imperfect to those that are perfecter vntill hee come to the perfectest as from the trees corne herbs c. which haue but one life that is whereby they increase and are vegetatiue vnto the beasts which haue both an increasing and feeling or sensitiue life as fishes fowles beasts c. and from them to man which hath besides both them a reasonable soule What learne you from thence That wee should therein follow the example of the Lord to goe from good to better vntill we come to be perfect What else is generall To haue power and vertue giuen them to bring foorth the like vnto themselues for the continuance of their kinde is generally giuen to all those that are expressed in the creation here albeit there be creatures as stones and minerals that bring not forth the like And this blessing of multiplication is principall in the things that haue the life of sense beside the life of increase And therefore the Lord is brought in to speake to them in the second person which he did not to the grosse corne and trees Gen. 1.22 What learne you from hence That the chiefe and speciall cause of the continuance of euery kinde of creatures to the worlds end is this will word of God without the which they or sundrie of them would haue perished ere this by so many meanes as are to consume them What is the first creation of the compound bodies God hauing caused the waters to retire into their vessels the third night in the third day which followed that night hee clad the earth with grasse for the vse of beasts only corne and trees for the vse of man Seeing that the growth of these is from the influence of the heauenly bodies how commeth it to passe that he first maketh the grasse corne and trees ere hee made the heauenly bodies of the Sunne Moone and Starres To correct our error which tie the increase of these so to the influence of the heauenly bodies euen to the worshipping of them therein forgetting the Lord who hereby sheweth that all hangeth vpon him and not on them for as much as he made them when the heauenly bodies were not What else That the fruitfulnes of the earth standeth not so much in the labour of the husbandman as in the power which God hath giuen to the earth to bring foorth fruite What was made the fourth day Lights all which although they be great in themselues to the end they might giue light to the darke earth that is farre remoued from them yet are they distinguished into great Sunne Moone small the Stars which are as it were certeine vessels wherein the Lord did gather the light which before was scattered in the whole bodie of the heauens Why doth Moses call the Sunne and Moone the greatest lights when there are Starres that exceed the Moone by many degrees Because they are greatest first in their vse and vertue that they exercise vpon the terrestriall bodies Secondly for that they seeme so to vs it being the purpose of the holy Ghost by Moses to applie himselfe to the capacitie of the vnlearned What is the vse of them First to distinguish the times Spring Summer Autumne and Winter from whence their work and naturall effect vpon the earthly creatures is gathered also to distinguish the night from the day the day from the moneth the moneth from the yeere last of of all to giue light to the inhabitants of the earrh Haue they not operation also in the extraordinarie euents of singular things and persons for their good and euill estate No verely there is no such vse taught of them in the Scriptures What was the worke of the fifth day and night To create the Fishes and Birds What were the fishes made of Of all foure elements but more as seemeth of the waters then other liuing things VVhat were the birds made of Gen. 2.19 Of all foure elements yet haue more of the earth and therefore that they are so light and that their delight is in the aire it is so much the more maruellous What is the worke of the sixth night and day Probable In the night thereof he made the beasts of the earth going tame or home-beasts wilde or field-beasts creeping GEN. chap. 1. vers 26 27. and chap. 2. vers 7. 26. Furthermore God saide Let vs make man in our image according to our likenesse and let them rule ouer the fish of the sea and ouer the foule of the heauen and ouer the beasts and ouer all the earth and ouer euery thing that creepeth and mooueth on the earth 27 Thus God created the man in his image in the image of God created he him he created them male and female WHat was made the sixth day Man in both sexes that is both man and woman Why was he made last of all First because hee is the end of all vnreasonable creatures and therefore that hee might glorifie God for all Secondly for that hee would haue him first prouided for ere hee brought him into the world and if he had care of him before he was how much more now he is What note you thereof That man hath not to boast of his antiquitie all the creatures being made
before him euen to the vilest worme What is to be obserued in his creation That here for the excellencie of the worke God is brought in as it were deliberating with himselfe the Father with the Sonne and the holy Ghost and they with him for where the other creatures were made suddenly man was as we shall see not so but with some space of time Hitherto also belongeth that the holy Ghost standeth longer vpon his creation then vpon the rest What learne you from thence That we should marke so much the more the wisedome and power of God in the creation of him Wherein doth his excellencie stand In the perfection of his nature indued with excellent gifts which is called the image of God Wherein doth that image consist In that which is inward and that which is outward Wherein standeth that part of the image of God that is inward First in knowledge of all duties either concerning God his neighbour or himselfe vnto which knowledge may be referred wisedome to vse knowledge to discerne whē where and how euery thing should be done conscience to accuse or excuse as his doings should be good or euill memorie to retaine prouidence to foresee what is good to doe it what is euill to auoid it Reason to discusse of the lawfulnes or vnlawfulnes of euery particular action of a mans owne selfe Hitherto referre the knowledge of the natures of the creatures whereby hee was able to name them according to their nature Secondly in holinesse of minde and will whereof it is that God saith Be ye holy as I am holy Thirdly in iustice or vprightnes of desires and affections So much of the inward gifts what is the outward image of God That God set such a grace and maiestie in the person especially in the face of man as all the creatures could not looke vpon without feare and trembling as appeareth when they all came before man to receiue their names From all which both inward and outward riseth the dominion that God gaue him ouer all the creatures of which dominion the authoritie to name them was a signe GEN. chap. 2. vers 18 19 20 c. 18 Also the Lord God said It is not good that the man should be himselfe alone I will make him an helpe meete for him 19 So the Lord God formed of the earth euery beast of the field and euery fowle of the heauen and hrought them vnto the man to see how he would call them for howsoeuer the man named the liuing creature so was the name thereof 20 The man therefore gaue names vnto all cattell and to the fowle of the heauen and to euery beast of the field but for Adam found he not an helpe meete for him HAuing heard before of Gods counsell and deliberation touching the making of man in that excellencie as we haue heard let vs now consider of the execution of that counsell And therefore I aske you when was man made The sixth day howsoeuer the storie of his creation more at large is placed after the Lords rest in the seuenth day VVhat parts doth he consist of Of two parts of a body and of a soule VVhereof was his body made Of the very dust of the earth in which respect the worke of God in making him is set foorth by a similitude of the Potter which of the clay maketh his pots VVhat learne you from hence That seeing it pleased God to make mans bodie more principally of the basest element Gen. 18.27 that thereby hee would giue man to vnderstand of being lowly and humble in his own sight according as the Scripture it selfe directeth vs to this instruction VVhat else learne you The absolute authoritie that God hath ouer man as the Potter hath ouer his pots and much more How was the soule made His soule was made a spirituall substance Gen. 2.7 Mal. 2.15 which God breathed into that frame of the earth to giue it a life and such a life as had the excellencie before spoken of VVhy doth he call it the breath of God Because he made it Immediately not of any of the elements as he did all other creatures that being a thing free from composition it might be immortal and free from the corruption decay and death that all other earthlie creatures are subiect vnto And therefore as it had life in it selfe when it was ioyned to the body so it retaineth life when it is separated from the body How doth God say it is not good for man to be alone did he make any thing that was not good God forbid for by good is not meant that which is set against sinne or vice but in saying it is not good that man should be alone he meaneth that it is not so conuenient and comfortable What learne you from hence 1. Cor. 7.1 First how foully the Papists haue been deceaued that vpon the words of the Apostle It is not good for man to touch a woman haue gathered that marriage is little better then whoredom considering that as heere so thereby good is meant only that which is conuenient and commodious Secondly that man is naturally desirous of the societie of man and therfore that Monkeries Nunneries and Hermitages are vnnaturall and consequently vngodly VVhat is meant by these words as before him vers 18. That she should be like vnto him and of the same forme for the perfection of nature and gifts inward and outward What is the end why shew was made To be a helpe vnto man Wherein In the things of this life by continuall societie 1. Pet. 3.7 for generation Gen. 1. vers 28. the life to come 1. Pet. 3.7 And now a fourth vse is added To be a remedie against sin which was not from the beginning 1. Cor. 7.2 VVhat reason is brought to prooue that God was to make a woman the helpe vnto man Either hee must haue a helpe or companion from some of these creatures that are alreadie made or els wee must make him a helper and companion But amongst all the creatures there is none fit therefore I must create one The first proposition being euident how is it prooued that there is none fit among all the creatures By Gods own testimonie and Adams experience who hauing giuen names to all the creatures truely and according to their natures yet found none fit for his company Gen. 2.20 What learne you from thence that the Lord would haue Adam see whether there were a helper amongst the other creatures which he knew well to be vnfit To teach vs that ere wee enter into mariage wee shuld haue feeling of our own infirmitie need of a wife whereby that benefit may become more sweet and we more thankfull vnto God which if it be true in a man it ought to bee much more in a woman which is weaker and more insufficient then he What else That it is a peruerse thing to loue any creature so well as mankinde against those men that make
vers 3. VVhat comfort learne you from that God reigneth First Ecclesiast 5.7 that when wee are wronged and oppressed by tyrannie of men wee may haue our recourse to the iust and righteous iudgement of God which is the righteous Iudge of the world Secondly Psal 93.10.11 97.1 that although all the world rore and fret yet wee should not feare because the Lord is greater VVhat learne you of that the Prophet saith he is high and higher then they That which himselfe teacheth vers 5. Psal 145.12 that we extoll him with praises VVhat are the parts of his kingdome Two 1. His decree 2. The execution of his decree vers 4. VVhat is Gods Decree It is an action of his most perfect will which maketh the thing he decreeth perfectly good Seeing his Decree is defined by his will what must we consider therein Wee must not subiect it to our shallow and base capacitie to measure it by our reason considering that the will of God from whence the decree commeth is vnsearchable VVhat gather you from that fourth verse Acts 27.20.21.22.23.24.25.26.17.31.32.34.44 That hee hath not only decreed the things themselues but also their circumstances of place or time so that they shall not come in any other place or time then he hath ordained and then and there they shal come to passe necessarily VVhat is the principall decree of God in the things he hath ordained for his glorie That which is of the good or euill of men or Angels which is called predestination VVhat is predestination It is the decree of God touching the euerlasting state of men and Angels VVhat are the parts of predestination Two Election and Reprobation VVhat is Gods election of them It is his predestination of certaine men and Angels to euerlasting life to the praise of his glorious grace VVhat is Reprobation It is his predestination of certaine men and Angels to destruction to the praise of his glorious iustice Rom. 9.22 VVhat is the cause why these are chosen and refused and not these The meere will and pleasure of God GEN. Chap. 1. vers 1 2 3 4 c. to the 13. 1 In the beginning God created the heauen and the earth 2 And the earth was without forme and voide and darkenes was vpon the deepe and the Spirit of God moued vpon the waters 3 Then God saide Let there bee light and there was light 4 And God saw the light that it was good and God separated the light from the darkenesse HItherto of the decree of God What is the execution of it It is an action of God working all things effectually according to his decree VVhat are the parts of the execution Two Creation and Gouernment VVhat is Creation It is the execution of the decree of nothing making all things very good VVhere is this taught In sundrie places of the Scripture but especiallie in Genesis 1. and 2. chap. VVhat are the generall things considered in all this creation First the Creator of these which is God the Father the Sonne and the holy Ghost Secondly his omnipotencie that he made all by his word that is by his only will who calleth things that are not as though they were Thirdly that he made not all at once and in a moment but in six daies and six nights VVhy did hee worke them in six daies which could haue perfected all in a moment First because hee would teach vs the better to vnderstand their workmanship euen as a man which will teach a childe in the frame of a letter will first teach him one line of the letter and not the whole letter together Secondly that wee might also by his example finish our worke in six daies How many sorts of creatures are there Two Visible Inuisible VVhat are the things inuisible The Angels and Soules of men Why is not mention made of the creation of the Angels more expressely especially being creatures in glorie passing all others They are not expressely mentioned because Moses setteth foorth the things that are visible But that they were in one of the sixe daies created it is most euident Psal 103.20 c. Psal 148.2.5 Col. 1.16 What are the visible things Two The rude masse or matter of the world made the first night wherein all things were confounded and mingled one in another And secondly the beautifull frame thereof which hee made the rest of the six daies and nights What are the parts of that rude masse Heauen and earth as it were the center and circumference for as the Arch-builders first shadow out in a plot the building they intend and as the Painters draw certaine grosse lineaments of that picture which they will after set foorth and fill vp with orient colours so the Lord our God in this stately building and cunning painting of the frame of the world hath before the most beautifull frame set out as it were a shadow and a common draught thereof Why is the rude masse called heauen and earth By a trope of the matter whereof all the bodilie creatures were made it seemeth that the rudenes was in the earth only containing the water and the drie land because the Prophet saith that the earth was voide and without shape It is true that Moses giueth this to the earth rather then to the masse of the heauens because the confusion and rudenesse was greater there then in the masse of the heauens because the water and drie land being mingled together there was no forme or figure of them VVhereof was the rude masse of heauen and earth made Of nothing as appeareth both by the word of creation which Moses vseth signifying the making of a thing of nothing and that hee made this in the beginning that is when before there was not any thing but God the Creator and before which there was no measure of time by man or Angels It being without forme and voide how was it kept By the holy Ghost which as a bird sitting ouer her egges kept and preserued it VVhat were the things which were made of this rude masse The beautifull frame and fashion of this world with the furniture thereof What doe you consider in the frame and fashion of the world Two things the elements which are the most simple substances by the vneuen mixture whereof all bodies are compounded and the bodies themselues that are compounded of them What doe you generally obserue in all them First that they are all said to be good which stoppeth all the mouthes of those that speake against thē How did he make all things good when we see there be diuers kinds of Serpents and noisome or hurtfull beasts That they are hurtfull it commeth not by the nature of their creation in regard whereof they at the first should only haue serued for the good of man What other things doe you obserue generally Secondly that their names are giuen them Thirdly that their vses and ends are noted What is the first of the
are come to the Father the first person in Trinity by his Son through the holy Ghost which forme is to be kept for the most part although it bee also lawfull to pray vnto Christ Acts 7.59 2. Cor. 13.13 or to his blessed spirit particularlie if so that in our vnderstanding wee doe conioyne them as those that cannot be separated in any actions either belonging to the life to come or pertaining to this life What further That wee are to come with confidence of obtaining our suites and desires Deut. 33.3 as young children desire to come vnto their fathers bosome or to sit vpon the knee or in the mothers lap so we by prayer doe as it were creepe into the Lords bosome and as it were do stand betweene the Lords legs as to our mercifull father whose bowels are larger in pitifull affection then any parents yea Matth. 7. then the mother towards the tenderest child if we come with faith for if parents will giue good things to their children when they aske them much more will the Lord giue his spirit to them that aske it of him without doubting What is considered by these words Our Father The nature of faith Iohn 20.28 Gal. 2.20 Matth. 27.46 which is to applie it home to himselfe Also that our Sauiour Christ is the naturall sonne and we his sonnes by grace and adoption May not a man in his prayer say my father Yes verily Matth. 26.19 and that with warrant of our Sauiour Christs example What further That to come in any other name Exod. 24.2 20.19 Leuit. 16.17 1. Tim. 2.5 then in our Sauiour Christs is abominable which was figured in Moses and Aaron but is notably set forth of the Apostle Therefore it is abominable to come by Saints as in Poperie they doe What else learne you in this word our That when wee come to pray 1. Tim. 2.8 Matth. 5.23 Esay 1.15 wee must come in loue as one brother loueth another and therfore reconcile our selues if there be any breach What is considered by these words which art in heauen That as wee are to come boldly Eccles 4.16 5.1 so wee also are to come with reuerence of his Maiestie wee being as wormes scrauling vpon earth and he in the highest heauens What further That as he is readie to doe all things for vs so he is able to do al things for vs which are necessary for vs to meditate vpon Why is he said to be in heauen who is in all places and whom all the world is not able to containe For two causes one is for that there he doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately and without the helpes and aides which we haue The other because he communicateth himselfe and his goodnesse more plentifully with them then with vs and so God is said to be present in the temple and in the elect Hauing vnderstood what is to bee learned of the words of the preface seuerally what are wee to learne of the words iointly together That God only is to be praied vnto for although there be other fathers besides God Rom. 10.4 Psal 73.25 and other in heauen besides him yet there is none which is our Father in heauen but God alone beside that it is a perfect paterne of all prayers it is euident that all prayers as in other things so in this must bee framed vnto it Thus much of the preface Now wee are to come to the prayer it selfe What is generall vnto it That our affections with zeale and earnestnesse ought to wait and attend on praier which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should haue to the things we come for which giueth a check to our cold prayers where the vnderstanding is without the affection and as it were the sacrifice without the heauenly fire to lift it vp and make it mount into heauen both in publike and priuat prayers So much of attention generall to the prayer What are the parts thereof A forme of petition and of thanksgiuing VVhat is taught hereby That whensoeuer we come vnto God in petition Phil. 4 6. Luk. 17.17.18 we are also to giue him thankes things not to be seuered and meanes to make way for further graces and benefits to be obtained Secondly that it is a fault of vs when wee are distressed in publike prayer to come in petition but not returne thanksgiuing for our benefits receiued So much of the parts of prayer How many sorts of petitions are there Two one sort of petitions is of those things that belong to Gods glory the other sort of petitions doth concerne our selues and our neighbours What is generall to bee considered in those petitions that concerne God That wee are to seeke the seruice of God before our owne things as also the Commandements teach vs which being diuided into two tables the first concerneth the worship of God the second table our selues What obserue you from this Our hypocrisie for were it not for our selues and wants we would not come at all in prayer as in Poperie all their prayers are for themselues and their saluation c. Whereas this word Thy in al these petitions doth shut forth the consideratiōs of our selues to the end that we might haue our minds altogether fastened vpon the seruice of God VVhat further obserue you proper to these petitions That they ought to bee performed with further zeale and earnestnesse of spirit as may bee gathered in that they are propounded without any bond of one with another How are the petitions that concerne Gods glory diuided Into two the first concerneth Gods glory it selfe the other two the things whereby God is glorified as when his kingdome commeth and his will is done What is the first petition Hallowed be thy name Why is this petition set before all Pro. 16.4 1. Cor. 10.31 Because it is that which ought to bee dearest vnto vs and for that all things ought to bee referred vnto it How consider you this petition First the meaning of the words apart then of them together VVhat is vnderstood by the word name 1. King 5.5 Act. 1.15 The person of God the father for that the name of a thing is taken for that it is the name of Also the name of God in the Scriptures is taken for his properties as his Iustice Mercy Wisedome c. and for the actions of God as the creation and gouernment of the world also for the things that belong vnto God as his word Sacraments and discipline Al which things are signified by the name of God because he getteth glory by them VVhat is meant by hallowed To hallow is to set apart a thing from the common vse to some proper end and therefore to sanctifie and hallow the name of God is to set it apart from all abuses to a holy and reuerent vse
either impunitie or tyrannous tortures of consciences may bee taken away VVhat further doe we pray for That God would furnish his Church with all such officers as hee appointeth that being endued with speciall gifts may bee both able and willing to execute their charge diligently and faithfully What further desire we in this petition That where these things are onely begun they may bee perfected and that euery Church may bee polished and garnished that Sion may appeare in her perfect beautie and so the Iewes may bee called and so manie of the Gentiles as belong vnto Christ and the contrary enemies may be either conuerted or confounded What do we pray for the kingdome 〈…〉 member of the Church We out of a sorrowful feeling of the spiritual bondage we are in to Satan and sinne pray that the kingdome of Christ may come and be aduanced in euery one of our harts in Iustice Righteousnesse Peace and Ioy in the holy Ghost euen as poore captiues are alwaies creeping to the prison doore Rom. 14.17 and labouring to get off their bolts So much of the kingdome of God in this world What pray you for concerning the kingdome of Christ in the last day or for the kingdome of glory Reuel 22.20 2. Tim. 4.8 That Christ would hasten his comming for the elects sake who with singular loue and affection long for it saying Come Lord Iesus come quickly The third petition Thy will be done in earth as it is in heauen VVhat is considered in this petition By earth those that are in earth and by heauen those that are in heauen VVhat is heere meant by the will of God Deut. 19.29 His reuealed will and Commandement wherein is set downe what we ought to do or leaue vndone as also his promises which we ought to beleeue Is there any other will of God besides his reuealed will 1. Pet. 3.17 Yea verily that whereof the Scripture speaketh thus if so be the will of God and that the petition is not meant of this it appeareth first because that no man can know it nor search it out vntill it come to passe whereas to the doing of this wil knowledge is necessarie Secondly for that no man can resist it Thirdly for that there are no promises for the performing of it seeing a man may doe the secret will of God and perish as Pilate c. Is not the secret wil of God contrary to his reuealed wil No in no wise it differeth in some respect but is not another wil much lesse contrarie How differeth it The secret will of God considereth especially the end and the reuealed will the things that are referred to the end And the secret will of God is of the euent of al things Ioh. 14.1 1. Thes ◠3 where the reuealed will is of those things onely which are propounded in the word as to beleeue in Christ and to be sanctified c. It may seeme that the reuealed will of God is sometimes contrarie to it selfe as when God forbiddeth murther and theft yet God commandeth Abraham to kill his sonne and the Israelites to take the goods of the Egyptians Here is no contrarietie because God in giuing a law to man giueth none to himselfe but that he may command otherwise therefore the law hath this exception that it is alwaies iust vnlesse God command otherwise But it seemeth that the secret wil of God is often contrarie to the reuealed will seeing by the former many euill things are committed and by the other all euill is forbidden In as much as by the prouidence of God euill things come to passe it is for some good of Gods glory or good of the Church or both in which only respect they by the prouidence of God are done or suffered to be done What more specially of sanctification do we pray for in this petition First that wee may know his will without the which we cannot do it then that so many as are subiects in the kingdome of Christ may do the dutie of good subiects and bee obedient vnto the reuealed will of God Mat. 6.33 otherwise called the righteousnesse of of Gods kingdome so that there is a mutuall relation of this petition to the former where we pray that God may rule as heere that his rule may be obeyed What learne you out of this word Thy Psal 86.11 110.37 Gen. 6.5 8.21 Rom. 8.6 Rom. 7.24 Wee learne that when wee pray for obedience to Gods will wee desire the suppression of our owne will as that which being prone to all sinne as a match to take fire is naught and repugnant to the will of God so farre are wee from hauing any free will naturally to doe that which is good 2. Pet. 2.7 Ezech. 9.4 which wee must bewaile both in our selues and others What by this word done Philip. 2.13 Act. 20.24 That it may not onely be intended and indeauoured but accomplished although it bee with griefe and smart What learne you of this as it is in heauen That our obedience should bee done most willingly readily cheerefully and wholly and not to do one and leaue another vndone As the Angels do the will of God so Psal 103.20 Mat. 18.10 Esa 6.2 Ezech. 1.7 and therefore are set forth winged to shew their speedinesse and round footed to expresse their readinesse to all and euery commandement of God And so all vnwilling or by law inforced obedience is heere condemned But seeing wee are sinfull and the Angels holy how can we imitate them Wee should endeauour to the like holinesse and so grow therein daily more and more till we be like vnto them not that we can performe it to the full as they doe Leuit. 11.44 1. Pet. 1.16 As also in this regard God himselfe saith Be ye holy as I am holy and yet it were absurd to say or thinke that any man could come to the holinesse of God whose holinesse hee is commanded to follow This petition also agreeth well with our desire of hastening the Lords comming in the former petition Hitherto of the petitions that concerne God What is generall to bee considered in the next for our selues That there is no lawfull vse of these petitions which follow or any of them vnlesse we first labour in the former petitions concerning the seruice of God 1. Tim. 4.8 considering that godlinesse hath the promises of this life and the life to come VVhat further That as in the former the word thy did only respect God so in these following by these words Ours and vs we learne to haue a fellow feeling of the miseries and necessities of others and therfore in care to pray for them which is the triall of the true spirit of prayer Is there any thing else common to them all That for them all we depend on God on his prouidence for the first of our nourishing on his mercy for pardon of our sinnes and on his power for
confession that we haue sinned both originally and actually another that there is no power in vs to satisfie for them 1. Iohn 1.8.9 Psalm 32.3.4 Prou. 28.13 Iob 31.33 1. Sam. 15.19.20 Psalm 51.3.4.5.6 Acts 22.3.4.5 1. Tim. 1.13 What vse is there of confession Great for that we haue naturally a senselesnesse of sinne or else being conuinced thereof we are readie to lessen it and make it light The contrary wherof appeareth in the children of God How can a man confesse his sinnes being not known and without number Those that are knowne wee must expresly confesse Psalm 19.12 and the other that are vnknowne and cannot be reckoned generally How appeareth it that we are not able to pay it Because by the Law as by an obligation euery one being bound to keepe it wholly Deut 27.26 Gal. 3.10 and continually so that the breach thereof euen once and in the least point maketh vs presently debters there is no man that can either auoid the breach of it or when he hath broken it make amends vnto God for it considering that whatsoeuer he doth after the breach is both imperfectly done and if it were perfect yet it is due by obligation of the law and therefore cannot goe for paiment no more then a man can pay one debt with another What doth it draw with it that causeth it to be so impossible to be satisfied Rom. 6.23 The reward of it which is euerlasting death both of bodie and soule The greatnesse and also number whereof is declared by the parable of 10000. talents which no man is able to pay being not able to satisfie so much as one farthing But are we not able to satisfie some part of it as a man in great debt is sometimes able to make some satisfaction especially if he haue day giuen him Exech 16.4.5 No and therefore wee are compared to a child new borne red with blood not able to wash himself nor to helpe himselfe Luke 4.18 Matth. 12.19 and to captiues close shut vp in prison and fetters kept by a strong one so that there is as small likelihood of our deliuerance out of the power of Satan as that a poore lamb should deliuer it selfe from the gripes and pawes of a lion What is the meanes to free vs from this debt By this petition Christ teacheth vs that being pressed with the burden of our Sinne Matth. 11.28 Esay 55.1 we should flee vnto the mercie of God and to intreat him for the forgiuenesse of our debt euen the cancelling of our obligation that in law it be not auaileable against vs in which respect the preaching of the Gospel is compared to the yeere of Iubilie Luke 4.19 when no man might demand his debt of his brother How shall we obtaine this at Gods hands By the onely blood and suffering of Christ as the only ransome for sin Contrary to the Papists who confessing that originall sin is taken away by Christ in Baptisme doe teach that we must make part of satisfaction for our actuall sins and therefore the Iesuites whip themselues as if their blood might satisfie for sinne which is abominable to thinke of Do we here pray for these sinnes of this day as before for the bread of this day Not onely for them but also for all that euer wee haue done at all times before to the end that wee might be the further confirmed in the assurance of the remission of all our sinnes What is further to be considered in this petition That as in the former by bread more was vnderstood so here by the forgiuenesse of sinnes which is the first part of iustification the other is also meant namely Dan. 9.24 the imputation of righteousnes for as Christ hath taken away our sinnes by suffering so hee hath also clothed vs with his righteousnesse by fulfilling of the Law for vs. What need was there of this Because we could not appeare naked before God for as it is not enough for a beggar to come before a King to want his ragges vnlesse he haue conuenient apparell and ornaments so for vs it is not enough to haue our filthinesse done away vnlesse we bee clothed with conuenient righteousnesse not enough to put off our shackels and manacles vnlesse we haue garters and bracelets to decke vs with What else is vnderstood here Zach. 12.10 Mark 9.24 Wee pray for the spirit of prayer whilest with griefe and sorrow for our sinnes we may craue pardon for our sinnes and increase of faith So much of the former part What is set downe in the latter A true note to certifie vs whether out sinnes are forgiuen vs or not by that we forgiue or not forgiue others that haue offended vs and it is a reason of the former Matth. 9.2 Mark 2.7 Iob 14.4 Esay 43.25 But seeing God alone forgiueth sinnes here vnderstood by the word debt how is it said that we forgiue sinnes Wee forgiue not the sinne so farre as it is sinne against God but so farre as it bringeth griefe and hindrance vnto vs we may forgiue it How is the reason drawne Matth. 5.7 6.14.15 From the lesse to the more thus if we wretched sinners vpon earth can forgiue others how much more will the gracious God of heauen forgiue vs if we hauing but a drop of mercy can forgiue others much more will God who is a sea full of grace 1. Ioh. 2.10 3.14 especially when wee by forgiuing sometimes suffer losse whereas from God by forgiuing vs nothing falleth away Doth this reason tie God to forgiue vs No otherwise then by his gratious and free promise for it is a necessarie consequent and fruit of the other and not a cause considering the inequalitie betweene our debt vnto God and mens debts vnto vs. Wherein standeth the inequalitie First in the number of our debts to God being compared to ten thousand mens debts to vs to one hundred Secondly in the waight our debts to God being compared to talents and those to men being compared to pence How riseth this great inequalitie in the waight From the great inequalitie betweene God and man for if to strike a King bee much more hainous then to strike a poore subiect what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered of this That as this is a testimonie to our hearts that if we can heartilie forgiue others God will forgiue vs so on the otherside if wee can shew no fauour to others we may looke for none at the hands of God and therefore to pray without forgiuing such as haue offended vs were not onely a meere babling but also a procuring of Gods wrath more heauilie against vs. What learne you from hence The hypocrisie of many which assuring themselues in great confidence of the forgiuenes of their sinnes yet cannot find in their hearts to forgiue others Are we heereby bound to forgiue
a man loue the truth For the truthes sake not for vaine glory fleshly delight or commoditie How appeareth it that men loue the word of God When they walke accordingly and keepe faith in a good conscience which some losing by their wicked life lost also their faith that is their religion How is it to be vnderstood that God giueth men vp to strong delusions Because God is a iust Iudge which by them either punisheth or correcteth former sinnes and especially the contempt of the Gospell in which regard euen amongst vs now some are cast into the sincke of Poperie some into the familie of loue some become Arians some Anabaptists all which are as it were diuers gaoles and dungeons wherinto he throweth those that are cold and carelesse professors of the Gospell What learne you by this That they which imagine God fauourable vnto them notwithstanding their sinnes because their life or goods or honours are spared are foulely deceiued rather when the Lord ceaseth to reproue any or to striue with them then doth hee giue them vp into vanitie of their owne minds to doe their owne wicked wils What is our duetie in such cases To pray vnto the Lord to keepe vs from all errour but if for our triall or further hardening of others it please him to send errours amongst vs that it would please him to preserue vs in that danger that we taste not of that baite whereby Satan seeketh to angle vs. What other cause is there of sending these errours That those may bee damned which beleeue not the truth for as God hath appointed them to damnation so betwixt his counsell in reiecting them and the finall effect of it there must bee sin to bring that effect iustly vpon them VVhat reason is annexed of their iust damnation Because they rest in vnrighteousnes hauing their eares itching for errour which they drinke in as the earth drinketh vp raine or the fishes water So that albeit they bee powerfully sent of God in his iust iudgement yet are they also greedily desired and affected of them MAT. chap. 24. vers 23. to the 29. 23 Then if any shall say vnto you Lo heere is Christ or there beleeue it not Hitherto wee haue heard of the tokens that goe long before the comming of Christ VVhat are the nearer tokens of the latter day They are such as shall come within an age of the second comming of Christ VVhat is the first of them That there shall arise false Christs and false Prophets and shall shew great signes and wonders What haue we heere to consider Two things especially first the errour secondly the remedie against it VVhat is the errour That it shall be said heere is Christ or there for there shall be false Christs which shall pretend the very person of Christ not Antichrist who tearmeth himselfe the vicar of Christ These also shall haue their ministers namely false prophets which shall get credit vnto the false Christs What learne you by this That the Church of God is put vnder triall first of their knowledge and vnderstanding whether they can discerne betweene errour and truth secondly of their loue and fidelitie that after they know the truth they will sticke by it What doe you note of this kind of errour The danger of it in that it maketh shew of the corporall presence of Christ whereunto wee are naturally greatly giuen as appeareth not only by the Papists but by the holy Apostles themselues which were too much addicted to the corporal presence of Christ secondly also by the great meanes they shall haue of the wonderfull miracles they shall doe especially when the true Ministers of God shall not haue for any warrant we haue out of the word any power thereunto What further doe you learne of this The extreame impudencie of the diuell in the wicked in those daies which hath neuer beene heard of before that a sinfull mortall man should take vpon him to be the son of the most High for notwithstanding there were many that took vpon them to be the Messias before and after the first comming of our Sauiour Christ yet they imagining the Messias to be a bare man were neuer so impudently arrogant as to challenge to themselues to bee the very sonne of God VVhat note you of this that if it were possible the very elect should be deceiued Not onely the certainety of their happie estate from whence they cannot fall but that the same certainety hath a foundation not in any thing that is in men but in the purpose and counsell of God which cannot be deceiued So much of the error What is the remedy against it First an admonition then a confutation What is the admonition First not to go out that is so certainly to be resolued of the vntruth of the thing notwithstanding the greatnesse of the miracles as not once to enquire after it for those that haue itching eares and wanton rolling eyes to heare and see things are often times by Gods iust iudgement deceiued although they haue a purpose to the contrary Secondly not to beleeue them although they should heare or see those things that are done by some particular calling of their place constraining them to bee present at the place where those are or otherwise to bee brought forciblie vnto them What is the confutation First that it cannot bee Christ that they should goe out into the wildernesse to see because he commeth with great brightnesse as the lightning commeth from the East and shineth vnto the West neither shall one need to go vnto the wildernesse to see him first because his light shall bee seene in all places of the world alike secondly also hee will not come on the earth but into the aire onely VVhat further That hee shall come suddenly as in a moment whereas before hee had space to goe from place to place Neither auailes it then to go out after seeke him because as speedilie as the Eagles are gathered to the dead carcase so the children of God being compared vnto Eagles shall suddenly be gathered to our Sauiour Christ who is compared to a carcase in respect of his death So much of the tokens which come within an age of the latter day What are the neerest tokens or rather such as are ioyned with the second comming of Christ The neerest are that the Sun shall bee darkened and the Moone shall not giue her light the Starres shall fall from heauen the Sea shall rore terriblie the earth shall tremble and in a word all the powers of heauen and earth shall be shaken VVhat are we heereby to consider First the comming of Christ secondly the effects of it At what time shall his comming and the signes which are ioyned to it come to passe Immediately after the false Christs and Prophets which as hath beene spoken shall raise vp a maruellous errour and vexation and therefore it is said after the tribulation of those daies shall the immediate signes of the comming
shine as the sun then much more at his second comming his Maiesty shall be wonderfull seeing it is now both immortall and glorified and seeing hee appeared so glorious when his face onely was seene how much more when he shall appeare naked and bee seene in all his blessed body as the onely Absolon of God perfect in all beautie and comelinesse vnspeakeable How shall the glory of his comming appeare in the things belonging vnto him at his second comming First of all in his angels How shall his glory appeare in them In their number and in their excellencie How in their number In that they are infinite thousands which before hauing bin seuered in their diuers seruices they haue been employed in shall then all together and ioyntly attend vpon Christ and the seruice of that day How in their excellencie In that they also shall bee of great glory by the glory they haue of him for if an angell appearing be like vnto lightning then much more there must be great glory and brightnesse in the innumerable companie of Angels that shall attend vpon our Sauiour Christ What is further belonging to the glory of his cōming His glorious throne whereupon he shall actually and really sit shadowed out by the glorious throne of Salomon which was of pure gold whereof howsoeuer the matter bee vnknowne vnto vs yet wee know it shall be sutable to the excellencie of his Maiesty What is the proper vse heereof To bee armed against all shame and feare in the profession of Christ and his truth before whatsoeuer earthly Monarches whose iudgements are as it were scar-crowes to the iudgement of Christ to whom that properly belongeth which Rabshakeh foolishly bragged of his master concerning the ability of the least of his seruants What are the effects of this They are partly in the wicked and partly in the godly VVhat worketh it in the wicked Mourning and lamentation for feare and terror of the power and Maiestie of Christ and his Angels comming in the clouds which shall be a peece of hel vnto them before they shall feele it euen as guiltie prisoners will be terrified at the sight of the Iudges and Iustices before any execution of iudgement against them What gather you of it First if at the bare sight of these signes the wicked shall be so terrified how much more when they hauing receiued the sentence of damnation the same shall bee executed Againe if the godly hauing their sinnes forgiuen them are afraid at the appearance of one Angell much more the wicked which haue their sinnes tied fast vpon them will bee afraid at the sight of so many Angels And if a sparke of godlines without any appearance of glory in a godly man be terrible to the wicked much more the maiesty of the son of God altogether holy and glorious will strike an infinite feare into them and make them desire that the rockes and mountaines falling vpon them might hide them from his sight VVhat are the effects of Christs comming in the godly They shall reioyce and bee glad at this glorious comming which they looked and prayed for euen as a faithfull seruant is glad when his master commeth with much honour and good speed in all his affaires the honour and glory of his master seruing to his further aduancement Is there yet nothing belonging to the glory of his comming Yes that the heauens and the earth and all the creatures of God shall be put in a new liuerie against the comming of Christ and therfore that we should much more cleanse our selues thereby to bee fit to inhabit such changed and cleansed places as the heauens are How doth our Sauiour Christ garnish and enlarge this doctrine By a parable of the figge tree which elegantly declareth the certainety and comfort of the former doctrine that when the figge tree bringeth forth her leaues we know the summer is neere so when wee see the signes aforesaid come to passe the day of the Lord is euen at the dores and the summer of the Church of God is at hand What learne you of this That as the summer is the most pleasant season and most of all others to bee desired so wee should long after the comming of Christ when we shall enioy a perpetuall summer without all manner of winter stormes or troubles Hitherto of the preparation of the glory of Christ. How shall they be ranged That is set forth by a parable of the shepheard and the sheepe for as the shepheard when the euening commeth gathereth his flocke and separateth the sheepe from the goates so in the euening of the world our Sauiour Christ shall gather all nations by the ministerie of the Angels and then there shall be a full separation the godly being set on his right hand and the wicked on the left VVhat learne you of this The difference between the iudgements of God and the iudgements of men where both the innocent and guiltie are confusedly presented at one bar but then there shall be two barres through a separation of the wicked and the godly which separation the Angels most easily make in discerning betweene them as otherwise so by their cheerefull or fearefull countenances VVhy are the godly compared vnto sheepe First in regard of their simplicitie which yet hindreth them not to know the voice of their shepheard secondly in regard of the profit which they bring both when they are liuing and slaine VVhy are the vngodly compared vnto goates Because they are like them in straying climbing and the stinch they cast forth in their vnspeakeable vnsauorie conuersation Hitherto of the preparation What is the iudgement It is as it were a great assise wherein euery one must appeare personally before the great Iudge and receiue vnto himselfe the sentence of saluation or condemnation VVhat are the parts of this iudgement Two first the sentence of the Iudge which is twofold one for the faithfull another against the the wicked and secondly the execution of the sentence What is the former sentence It is spoken to the godly Come yee blessed of my father inherit the kingdone prepared for you before the foundation of the world Why doth the iudgement begin at the godly That seeing they must sit with Christ to iudge the world they might bee fitted vnto it by clearing before What gather you of this order A notable comfort to the godly against all trouble that as the Lord in mercie beginneth his correction at them in this life so in the latter day hee shall beginne with them the iudgement of ioy and comfort and that hauing beene misiudged heere they shal thē iudge their Iudges vnles in time they repent What learne you out of this former sentence First a notable harmonie betwixt Christ and his Church that as they say vnto him Come Lord Iesus come quickly so shall he say vnto them Come ye blessed of my father come declaring their exceeding desire of mutuall fellowship and societie What else That life euerlasting is