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
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
for the whole contained in this commandement yea it reacheth also to the times which the familie appointeth that euery one for his priuate and lone prayer purposeth although the bond to that time is not so strict as is the bond to obserue daies of rest VVhat need is there euery sennight of a whole day to serue God in seeing we may serue God euery day That is not enough for to the end we should not plunge our selues so deeply into the affaires of the world from whence wee should not recouer our selues the wisedome of God hath thought good that one day in seuen there should be an intermission from them when wee should wholly separate our selues to the seruice of God What other can you alleage For that a whole day is needfull for the performance of the whole seruice of God hearing of publike prayer and the word preached catechising administration of the Sacraments exercise of holie discipline and consideration of the glorie of God in the creatures What further For that if Adam in his perfection had need of this helpe much more we which are so grieuously corrupted You are then of iudgement that the rest of the Lords day and of the seuenth day cannot be taken away Yea verely as that which is constantly and perpetually to be obserued How proue you that this commandement is not ceremoniall but perpetuall First no Ceremonie hath place in the morall Law whereof this is a part otherwise if this be Ceremoniall then there are but nine words Secondly for that it was written by the finger of God which the Ceremonies were not Thirdly it was written in tables of stone as to signifie the hardnesse of our hearts so to signifie the continuance of it Fourthly it was before any shadow or ceremonie yea before Christ was promised whom al ceremonies haue respect vnto But sith it sometime shadowed our eternall rest is it not therefore ceremoniall That followeth not for that the ceremonie of representation of the spirituall rest came after the commandement of the rest and therefore is accessorie and accidentall for which cause the time of correction and of abolishment of ceremonies being come that ceremonie may well fall away and yet the Commandement remaine as being not of the substance of the Commandement Haue you yet any further reason to confirme the perpetuity of the rest of the seuenth day Our Sauiour Christ willing his children which should liue about 40. yeeres after his ascension Mat. 24. to pray that their flight might not bee vpon the Sabbath thereby to hinder them in the seruice of God doth thereby sufficiently declare that hee held not this Commandement in the account of a ceremony But is our rest vpon the Lords day or Sunday perpetuall and vnchangeable or may not another seuenth day be placed in stead thereof No creature in heauen or earth can alter it Why so Because as God ceased from his labors on the Saturday so Christ ceased from afflictions on the Sunday As the one therefore was sanctified in regard of the creation much more should the other bee sanctified in respect of the restoring and redemption of the world being a greater worke then the creation Is there any further proofe hereof The continuall practise of our Sauiour Christ Iob. 20.19 and 26. and of the Apostles should bee a sufficient rule vnto vs Act. 2.1 and 20.7 c. Reuel 1.10 1. Cor. 16.1 much more when the Apostles haue added a commandement thereof When doth this our Sabbath begin At the dawning of the day for Christ rose in the dawning and to put a difference between the Iewish Sabbath and the true Christian Sabbath it is needfull that ours should begin at morning when by the resurrection of Christ the world began to be renued whereas the other began at night when the world in the creation thereof was finished Declare that by some example Act. 20. Paul being at Troas after he had preached a whole day vntill midnight celebrated the supper of the Lord the same night which was a Sabbaths day exercise and therefore that night following the day was a part of the Sabbath for in the morning he departed hauing stayed there seuen daies whereof it is euident that it was done on the Lords day How is the Commandement set forth First in a short summe and after declared by parts What is the short summe Remember thou keepe holy the Sabbath day What is to be obserued in the word Remember That although all the Commandements are needfully and diligently to be remembred yet this more specially Why so First because this Commandement hath least light of nature to direct vs to the obseruation of it Secondly for that wee are naturally most negligent in the obseruation of this in suffering our selues to be with drawne by our worldly businesse from Gods seruice vpon the Lords day therfore this speciall warning is added to it What is it wee should here remember for the better sanctifying of the Sabbath That we should compasse all our businesse within the working daies that the worldly affaires enter not or encroch into possession of the Lords day not onely willingly but not so much as by any forgetfulnesse as when for want of foresight the payment of money due by obligation falleth out on that day What are the parts of the Commandement They consist partly in declining from things vnlawfull and partly in doing the dutifull workes of this day What must wee decline and leane vndone on the Lords day Generally all our workes Numb 15.32.33 Exod. 31.10.11.12 and particularly those of the least importance as gathering of stickes also those of greatest weight as to worke in haruest or on the Tabernacle and building the Temple What gather you from hence In the forbidding of the gathering of stickes Exod. 34.21 that the rest of the Lords day is broken by the smallest workes and in that it was forbidden to build the Lords house vpon the Lords day that the greatest and most important businesse as working in seed time and haruest is forbidden Is it meerely vnlawfull to doe any bodily worke on the Lords day Things belonging to common honestie and also to necessity for preseruation of life health and goods which otherwise would perish if they were not saued on that day are excepted Are we as strictly bound to keepe this Commandement as the Iewes Yes verily so farre as the Commandement reacheth and more then they because of the greater measure of Gods graces vpon vs aboue that which was vpon them Exod. 35.3 and 16.23 What do you say to the making of a fire and dressing of meat vpon the Lords day for neither of these were lawfull to the Iewes Not to make a fire or dresse meat on the Sabbath were proper to the Pedagogie or maner of the gouernment of the children vnder the Law as may appeare in that there was no Commandement of such strict obseruance of the Sabbath before the Law was giuen
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
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
of Christ be accomplished What is the cause of these signes appearing and consequently of the comming of Christ The faithfull prayers of the Saints of God which doe desire him to make an end of these dangerous wicked daies for they shall desire him to see one day of the son of man during the vexations of the false Christs Hitherto of the comming of our Sauiour Christ and the effects of it What followeth That hee shall send his Angels to the vttermost parts of the earth to gather the elect How shall they be gathered By the sound of the trumpet Numb 10.3.4.5 as sometimes the people of Israel did by Gods Commandement which shall not be of brasse or such like mettall for the Angels haue sufficient might and skill to make a sound like vnto the sound of a Trumpet Exod. 19.20 without any such instrument in which respect it is also said how that they shall see the signe of the sonne of man in the heauen as the Captaines set vp their flag and banner to gather their souldiers VVhat shall all the Angels vse the voice of one Trumpet Not so but as amongst the diuels Belzebab is said to be the chiefest so also among the Angels 1. Thes 4.16 there shall be an Archangell which shall blow the Trumpet What gather you of this Ioh. 5.20 First the vnspeakeable power of Christ in his Angels at whose sound not onely the liuing shall bee changed but the dead euen from Adam to that time shall be raised who shall not be preuented of the other but all appeare together before Christ it being all one with his power to gather the dead as the quicke Secondly also in that they shall bee changed suddenly in a moment and in the twinkling of an eye at the last trump Shall there bee more trumpets then one or shall one trumpet be sounded oftentimes No verily but one trumpet being a great while founded at the last blast thereof all shall be changed What further learne you of this The infinite knowledge and wisedome of God in coupling euery bone to his proper ioynt in his owne body with the proper flesh and sinewes thereof notwithstanding the confused masse of all things that they shall be turned into whether dust aire or other element whatsoeuer Notwithstanding also that they are so diuersly distracted in place What is the reason thereof That those that haue glorified God in their bodies might bee also glorified in the same and contrariwise those that haue dishonoured him in their bodies might receiue dishonour of God How shall the sound of the trumpet raise vp the dead No otherwise but by the quickening of God by the power of his spirit whereby it shal come to passe that both the dead shall be raised out of the dust and the mortall made immortall But cannot God doe this without the sound of a trumpet Yes verily hee is able to doe it without any such instrument as he is also able to saue men extraordinarily without the preaching of his word yet hee will vse this outward meanes of a sound as of a trumpet in gathering of his saints as he vseth his word an ordinarie meanes to call them Is not this power of Christ exercised in vs whilest we are aliue Yes very effectually in quickening vs by the Gospell to his obedience who are by nature dead in sin and so not onely vnable but also vnwilling to any good wherefore God ioyneth power to his word to raise from death to life as well spiritually in the first as corporally in the second resurrection and that this first resurrection is a manifest pledge of the second there being greater difficultie in the former then in the latter resurrection for as in the latter there is no will to rise so there is no till or gaine saying which in the former is great After what manner shall the resurrection be First the godly shall arise to euerlasting saluation and then the wicked to eternall damnation What doe you gather of this That seeing our bed is fitly compared vnto the graue and our sleepe vnto death wee consider how wee lay our selues downe into our beds being assured that if we haue faith as a fetherbed under vs and good workes as a couerlet ouer vs then no doubt as a wearie man in the morning is refreshed so shall we after the troubles of this life rise againe in ioy and consolation and as if the sunne set faire it is a token that it will so rise so when the sunne of our soules sets well it is a token of a ioyfull rising of the body What is meant by this that one generation shall not passe That as it was said before that one generation should not passe vntill the destruction of Ierusalem were accomplished which indeed came about fortie yeeres after so verily all these signes of the false Christs and the darkening of the lights of heauen as hath beene spoken shall come within an age of the latter day Wherefore is this vehement asseueration vsed that heauen and earth shall passe but not one iot of the word shall passe Against those mockers which shall come in the latter time and charge the Ministerie of the Gospell with vntruth because they see no alteration in the course of nature But all this while heere is no mention made of the saying of Elias touching the time of the last day which is that there shall bee two thousand yeeres before the law two thousand vnder the Law and two thousand after the Law and then that these daies shall be shortened for the elects sake There is no cause why considering it is without authority of the word as that which is not in the Scripture and of Elias the Prophet but of another Elias neither Prophet nor son of a Prophet Beside that the vntruth therof doth manifestly appeare considering that both before the Law there were more then two thousand and vnder the Law there were lesse then two thousand by sundrie hundred yeers And where it is said that for the elects sake those daies shall be shortened it is spoken of the slaughter daies of the Iewes by the Romane in the destruction of Ierusalem and not of the latter day For it is rather true that the end of the world is deferred for the elect for that there shall be an end thereof assoone as the number of the elect be come into the world and fulfilled 2. Pet. 3. and for that the day of the Lord shall not come vntill all the prophecies in the booke of the Apocalyps be fulfilled Last of all that the iniquitie of the wicked be come to a full measure which the Lord obseruing in other iudgements will in that most fearefull iudgement much more obserue Howbeit this opinion is strengthened in that the world shall bee gouerned six thousand in a proportion of one thousand yeers to euery of the six daies wherein it was created the proofe whereof is drawne from Saint
generation and frame in our mothers wombe is aboue our capacitie it is no maruell if the mysterie hereof cannot be comprehended What is the holy Ghost He is the third person in Trinitie which by communication of essence proceedeth eternally from the Father and from the Sonne Why is the third person called the holie Spirit more then the Father and the Sonne which are spirits as well as he and infinitely holy as he Because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Why is he called holy rather then the Father and the Sonne Because he sanctifieth the children of God Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediatly sanctifie therefore he hath the title of holy What is the manner of the proceeding of the holie Ghost from the Father and the Sonne The answere hereunto is as vnto the question of the manner of the generation of the Sonne namely that it is not to bee searched because it is not reuealed For if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth it is no maruell if the proceeding of the holy Ghost be vnsearchable What testimonies are there of the ioynt proofe of the Godhead of these three persons Out of the old Testament Gen. 1.12 Esay 6.3 42.1 Agge 2.5 where the Father is said by his Word to haue made the worlds the holie Ghost working and maintaining them and as it were sitting vpon them as the hen doth the egges she will hatch also where the Angels in respect of the three persons doe crie thrice Holy holy holy Further in that it is said Behold my elect vpon whom I haue put my spirit Also where the Father with the Word and his Spirit make a couenant What are the testimonies out of the new Testament As all other doctrines so this is there more cleere Matth. 3.16 as when the Father from heauen witnesseth of the Sonne the holy Ghost appearing in the likenes of a Doue Matth. 28.19 As that wee are baptised into the name of the Father the Son and the holy Ghost Also where the Father and Son promise to send the holie Ghost Ioh. 14.16 and this testimonie we haue in hand Hauing shewed the ioynt proofes of their Godhead let vs also heare the proofes of euery one of them apart What therefore are the proofes that the Father is God Of all the three the Godhead of his person hath been least called in question and therefore few reasons and testimonies will serue What are those Reas That we are a Matth. 6.6.9 11.25.27 bidden to pray to him that he reuealeth the mysteries b Matth. 5.45 suffereth his sunne to shine c. Testimonies c Rom. 1.7 Grace and peace from God the Father d Ioh. 17.3 This is life euerlasting to know thee to be the only God c. What proofes are there to proue that the Son is God Esay 25.9 Zach. 2.10.11 Prou. 8.22 Ioh. 1.1 Heb. 1.10 That he is called Iehouah that the essentiall properties the works and actions of God are giuen to him How proue you that the holy Ghost is God For that the name properties and actions of God are giuen to him Acts 3.4 Gen. 1.2 Esay 61.1 as to the Father and the Sonne How are these being three said to be but one Acts 20.28 1. Cor. 12.4.5 Deut. 6.4 Mark 12.32 1. Cor. 8.4.5.6 They are one in being and essence but three persons in subsistence If three persons among men be propounded whereof euery one is a man can it be said that these three are but one man Ioh. 14.16 15.26 10.1 No but wee must not measure Gods matters by the measure of reason much lesse this which of all others is a mysterie of mysteries What learne you of that the Scriptures 1. Ioh. 5. saith they are three c. We learne that the word Trinitie although it be not expressely set downe in the word yet hath it certaine ground from thence What learne you of that they are said to be three witnesses The singular fruit that is in the Trinitie of persons in one vnitie of the Godhead whereby great assurance is brought vnto vs of all things that God speaketh in promise or threat seeing it is all confirmed by three witnesses against whom no exception lieth What doe they witnesse That God hath giuen eternall life vnto vs and that this life is in that his Sonne PSAL. 99. vers 1 2 3 4. 1 The Lord reigneth let the people tremble he sitteth betweene the Cherubims let the earth be moued 2 The Lord is great in Zion he is high aboue all the people 3 They shall praise thy great and fearefull Name for it is holie 4 And the Kings power that loueth iudgement for thou hast prepared equitie thou hast executed iudgement and iustice in Iaakob HAuing spoken of the first part of diuinitie which is of the nature of God it followeth that wee speake of his kingdome which is the second VVhat learne you from these words the Lord reigneth That God alone hath and exerciseth soueraigne and absolute empire ouer all and that he admitteth no fellow gouernour with him VVhat is the kingdome of God Esay 9.7 Dan. 3.33 Esay 40.13 Rom. 11.34.35.36 Eph. 1.11 Esay 44.24 45.7.48.11 Eph. 1.12.14 Psal 97.5 It is an eternall kingdome appointed and ruled by the counsell of his owne will Wherewith doth he raigne and rule Principally by his owne powerfull spirit which none can resist What end doth hee propound vnto himselfe in his kingdome His owne glorie VVhat is that about which his kingdome is occupied All things visible and inuisible VVhen shall it end Neuer either in this world or in the world to come VVhat manner of kingdome is it Psal 45.7 97.2 A righteous kingdome VVhat instruction gather you of this that God reigneth First that all nations and sorts of men tremble for that hee alone is able to saue and to destroy For if men tremble vnder the regiment and kingly rule of men how much more ought wee to tremble vnder the powerfull kingdome of God which hath more power ouer them then they haue ouer their subiects This trembling doth it stand only in feare Psal 2. No but in reuerence also that that which wee comprehend not in this kingdome with our reason we reuerence and adore VVhat learne you thereby That we subiect our selues to his kingdom erected amongst vs that wee presume to know nothing but that he teacheth vs to will nothing but what he biddeth vs to loue hate feare and affect nothing but as he requireth VVhat other fruis are there of his kingdome That hee ought to bee magnified because hee is great and fearefull and yet holie and holinesse it selfe
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
the face of the earth the Lord God is said to haue wrought most holily For as Iudas the Iewes and Pilate are all said to haue giuen Christ to death so the father and Christ are said to haue done the same and that in the same words though the maner and purpose bee diuers Doth not God then suffer such things to be done He suffereth indeed but this is not an idle permission Act. 2.23 3.18 4.28 as some imagine but ioyned with a worke of God as in the crucifying of Christ it is said they did nothing but that which the hand of God had determined before But doth not this draw God to some slaine of sinne from which he is most free as that which hee punisheth Act. 17.28 In no wise for God is the author of euery action and the diuell and our concupiscence the author of the euill in it as he that rideth on a lame horse causeth him to stirre but is not the cause of his halting How can God haue a hand in these things and yet be free from sinne Hee is a cunning workeman which with an ill toole will worke cunningly and as a most excellent Apothecarie maketh a medicine of the mixture of poyson in it which is not yet poyson but rather medicinable so the Lord in guiding and managing the poyson of sinne draweth treacle from the sinnes of men as it were the poyson in such sort as they turne to his glory good of the Church and cannot be charged with sinne no more then the Apothecarie with poysoning in so gouerning the poyson as it doth the contrarie by his skill vnto that which by nature it would doe And as in painting the blacke colour giueth grace to other the beautifull colors in making them shew better so it is in this worke of God in which the sinne and vntruth of men as by a blacke and darke colour causeth the truth and righteousnes of God as the white to bee more commended and to appeare better But how are these actions of the wicked discerned from the worke of God in them First from the cause from whence the action commeth for Iosephs brethren of enuie sent him into Egypt but God of loue So Shimei cursed of malice but God of iustice against Dauids murther and adulterie Rehoboam out of the vnaduisednesse of his heart refused the request of his people but God by his wise counsell did so dispose of it The diuell from hate to Achab was a lying spirit in the mouth of all his Prophets but God in iustice against his Idolatrie Pilate of ambition and feare the Iewes of malitious ignorance and Iudas of couetousnesse but God gaue Christ and Christ himselfe of loue How else are Gods actions discerned from the actions of the wicked By the end whither they tend for Iosephs brethren sent him to the end he should not come to the honour he foretold out of his dreame but God sent him to prouide for his Church and to fulfill that was foretold Shimei cursed to driue Dauid to despaire but God directed him for exercise of Dauids patience The diuell lied in the false Prophets to ruine Achab but God iustly to punish him for his Idolatrie Rehoboam to satisfie the desire of his yong beardlesse counsellors but God to performe the word that hee had spoken by his Prophet Pilate to please the people and to keepe his credit with Caesar Iudas for the obtaining of the money he desired and the Iewes that our Sauiour Christ should not reigne ouer them but God and Christ to saue his people But were it not better to say that these things were done by Gods permission then by his prouidence and gouernment thereby to auoide an absurdity in Diuinitie that God is the author of euill It is most truely said that God is not the author of sinne whereof he is the reuenger and also that they are done by Gods permission but it is not an idle permission separated from the prouidence and gouernment of God and therefore a distinction of Gods permission separated from his gouernment of sinne is not good Why so Considering that the distinction of such a permission doth not defend the Iustice of God for the which it is deuised How may that appeare If he permit sin he doth it against or with his wil if he doe it against his will then is he not Almightie as one that cannot let that he would not haue done If with his will how can his iustice bee defended if there were not some good thing for which hee doth willingly permit it for if a captaine should suffer willingly his souldiers to be murdered when hee might hinder the slaughter of them although hee put no hand to the murder he is not therfore excusable and free of the blood of his souldiers What else can be alleaged against the permission that is separated from the gouernment of the prouidence For that by this meane God should be spoiled of the greatest part of the gouernement of the world seeing the greatest and most part of the world are wicked al whose actions are as they themselues are wicked Is there yet any further matter against this distinction If in that God doth permit sinne he should haue no hand in guiding and gouerning it then he should haue no hand in the guiding and gouerning of good things for as it is said that he permitteth sin Heb. 6. so it is said also that he permitteth the good May not earthly Magistrates thus punish sinne No verily it were a cursed thing in Magistrates so to doe but God is aboue all Magistrates who euen for our naturall corruption may iustly giue vs ouer to all naughtie affections Why doe the Papists say And suffer vs not to be lead into temptation Exod. â—â— 1. 9.16 â— Kings 22.20 2.1.22 Rom. â— 24.26.18 2. Thes 2 11. In a vaine and foolish feare of making God to be guiltie of sinne if hee should be said to lead vs into temptation and therefore lay the Lords words as it were in water and change his tongue and set him as it were to the Grammar schoole to teach him to speake which teacheth all men to speake whose follie is so much the greater as it is the vsuall phrase of the Scripture What inconuenience followeth vpon this addition Very great for by this bare permission of euil they rob God of his glory working in the most things that are done of men Heb. 6.3 yea euen of the best things the doing whereof is attributed to his permission What learne you from hence The wisdom and iustice of God which can work in an euill action and be free from euill May wee not offer our selues into temptation as Christ did In no wise for hee was carried extraordinarily by the power of his God-head into the desert to bee tempted for our sakes that in his victorie wee might ouercome What learne you of this First that no man should chuse his dwelling
that wee should partake this benefit of marriage that is soberly vse it and that with prayer What other sinne will be then Securitie and carelesnesse How so That as it was in the daies of Noah notwithstanding they were forewarned of the flood both by the preaching of Noah and the building of the Arke yet as men being cast into a deep sleep they cried peace peace vnto themselues vntill the Flood swallowed them vp so it shall bee in the latter daies that men shal be ouertaken suddenly as a woman with child with the iudgement of God when they thinke all to be well with them What learne you of this That we should not defer the time of our repentance euen vntill we see the neerest signes of the latter day as the darkening of the lights of heauen and the roaring of the seas forasmuch as they will minister greater matter of feare vnto vs then of conuersion How is this securitie made manifest By a separation that two shall bee in the field one receiued another left two in one bed one taken another reiected What learne you of this Gen. 18. Ionah 4. That then it shall not auaile a wicked man to be in the company of the godly for as much as they shall be separated whereas now we see that the wicked are sometimes spared for the godlies sake or for the children and beasts sakes What further instruction doe you gather of this That we should so vse our societies here that afterward we might haue comfort by them Is not this separation now in these daies Yes verily heere it beginneth when the Gospell and afflictions seuer the wicked and the godly but then shall bee a full separation when neither Cananite Iebusite or Moabite shall bee amongst the children of God So much of the separation What followeth That we should wake because we know not what houre our Sauiour Christ will come How is that set forth By a similitude of an housholder which if hee knew what houre the theefe would come he would surely watch then much more should we watch because in an houre that wee thinke not will the sonne of man come How is the preparation to the latter day further declared By the parable of the ten Virgins Matth. 25. What is the summe of it It doth effectually stirre vs vp to prepare our selues for the comming of Christ What difference is there betwixt this parable and others tending this way That where the other do solicite vs to watch both for the day and houre of Christs comming that wee be not surprised at vnawares this parable doth teach how dangerous it is and how desperate our estate shall bee if we be carelesse thereof and withall presseth that point especially of watching euen for the houre or moment when our Sauiour Christ commeth What instruction doe you gather of this That if men knowing the day of our Sauiour Christ comming be condemned because they did not watch for the houre it behoueth vs much more to stand vpon our guard and our watch that know neither the day not the houre wherein he will come Why doth our Sauiour Christ vse so many parables for declaration of his latter comming Because the dulnes of our capacities and the corruption of our affections is such that wee are hardly lifted vp from earth to heauenly meditations and being raised vp wee are ready of our naturall weakenesse eftsoones to fall in which regard the multiplying of parables are as studdes to lift and vphold our affections to the meditation of the former doctrines besides the weight and importance of the matter he setteth forth by the parables From whence is this parable of the tenne Virgins taken Iudg. 14. Mat. 9. It is borrowed from the maner of the countrie where our Sauiour taught where a maid giuen to mariage had her maidens and the bridegrome his yong men which gaue attendance on them fetching the bride from her friend to his house which was done in the night thereby rather to prouide for the shamefastnes of the bride What is the meaning of this By the bridegrome is signified our Sauiour Christ himselfe whose spouse is the Church and by the ten Virgins are meant the professours of the Gospel professing their attendance to the Church their mother and Christ their redeemer What badges had the Virgins of their diligence in waiting for his comming They tooke with them their lamps to declare their profession of their attendance What note you of that That it is not sufficient to haue only the bare signs of Christianity and some taste of the good word of God and of the power of the world to come but we must examine our selues whether wee haue that oyle of the grace of God whereby true Christians may bee discerned from hypocrites as these wise Virgins from the foolish Wherein standeth the wisedome of the wise Virgins In that before their slumber whereby those seeme to be noted that being aliue at that day shall be changed or death noted by sleepe they prouide themselues of such graces as forsake them not when they come to iudgement but following them are in a readinesse when they shall bee changed to stand by them Wherein standeth the follie of the foolish Virgins Not that they had no light of Gods graces in them at all but that all the light they had was of that kind that dieth with them not being in the number of the graces of true sanctification and repentance so that when they were to bee changed or raised in the latter day they haue no good grace at all whereby they might with boldnesse appeare before the Iudge of all the world Shall there be any such communication betweene the godly and wicked after the resurrection as is heer set downe No verily How it it then that the foolish Virgins demanding oyle the wise answer that they wil not giue lest c To set forth vnto vs that in what state the last day shall find vs in that men shall be iudged May it not bee gathered from hence that there are no workes of supererogation It is indeed vsed for that purpose of good men But beside that in matter of controuersie it is not meete to stretch parables beyond their scope the ouerthrow of the workes of supererogation would build another dangerous errour that men should haue workes enow to saue themselues What other parables are there that doe prepare vs to the comming of Christ Two one of the distribution of the talents another of the separation of the sheepe from the goats What is the summe of the former of these The same in effect with the last of the ten Virgins for as there was in the other a bridegrome and a bride virgins wise and foolish the wise receiued the other reiected so heere there is a master and his seruants of whom some be faithfull and some vnfaithfull the faithfull plentifully rewarded the vnfaithfull iustly punished yet this doth more effectually prepare vs