that they shall not come to passe in any other place or time then hee hath ordained and then and there they shall come to passe necessarily Q What is the Decree of God in the things he hath ordained for his glory A. That which is of the good or euill of men or Angels which is called Predestination Q. What is Predestination A. It is the Decree of God touching the euerlasting state of men and Angels especially of men Q. What are the parts of Predestination A. Two Election and Reprobation Q. What is Gods Election of them A. It is his Predestination of certaine men and Angels Ephes 1. 4. 5. 1. Thess 5. 9. to euerlasting life to the praise of his glorious grace Q. What is Reprobation A. It is his Predestination of certaine men and Angels 2. Pet. 2. 8. Iude 4. to destruction to the praise of his glorious iustice Rom. 9. 22. Q. What is the cause why these are chosen and these refused A. The meere will and pleasure of God Rom 9. 18. 21. 22. CHAP. 6. Of the Execution of Gods Decree where of the Creation in generall and speciall The Execution of the Decree is the Creation of things Spirituall Angels Men. Corporal whole masse or Chaos furniture Bodies Simple Compound without sense Earthly Heauēly with sense Brutish Reasonable Man Chap. 7. Gouernment Chap. 8. GENES Chap. 1. vers 1. 2. 3. c. to the 26. 1. In the beginning God created the heauen and the earth 2. And the earth was without forme and void and darkenesse was vpon the face of the deepe and the Spirit of God moued vpon the face of the waters 3. And God said Let there be light and there was light 4. And God saw the light that it was good and God diuided the light from the darknesse 5. And God called the light Day and the darkenesse he called Night and the euening and the morning were the first day 6. And God said Let there be a firmament in the middest of the waters and let it diuide the waters from the waters 7. And God made the firmament and diuided the waters which were vnder the firmament from the waters which were aboue the firmament and it was so 8. And God called the firmament Heauen and the euening and the morning were the second day 9. And God said Let the waters vnder the heauen bee gathered together vnto one place and let the dry land appeare and it was so 10. And God called the dry land Earth and the gathering together of the waters called he Seas and God saw that it was good 11. And God said Let the Earth bring forth grasse the herbe yeelding seed and the fruit tree yeelding fruit after his kind whose seed is in it selfe vpon the earth and it was so 12. And the earth brought forth grasse and herbe yeelding seed after his kind and the tree yeelding fruit whose seed was in it selfe after his kind and God saw that it was good 13. And the euening and the morning were the third day 14. And God said Let there be lights in the firmament of the heauen to diuide the day from the night and let them bee for signes and for seasons and for daies and yeeres 15. And let them be for lights in the firmament of the heauen to giue light vpon the earth and it was so 16. And God made two great lights the greater light to rule the day and the lesser light to rule the night hee made the starres also 17. And God set them in the firmament of the heauen to giue light vpon the earth 18. And to rule ouer the day and ouer the night and to diuide the light from the darknesse and God saw that it was good 19. And the euening and the morning were the fourth day 20. And God said Let the waters bring forth abundantly the mouing creature that hath life and foule that may flie aboue the earth in the open firmament of heauen 21. And God created great whales and euery liuing creature that moueth which the waters brought forth abundantly after their kind and euery winged foule after his kind and God saw that it was good 22. And God blessed them saying Be fruitfull and multiply and fill the waters in the Seas and let the foule multiply in the earth 23. And the euening and the morning were the fifth day 24. And God said Let the earth bring forth the liuing creature after his kind cattell and creeping thing and beast of the earth after his kind and it was so 25. And God made the beast of the earth after his kind and cattell after their kinde and euery thing that creepeth vpon the earth after his kinde and God saw that it was good Q. HItherto of the Decree of God What is the execution of it A. It is an Action of God working all things effectually according to his decree Q. What are the parts of the Execution A. Two the Creation of the world And the Gouernment thereof Q. VVhat is Creation A. It is the execution of the Decree of nothing making all things very good Q. Where is this taught A. In sundry places of the Scripture but especially in Genesis 1. and 2. chap. Q. VVhat are the generall things considered in all this matter of the Creation A. First the Creator of all these things 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 onely will who calleth things that Rom. 4. 17. are not as though they were Thirdly that he made not all at once and in a moment but in six daies Q. VVhy did hee make them in six daies which could haue perfected all in a moment A. First that wee might thereby more easily conceiue that the world was not made confusedly or by chance but orderly and by counsell Secondly that all men from the beginning of the world to the end thereof might haue in God himselfe an example of labouring in their vocations sixe daies in this life and resting the seuenth Q. How many sorts of creatures are there A. Two Spirituall and inuisible Corporall and visible Q. What are the things Spirituall and inuisible A. The Angels and Soules of men Q. Why is not mention made of the Creation of the Angels more expresly especially being creatures in glory passing all others A. They are not expressely mentioned because Moses propoundeth heere to set forth the things that are visible and corporall But that they were in one of the six daies created it is euident enough Psal 103. 20. 22. 148. 2. 5. Coloss 1. 16. Q. What are the visible and corporall things A. Two first the masse or matter of the world made as is probable the first night wherin all things were contained and mingled one in another And secondly the beautifull frame thereof which he made the rest of the six daies and nights Q. What are the parts of that masse A.
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 forth 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 Q. Whereof was that lumpe or masse created of which after other things were made A. Of nothing that is to say when as yet there was not any thing whereof it might be made God by his Almighty power caused it to be as appeareth both by the word of Creatiō 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 Q. It being without forme and void how was it kept A. By the holy Ghost which * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 2. as a bird sitting ouer her egges kept and preserued it Q. What were the things that were made of this masse A. The beautifull frame and fashion of this world with the furniture thereof Q. What doe you consider in the Creatures of the world A. 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 Q. What doe you generally obserue in them all A. First that they are all said to bee good which should stop all the mouthes of those that speak against any of them Q. How did hee make all things good when we see there be diuers kinds of Serpents and noisome or hurtfull beasts A. That they are hurtfull it commeth not by the nature of their Creation in regard wherof they at the first should only haue serued for the good of man Q. What other things doe you obserue generally A. Secondly that their names are giuen them Thirdly that their vses and ends are noted Q. What is the highest of the Elements A. The fire for when it is said he set light in heauen A probable opinion which is a quality of the fire it is to bee vnderstood of fire also which hath that quality Q. What note you hereof A. The wonderfull worke of God not onely making 2. Cor. 4. 6. something of nothing but bringing light out of darkenesse which is contrary Q. What is the next Element A. The Aire betweene the clouds and the earth distinguishing betweene water and water in which and by meanes of which all things that haue life doe breathe and thereby continue in life Q. What is the third Element A. The waters seuered from the masse called the earth the seas the flouds the springs the lakes c. Q. What is the fourth Element A. The earth called the drie land which remaineth al other being separated 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 Q. What is generall in the Creation of the compound and earthly bodies A. First that prouision is made for the inhabitants of the earth before they bee made as grasse for the beasts and light for all liuing and mouing creatures and all for man Q. What learne you from hence A. Not to bee carking for the things of this life Mat. 6. 26. Luk. 12. 24. nor to be distracted with the cares thereof seeing God prouided for the necessity and comfort of the beasts before hee brought them into the world and therefore will much more haue care of them especially of man seeing now they are Q. What is generall in all the earthly Creatures A. That God proceedeth frō the things that be lesse perfect to those that are perfecter vntill he come to the perfectest as from the trees corne herbes c. which haue but one life that is whereby they nourish and grow vnto the beasts which haue both an encreasing and feeling or sensitiue life as fishes fowles beasts c. and from them to man which hath besides both them a reasonable soule Q. What learne you from thence A. That wee should therein follow the example of the Lord to go from good to better vntill we come to be perfect Q. What else is generall A. That they haue power and vertue giuen them to bring forth the like vnto themselues for the continuance of their kind which is generally giuen to all those that are expressed in the creation here And this blessing of multiplication is principall in the things that haue the life of sense beside the life of encrease And therfore the Lord is brought in speaking to them in the second person which he did not to the Plants Gen. 1. 2◠Q. What learne you from hence A. That the chiefe and speciall cause of the continuance of euery kinde of creatures to the worlds end Heb. 1. 3. is this will and word of God without which they or sundry of them would haue perished ere this by so many meanes as are to consume them Q. VVhat is the first Creation of the compound bodies A. God hauing caused the waters to retire into their vessels the third night in the third day which followed that night clad the earth with grasse corne and trees for the vse of man and beast but chiefly of man Q. Seeing that the growth of these is from the influence of the heauenly bodies how commeth it to passe that hee first maketh the grasse corne and trees before he made the heauenly bodies of the Sunne Moone and Starres A. To correct an errour in vs who vse so to tie the the encrease of these to the influence of the heauenly bodies that we doe after a sort euen worship them therein forgetting the Lord who hereby sheweth that all hangeth vpon him and not on them for as much as he made them whē the heauenly bodies were not Q. VVhat else A. That the fruitfulnesse of the earth standeth not so much in the labour of the Husband-man as in the power which God hath giuen to the earth to bring forth fruit Q. VVhat was made the fourth day A. The Lights all which although they bee 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 ones as the Sun and Moone and small as the Stars all which are as it were certaine vessels whereinto the Lord did gather the light which before was scattered in the whole body of the heauens Q. VVhy doth Moses call the Sunne and Moone the greatest lights A. First because they are greatest in their vse giuing vs more light
before the comming of Christ What are the nearer tokens of the latter day A. They are either such as shall come within an age of the second comming of Christ or such as shall be nearer to it as it were ioyned with it Q. VVhat is the first A. That there shall arise false Christs and false Prophets and shall shew great signes and wonders Q. VVhat haue we here to consider A. Two things especially first the errour secondly the remedie against it Q. VVhat is the errour A. That it shall be said heere is Christ or there for there shall be false Christs which shall pretend the very person of Christ otherwise then Antichrist who tearmeth himselfe the vicar of Christ These also shall haue their ministers namely false Prophets which shall get credit vnto the false Christ Q. VVhat learne you by this A. That the Church of God shall be put vnder triall first of their knowledge and vnderstanding whether they can discerne betweene errour and truth secondly of their loue and fidelity whether after they know the truth they will sticke by it or no. Q. VVhat doe you note of this kind of errour A. The danger of it in that it maketh shew of the corporall presence of Christ whereunto we are naturally greatly giuen as appeareth not onely by the Papists but by the holy Apostles themselues which were too much addicted to the corporal presence of Christ secondly also by reason of the great meanes they shall haue to preuaile through the wonderfull miracles they shall doe especially considering that the true Ministers of God shall not haue for any warrant we haue out of the word any such power as hath already been shewed Q. VVhat further doe you learne of this A. The extreame impudencie of the diuell in those daies which hath neuer been heard of before that shal so possesse the spirit of a sinfull mortall man that hee shall take vpon him to be the sonne of the most High for notwithstanding there were many that tooke vpon them to bee 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 be the very naturall sonne of God Q. What note you of this that if it were possible the very elect should be deceiued A. First the certainty of their happie estate from whence they cannot fall Secondly that the same hath a foundation not in any thing that is in men but in the purpose and counsell of God which cannot be deceiued Q. So much of the errour VVhat is the remedy against it A. First an admonition then a confutation Q. What is the admonition A. First not to goe 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 oftentimes by Gods iust iudgement deceiued although they haue a purpose to the contrary Secondly although by reason of some particular calling they bee constrained to be present at the place where such are or otherwise bee brought forcibly vnto them yet not to beleeue them when they see or heare those things Q. What is the confutation A. That it cannot bee Christ that they should goe out into the wildernesse to see first because hee shall come with great brightnesse as the lightning commeth from the East and shineth vnto the west neither shall one need to goe vnto the wildernesse to see him because his light shal be seene in all places of the world alike Secondly he will not come on the earth but will shew himselfe in the aire only Thirdly he shall come suddenly as in a moment wheras before he had space to goe from place to place Fourthly neither shall it auaile then to goe out after and seeke him because as speedily as the Eagles are gathered to the dead carkasse so the children of God being compared vnto Eagles shall suddenly bee gathered to our Sauiour Christ who is compared to a dead body in respect of his death Q. So much of the tokens which come within an age of the latter day What are the nearest tokens or rather such as are ioyned with the second comming of Christ A. The nearest are that the Sunne shall bee darkened and the Moone shall not giue her light the Starres shall fall from heauen the Sea shall rore terribly the earth shall tremble and in a word all the powers of heauen and earth shall be shaken Q. At what time shall these signes come to passe A. Immediately after the false Christs and Prophets which as hath been spoken shall raise vp a maruellous errour and by meanes thereof great vexation and therefore it is said after the tribulation of those daies shall the immediate signes of the comming of Christ be accomplished Q. VVhat is the cause of these signes appearing and of the comming of Christ immediately vpon them A. The faithfull prayers of the Saints of God which cry vnto him to make an end of these dangerous wicked dayes Q. Is not the day and houre of the comming of Christ reuealed vnto man A. No verily man may gather by the signes going before that it is not far off but the day and the houre no man knoweth no not the Angels Mat. 24. 36. Q. VVhat gather you of this A. Not that there is any want of loue in God towards vs in conceiling the day of his comming for as much as the Angels who are said to bee full of eyes in Ezech. 1. 18. Mat. 24. 36. Mark 13. 32. regard of their singular wisedome know it not yea and that which is more Christ himselfe who is much wiser then Angels is ignorant of it Q. But how can that bee that hee which gouerneth all things should be ignorant of that day A. As he is God he knoweth it but not as he is the sonne of man especially vnglorified that is to say before his ascension into heauen Q. VVhat is meant by this that one generation shall not passe till all be fulfilled Mat. 24. 34. A. That as it was said before that one generation should not passe vntill the destruction of Ierusalem were accomplished which indeed was effected about fortie yeeres after So it is likely that after all the signes aforesaid before one age shall passe the day of Iudgement aforesaid shall come Q. Wherefore is this vehement asseneration vsed That heauen and earth shall passe away but my words shall not passe away Mat. 24. 35. A. Against those mockers which shal come in the latter times and shall charge the ministery of the Gospell with vntruth because they see no alteration in the course of nature Q. VVhat is the reason of this concealement A. First that the Lord thereby might trie the humility of men whether they would be so impudently bold as to go about to breake
for such our Sauiour at the first institution tooke as was at that time commonly Exod. 12. 18. 19 vsed It was indeed vnleauened bread but no other at that time was lawfull nor to be had in that place Q. VVhat doth the bread and wine signifie A. The body and blood of Christ Mat. 26. 26. 28. Q. VVhy did the Lord make choyce of these creatures of bread and wine to this end A. Because they are of all the meanes of our nourishment Psal 104. 15. the chiefest and therefore meaning to set forth our spirituall nourishment by bodily things he made choyce of them Q. VVhy did hee not content himselfe with one of these onely A. That hee might thereby shew that by him wee haue whatsoeuer is needfull to nourish vs to life euerlasting and that wee haue a plentifull and assured redemption in Christ Wherefore the practice of the Papists in taking away the cup is answerable to their doctrine who teach that neither we are saued wholly nor certainly by Christ Q. VVhat are the sacramentall actions about the bread and wine A. The Actions of the Minister or Communicants Q. VVhat are the Ministers actions A. First after the example of our Sauiour Christ he consecrateth the bread and wine Q. How did our Sauiour consecrate them A. First by separating the bread and wine from the ordinarie vse to this holy vse by prayer and thankesgiuing the latter whereof being plainly expressed by the Apostle doth imply the former Whereby wee may vnderstand that our Sauiour Christ prayed to Mat. 26. 26. 1. Cor. 11. 24. God his heauenly Father to this effect that his death in it selfe sufficient to saue might by the working of his spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy spirit bee effectuall to the purposes they are ordained for Q. Doth this consecration change the bread and wine into the body and blood of Christ A. No but they still continue in nature and substance bread and wine still and are but only types and seales of Christs body and blood Q. But doth not our Sauiour say of the bread This is my body and of the wine This is my blood A. Though he do yet it thence no more followeth that the bread is his very reall body and the wine his blood then that he is a materiall doore or vine because he saith I am the doore I am the vine Q. How is our Sauiour then to be vnderstood A. To speake by an vsuall figure where the name of the thing signified is giuen to the signe After the same manner that in the old Testament Circumcision is called the Couenant and the Lambe the Passeouer Act. 22. 16. Tit. 3. 5. because they were signes of those things Q. What speciall reasons haue you against the change of these elements into the very body and blood of Christ commonly called Transubstantiation A. First then at the first institution there must needs be two Christs one that giueth another that is giuen Secondly If the bread bee the very body of Christ c. then there is no true and proportionable signe to represent the thing signified and consequently no Sacrament Thirdly the same indiuiduall body must then of necessity be in more places then one at once which is not onely against the nature of a true humane body but of a body in generall also Fourthly the Apostles and Euangelists cal it bread and wine after the consecration 1. Cor. 10. 16. 26. 27. 28. Matth. 26. 29. Fifthly if there were any such change it were the greatest miracle in the world but all other miracles are such as haue been apparent to sense Sixthly then the wicked as well as the godly should receiue Christ Iesus and his quickening spirit which is neuer separated from him Yea which is horrible to consider mice and rats may eate the true bodie of Christ and drinke his blood Q. But it is not likely that at this time and in this place our Sauiour would vse a figuratiue speech and speak obscurely whereas he might haue spoken plainly A. First it is plaine that at the same time he vsed as Iohn 14. 6. 15. 5. figuratiue a speech as this Secondly in this institution also wee must of necessity acknowledge that hee vseth a figure when hee saith that a Luk. 22. 10. the cup is the new Testament Thirdly there is often more light and plainnesse in a figure then in a proper speech Q. But what may be noted out of this forme of speech A. The neare and sure coniunction of the signe 1. Cor. 10. 16. with the thing signified which it hath in them that shall receiue it worthily in so much as they which partake of the one receiue the other also Q. Then it seemes that though vpon the consecration the bread and wine bee not changed into the reall body and blood of Christ that yet they are present in with or vnder the bread and wine A. Not corporally substantially or locally for then first the body of Christ should be euery where which doth as much destroy the nature of a humane body as to be in many places at once Secondly then as in transubstantiation the body and blood of Christ should not be a spiritual food of the soule but bodily such as the wicked eate of as well as the godly Thirdly then also as in transubstantiation Christ should be eaten as the Capernaites fancied really with the body Iohn 6. 26. which our Sauiour denieth Fourthly it should not then be true which is said Act. 3. 21. That the heauens shall containe him till the time that all things bee restored Fifthly it is the nature of that faith by which we lay hold on and receiue Christ to seeke him and Coloff 3. 12. Philip. 3. 10. Hebr. 6. 10. behold him in heauen and to feed vpon him there Q. Thus much of the first action of the Minister what other actions are there of his A. Hee taketh the bread and breaketh it and the wine and poureth it out deliuering them vnto the receiuers and shewing the signification of them Q. What is meant and signified hereby A. That Christ himselfe of his owne accord offereth his body to be boken and his blood to be shead for our sinnes and that this body so broken and his blood so shead being receiued by faith is that food by which we liue euerlastingly Q. Why doth our Sauiour say This is my body which is broken for you when yet it was not broken A. It is vsuall in the Scripture to shew the certainty of that which is to come by speaking of them as if they were present Esa 9. 6. Ezech. 39. 8. Q. Why doth Christ call the cup the cup of the new Testament A. Because it is a seale of the promise of God touching our saluation in Christ which being in old time vnder the Law shadowed by
in the word Father A. That in prayer wee come to the Father the first person in Trinitie by his Sonne through assistance of the holy Ghost although it be also lawfull to pray vnto Act. 7. 59. 2. Cor. 13. 13. Christ or to his blessed spirit particularly and by name so that in our vnderstanding wee doe conioyne all the three persons as those that cannot be separated in any action concerning vs either belonging to the life to come or pertaining to this life Q. VVhat further A. That we are to come with confidence of obtaining our sutes and desires as young children vse to Deut. 33. 3. Heb. 11. 6. Psal 103. 13. come vnto their fathers bosome so we by prayer if it be with faith doe as it were creepe into the Lords bosome he being our mercifull father whose bowels are larger in pitiful affectiō to wards vs thē any parēts yea thē the mother towards her tenderest child for if Esay 49. 15. Mat. 7. 11. 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 Q. What further is to be considered in these words A. That we are to pray to God onely in the name of Christ in whom alone hee is our father and therefore to come in any other name is vnlawfull which truth as it was a Exod. 19. 24. 24. 2. Leuit. 16. 17. figured vnder the Law so is it more cleerely taught by the b 1. Tim. 2. 5. Apostle and therefore it is abominable to come vnto God in prayer by or in the name of Saints or Angels as in Poperie they doe Q. What is to be considered by these words Our Father A. First that in prayer wee are to apply vnto our Ioh. 20. 28. Iam. 1. 6. Mat. 27. 46. selues by faith the loue and fauour of God in Christ hauing this confidence that he is our father and therfore that we are deare in his eyes Secondly that albeit our Sauiour alone is the naturall sonne of God yet that wee are his sonnes also by grace and adoption Thirdly that in our prayers we are not onely to be Psal 51. 1. 18. 1. Tim. 2. 8. Mat. 5. 23. Esay 1. 15. mindfull of our selues but of our brethren and to pray for them as for our selues and together with our selues comming also with such loue and affection as one brother beareth towards another and therefore we are to reconcile our selues if there be any breaches betweene vs. Q. May not then one in prayer say my Father A. Yes and that with warrant of our Sauiours Mat. 26. 39. owne example Q. What are we to learne by these words which art in heauen A. First that in prayer we are to come with reuerence Eccles 4. 16. 5. 1. Nehem. 1. 5. of his Maiesty hee being in the highest heauen and we but wormes creeping vpon the earth therefore we are to vse reuerent behauiour in this seruice and not to haue our minds carried away with wandring thoughts Secondly that wee are to haue our hearts and affections in the time of our prayer lifted vp from the earth to heauen and heauenly things and that heauenly gifts are specially to bee desired and earthly so farre as they may be a meanes of heauenly Thirdly that God as he is willing to help vs so being Psal 115. 3. 2. Chron. 20. 6. Psal 103. 19. in heauen is able to doe it Q. Why is he said to be in heauen who is in all places and whom all the world is not able to containe A. For two causes one is for that there hee doth make himselfe and his goodnesse knowne to the Angels and blessed spirits of men immediately The other because hee communicateth himselfe and his goodnesse more plentifully with them then with vs and so in the like respects God is said to be present a Psal 11. 4. in the Temple b 2. Cor. 6. 16. and in the elect Q. What are we to learne out of these words ioyntly A. A speciall argument that God onely is to bee prayed vnto for although there bee other fathers besides Rom. 10 4. Psal 73. 25. God and other in heauen besides him yet there is none which is our father in heauen but God alone and therefore he alone is to be prayed vnto this being a perfect patterne of all prayers and therefore all our prayers as in other points so in this must be framed according to it Q. VVhat are the parts of this prayer A. Petition and thanks-giuing Q. VVhat is taught hereby A. a Phil. 4. 6. Col. 4. 2. Ephes 5. 20. That whensoeuer we come vnto God in petition we are also to giue him thanks as a duty not to be seuered from prayer a b Gen. 32. 9-11 meane to make way for further graces and benefits to be obtained and c Luk. 17. 17. 18 therfore that it is our great fault that when we are distressed we are ready to go to God in petition but are slacke to returne thanks-giuing for the benefits receiued Q. How many sorts of petitions are there A. Two one sort is of those things that belong to Gods glory the other sort doth concerne our owne and our neighbours good Q. VVhat is generall to bee considered in those petitions that concerne Gods glory A. That wee are to seeke the seruice and glory of God before our owne affaires as also the Commandements Mat. 2◠37. 38. Rom. 9. 3. teach vs which being diuided into two tables the first concerneth the worship of God the second our selues Q. VVhat learne you from this A. Our great and vsuall hypocrisie for were it not for our selues and for our owne wants we would not come at all in prayer vnto God Whereas this word Thy in all these petitions doth shut forth the consideration of our selues to the end that we might haue our minds altogether fastened vpon the seruice and glory of God Q. How are the petitions that concerne Gods glory diuided A. Into two the first concerneth Gods glory it selfe the other two the meanes whereby God is glorified CHAP. 44. Of the first Petition The glory of God it selfe in the first petition of which 1. The meaning of the words 2. The speciall graces we pray for MATTH 6. 9. Hallowed be thy name Q. WHat is the first petition concerning Gods glory it selfe A. Hallowed be thy name Q. VVhy is this Petition set in the first place A. Because that which is required therein is that Prou. 16. 4. 1. Cor. 10. 31. Ioh. 12. 27. which ought to be dearest vnto vs that vnto which all things else ought to be referred Q. VVhat is to be vnderstood by the word NAME A. Whatsoeuer he getteth vnto himselfe glory by as first a 1. King 5. 5. Act. 1. 15. his Godhead or Essence subsisting in three persons the Father Sonne and holy Ghost