HEAVENS TREASVRY Opened In a Fruitfull Exposition of the Lords Prayer Together with The principall Grounds OF Christian Religion briefly unfolded By THO. HOOKER Great is the Mystery of godlinesse 1 Tim. 3.6 LONDON Printed for R. Dawlman 1645. HEAVENS TREASVRY OPENED In a fruitfull exposition of the Lords Prayer IN the prayer are three things observable 1. The preface Our Father 2. The prayer it selfe divided into six petitions 3. The conclusion of Faith in the word Amen the soule goes up to heaven and followes the petition Hallowed bee thy Name let it bee Lord as thou maist have glory looke as a man that darts an arrow hee puts the utmost of his strength to it so the word Amen speeds all the rest and brings a good issue to the soule by all First For the preface and there wee must examine in generall 2. things 1. The sence and meaning of the words 2. What ground of encouragement it affords us to seeke God 1. And first observe the partie sought to he is our Father 2. The excellency of him which art in Heaven 3. The interest we have in him he is our Father Q. Why or in what sence is God called a Father A. 1. Hee is the Father of Christ by eternall generation 2. Hee is the father of men two wayes 1. By creation So the Scripture runnes Iob. 1.6 the Angels are called the Sons of God because they were created by God hee is a Father thus to the Just and the unjust Psal 139. 14. I am wonderfully made saith the text 2. By adoption grace in that hee doth freely take us to bee his sons in Christ hee puts us into the right of his children as a man puts a stranger into the right of his son and thus God is a Father to his chosen onely that looke what Christ hath they have Rom. 8.17 If Sons then Heires and Gods chosen children both these wayes God is our Father Q. Doe we onely pray to the Father in that wee say our Father A. No we pray not to the Father onely but wee pray to the whole Trinity wee make mention of the Father onely yet we must direct our prayers to one God in three Persons in that Godhead however wee mention not all yet wee direct to all all our petitions the reason is this Rea. Because otherwise wee should have made an Idoll of God I say conceiving but of one person we make an I doll of God and call not on him as hee is Q. How may wee apprehend of God aright in prayer A. Thus as God hath revealed himselfe in his word so wee apprehend him not putting any Image at all upon him as Instance thus two wayes 1. Hee that creates all governes all knowes all sees all by whom I live moove and have my being to that God I pray The Scripture hath revealed God thus that he fills heaven and earth c. to that God then that is thus infinite to him I call now not to a blinde Image but to an all-seeing God I come 2. Instance thus Looke abroad into the creatures and in all you shall see a power and a goodnesse now from whence came this power The power of beasts came not from the power of trees and the like but ther was a first power which gave al power to the creatures the Creatour is infinitely more powerfull the the creatures There is goodnesse also in the creatures but all that came from the first goodnesse that let out it selfe Now that which let forth it selfe to the creature is in the Creator infinitely above the creature that is the Lord thus you must quit your selves of an Image he that gives all is above all God gives all therefore is above all and to that God I put up my petition Q. Why doe wee not mention the Son and the holy Ghost as well as the Father A. Because the Father is the first person in the Trinity and the fountaine from whence all good flowes The Father works of himselfe the Sonne of him the Holy Ghost from them both therefore we mention him onely though wee may mention the other Q. How doth this word Father help a man to call on God by prayer A. When we conceive of God as a Father it puts us in mind of his mercy that hee will pity us as a Father will easily bee reconciled to his sonne and will spare him though he be a prodigall yet his father will passe by all So I pray to a father did I pray to a Iudge that would condemne me or an enemy that would not be reconciled unto mee little hope had I to speed because I wronged him Luke 15. yet I will arise and goe to him for Psal 103. As a father pittieth his sonne so God pittieth them that feare him Hee is my child saith God though stubborne and I must looke to him When a mans rebellions witnes against him and Sathan vexeth him and saith what thou think to have mercy and art so vilde True saith the soule I am naught but I goe to a Father if a child doe but aime at a thing the father accepts if hee speake but halfe a sentence the father interprets it so this is the great encouragement of the faithful to go to God that notwithstanding so many failings and though he be so dead and so barren yet a father beares al The Lord interprets all though but broken speeches yet God accepts and regards all wee have a father to goe to that is willing to passe by many failings 2. As we have a ground of pitty if it be but a sigh hee receives it so this may perswade us of the willingnesse of God to help us If a man were to goe to him that is hard hearted little hope had hee to speed wee say hee is a cruell man we had as good pull water out of a flint c. a child will not beg of a stranger but goe to his father So we pray to our Father that is more willing to heare and grant then we are to aske I will goe to my Father saith the prodigall as who should say I am unworthy yet I goe to a father nay the Lord heares before wee call he prepares the heart to call and answeres what it craves when they aske The father puts into the childes mouth what it shall say and then hee will give what it craves so God would have us seeke for abundance of mercie open thy mouth God would faine give but none will crave it is God that must give a heart to crave and this is got by prayer As water put into a pump will bring forth much water so pray that you may pray if your father know what to give you how much more can your heavenly Father give you an heart Nothing shall bee wanting to them that goe to God as a Father God bowes his eare to the prayer of his people hee condescends to our weaknesse 3. We are here to take
any thing but that thou wouldest work in us what thou requirest of us for thine is the Kingdome It is not in our power to doe what wee should or what thou requirest but the Kingdome is thine all comes from thee O Lord and let all the glory of all bee returned to thee againe doe wee hallow thy name and pray for thy Kingdome to come and thy will to be done why it is thou Lord that must give the power we beg all from him and it is included in the word for we have no power to doe any thing so that this is the ground whereby wee beg all from him and returne all to him Q. What is here ment by Kingdome A. 1. The word Kingdome discovers all the right authority of God to give all things we want thou Lord hast the disposing of all things we have no authoritie or propriety that is in us thine is the Kingdome thou hast all power to doe what thou wilt The master doth what hee will in his family and the King rules in his realme so doth the Lord rule in the heart of his 2. The Lord hath not onely authority to doe what he will but full and aboundant sufficiency to dispose of all according to his will and pleasure Kings may want power to doe what they would and the sonnes of Zerviah may bee too strong for David but as the Lord hath title to al so his arme is large enough his ability sufficient enough to doe all so that the soule saith to doe all thou hast right to al and sufficiency to doe all There is much infirmity in us but none at all in thee And the Glory The glory of a thing we know appeares in two things 1. In the excellency of it 2. In the beauty and splendour of its excellency this sets forth the glory of things as who should say if any beauty excellency or glory bee in the creature it is thine O Lord for thine is the Kingdome the power and the glory Thine Q. What doth this word thine imply A. It implies three particulars 1. That all authority sufficiency and excellency is first in God all is his possession and propriety any thing we have or enjoy is but what wee have of him it is but a glimpse and reflexion of the glory of God it is all first in God and he leases it out God is the roote of all our being and wel-being 2. As all power and sufficieÌ„cie is in him originally so all comes from him whatsoever is in the creature comes from God all â—re but tenants and Lesâ—ees of that they have from the Lord who is the great possessor of heaven and earth 3. It implyes that wee should acknowledge all belonging to him give every man his due whose is this honour and power the Lords let him have it then and this is to put off all ability and sufficiency from our selves and to acknowledge all to come from him As though the soule should say Is there any thing in me Lord it is because thou givest it Thou givest us hearts to pray and it is thou that hearest us when we pray It is all free mercy all abilities are from thee therefore Lord take all the glory for all is thine Thus the soule disclaimes it selfe For ever and ever c. That is ever lasting power is in thee which differs from all other power all mans power is from God but the kingdome of God his power and glory is for ever and ever We cannot pray alwayes our abilities fayl and our hearts faint but thy power endures for ever the good things of this life meate drinke cloth c. sometimes are gone but yet thy power endures for ever to succour us When our abilities fayle yet there is eternall power in thee to renew them Amen The word Amen implyes three things 1. The terme of asseveration and it discovers the truth of a thing 2. A wish Oh saith the soule that it might be 3. The voyce of a confident faith It is so it is done Lord. All these three are implyed but this last here mainely intended These things wee have prayed for beleeving according to thy will that they are verily done As also there is a secret looking after the Petition wheÌ„ it is put up the soule pursues his prayers now saith the soule they speed now the Lord grants my Petitions As a man that shoots an arrow he lookes after it So the soule saith Oh that the Lord would speed it So when the petitions are sent to Heaven the heart followes the blow and lookes after them it sends his Amen Oh that it might be so and then faith saith It is done undoubtedly as true as the Lord is faithfull it must needs be done The word Amen strikes the match thorow The soule wisheth Oh that it might be done saith Faith it is done already Prayer is as the key when a man wants provision he goes to the treasury and fetcheth it So Prayer fetcheth comfort peace and assurance c. and Amen turnes the key It is mine saith the soule Prayer is as a golden Key FINIS AN EXPOSITION OF THE PRINCIPLES OF RELIGION BY THO HOOKER LONDON Printed for R. DAWLMAN 1645. AN EXPOSITION OF THE Principles of Religion The first Principle There is one God Creator and Governour of all things distinguished into three Persons Father Son and holy Ghost Here we must consider three things 1. That there is a God 2. His Works 3. That he is distinct Quest WHat is the reason that there is a God Answ 1. Because in every thing there is a first cause that is infinitenesse and power which cannot not be attributed to any creature 2. In regard that all things were made for man man for an end which end must needs be God Q. But can we conceive of God as he is A. No because of the great distance between him and us for when a man looketh upon the Sun he cannot possibly endure it because that is so glorious and his eyes so feeble Q. How may we conceive of God Ans 1. Cast downe thy selfe before him confessing thy unfitnesse to draw nigh him 2. Look how he is set forth in his Word as a gracious glorious eternall being without any mixture of infirmity or disability Man hath with power weaknesse with mercy cruelty God hath not so 3. Goe into the world and view the height of its glory and then conclude If the Creature be thus excellent what must the Creator be Q. What is God A. A Spirit that hath life and being of himselfe Q. What is a Spirit A. It is the finest and subtilest subsistence that can be Q. Why had God rather be a Spirit then a Creature Ans 1. Because that is the most pure and excellent essence 2. There is a great difference between God and us wee have a fleshly part he is all spirituall we borrow our being but God hath life of himselfe and gives being to every
notice of Gods Fatherly providence to provide what may bee sutable to our occasions God hath all in store all the beasts of the field are mine hee is the God of all comfort hee provideth for the ravens and causeth the Lillies of the field to grow if God care for these how much more for you Matth. 6. hath the Lord a care for oxen hee that feedeth ravens clotheth lilies will much more provide for his Saints Who then would not have such a guardian as the father provides for the son so God layes up for all his let us walke then in his wayes and commit our selves to his care for all things 4. This must teach us an awfulnesse to come before him whatawe should bee in our hearts that come before an heavenly Father Our Father That is the terme of relation and consists in two things 1. The sence of the words 2. The motives For the sence of the words three things are implied 1. A proprietie and interest wee have in speciall not as one friend to another or one neighbour to another or the like but he is our Father as we say it our land c. So when we say our Father we imply aspeciall claime to God all that compassion and mercy in God is mine as Nabal said it is my meate the word my implies a possession like the gods of the heathens and as Iob saith My Redeemer liveth Deut. 32.31 their rocke is not as our rocke 2. This laying claime to God implies a Cōmunity to all the houshold of God as the Sunne is every mans so God is every mans that is faithfull 3. It notes a bond of society between the faithfull children of the same father this is the meaning of the word our as the members agree with the head so they are helpfull so is God helpfull to all his faithfull ones Motives 3. Now the motives wherby the soule may bee furnished to call on God are three 1. A chearefull readinesse to repaire unto the Lord and why we have an interest in him hee is our father the interest a childe hath in his father stirs him to come readily to his father hee craves not of a strāger as 2. Kings 4.19 When the child cryed they bad carry him to his mother if any thing befalls the child he saith I will tell my father and complaine to my father and the like So aske the child who will provide for him he saith my father so it is here with our God There is a fresh living way that is marvellous easy and open Whosoever seekes shall find whosoever knocks it shall be opened unto him therefore what ever our injury bee wee should not complaine to the world but poure forth your prayers to our Father who will bee sure to heare us 2. As there should be a cheary readines to come to the Lord so there should bee a spirituall boldnesse to challenge what may be needfull at his hands Among strangers wee are strange but among friends wee are bold wee have a right and title to these things and wee may bee bold with our owne Thus David challengeth God as thou art faithfull deliver mee I am thy servant If a servant want food or rayment he goes to his master so saith David I am thy servant therfore give mee understanding that I may live when they bragged of Paul and Apollos saith hee all is yours This should comfort our hearts let us claime our portion hee is our father and will give it us Therefore be humbled in regard of your weakenesse and unworthinesse but confident in regard of his mercy walke cheerefully in regard of the Lord in every condition If I should see the child doubt of my readinesse I should much wōder Care not saith Christ Matth. 6. It is your owne hee is our Father and all that is in him is ours 3. This stirres up our hearts to have a fellow-feeling of our brethrens misery in our prayers therefore God cuts off all encroaching of our selves Our as if hee should say Is there never a Ioseph in prison Never a Daniel in the Lyons den remember pray for them if one suffer all suffers wee are reall members of one body wee should mourne with them that mourne and weep with them that weep it is said Isay 58. Put up a prayer for the remnant Oh that wee had a fellowfeeling of others troubles Paul begs the Ephesians to pray for me also and hee entreates the Romans to wrestle for him by prayer to God Rom. 15.30 Which art in heaven c. Here 1. Wee are to open the sense of the word heaven 2. The motives to move the heart thereto Q. Whether is God more in heaven then in any other place A. No God in regard of his essence is in all places alike hee is wholly every where The Godhead is altogether indivisible Things of quantity fill a roome but God is euery way indivisible as hee is unchangeable so is hee a simple being Psal 139.8 If I goe to hell thou art there saith David God is in the same māner every where If God bee immensible then all of him is every where but it is so therefore hee is altogether in every place all creatures have their being from God hee is in them and beyond them hee is excluded out of no place included in no place Q If all of God bee in every place why then is hee said to bee in heaven onely A. 1. Because God would manifest the glory of his power more in heaven then in earth not because we see him not here Acts 17. We grope after him indeed but you know the royalty of a King appeares most in Parliament so the excellency of God appeares most in heaven 2. There are three heavens The heavens where the birds are the heaven where the stars are and the highest heaven Now the third heaven is meant here for God hath reserved this place as the chaire of state for himselfe the heavens saith David are the Lords no uncleane thing can come there The Angells sinned upon the earth and all the visible heavens are defiled by man the Sunne is abused the aire polluted all these creatures that serve man are by man defiled but the highest heaven was never defiled because it is the chamber of God who leaseth out these to man This is the speciall reason why God is said to bee in heaven Q. What motives have wee to prepare our hearts to prayer which is the scope of the preface A. They are specially three It teacheth us to take notice of the purity of God Motives 1. to prepare the heart to prayer what ought to bee the frame of our spirits when wee appeare before him hee cannot abide sluggish prayers from an impure heart heavenly dispositiōs best suite with Gods holinesse the sanctity of our affections ought to answer Gods purity Kings we know as they will be entertained so their entertainement must be that
which suites to their greatnesse God is in heaven beyond all corruption therefore if wee approach neere God we should answer to his purity with hearts purged that our spirits may be in heaven because he is there to whom we pray Mal. 1.14 Cursed bee the deceiver that hath a male in his flocke and offers a corrupt thing Our sacrifice is our service and prayer is one of the chiefe The God of heaven is a pure God then cursed be the man that hath a strāge love and the like and serveth God with rubbish Cursed be that man the pure God of heaven will not looke on such impure performances God is holy therefore the service ought to be so Whē men are to sit before Princes they are to fit themselves accordingly so it is here Let us then thinke it an indignity to God to appeare with a slovenly disposition before him hee that is to performe a solemne duty to a Prince will lay aside all other occasions so as he said in an other case well lie by all ly by world let me now have heavenly joy for I am come before an heavenly father 2. It is a ground of comfort that our spirits may bee cheared since God is in heaven hee is able to effect what ever our hearts desire To be in heaven argueth Majestie now wee doe not pray to an earthly parent who is liable to corruption but to an heavenly Father who can doe what hee will he that is in an high place hath the vantage so our heavenly Father hath the vantage of all other creatures therefore what we crave is done already our God is in heaven and can doe what he will Vilenesse ever accompanieth earthly things but our Father is in heaven Therefore Nehemiah made his prayer to the God of heaven The King could not help the woman but our father is not as an earthly father wee have but earthly opposition here but our father is in heaven who can over power all wrongs done to his children and turne them to their good 3. This shewes wee should with trembling approach to his presence the God of heaven is powerfull wee are creeping wormes dare we come carelesly to such a Father our Father implies a readinesse in heaven implies an awfulnesse the mountaines moove and the divells shake at the presence of God Yea the blessed Angells quake before him how dare wee then approach his presence unseemely lest wee have no answer to turne the eye one way and the head another wee dislike it in a child suffer not then your minds to wander how dare you presse headily into the presence of God whereas the Angels cover their faces before him Let the feare of the Almighty fall upon us God is in heaven let our hearts bee reverently affected in all our approaches neere him Thus much for the preface now wee come to the petitions which are six the Lord condescends to our weakenesse and feeblenesse therefore contrives them into a narrow scantling three petitions there are cōcerning Gods Name Kingdome and Wil and three concerning our selves things of this life and things of grace which are Iustification and Sanctification In all observe 1. The meaning of the petition 2. The carriage of the heart in the pressing of it Hallowed bee thy name in this observe 2. things 1. What is here ment by Name 2. What it is to hallow this name Q. What is here meant by Name or what is the Name of God I answer by Name is ment what ever God is made knowne to us by this is his Name as a man is knowne by his name so the Lord reveales himselfe by his Name to his children now this consists in two things 1. All the glorious attributes of God as Powerful Pure Wise Infinite these are the Names of God 2. All the ordinances of God the graces of his Saints and the providence of God in the creature are not the thing it selfe but there is a declaration of God in these the creature is not the name of God but God working by the creature grace is not so much as the appearance of God in that grace Q. What do you meane by hallowed can you make God holier then hee is or adde any thing to God A. No we cannot adde anything to him that gave us all things Q. How then doe wee hallow Gods name A. When wee make Gods Name to bee discovered as a holy thing the expressing of this is that we would Q. How shall wee doe that A. There was a consultation in heaven how that the Godhead might bee manifest might bee observed else were there none to apprehend it I wil saith God have my attributes expressed Therfore God would have a world wherein his goodnesse should bee discovered Exod. 33. Thou shalt not see my face but my back parts shalt thou see as it is with a torch carry it from one place to another and it will leave a glimpse behind so it is in the surpassing beauty of God hee leaves some beames behind him that wee may say Iustice and mercy and holinesse it selfe have beene here we are said then to hallow his name when as wee make this appeare when wee deale with Gods name as with a holy thing and that appeares in three particulars 1. When we acknowledge the excellency of him wee ought daily to take notice of the beauty and glory of God men of place think themselves abused if we passe by and doe not reverence them so when we come to deale with Gods ordinances doe you know what you doe Gods Name is there therefore ponder your paths 3. As wee should acknowledge the worth of it so we should labour to preserve it upon things of great waight and worth what a price doe wee set and how tenderly doe we looke to them that there bee no blemish cast upon them So should we doe with the name of God Ier. 2.10 Goe to the Iles of Chittim c. they cast the commandements of God behind their backs the heathen saith God would not doe so They kissed the threshold where Dagon was so let us deale with Gods Name let no blemish betide it but deale with it as with a holy thing the least staine of sinfull distemper doth not become the name of God you respect holy things so doe this 3. As wee should acknowledge its worth so labour to set it out that others may see it as occasion shall be offered Whē any honour may come to him thereby expresse the beauty of the vertues of God that they may bee observed holy things are not to be kept secret when opportunity serves Let your light shine saith the text that men may see the good in you What ever we see in the name of God as wee should keep it from blemish so we should set it out in the glory of it A man must hold out the light of the gospell not hide it under a bushell The coyne that is currant men shew openly
thing 3. That he is an infinite and Almighty God the sole Creator and Governour of all things Q. What is it to create A. To make something of nothing Q. Wherein doe Mans works and Gods differ Ans 1. Man must have something to work upon God needeth not any thing a word of his mouth is sufficient 2. Man is subject to be weary but GOD cannot Q. What is meant by Government A. A seasonable succouring and guiding of the Creature Such is the weaknesse of poore mortals that as they were first made of nothing so unlesse God upholds them they will soon resolve to their first nothingnesse Q. What are the particulars of this Government A. Two First Sustentation Secondly Direction Q. What is Sustentation A. The good providence of God whereby he protects and provides for his people Q. What is Direction H. A power of the Lord whereby he orders every thing to its right end Q. How doth he direct the creature to its end Ans 1. God gives them direction whereby to work and puts forth their ability into action Q. What may we learn from hence Ans 1. Comfort to the Saints seeing God is so great a Creator and powerfull a Governour there is no people under heaven that worship any other God are so blessed as they are Among the Gods there is none like unto thee O Lord neither are there any works like unto thy works Psal 86.8 2. This should teach us to mind Gods dealing with us in every passage of our lives and to stand in awe of his Majesty Q. How is God distinguished A. Into three Persons Q. What is meant by a Person A. A Person is a manner of Divine being Q. Why doe you say a being A. Because the Deity and the Person is all one Q. Why doe you say a manner A. Because there be divers turnings that the God-head puts upon it selfe Q. How A. The God-head is full of wisdome and understanding Now the Fathers understanding casts it back againe upon himselfe for if he had understanding before the world then there must needs be somewhat to be understood but there was none but himself therefore he casts it back upon himself 2. This being understood is the Son the wisdome of the Father and the third Person being willed is the Spirit who not withstanding are all one As long as a man teacheth he is a Master but when he is taught he is a Scholar practice comes from teaching after a man is taught hee becomes a practicioner here now be divers behaviours yet all but one man As a Sun beame falling upon a wall casts back its heat so doth the Spirit proceeding from the Father and the Son Quest What is that which is common to all the Persons A. The God-head is common to them all and whatever is proper to the God-head is proper to all the rest with this difference in regard of the particular relation that every one of them hath the Fathers property being to beget the Son to be begotten and the Spirit to proceed none of them exceeding the other in time but in order onely The second Principle Man wholly corrupted by Adams fall became a slave of Sathan and heire of Damnation Quest HOw must we conceive of Adams fall A. Look into the height of happinesse he once enjoyed and the depth of misery his sin produced Q. Were any else in this estate A. No. Q. How then came all creatures to have their being A. The stamps of Gods Attributes were no farther upon them then to put vertues into every one Q. Where may we conceive this vertue consisteth A. In the soule and body of man Q. How in his souls Answ 1. In the understanding Adam by that was full of knowledge and capable of Gods will Secondly in the will consisting in holinesse and righteousnesse God putting an aptnesse into Adam to love him above all and his Neighbour as himselfe Q. How is Gods Image seen in the affections of men A. In regard of that sweet Harmony and agreement which the affection hath with the will Quest How is Gods Image seens in the parts of the body Answ When they are subject to the reasonable will and understanding in such things as God commands Quest What is the Covenant God made with Adam Ans That which was of works was Doe this and live by living is meant a promise which God made unto Adam that if hee kept Gods Commandements he would preserve him for ever Quest Had onely Adam this Answ It reacheth not to him onely but to the good of all his posterity Q. What are the signes of this Covenant A. 1. The Tree of life which was a sign and seale whereby God assured Adam as sure as he saw the Tree if he obeyed his command he should live for ever 2. The tree of knowledge which perswaded him that if he obeyed God hee should certainly know good and evill Qu. Did Adam fall from this estate A. Yes by the allurement of Satan in 3. respects 1. By propounding his temptations unto him 2. In pursuing of him 3. In obtaining his desire Q. How by propounding A. He came to Eve changing himselfe into a Serpent Satan being now falne from God grudged the happy estate that Adam was in and thought much that he should not be in the same condition with himselfe whereupon he tempted him Q. What was Eves answer A. Of any tree of the Garden we may cate but not of this lest peradventure we dye now he took advantage of this when she began to doubt of Gods providence Q. How else did they fall A. By their owne free will attending to and parlying with Satan in two respects 1. In a light esteeme of Gods command 2. In their delusion 1. Saying the fruit was good when God said the contrary 2. Hearkning to Satan who told them it would be the cause of their good and not evill when as God told them when they eate thereof they should dye the death Q. What is the third cause of their fall A. The holy and blessed Law of God may after a measure be said to have some influence therein Q. What came to Adam after this A. He was made guilty and lyable unto the Law and Curse Q. What followeth upon this guiltinesse A. Punishment Q. what was that A. Originall and actuall sinne Q. What is originall sinne A. A naturall depravation of the whole man Q. What is actuall sinne A. A transgression of the Law in the least particular Q. Why did God punish them so severely Ans 1. Because they sinned against an extraordinary Majesty loving Satan more then God 2. Because they broke all the Commandements at once which were included in these two Love the Lord with all thy heart and thy Neighbour as thy selfe Q. Did Adam this onely to himselfe A. No but to his posterity Q. How commeth it so A. We did then what ever hee did for we were in his loynes it was equall with God to
Q. How may this word Father be a preparative to Prayer Ans 1. If God be a Father then he is bountifull and we may receive what ever we aske 2. If God be a Father he is mercifull ready to pardon all our sins 3. He will take in good part any service done in truth of heart though never so small Q. Why doe we say Our Father A. Our betokeneth a kind of propriety and interest As we say This is our house we have a speciall interest therein So here it sheweth a speciall interest that Gods people have in him 2. Community of God to all his servants as the light is common to all none can say it is My Sun 3. The fellow-feelingnesse that the godly have of one anothers misery Q. What preparations are there in this Word to Prayer A. It causeth Reverence A child commeth reverently to his Father so must we 2. It teacheth us confidence in God because he is our Father And 3. cheerfulnesse in comming to him as a child unto his Father Q. Is God onely in heaven A. No he filleth every place Q. Why is God said to be in heaven Answ 1. That we may take notice of his power things above have advantage of things below 2. He is an holy God for he is in heaven where no uncleane thing is Q. What is the scope of the first Petition A. That Gods name might be honoured of all his creatures Q. What is meant by name A. That whereby God is made knowne Q. How is God made knowne to us Ans 1. By his titles and Attributes as when God is said to be holy gracious c. 2. By his Word and 3. by his works especially in the works of grace on the hearts of his children there is Gods name written as it were in great letters as the Apostle Peter saith They expresse the graces of him that hath called them so that when a man looketh upon a child of God he may say Surely God is an holy God because his children are so Q. When doe we honour Gods name A. When Gods name is to us as an holy thing when we see the worth of it and manifest it to others Q. What is the scope of the second Petition A. That God may rule over all especially over his Church Q. Why is it added to the former A. Because when God beareth rule then his name is honoured Q. What doth this word Kingdome signifie A. That rule which he exerciseth over his servants Q. How manifold is this Kingdome A. Twofold the Kingdome of grace and the Kingdome of glorie Q. How doth God rule in the Kingdome of grace A. By his Spirit in the Word he ruleth the hearts of his servants and aweth the hearts of hypocrites Q. How doth God rule in the Kingdome of glory A. Immediately by himself shining into their hearts and filling them with his grace Q. What doe we meane by Thy Kingdome come Ans 1. We desire that God would send his Gospel to such places Nations Countryes as have not had it 2. That God would spread inlarge his Gospel where it is 3. That God would confirm and stablish his Gospel and cause it to have better entertainment where it is spread Q. What is the scope of the third Petition A. That all humble subjection may be yeelded unto God Q. Why is this added unto the former A. Because then Gods Kingdome doth most of all come when his will is done Q. What is Gods will A. Gods good pleasure touching the performance or bringing to passe of any thing Q. What is Gods secret will A. That which God reserveth to himselfe in his own counsaile Q. What is Gods revealed will A. That which he hath made known unto us in his Word Q. How must we be like the Angels in obedience Ans 1. In readinesse they are they are said to have wings 2. In faithfulnesse they obey God in every thing so must we 3. Their obedience is constant so should ours Nothing should hinder our speedy and cheerfull obedience Q. What is the scope of the fourth Petition A. We desire a comfortable supply of all things concerning this life Q. Why is this put first A. A man must have a being before a well-being nature before grace Q. Why is bread put for all Ans 1. Because this is most necessary for subsistence All our endeavours ay me at this 2. We desire God would give us ability to use the means to attain it 3. That we may have a comfortable use thereof with a blessing attending it Q. What doe you meane by give A. First that God would give us what we want Secondly to continue and preserve still what we have Thirdly that God would give us an heart to make a right use thereof Q. Why doe you say us Ans Because we must have a fellow-feeling of the necessities of others we desire God to give us that we may help them Q. Why doe you say our daily bread A. Wee desire here a right and title to these outward things This title is two-fold 1. Divine in regard of God 2. Politicke in regard of men Q. Why do you say this day A. First it sheweth that wee must take care for the time present Secondly wee desire a moderation of these outward things Thirdly we must daily pray and depend upon God for our bread Q. What rules may wee here learne for the ordering of our lives in the desire of outward things Ans 1. Wee must goe to God for every mercy and acknowledge we receive all from him 2. Wee must onely look to the time present not caring for the morrow Q. What is the scope of the fifth Petition A. Iustification or the forgivenesse of sinne Q. What is meant by debts A. Sinnes Q. Why is sinne called a debt A. Because it maketh us lyable to Gods judgements Q. Can God forgive our sinnes without satisfaction A. No because it s against his justice Q. How then is this a mercy that God doth forgive us our sinnes A. Gods mercy appeares in that he followes the Law against our surety so that hee is made guilty and lyable to punishment and we cleared Is it not a great mercy that our sinnes may bee removed from us and Christs righteousnesse imputed unto us Q. How farre must a man forgive another A. In the offence we must consider three things 1. The breach of the Law 2. The wrong done to us 3. The inflicting vengeance for it Q. How farre may a man forgive the sinne as a breach of the Law A. Onely thus farre he must desire that God would not lay it to their charge so Christ prayed Father forgive them for they know not what they doe Q. Must a man alwaies forgive his enemie the wrongs and punishment done A. No when Gods glory and Religion is disgraced thereby and it may be for our brothers good Q. Doth God forgive us because we forgive others A. No He forgives us before
will judge them according to their workes there 's no tricks to be used then Here they labour to bleare the eyes of men and to carry faire weather before them that none can say black is their eye But God shall unbowell all and say This is the man who had such cunning devises that men might not take notice of him that had secret corners to commit sinne in c. 3. It should teach us to abound in holy duties because we shall be judged by them set somewhat every day upon the score not to labour for profit but to abound in godlinesse It is better to abound in duty then commodity for a man shall be rewarded not for that a man saith but for that which a man hath done in the flesh labour then to abound in piety that so your reward may be great only look you do it uprightly considering God be thy Judge O. But it is said The Father judgeth no man but hath committed all judgement to the Sonne A. God doth put it over to Christ and gives him power to judge the world As the King is said to judge when others receive Authority from him to doe it Q. Why shall Christ judge all men A. That Christs glory might be knowne here he was judged but then hee shall judge which is a ground of much comfort to Gods servants seeing Christ that is their Saviour shall be their Judge Q. How shall Gods proceedings be A. By Books as Iohn saith Rew. 20.12 I saw the Books opened there are two books the book of Conscience and the book of Gods Prescience the Conscience it is a thousand witnesses God is ten thousand so then there are eleven thousand witnesses against a man His conscience will say Are you a professor and will you do thus thus And if our conscience accuse us God is greater then our conscience Hee will set our sins in order before us and say Look here doe you not see your pride and filthines God will write our sins in the palms of our hands that we may take notice of them he will discover all that ever we did to us Now come wee to the sentence it selfe 1. Upon the wicked Depart from me yee cursed into everlasting fire with the Devill and his angels Herein we must consider 2. things 1. The punishment of losse 2. The punishment of sence the punishment of losse depart from me wicked men must bee banished from Gods presence Ob. But David saith Ps 139. If I go into heaven thou art there if I goe downe into the deep thou art there How then are the wicked separated from God Ans They cannot depart from the presence of his anger and power but they neither find nor feele the work of any of Gods comfortable Attributes God is mercifull but this is nothing to them Hee that hath not God cannot have any rest Who is it that gives us rest by our sleep but God in sleep so who is it that strengthens us by meat but God in meat c. But now they wanting God must needs be miserable withall They shall be utterly out of hope to attaine happinesse and life there shall bee salvation but none for them they have nothing to do with it and this is the greatest misery of the damned in hell that they are separated from the presence of God 2. The punishment of soule that is they must be cast into hell fire which is set forth by two things 1. The worm shall never dye 2. The fire never goeth out 1. The worme is the sting of conscience that is compared to a worme for as a worme gnaweth a man continually so conscience is continually gnawing a mans heart 2. They shall be cast into hell fire that is they shall bee filled with the vengeance of God they have here but a drop of it as it were if we consider all the punishments that all the men of the world have had and suffered they are nothing to this but as a flea-biting in comparison of this That which is the worst their wickednesse shall increase daily though they be full of Gods vengeance yet their sin shall increase it still Q. But if the wicked are full of Gods vengeance how can their punishments be increased A. They shall every day be made more capable of bearing punishment As a glasse though it bee full yet if it be made bigger it will hold more So though a man bee full of misery yet by sinne he shall be made capable to suffer more and more It shall be eternall there shall be no end of their misery for their punishment shall encreaase daily so that a man shall be a Devill incarnate as it were FINIS