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
find mercy Prov. 28.14 first find thy sinnes then find Gods mercy 1. Cor. 11. If we would judge our selves we should not bee judged hee that would have God forgive him must not forgive himselfe as a malefactor that stickes to his owne innocency and will not acknowledge any guilt in vaine hee desires to bee forgiven so a sinner is a malefactor before Gods tribunall now if hee will not confesse he shal never find mercy at the hand of the Lord. 2. Wee must labour to have the heart see its own inability to satisfy for sin or to beare Gods Indictment hee shall passe upon the soule that is guilty the soule acknowledgeth it selfe unable to answer one of a thousand Behold saith the Psalmist Lord if thou shouldst enter into Iudgement who were able to abide it but there is mercy with thee that thou maist be feared We are banquerouts wee cannot answer the debt nor beare the suite if the debtor bee able to answer the debt or pay the money hee cares for no kindnesse The sinner is the debtor and if I can satisfie Gods Justice what need I care if I can abide it what need I crave favor but when it comes to this who can abide it then it is the LORD must pardon what ever is amisse where ever the sinner goes hee cannot avoid the suite he needs no pursevant to follow him conscience is arresting and the Divell accusing therefore hee fals downe and cries mercy mercy to pardon the suite the soule is not able to beare the suite the Church complaines of it behold our righteousnesse is as a menstruous cloth and they Ezeoh 36.31 judge themselves worthy to bee condemned now in that I say forgive I say I cannot satisfy for my sinne 3. Wee should seeke to God and his grace for what we need we should knowledge it his free mercy when the soule sees there is mercy in God for him then it is fitted to pray for this petition For should I conceave God were severe though I renounced my sinne yet I could not seeke him God is not extreame and rigorous but hee hath mercy in store for them that seek him in truth and sincerity therefore wee should apprehend two things 1. That God desires not to deale rigorously wee should perswade our harts that God is desirous to welcome our prayers The Lord is said to bee abundant in goodnes and mercy Ex. 34. the Lord is ready to succour our infirmities If we abound in misery the Lord will abound in mercy the phrase is multiplying mercy therefore the Apostle calls him the Father of mercy and the God of all consolation wee have new vexations he hath new compassions nay God hath more good then we can desire hee performes more then promiseth hee is abundant in truth above all that hee hath revealed himselfe to bee in his word Isay 55.7 Our God is mercifull and abundant in forgivenesse hee multiplies pardons hee hath pardons in store mercie to pardon any poore soule But saith the soule what my sinnes committed and continued in Marke what he adds his thoughts of mercy are larger in giving then ours in craving Eph. 2. hee is able to doe above what wee can aske orthinke It was but cold comfort Isaac gave to Esau he had but one blessing so if GODS mercies should come to an end it were but poore comfort when the soule should say Lord give mee and the Lord should say all is drawne dry but there is enough in God to doe us good what availes it though a father have a tender and a good heart to his child if hee hath not to give it what it askes or stands in need of but our heavenly father abounds in goodnesse 2. God as hee hath abundance of good so hee is free and ready to bestow it Isay 55.1 Ho every one that thirsteth let him buy milke and hony without money or price wee would bee content to have wine but wee have no money to buy it therefore God adds though you bee not able to pay for it yet take it Mich. 7.18 Who is a God like our God who pardons sins because mercy pleaseth him the pardoning of our sinnes is like the overthrowing of Pharaoh in the sea God doth it not so much because wee please him but because his mercy pleaseth him he doth it freely 4. Wee must bee content to waite for this mercy wee stand in need of wee must waite for it and be confidently perswaded of it else wee crosse the tenure of forgivenes Held 11. God gives mercy to none but those that waite for it in that we aske pardon wee are resolved to waite for it for so much is implied a pardon in law is not authenticall untill it bee sealed So God saith he will pardon us but this is not â—uthenticall untill wee have set to our seale hee saith hee will give freely wee say wee wil waite constantly Psal 37.5 Commit thy waies to God and hee will care for thee hee that thus begs forgivenesse shall undoubtedly obtaine it at the hand of the Lord. And lead us not into temptation 6. Petition This consists of sanctification both begun here and ended in glorification sanctification frees from the power of sinne glorification frees from the presence of sinne 1. For the order sanctification flowes from Justification when sinne is pardoned we have the spirit of Christ which conveyes all to us we are first justified then sanctified 2. For the sence of the words here are 2. things 1. What wee desire God should not doe lead us not into temptation 2. What he should doe deliver us from evill Q. What is meant by temptation A. A triall or assault whereby a mans strength is tried now they are double 1. Deliverance into evill 2. A proofe of the soundnesse of grace the first is especially intended all the assaults of the soule by sinne Sathan or the world wherby either our faith may be shaken or we withdrawn from God to evill sometimes there are good temptations of proving or expressing our grace these in some sence may have place in this petition God tries us on this manner and wee pray him that hee would not try us more then wee are able to beare Q. What is it to bee led into temptation A. 1. When temptations pursue us 2. When they doe foile us assaulting of us 3. When temptation doth totally vanquish us Now wee pray in this petition that temptations may not pursue us or pursuing us that they may not foile us and though wee bee foiled by them yet that wee may recover our selves we desire that corruptions would not besiege us or if they doe yet not conquer but that we may recover our selves after we are overcome Q. Can God lead into temptation A. The Apostle explaines it I am 1.13 God cannot tempt to evill hee that is goodnesse it selfe cannot provoke a man to sinne the Lord doth not put malice into any mans heart God cannot bee properly
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