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
sin 3. The punishment due to that sinne 1. Concerning the sin and guilt wee must know two things wherein is the answer 1. We must know that to forgive properly wee cannot it cannot be done by us for who can forgive sinnes but God onely it is one of Gods prerogatives to forgive sinnes and no creature can doe the same 2. As the guilt hath a respect to God so it hath a respect to us for as he is injured so are we when a man steales it is not onely a wrong to the Law of God but also a wrong to mee so farre as the sinne doth respect God he pardoneth it and as it concernes mee I forgive him and this is done when the heart is as willingly content to doe all good to a brother as though hee had never sinned against him wee say wee forgive him but wee will not forget him this is not to forgive but when betweene him and mee there is nothing to stop the doing of good this is true forgiving Q. Whether is a man bound to forgive punishment to another as when one hath stollen any thing from us should wee not follow the law on him how farre must a man goe in this case in taking punishment on such an one offending A. A man may nay it may bee so that a man is bound not to forgive it but to punish it and a man should sinne deeply in the neglect of it If a man hath murthered another a man is bound to follow the law on him and to give him the punishment due to the fact Q. How farre may a man goe in this case A. It appeares in these particulars 1. When all things considered a man sees it may doe good then hee is bound to give punishment when there is nothing but a bridewell will doe a servant good give it him when a child is stubborne give him correction and spare him not It is as good as his meate If a wretch belch out his malice if a man can reforme him by punishment give it him who knowes but it may be the best Physicke that hee ever had and to let him goe unpunished in such a case makes a man guilty of his sinne because he might have reformed him by this meanes 2. If this bee a way and meanes to bind a mans hand and to hinder him from the practise of some sinne if a man have a suite of law against him hee is bound to cast him into prison for that keeps him from sinning deepely It is a worke of mercy to take a knife from a mad man so GOD put an opportunity into a mans hands hee is bound to take the Law and it is mercy to him thus to doe 3. When a man cannot otherwise maintaine his owne honour life or some other particular good for the taking off his owne wrong a man is bound in Justice so to doe as thus if one should raise a false report upon a man it is not a worke of Tyranny but a worke of mercy hee ought to right his owne wrong by punishment when it cannot be otherwise maintained we are bound to take this course for why mine owne honour life and estate is to bee preferred before others 4. When this course being Just will maintaine the goodnesse of a mans profession and Gods glory this should bee done when a mans profession lyes at the stake a man is bound to be meale mouthed but to mak those black-mouthed wretchesknown to others that they may not dare to bring a scandall upon the glorious gospell of Christ nor on the professours thereof thus a man must doe and yet forgive a man for all this if his good or mine or the profession of the Gospell may be furthered thereby and thus farre a man may goe in these cases and the like Q. Now wee come to the force of the argument how is this an argument to prevaile with God to forgive us because we forgive others where lies the force of the argument what vertue is there in this A. It lies in three particulars this being a speciall meanes to obteine mercy Lord I forgive others therfore forgive thou mee 1. All the mercy I have is not first in my selfe it is but a river and spring coming from the sea but mercy is first in thy selfe O Lord the fountaine and sea of mercy is in thee Now Lord if I have but some bowells of mercy and some drops of that Ocean of thy mercy and yet can forgive others much more then thou the fountaine of mercy canst forgive me The servants you know fel out and the one pulled the other by the throat saying pay me that thou owest me now when the master heard of it he said a thou wretch dost thou deale thus with him when I dealt so favourably with thee if a sinner must forgive his brother 77. times how much more the God of mercy if hee that had but some mercy received from the fountaine how much more the Lord the fountaine 2. As wee have it not from our selves but from God so also that we have is mixt with a great deale of spleene though some compassion yet mingled with a great deale of envy though some mercy yet mingled with a great deale of cruelty there is a great deale of darkenes with this little star-light but the Lord hath all love without any hatred all mercy without any cruelty there is no hinderance in the Lord to hinder him Now the soule saith Lord if I that have a great deale of malice can forgive my brethren then how much more thou that hast all mercy and no spleene wilt forgive if men humble their foules before thee 3. That mercy that is in us is but little but it is infinit in the Lord what we can doe is but the first fruit a drop a graine a mustard seed but abundant in the Lord the soule saith Lord thou art boundlesse and bottomlesse in mercy how much more wilt thou forgive true Lord the talents debts whereby wee are engaged unto thee are many great but yet if wee poore creatures that have but from the fountaine that wee have is mingled with a great deale of malice and that but a drop and yet can forgive how much more thou that hast all first from thy selfe and purely without all mixture of envy and in an infinite abundance how much more canst thou forgive whom thou wilt therfore Lord forgive us for we forgive others Q. How ought the soule to bee framed in the putting up of this petition A. It appeares in foure particulars 1. The soule must see and acknowledge it selfe guilty of those sinnes that appeare in his life wee must see our selves stand in need of forgivenesse now wee cannot doe this till we see our selves faulty he that owes nothing what need hee crave forgivenesse so forgivenesse of sinnes implies that we are guilty thereof and liable to the punishment due to sinne They that confesse sin and forsake it shall
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