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
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
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
the cause of drawing any man to wickednesse There are tryals of proofe indeed the Lord may try his as hee did Abraham Gen. 22.1 A man doth not hurt his armour if it be good when as hee prooves it so God intends no evill to a man when as hee thus deales with him Q. In what manner doth God lead us into temptation A. Hee doth it three wayes 1. When the Lord withdrawes not those nets that are laid for us when GOD removes not our stumbling blocks nay God may put an object of temptatiō before us Thus a master may lay a baite for his servant by putting money in a corner now it is lawfull thus for a man to leave his money to discerne whether his servant be faithfull or no he desires not that he should steale but that he may try his fidelity So God justly permitteth occasions There must be heresies for the triall of Gods servants They that pitch their net first let it fall and then take it up this is to raine snares The favour of God accidentally is but a baite to a wicked man his prosperity is his ruine it is just with God to deale so because wicked men desire it So Iudas would faine have gotten something by the ointment it is just with God to suffer the Pharisees to give him 30. pence and ruine too Now his mind is pleased hee hath 30d. and damnation too 2. As God suffers occasions so hee lets sinne and Sathan loose a mans hart would faine bee hankering and God gives him up to his hearts lusts saying take him sinne and Sathan let him have field roome 1 King 22.22 Ahab would faine goe to warre it was a thing not allowed but hee desired it therefore God sends the Divell God askes who will prevaile over Ahab the Divell saith I will goe then God saith goe and doe it Abimelech and the men of Sichem did very ill Jud. 9.23 then God sent an evill spirit that is hee let loose the spirit of contention and they destroyed him and hee laboured to destroy them so God Rom. 1. is said to give them up when they departed from the government of the truth no saith God will you not be ruled by holines then take uncleanenesse many a man that hath a wrathfull disposition take him envy saith God let him bring blood on others and so ruine to himselfe thus God tooke away his spirit from Saul and gave him up to sinfull distempers of all plagues there is none that is like this 3. God leaves a man to himselfe and lendes him not the assistance of his grace but suffers him and Sathan to grapple together Thus he dealt with He-Zechiah 2 Chron. 32.31 who because he had a lease of his life begā to bee proud now God left him to himselfe to see what was in him hee thought himselfe a brave man therfore God leaves him as a father lets a child goe when hee will not be held so saith God see what thou canst doe try thine owne strength But deliver us from evill Hence observe that though God would doe nothing against us yet we are not able to deliver our selves from our corrupt heart Q. What is meant by evill A. Not so much trouble or punishment as sin in it are three things 1. The breach of the Law 2. The guilt that a man gets by this breach and so is liable to this punishment 3. The vigour of sinne which rules over the soule the two former wee pray against in the fifth petition because we stand guilty of the breach of the Law Therefore wee pray that hee would not enter into judgement with us wee pray now against the power of sin and that is in three particulars 1. Sinne would be a comander over the soule it is the King Sathan is the Jaylour it hath a Kingly soveraigne authority and would rule over him sin is often compared to a King his servants are his obeyers sinne is a master at least it would bee it is so in every naturall foule and it would bee so in the godly the law of life saith the Apostle hath freed mee from the law of death Rom. 8.2 sinne gives parliament lawes and edicts to the soule and as the Centurion bad one servant goe and hee went and another come and hee came so doth sinne say pride it is my pleasure you should bee proud therefore I would have you imperiall and snappish sayes anger I would have you spleneticke and rage sayes the soule then I will it shall be done thus sinne sets up it selfe as supreame in the soule hence a proud heart saith I will doe that I list say God what hee will tell not mee of lawes it is my mind Thus your proud heart sets you lawes and you yeeld to them Now wee pray here that how soever sin bee in the soule yet that God would snib it that it may bee an underling and daily bee subdued in us 2. As sinne desires to set up a master like rule and a supreame soveraigne Lord-like dominion so sinne carries the soule and sometimes separates it frō God whereas the command of God should be a guide to us and take place in our hearts this authority takes up armes resists and stands in defiance against the rule of the spirit hence came these phrases they forsooke God and turned their backs to his Commands What saith pride shall I be a slave that the world should awe mee and snub me I will never yeeld it while I live I will dye first this is a Divell that drawes you from God and will carry you to hell Rom. 7.23 That is the meaning of this place sin carries a man captive when the soule sees it selfe so ruled by him a gratious hart would teare it selfe off if it could but a naturall man is a slave to sinne and dares not affect any good in another nor labour for it himselfe 3. Sinne leaves a kind of blemish and staine upon the soule after the Commission of it there is a kind of jarring to the heart and of running wrong in the soule Peter after his deniall of Christ was averted from Christ so a man after sinne shall find himselfe so dull to any good and prone to any evil this is the staine of sin when a mans arme is put out of joint besides the fall there is a bruise so after a man hath broken the commandements of the Lord the law unjoints him hee is more awke to any good then ever Gal. 6. If any man be unjointed by sin so that of the Romans wound their owne soules this sin doth Now these wee pray against partly against the power of sin partly against the authority of sinne partly against the staine of sinne But deliver us from evill To deliver from evill implies three things 1. Wee pray that the Lord would prevēt those occasions and stragglings of sinne that trouble us wee pray that hee would take off these distempers whereby sinne would lay siege against
we have obtained mercy 3. The testimony of Gods Spirit which assureth Gods children their sins are pardoned Q. What is meant by resting upon God A. It is discovered by two particulars 1. Casting our selves upon the Promise 2. A perswasion that they shall be fulfilled to us Q. What is lustification A. When a beleeving sinner is accounted just in Gods sight through Christ according to the Law Q. Why say you accounted A. Because Justification puts nothing into us nor findes nothing in us Q. Doth God justifie wicked men as they are in themselves A. God provided another to be their surety for whose sake he accepts them Q. Can one mans wisedome understanding and holinesse be accounted to another A. Yes if one mans offence be imputed to another then may one mans righteousnesse but Adams sinne was imputed to us Rom. 5. therefore Christs Righteousnesse may be accounted ours If the Law be that the surety may be punished for the debt as well as the debtor then may the sureties satisfaction be accounted to the debtor both because the surety and the debtor tooke upon them the same thing and subjected themselves to the same condition Q. What doe we learn out of these words according to the Law A. No man can be just except he be in some measure answerable to the rule of justice Q. What did the Law require A. Two things 1. Dying for sinne 2. Doing that wee may live Q. Was our sinne made Christâ— by commission A. No onely by imputation for when Christ dyed to save us did we dye also no onely his death was imputed to us Q. What doth Christ receive from us A. Guilt and punishment Q. What doe we receive from Christ A. His merits and obedience Q. Doth faith it selfe justifie a man A. We are not justified by faith for it s but an instrument whereby we lay hold upon Christ and so are justified Q. Must justification be joyned to sanctification A. Yes for justification goeth before and sanctification followes after Q. Wherein lyeth the difference A. lustification putteth nothing into a man nor findeth any thing in a man Sanctification puts a new frame of he art into us Q. But doth not God put grace into a justified sinner A. Yes but he doth it by sanctification not by justification We receive justification all at once and that neither admits of increase or decrease but holinesse is usually increased and decreaseth many times Q. What is sanctification A. It s the restoring of a justified man into the image of God wherein he was created Not a making new faculties in the soule but putting them into right order as when a clock falls in pieces the wheels being not broken the clock hath not new wheeles set into it but they are new made againe Q. How many things be there in sanctification A. Two Mortification and Vivification Q. What is mortification A. The first part of sanctification whereby sinne is killed in us by the power of Christs death applied unto us Q. Can sinne be wholly subdued in a man A. No but it may be lessened and filed away Q. Wherein lyes the difference between sin in a wicked and a godly man A. There is the neerest union that may be between sinne and the soule of a wicked man Sinne beareth greatest rule here and the soule yeelds greatest subjection unto it He hath a secret resolution to sinne in spight of God and his Ordinances But in a godly man the power of sinne is loosened and the union broken sinne is not in him as a King though it may be as a Tyrant Q. Can mortification and vivification bee severed A. No where God bestowes Mortification there hee likewise bestowes vivification Q. Which goeth first A. Mortification for before we can receive Christ we must make roome for him by casting out all wickednesse Q. What is meant by this word vivification A. It is that part of sanctification whereby wee are quickned to newnesse of life by Christ his Resurrection applyed unto us Q. How is this wrought by Christs Resurrection A. In sinne wee must conceive there is 1. The guilt 2. The punishment 3. The power of it the guilt and punishment Christ by his Death removed Q. But how did he take away the power of them A. We having sinned Christ dyed and rose again for us whereas sin and Satan would have kept him in still if they could but hee came out by force The fift Principle Faith commeth by hearing and is strengthned by the Word and Prayer Meanes to get and increase Faith Quest How may we get faith Answ By the hearing of the Word preached Q. Why is Faith wrought by the Word A. Because God hath promised a speciall blessing thereunto and the holy Spirit accompanies the same for this purpose Q. Why by the Word preached A. Because the Word preached doth evidently reveale truths to the soule and works more effectually upon a mans heart Q. How is Faith encreased A. By the Word Sacraments and Prayer The Word addeth fuell unto Faith provoking a man to come to Christ by shewing 1. the need we have of him by reason of our daily wants and infirmities 2. The all-sufficiency of Christ to supply us 3. And his willingnesse to receive all commers Q. When is Faith strong Ans 1. When it grasps as it were a whole handfull of Christ a little child can grasp but a little of any thing 2. When it holdeth firmly that it catcheth hold upon Q. How doe the Sacraments strengthen saith A. 1. They present Christ neerly and visibly to the soule 2. They shew Christs merits obedience inflaming our hearts with love to him Q. What is Prayer A. It is a going out of our selves to God craving things answerable to his will Q. How a going to God A. Not a bodily going but the mind affection and understanding stirting up themselves to present their suit to him Q. Can a wicked man pray A. No 1. Because true Prayer is from the Spirit and a sanctified heart 2. These men oppose what they beg for Q. How many parts be there in Prayer A. Two Petition which is a craving of that we want and Thanksgiving which is a giving God thanks for that we have Q. What is the pattern of Prayer A. The Lords Prayer which Christ gave to his Disciples Q. Into how many parts is it divided A. Into three 1. A Preface 2. Six Petitions 3. A Thanksgiving Q. What doe you meane by Father A. The first Person in the Trinity who is the fountain from whence all we have floweth Q. How is God said to be a Father Ans 1. In regard of Christ 2. In regard of us Q. How is God the Father of Christ Ans 1. By naturall generation 2. By personall union Q. How is God a Father in regard of us Ans 1. In regard of Creation so the Angels are sons of God 2. In regard of Adoption which is the taking one in stead of a child
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