An exposition of the principles of religion by Tho. Hooker.

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. Inregard 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 bad 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 thing.

3. That he is an infinite and Almighty God, the ſole Creator and Governour of all things.

Q. What is it to create?

A. To make ſomething of nothing.

Q. Wherein doe Mans works, and Gods differ?

Anſ. 1. Man muſt have ſomething to work upon, God needeth not any thing; a word of his mouth is ſufficient.

2. Man is ſubject to be weary, but GOD cannot.

Q. What is meant by Government?

A. A ſeaſonable ſuccouring and guiding of the Creature. Such is the weakneſſe of poore mortals, that as they were firſt made of nothing, ſo unleſſe God upholds them, they will ſoon reſolve to their firſt nothingneſſe.

Q. What are the particulars of this Government?

A. Two: Firſt, Suſtentation, Secondly, Direction.

Q. What is Suſtentation?

A. The good providence of God, whereby he protects and provides for his people.

Q. What is Direction?

H. A power of the Lord, whereby he orders every thing to its right end.

Q. How doth he direct the creature to its end?

Anſ. 1. God gives them direction wherby to work, and puts forth their ability into action.

Q. What may we learn from hence?

Anſ. 1. Comfort to the Saints, ſeeing God is ſo great a Creator, and powerfull a Governour; there is no people under heaven (that worſhip any other God) are ſo bleſſed as they are: Among the Gods there is none like unto thee O Lord, neither are there any works like unto thy works. Pſal. 86.8.

2. This ſhould teach us to mind Gods dealing with us in every paſſage of our lives, and to ſtand in awe of his Majeſty.

Q. How is God diſtinguiſhed?

A. Into three Perſons.

Q. What is meant by a Perſon?

A. A Perſon is a manner of Divine being.

Q. Why doe you ſay a being?

A. Becauſe the Deity and the Perſon is all one.

Q. Why doe you ſay a manner?

A. Becauſe there be divers turnings, that the God-head puts upon it ſelfe.

Q. How?

A. The God-head is full of wiſdome and underſtanding: Now the Fathers underſtanding caſts it back againe upon himſelfe; for if he had underſtanding before the world; then there muſt needs be ſomewhat to be underſtood: but there was none but himſelf, therefore he caſts it back upon himſelf.

2. This being underſtood is the Son, the wiſdome of the Father, and the third Perſon being willed is the Spirit, who notwithſtanding are all one. As long as a man teacheth, he is a Maſter; but when he is taught, he is a Scholar: practice comes from teaching; after a man is taught hee becomes a practicioner: here now be divers behaviours, yet all but one man. As a Sun beame falling upon a wall, caſts back its heat; ſo doth the Spirit, proceeding from the Father and the Son.

Queſt. What is that which is common to all the Perſons?

A. The God-head is common to them all; and whatever is proper to the God-head, is proper to all the reſt; with this difference, in regard of the particular relation that every one of them hath; the Fathers property being to beget, the Son to be begotten, and the Spirit to proceed: none of them exceeding the other in time, but in order onely.

The ſecond Principle: Man wholly corrupted by Adams fall, became a ſlave of Sathan, and heire of Damnation.

Queſt. HOw muſt we conceive of Adams fall?

A. Look into the height of happineſſe he once enjoyed, and the depth of miſery his ſin produced.

Q. Were any elſe in this eſtate?

A. No.

Q. How then came all creatures to have their being?

A. The ſtamps of Gods Attributes were no farther upon them, then to put vertues into every one.

Q. Where may we conceive this vertue conſiſteth?

A. In the ſoule and body of man.

Q. How in his ſoule?

Anſw. 1. In the underſtanding, Adam by that was full of knowledge and capable of Gods will. Secondly, in the will conſiſting in holineſſe and righteouſneſſe, God putting an aptneſſe into Adam to love him above all, and his Neighbour as himſelfe.

Q. How is Gods Image ſeen in the affections of men?

A. In regard of that ſweet Harmony and agreement which the affection hath with the will.

Queſt. How is Gods Image ſeene in the parts of the body?

Anſw. When they are ſubject to the reaſonable will and underſtanding in ſuch things as God commands.

Queſt. What is the Covenant God made with Adam?

Anſ. That which was of works, was, Doe this and live; by living is meant a promiſe which God made unto Adam, that if hee kept Gods Commandements he would preſerve him for ever.

Queſt. Had onely Adam this?

Anſw. It reacheth not to him onely, but to the good of all his poſterity.

Q. What are the ſignes of this Covenant?

A. 1. The Tree of life, which was a ſign and ſcale whereby God aſſured Adam, as ſure as he ſaw the Tree, if he obeyed his command, he ſhould live for ever.

2. The tree of knowledge which perſwaded him, that if he obeyed God, hee ſhould certainly know good and evill.

Qu. Did Adam fall from this eſtate?

A. Yes, by the allurement of Satan in 3. reſpects:

1. By propounding his temptations unto him.

2. In purſuing of him.

3. In obtaining his deſire.

Q. How by propounding?

A. He came to Eve, changing himſelfe into a Serpent; Satan being now falne from God, grudged the happy eſtate that Adam was in, and thought much that he ſhould not be in the ſame condition with himſelfe, whereupon he tempted him.

Q. What was Eves anſwer?

A. Of any tree of the Garden we may cate, but not of this, leſt peradventure we dye; now he took advantage of this, when ſhe began to doubt of Gods providence.

Q. How elſe did they fall?

A. By their owne free will attending to, and parlying with Satan, in two reſpects:

1. In a light eſteeme of Gods command.

2. In their deluſion,

1. Saying the fruit was good, when God ſaid the contrary:

2. Hearkning to Satan, who told them it would be the cauſe of their good, and not evill, when as God told them when they eate thereof they ſhould dye the death.

Q. What is the third cauſe of their fall?

A. The holy and bleſſed Law of God may after a meaſure be ſaid to have ſome influence therein.

Q. What came to Adam after this?

A. He was made guilty and lyable unto the Law and Curſe.

Q. What followeth upon this guiltineſſe?

A. Puniſhment.

Q. What was that?

A. Originall and actuall ſinne.

Q. What is originall ſinne?

A. A naturall depravation of the whole man.

Q. What is actuall ſinne?

A. A tranſgreſſion of the Law in the leaſt particular.

Q. Why did God puniſh them ſo ſeverely?

Anſ. 1. Becauſe they ſinned againſt an extraordinary Majeſty, loving Satan more then God.

2. Becauſe they broke all the Commandements at once, which were included in theſe two, Love the Lord with all thy heart, and thy Neighbour as thy ſelfe.

Q. Did Adam this onely to himſelfe?

A. No, but to his poſterity.

Q. How commeth it ſo?

A. We did then what ever hee did, for we were in his loynes, it was equall with God to appoint it ſo, becauſe that if he had done well we ſhould have been ſaved; now conſequently it muſt follow, that becauſe he ſinned, we muſt alſo be puniſhed.

Q. How did Adams ſinne become ours?

A. By imputation.

Q. What is imputation?

A. That whereby the fault of one man is put upon another.

Q. How came we to have originall ſinne?

A. By propagation in regard that Adam ſent his nature into us, and we become like him.

The third Principle. Concerning redemption by Chriſt.

Queſt. WAs our Redemption neceſſary?

A. Yes, becauſe God determined an end of his Creation, now man becauſe fallen, if he ſhould be deſtroyed, the end would be fruſtrate. Secondly, God had ordained the glorification of his mercy in man; now had there been no Redemption, where would the glory of his mercy appeare? Thirdly, the Elect fallen without this could have had no comfort.

Q. Who is this Redeemer?

A. Jeſus Chriſt the ſecond Perſon in the Trinity, hee onely can ſubdue our enemies, and ſatisfie his Fathers wrath.

Q. Wherefore was Chriſt the fitteſt perſon in the Trinity?

Anſ. 1. Becauſe hee could moſt prevaile with God, being his Son. Secondly, God being he who was fully offended, it was not juſtice that he ſhould pay himſelfe.

Q. Why did Chriſt take the nature of man upon him?

A. 1. Becauſe it was man that ſinned. Secondly, there muſt be a ſuffering as well as a ſatisfaction.

Q. Did Chriſt take upon him the perſon or nature of man?

A. The nature onely, for elſe there ſhould have been two perſons, which cannot be.

Q. How did Chriſt take mans nature upon him?

A. The Holy Ghoſt ſanctified it, and then Chriſt took the ſame.

Q. What are thoſe things obſervable in this nature?

A. His union, and the manner of his conception.

Q. How is his union?

A. Inſeparable, for our nature could not be ſeparated from him; the eternall Sonne of God ſo tooke the nature of man, that when it met with him, it was not changed, but remained the ſame forever.

Q. How was Chriſt conceived?

A. By the Holy Ghoſt, who at this time, and in this thing imitated the nature of man.

Q. Of whom was Chriſt conceived?

A. Of the Virgin Mary.

Q. Why had not Chriſt a Father as well as a Mother?

A. Then had he been lyable to ſinne, which was principally imputed to man.

Q. How did Chriſt ſuffer?

A. By his Death, which was two-fold, corporall and ſpirituall; corporall, whereby his body was ſeparated from his ſoule; and ſpirituall, whereby hee was ſeparated from God.

Q. What things are to be obſerved in the death of the ſoule?

Anſ. 1. The wrath of God and his anger againſt a man, of which Chriſt taſted: Secondly, the conſequences which are deſperation and continuall puniſhments, from which Chriſt was moſt free.

The fourth Principle. A ſinner of an humble and contrite ſpirit apprehends Chriſt by faith, and ſo is juſtified and ſanctified:

Here are two things; 1. A preparation. 2. The Benefit.

Queſt. WHat is contrition?

A. When a ſinner is brought to ſuch a ſight of ſinne, that being enforced to feele the burthen thereof, hee comes to bee ſequeſtred from it.

Q. How many things are here conſiderable?

A. Three:

1. A ſinner muſt be brought to a ſight of his ſinne.

2. Hee muſt bee enforced to feele it.

3. He muſt come to be ſequeſtred from it.

Q. Why doe you ſay, Brought to a ſight of his ſinne?

A. Becauſe of himſelfe he neither will nor can ſee his ſinne.

Q. What doe you meane by ſight?

A. A cleare and convicting ſight of ſinne.

Q. What is it to have cleare ſight of ſinne.

A. When a man ſees ſinne as it is in its colours.

Q. What is it to ſee ſinne convictingly?

A. When a ſinner is perſwaded in his conſcience that that ſinne which the Miniſter and the Word of God ſpeakes of, is his own ſinne.

Q. What is meant by ſinne?

A. In ſinne there are two branches, the evill of it, and the puniſhment of it.

Q. Which is worſe of theſe two?

A. The evill of ſinne, for

1. that which deprives a man of the chiefeſt good, muſt needs be the greateſt evill, but ſinne deprives the ſoule of God the chiefeſt good.

2. We ſee Chriſt could ſuffer puniſhment, but not be ſinfull.

3. And God is oft the Author of puniſhment, but not of ſinne.

Q. What is the ſecond thing in the definition?

Anſw. Hee is inforced to feele it, men would bee flying off from the meditation of this ſinne.

Q. How may a man feele his ſinne as he ſhould doe?

Anſ. By meditation and application.

Q. How by meditation?

Anſw. 1. By conſidering what a GOD hee hath offended, how great mercy abuſed, and juſtice provoked, not onely in time of ignorance, but ſince wee knew him: Secondly, A ſerious meditation of the vile and filthy nature of ſinne.

Q. How doth the vileneſſe of ſin appeare?

A. It ſeparates us from Gods preſence, and procureth eternall miſery.

Q. How by application?

Anſw.

1. By convincing the heart of its loathſome conditon.

2. By dogging the heart when there is any occaſion of ſinne, and ſtill telling it of Gods judgement.

Q. Can any man of himſelfe doe this?

A. No, it muſt be Gods humbling hand.

Q. What doe you meane by ſequeſtred?

Anſ. When a mans hearts deſire and hungring, is to get out of ſinne, though hee cannot, ſaying with himſelfe, there is no reaſon why I ſhould be thus ruled by baſe luſts.

Q. What is humiliation?

Anſw. When the heart of a poore ſinner comes to deſpaire of all hope and helpe, either in himſelfe or any creature, and is contented to bee at Gods diſpoſing.

Q. How many things are to be conſidered in this definition?

Anſw. Hee deſpaireth of all hope in himſelfe, or in the creatures, and is content to be at Gods diſpoſing.

Q. When doth a man come to this deſpaire?

A. When he ſeeketh to the world for ſuccour, and findes none.

Q. When is a man content to bee at Gods diſpoſe?

A. When he acknowledgeth he hath no good in himſelfe, and confeſſes (if at any time God afflict him) that it is juſt with God ſo to doe, reſolving what ever trouble lyes upon him, ſtill to truſt and call upon God. Contrition and humiliation are two graces which muſt be wrought in the ſoul before faith can enter in.

1. Becauſe every naturall man hath ſinne to be his God, now there cannot be two Gods in any mans heart.

2. Becauſe by faith we goe unto Chriſt to receive good at his hands; now one cannot goe to Chriſt before he goe out of himſelfe; before we can get the pearle, we muſt ſell all that we have; now Chriſt is the pearle; wee muſt ſell all our corruptions to enjoy him.

Q. What is faith?

A. A reſting upon God, grounded upon knowledge, and aſſurance that God is my God in Chriſt.

Q. How many things are included in this knowledge?

A. A ſight of ſinne, and a ſenſe of it, which will produce three things:

1. A prizing and ſeeking for mercy.

2. No content in any thing, till 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 Iuſtification?

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 Christs 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 its 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. Iuſtification putteth nothing into a man, nor findeth any thing in a man: Sanctification puts a new frame of heart 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. Its 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 faith?

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.

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 ayme 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. Thridly, 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 its 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 wee can forgive others on a right ground.

1. Becauſe all the mercy we have, wee receive from him.

2. All wee have is but a drop in compariſon of that Ocean which is in God.

3. Our mercy is mixed with cruelty and many oppoſitions, but God is all compaſſion.

Q. What is the ſcope of the ſixth Petition?

A. Sanctification.

Q. What doth temptation properly ſignifie?

A. A proving of grace, ſo God tempted Abraham, and proved his love: Here by temptation is meant a ſolicitation to commit evill.

Q. Why not tentation of triall?

A. Becauſe we ought rather to prav againſt this then againſt that.

Q. What doe you meane by deliver?

Anſ. 1. That God would give us a fore-fight of ſinne.

2. That God would give us power, that we be not thereby overtaken.

3 That God would recover us, being falne, and fortifie us againſt ſipne for time to come.

Q. What doe you meane by lead?

Anſ. 1. That God would let us have no occaſion of evill.

Secondly, if occaſions be offered, that he would ſo aſſiſt, and ſtrengthen, that they prevaile not againſt us.

Q. How hath God a hand in the ſinnes of men?

A. Whatſoever may be ſaid in the Law and Word of God, may be ſaid of God; now the Law may be ſaid to have an hand in the ſins of men: As when counſell and admonition comes, the heart ſwells immediately; as when a thing is put into a channell, or any other place, the water increaſeth hugely, not becauſe there is any water put into it, but by oppoſition.

Q. What doe you mean by evill?

A. There is no kinde of evill worſe then the evill of ſinne and puniſhment: here is ſpecially meant the evill of ſinne, and alſo puniſhment, ſo farre as it may hinder us in the wayes of godlineſſe.

Q. Why do you ſay deliver us?

A. Here wee deſire that God would provide meanes for others good, and make us inſtruments to deliver them.

1 In watching over their converſation.

2 In telling them of that which is amiſſe.

3 To follow it, and never leave till wee have convinced them of it.

Q. What is meant by Kingdome?

A. The right ruling over his ſervants. By power is meant, an ability and ſufficiency to governe.

And by Glorie, is meant,

1 The worſhip of God:

2 The ſhining of Gods glory.

Q. Why doe you ſay Thy?

A. All this is in God: Secondly, all that men have in the world is from God, therefore they muſt render all to his glory.

Q. What is Amen?

A. The voyce and word of faith. Q. What is here implyed?

A. Two things: 1 An earneſt deſire of what wee beg; as a man when his friend goeth beyond ſea, ſaith, The Lord be with you.

2 A repoſe of our ſelves upon God, that he would grant our requeſts, who hath promiſed, whatever we aske in Chriſts Name, wee ſhall have it.

The ſixt Principle: All men ſhall riſe with their bodies to judgement, the godly ſhall inherit the kingdome of Heaven, but reprobates and unbeleevers ſhall bee caſt into hell fire with the Devill and his angels.

Qu. WHat are we to obſerve out of this Principle?

A. Two things;

1. The judgement.

2. The reward of every man: In the judgement we muſt obſerve two things:

Firſt, the preparation to this judgement, that is the reſurrection.

2. The judgement it ſelfe.

Q. What is reſurrection?

A. It is the re-uniting and knitting the ſoule and body together, that were ſeparated by death.

Q. Why is it neceſſary that there muſt be a reſurrection?

A. There are two grounds; one is taken from the juſtice, another from the mercy of God. Wicked men they have the happineſſe of this life, and therefore they muſt have miſery in the life to come, elſe God were not juſt.

Againe, the godly are here in miſery, and they that ſhould be moſt reſpected, have the worſt entertainment, therefore they muſt have a happineſſe in heaven. So the Author to the Heb. ſaith, God is juſt that he ſhould not forget their labour of love. And the Apoſtle to the Theſſal. It is a righteous thing to render peace to you: it were unjuſt if they did not ſee ſome good dayes. Abraham tels Dives, Son, remember thou in thy life time receivedſt thy pleaſure, and Lazarus paines; therefore now he is comforted, and thou art tormented. It was the ſpeech of Maſter Greenham, that wicked men have ſome good in them, therefore God gives them outward things, but they have an infinite evill, therefore they muſt periſh eternally.

Secondly, Gods mercy hath promiſed heaven to his ſervants, therefore there muſt be a Reſurrection; heaven is not here. There be two ſorts of men that ſhall be judged: Firſt, thoſe that dye; Secondly, thoſe that live when Chriſt ſhall come.

Q. How doe the godly riſe againe?

A. By Chriſts Reſurrection, becauſe Chriſt was dead, and they are his members; Chriſt being their Surety: and whatſoever he doth, he doth it not for himſelfe, but for them.

Q. How ſhall it be with the godly when Chriſt ſhall come?

A. They ſhall be freed from all ſinne and weakneſſe of body.

Q. Shall the ſame bodies ariſe?

A. Yea the ſame; God ſhall gather together all the elect: He that is able to make all things of nothing, is able to raiſe men, and gather them out of the duſt; for it is leſſer to repaire a thing of the matter that it is made of, then to make a thing of nothing.

Q. But is there no change in regard of ſubſtance?

A. Onely this; The qualities & conditions of the body ſhall be altered, the body ſhall be incorruptible, immortall, whereas here we are ſubject to death and diſeaſes.

Secondly, the body ſhall bee ſpirituall; that is, there ſhall be no dependance upon any outward comforts. Here we muſt uſe meat and drink for preſervation of our lives; but there ſhall be no need of them. The Sadduces told Chriſt, Such an one had ſeven brethren, and they all married one woman one after another; now ſay they, In the Reſurrection whoſe ſhall this wiſe be? and Chriſt ſaid to them, Ye erre not knowing the Scriptures; for in heaven they neither cate nor drinke, marrie, nor give in marriage, but are as the Angels; they need no meat nor apparel: So the godly ſhall be there.

3. All imperfections and weakneſſes ſhall then be taken away; If a man dyes ſick, he ſhall be whole when he riſes againe; If a man be lame, or if he were born blind, or if one dyed being a child, all theſe ſhall be taken away then.

Object. But it ſeemes it ſhall not be the ſame body; for if a man ſhall have every limbe, and be perfect in every part, how can theſe things ſtand together?

Anſ. There is nothing added to the ſubſtance of the body, but only changed and increaſed; it is in the nature of many things to increaſe, when as nothing is added unto them: As may be obſerved in an Onyon, take a great Onyon, and hang it up in the houſe, and it will grow bigger and bigger; what is the cauſe of it? not becauſe any thing is added, but becauſe it ſpreads it ſelfe further; ſo then there ſhall be no new body, but the ſame ſubſtance enlarged and increaſed.

Q. But how comes it to paſſe that there ſhall be a change?

A. By the immediate and immutuable aſſiſtance of Gods upholding and ſupporting the body.

Q. What change ſhall there be of the ſoule?

A. The wicked ſhall be changed frō evil to worſe, there is ſin in thē here, but there is ſome reſtraining grace, either feare or profit prevails with them now, and keeps them from ſin, but there ſhall be no reſtraining grace at all, but al ſin then. 2. There Gods wrath ſhall be powred in a fuller meaſure then now.

1. But the godly ſoules ſhall be freed from all finne and corruption that is now in them. 2. They ſhall have eternall life, and poſſeſſe God himſelfe as it were fully.

Vſe. How ſhould this ſtirre us up to thirſt after the day of our reſurrection I here we have ſin and cannot doe good, but there all ſinne ſhall be taken away.

It ſhould comfort Gods ſervants, though it fare ill with them in this life, yet they ſhall be freed from all afflictions and miſeries one day.

Paul ſaith, If a Chriſtians hope were in this life onely, he were of all men moſt miſerable; for who are purſued, who are hated more then they?

Now come we to ſpeake of the laſt judgement, wherein obſerve;

1. There muſt be a day of judgment.

2. The perſons that muſt come to judgement.

3. The manner of judgement.

4. Who ſhall proceed therein.

1. It is called the day of judgement, as the time of the Goſpell is the day of ſalvation, and the time of affliction the day of viſitation: So here the particular time God hath appointed to judge all men, is called the day of judgement; It is called alſo the laſt day, becauſe it ſhall be the laſt, and all others prepare to this; It is alſo called the Generall judgement, then all ſhall be judged, even thoſe that judge others here.

Q. Why is it neceſſary there muſt be a judgement? it ſeems there need not be a judgement, for the godly are now acquitted, and wicked men are condemned already in their own conſciences, that flie in their faces; why therefore muſt there be a judgment?

A. God doth it for theſe two reaſons;

1. That his glory might he more manifeſt, even the glory of his juſtice; for what a great glory is it, which all ſhall confeſſe, even the devils and damned, that God is juſt in all his proceedings againſt them?

2. That Chriſts glory might be made manifeſt; here he was judged, but then hee ſhall be Judge.

Q. When ſhall the day of judgement come? what ſhall be the time of it?

A. For the particular time no man knowes; onely we muſt conceive thus much,

1. That Antichriſt muſt bee deſtroyed before.

2. The Jewes muſt imbrace the truth, and both Iewes and Gentiles muſt profeſſe the truth; after this there muſt be an univerſall declining; as Chriſt ſaith, As it was in the daies of Noah, ſo now at Chriſts comming there ſhall be a wonderfull and fearefull declining, then it will be time for God to come.

Q. What uſe may we make of this?

A. It is a ground of patience to the godly, let the wicked judge as they will, there will be another judgement, ſaith Paul, I paſſe not to be judged of you: So we when wee are wronged and trod upon ſhould lift up our eyes and call to mind the laſt judgement, then our cauſes ſhall be heard, and we ſhall be righted.

Q. Who muſt be judged?

A. Every man, high and low, rich or poore, all are lyable.

1. God that created every man, and hath given them ſeverall talents, may juſtly call them to an account for the ſame.

2. God is only wiſe, knowing how to do it, and able to bring all men to judgement; how ſhould this awe us from ſin, as God ſaith, Rejoice and take thy pleaſure, but remember for all theſe things thou ſhalt come to judgement.

Q. But for what ſhall we be called to an account?

A. The Apoſtle Paul ſaith, for what ever is done in the fleſh; Thoſe that diſhonour God, hee will puniſh; and thoſe which honor him, he will recompence.

Q. By what rule muſt every one be judged?

A. By the Law, not by the Goſpel, becauſe all men have the Law given them, Rom. 1. 24. the Law is engraven in our hearts, that wee may be without excuſe; but every one hath not heard the Goſpel; many Nations and people have not heard of Chriſt, therefore they can make their plea, when God ſhal ſay, Why did you not belceve in Chriſt and the Goſpel? Why Lord, ſay they, we never heard of Chriſt. 2. This judgement will be cleare and open. When as wicked men ſhall be condemned by their works, God can then ſay, Have you not done thus and thus, committed theſe and theſe ſinnes? Have I not ſeen you? As Eliſha ſaid to his ſervant Gehaſi, Hath not my heart gone with thee? So God may ſay, Did not I ſee you do ſuch a thing? Then will hypocrites be made known; Gods juſtice will much appeare when the ungodly ſhall ſee their own wayes have ruined them.

Object. If this be ſo, then no man ſhall have a reward of glory.

A. There is a difference between juſtification and glorification, a man muſt be juſtified and ſanctified before hee can performe any thing which God accepts. Now juſtification is by Chriſt, but glorification by workes. There is a twofold obedience, Legall and Evangelicall, legally no man can obey God, (that is) in every point we cannot ſerve him ſo abſolutely and exactly as the Law requires.

Q. What is the difference between Legall and Evangelicall obedience?

Anſ. 1. The Law layeth hold on a man, and bindes him to perfect and perſonall obedience.

2. If a man can obey the Law, he may merit ſalvation; had Adam but obeyed the Lord in every point, as the Law required, hee might have challenged heaven, for that ſaith, Doe, and live.

But now the Goſpel

1. takes away the rigour of the Law;

2. It doth not require exact obedience, but ſincerity; the will and endeavor, which is taken for the deed.

3 A Chriſtian obeyeth God in his Surety;

4. By way of thankfulneſſe, not to merit: he that merits muſt bring ſomething in himſelfe, but we have nothing.

1. This is a ground of exceeding comfort to Gods people; though their abilities be not great, yet if they are ſincere in heart, they may be comforted. It matters not how the world judgeth us, we ſtand not, nor fall to men, but to God: and therefore David being ſlandered by his malicious enemies, ſaith, Iudge me according to my righteouſneſſe; he was ſlandered as an Hypocrite, yet he deſireth God that he would look upon him according to the ſincerity of his heart. This comforted Hezekiah upon his death-bed, Remember, ſaith he, O Lord, how I have walked before thee with an upright heart.

2. It ſerves for terrour to all diſſemblers, ſeeing God will judge them according to their workes, there's no tricks to be uſed then: Here they labour to bleare the eyes of men, and to carry faire weather before them, that none can ſay black is their eye: But God ſha • l unbowell all; and ſay, This is the man who had ſuch cunning deviſes that men might not take notice of him, that had ſecret corners to commit ſinne in, &c. 3. It ſhould teach us to abound in holy duties, becauſe we ſhall be judged by them; ſet ſomewhat every day upon the ſcore, not to labour for profit, but to abound in godlineſſe. It is better to abound in duty then commodity; for a man ſhall be rewarded, not for that a man ſaith, but for that which a man hath done in the fleſh; labour then to abound in piety, that ſo your reward may be great, only look you do it uprightly, conſidering God be thy Judge.

Ob. But it is ſaid, The Father judgeth no man, but hath committed all judgement to the Sonne.

A. God doth put it over to Chriſt and gives him power to judge the world: As the King is ſaid to judge when others receive Authority from him to doe it.

Q. Why ſhall Chriſt judge all men?

A. That Chriſts glory might be knowne; here he was judged, but then hee ſhall judge, which is a ground of much comfort to Gods ſervants, ſeeing Chriſt that is their Saviour ſhall be their Judge.

Q. How ſhall Gods proceedings be?

A. By Books, as Iohn ſaith, Rev. 20.12. I ſaw the Books opened: there are two books, the book of Conſcience, and the book of Gods Preſcience, the Conſcience it is a thouſand witneſſes, & God is ten thouſand; ſo then there are eleven thouſand witneſſes againſt a man: His conſcience will ſay, Are you a profeſſor, and will you do thus & thus? And if our conſcience accuſe us, God is greater then our conſcience; Hee will ſet our ſins in order before us, and ſay, Look here, doe you not ſee your pride and filthines? God will write our ſins in the palms of our hands, that we may take notice of them, he will diſcoverall that ever we did, to us. Now come wee to the ſentence it ſelfe.

1. Upon the wicked, Depart from me yee curſed into everlaſting fire with the Devill and his angels: Herein we muſt conſider 2, things,

1. The puniſhment of loſſe.

2. The puniſhment of ſence; the puniſhment of loſſe, depart from me; wicked men muſt bee baniſhed from Gods preſence.

Ob. But David ſaith, Pſ. 139. If I go into heaven, thou art there; if I goe downe into the deep, thou art there; How then are the wicked ſeparated from God?

Anſ. They cannot depart from the preſence of his anger and power; but they neither find nor feele the work of any of Gods comfortable Attributes: God is mercifull, but this is nothing to them: Hee that hath not God, cannot have any reſt. Who is it that gives us reſt by our ſl • ep, but God in ſleep? ſo who is it that ſtrengthens us by meat, but God in meat? &c.

But now they wanting God, muſt needs be miſerable withall: They ſhall be utterly out of hope to attaine happineſſe and life; there ſhall bee ſalvation, but none for them, they have nothing to do with it, and this is the greateſt miſery of the damned in hell, that they are ſeparated from the preſence of God.

2. The puniſhment of ſoule, that is, they muſt be caſt into hell fire, which is ſet forth by two things:

1. The worm ſhall never dye.

2. The fire never goeth out.

1. The worme is the ſting of conſcience, that is compared to a worme, for as a worme gnaweth a man continually, ſo conſcience is continually gnawing a mans heart.

2. They ſhall be caſt into hell fire, that is, they ſhall bee filled with the vengeance of God, they have here but a drop of it, as it were; if we conſider all the puniſhments that all the men of the world have had and ſuffered, they are nothing to this, but as a flea-biting in compariſon of this: That which is the worſt, their wickedneſſe ſhall increaſe daily, though they be full of Gods vengeance, yet their ſin ſhall increaſe it ſtill.

Q. But if the wicked are full of Gods vengeance, how can their puniſhments be increaſed?

A. They ſhall every day be made more capable of bearing puniſhment: As a glaſſe, though it bee full, yet if it be made bigger, it will hold more: So, though a man bee full of miſery, yet by ſinne he ſhall be made capable to ſuffer more and more. It ſhall be eternall, there ſhall be no end of their miſery, for their puniſhment ſhall encreaſe daily, ſo that a man ſhall be a Devill incarnate, as it were.

FINIS.