An exposition of the Lords praier in the way of catechisme By William Perkins

AN EXPOSITION of the Lords prayer , in the way of Catechisme . By M. Perkins . Matth. 6. ver. 9. After this maner therefore pray yee , Our Father , &c.

THe occasion , and so also the coherence of these wordes with the former is this . The Evangelist Matthew , setting downe the Sermons and sayings of our Sauiour Christ , keeps not this course , to propounde euery thing as it was done or spoken : but sometime he settes down that first , which was done last , and that last which was done before : according as the spirit of God directed him . Which thing is verified in these wordes ; where the praier is mentioned , yet the occasion wherfore our Sauiour Christ taught his disciples to pray , is not here specified . But in Saint Luke . 11. verse 1. the occasion of these wordes is euident . For there it is said , that the disciples of our Sauior , knowing that Iohn taught his disciples to pray , made request to their master that he would do the same to them likewise .

These few words , set before the praier are a commandement ; and it prescribes vnto vs two duties ; the first , to praie , the second , to pray after the manner following : Touching the first point , considering verie fewe among the people know how to pray aright , we must learne what it is to pray .

To make praier , is to put vp request to god , acording to his word from a contrite hart in the name of Christ , with assurance to bee hard .

For the better opening of these words , we are to consider six questions . The first is , to whome wee are to pray . The answer is to God alone : Rom. 10. 14. Howe shal they cal on him in whome they haue not beleeued , &c. Marke how inuocation and faith are linked together ; And Paules reson may be framed thus . In whome we put our affiance or beleif , to him alone must we pray ; but we beleue only in God : therefore wee must onely praie to him . As for Saints or Angels , they are in no wise to be called vpon : because not the least title of Gods worde prescribes vs so to doe : because they cannot heare our praiers , and discerne what are the thoughts and desires of our harts : and because invocation is a parte of diuine worship , and therefore peculiar to God alone .

The second question is , what kinde of action prayer is ? Answer : it is no lip-labour , it is the putting vp of a sute vnto God , and this action is peculiar to the verie hart of a man . Rom. 8. 26. The spirite makes request for vs : But how ? with grones in the hart . Exod. 14. 15. The Lord said to Moses , Why criest thou ? Yet there is no mention made that Moses spake any word at all : the Lorde no doubt , accepted the inward mourning and desire of his hart for a crie .

The third question is , what is the forme or rule , according vnto which we are to pray . Answer . It is the reueiled wil and word of God . A man in humbling his soule before God , is not to pray as his affections carrie him , and for what he list ▪ but all is to be done according to the expresse worde . So as those things which God hath commanded vs to ask , wee are to aske , and those thinges which hee hath not commanded vs to ask , we are in no wise to pray for . 1. Iohn . 5. 14. This is the assurance which wee haue of him , that if wee aske any thing according to his will hee heareth vs . This then is a speciall clause to be marked , that men must praye in knowledge , not in ignorance . Here weigh the case of poore ignorant people : they talke muche of praying for themselues & others , they imagine that they pray verie deuoutlie to God , but alas , they doe nothing les : because they knowe not what to ask acording to Gods will . They therefore must learne Gods worde , and pray according to the same ; else it will prooue in the end , that all their praying was nothing but as mocking and flat dishonoring of God .

The fourth question is , with what affection a man must pray . Answer . Prayer must proceed from a broken and contrite hart . This is the sacrifice which God accepteth . Psalm. 51. verse . 17. When Ahab abased himselfe , though he did it in hypocrisie , yet God had some respect vnto it . 1. King . 21. verse 29. Saith the Lorde to Eliah , seest thou how Ahab is humbled before me ? This contrition of heart stands in two thinges . The first of them is a liuely feeling of our own sinne , miserie and wretched estate ; howe that we are compassed about with inumerable enemies , euen with the Deuill and all his Angels , & within a bound , even with huge seas of wants and rebellious corruptions , whereby we most grieuouslie displease God , & are vile in our own eies . Being therefore thus beset on euerie side , wee are to be touched with the sense of this our gret miserie . And he that wil pray aright , must putte on the person , and the verie affection of a poore wretched begger : and certainely not being grieued with the rufull condition in which we are in our selues , it is not possible for vs to pray effectually . Psalm. 130. verse 1. Out of the deepes I called vpon thee , O Lord : that is , when I was in my greatest miserie , and as it were , not far from the gulfes of hell , then I cried to God . Isai. 26. 16. Lord , in trouble haue they visited thee : they powred out a prayer when thy chastening was vpon them . 1. Sam. 1. 15 I am a woman ( saith Anna ) of an hard spirite : that is , a troubled soule , and haue powred out my soul before the lord Hence it appeareth , that the ordinary praiers of most men greuously displease God , seing they ar made for fashion only , without any sense and feeling of their miseries : commonly men come with the Pharisie , in ostentation of their integritie , and they take greate paines with their lips , but their harts wander from the Lorde . The second thing required in a contrite hart , is a longing desire and hungring after Gods graces and benefites , whereof we stand in need . It is not sufficient for a man to buckle as it were , and to go crooked vnder his sinnes and miseries ; but also , hee must haue a desire to be eased of them , & to be enriched with graces needefull . Thus Hezekias the king , and the Prophet Isaiah the Sonne of Amos praied against Senacharib , and cried vnto heauen , 2. Chron. 32. 20. Where wee may see what a maruelous desire they had to obtaine their request . So also Rom. 8. 26. The spirite maketh request with grones ▪ so greate , that they cannot be vttered , as they are felte . Dauid , Psalm. 143. 6. saith , that hee desireth after the Lorde , as the thirstie land . Now we know that the ground partched with heat , opens it selfe in rifts and cranies , and gapes towards heauen , as though it would deuoure the cloudes for want of moisture , and thus must the hart bee disposed to Gods grace till it obtaine it . The people of Israel being in grieuous affliction ▪ How do they pray ? They powre out their souls like water before the face of the Lord . Lam. 2. vers. 19.

The fift question is , in whose name praier must be made . Answer It must not be made in the name of any creature , but onely in the name and mediation of Christ . Ioh. 14. ver. 14. If yee ask any thing in my name , I will do it . A man is not to present his prayers to God , in any worthines of his own merites . For what is hee ? to make the best of himself , what can he make of himselfe ? by nature he is no better than the verie firebrand of hell , and of all Gods creatures the most outragious rebell to God , and therefore cannot be heard for his own sake . As for Saints , they can be no mediators , seing euen they themselues in heauen , are accepted of God not for themselues , but only for the blessed merites of Christ . If any man sinne ( saith S. Iohn . 1. Epistle . chap. 2. verse 1. ) Wee haue an Aduocate with the Father , Iesus Christ : But how proues he this ? It followes then , And hee is the reconciliation for our sinnes . His reason stands thus : he which must bee an aduocate , must firste of all be a reconciliation for vs : no Saintes can be a reconciliation for vs : therefore no Saints can be Aduocates . Therfore , in this place is manifest an other faulte of ignoraunt people . They cry often , Lord help me , Lorde haue mercy vpon me . But in whose name pray they ? poore soules like blinde bayardes , they rush vpon the Lord ; they know no mediatour , in whose name they should present their praiers vnto him . Little do they consider with themselues , that God is as well a most terrible Iudge , as a mercifull Father .

The sixt question is , whether saith be requisit to prayer or not . Answere . Praier is to be made with faith , whereby a man may haue a certaine assurance to be heard . For he that praieth , must stedfastly beleeue that God in Christ will grant his petition . This affiance being wanting , it maketh praier to bee no praier . For how can be pray for any thing effectually , who doubteth whether he shall obtaine it or noe . Wherefore , it is an especiall pointe of prayer , to be perswaded , that God to whome praier is made , not onely can , but also will graunt his request . Marke 11. 24. Whatsoeuer yee desire when yee praye , beleeue that yee shall haue it , and it shall bee doone vnto you . Here we see two thinges required in praier ; the first , a desire of the good thinges which we want , the second is faith , wherby we beleue that God will grant the thinges desired . The ground of this faith , is reconciliation with God , & the assurance thereof . For vnlesse a man be in conscience , in some mesure perswaded , that al his sinnes are pardoned , and that hee stands reconciled to God in Christ , hee cannot beleeue any other promises reuealed in the word , nor that any of his praiers shall be heard .

Thus much of the definition of praier ; now let vs see what vse may be made of this commandement , Pray yee thus . Seeing our Sauiour commandeth his Disciples , and so euen vs also to praie to God ; it is our dutie , not only to present our praiers to God , but also to doe it cheerefully and earnestlie . Rom. 15. 30. Also , brethren I besech you that yee woulde striue with me by praiers to God for me . What is the cause , why the Lord doeth oft defer his blessings after our praiers ? No cause , but that hee might stirre vs vp to be more feruent , & more earnestly to crye vnto the Lord . Exod. 32. 10. When Moses praieth to God in the behalfe of the Israelites , the lord answers , Let me alone , as though his praiers did bind the Lord , and hinder him from executing his iudgments . Wherefore this is good aduise , for all Christian men to continue and to be zealous in praier . If thou be an ignorant man , for shame learne to praie ; seeing it is Gods commandement , make conscience of it . We see that there is no man vnlesse he be desperatly wicked , but wil mak some conscience of killing & stealing : and why is this ? because it is Gods commandment ; Thou shalt not kill , thou shalt not steale . Well then ; this also is Gods commandement to pray . Let this consideration breed in thee a conscience of this dutie : and although thy corrupt nature shall drawe thee away from it , yet striue to the contrary , and know it certainely , that the breach of this command , maketh thee as well guiltie of damnation before God as any other . Furthermore , this must be a motiue to prick thee forward to this dutie , that as God commandes vs to pray , so also he giues the spirite of praier , whereby the commaundement is made easie vnto vs . If the Lord had commanded a thing impossible , then there had bene some cause of discouragement , but commanding a thing through the grace of his spirite , verie easie and profitable : howe much more are we bound to the obedience of the same ? Againe , praier is the key whereby wee open the treasures of God , and pull downe his mercies vpon vs . For as the preaching of the word , serues to declare and to conuey vnto vs Gods graces : so in praier we come to haue a liue lie feeling of the same in our harts . And further , this must moue vs to praier , seeing in praier we haue familiaritie with Gods Maiestie . It is an high fauour for a man to bee familiar with a Prince ; howe much more then , to be familiar with the King of Kings , the mightie Iehouah ? This then can bee no burthen or trouble vnto vs , being one of the many prerogatiues that God bestowes on his Church . For in the preaching of the worde , it pleaseth God to talke to vs ; and in praier , God doth vouchsafe vs this honour , to speake , and as it were , familiarly to talk with him , not as to a fearful Iudge , but as to a louing and mercifull God . Consider also , that praier is a worthie means of defence , not onely to vs , but also to the Church , and them that are absent . By it Moses stood in the breache , which Gods wrath had made into the pepill of Israell , and staied the same , Psalm . 106. ver. 23 by this Christian men fight , as valiant champions , against their own corruptions and all other spirituall enemies . Ephes. 6. vers. 18. Infinite were it to shewe , howe many blessings the Lord hath bestowed on his seruaunts by prayer . In a worde , Luther , whome it pleased God to vse as a worthie instrument for the restoring of the Gospell , testifieth of himselfe , that hauing this grace giuen him ; to call vpon the name of the lord , he had more reuealed vnto him of Gods trueth by praier , then by reding & study .

The second point of the commandement , is to pray after the maner following in the Lordes prayer . Where it is to bee noted , that the Lords prayer is a direction , and as it were , a sampler to teach vs , how and in what maner wee ought to praie . None is to imagine that we are bound to vse these words only and none other . For the meaning of Christ is not to binde vs to the words , but to the matter and maner , and to the like affections in praying . If this were not so , the praiers of Gods seruants set down in the bookes of the old and newe Testament , should be al faultie , because they ar not according to the wordes of the Lords praier . Also , by reason of this , diuers in our church , ignorantly perswade them selues that it is vnlawfull to vse the wordes as they are set downe for a praier . First ( say they ) it is Scripture , and therefore not to be vsed as a prayer . I answer , that the same thing may be the scripture of god , and also the praier of man ; else the praiers of Moses , Dauid and Paul , being set downe in the scriptures , cease to be praiers . Againe ( they say ) that in praier we are to expres our wantes in particular , and the graces which wee desire : nowe in these wordes all things to be praied for , are onely in generall propounded . I answer , that the maine wants that are in any man , and the principall graces of God to be desired , are set downe in the petitions of this praier , in particular . Thirdly , they pleade that the pattern to make al praiers by , should not be vsed as a praier . I answere , that therefore the rather it may be vsed a● a praier ; and sure it is , th●● ancient and worthie diuines haue reuerenced it as a praier ; chosing rather to vse these words then any other , as Cyprianus sermone de orat . Dominic . And Tertullian lib. de fuga in persequutione . And Augustine sermone 126. de tempore . Wherfore , the opinion is ful of ignorance & error .

Well , whereas our Sauiour first giues a commaundement to pray , and then after giueth a direction for the keeping of it , this he doeth to stiree vp our dulnes , and to allure vs by all meanes to this heauenly exercise of praier : Wherfore still I say , imploy your selues in praier feruently , and continually ; and if you cannot do it , learne to praye . Thus much of the commandement of our Sauior Christ : nowe followe the wordes of the praier .

Our Father which art &c.

THese wordes containe three parts , 1. a preface , 2. the praier it self , containing six petitions . 3. the testification of faith in the last worde : Amen . Which although it be short , yet it doth not containe the smallest point in the praier : It is ( I say ) a testification of our faith , whereas the petitions that go before , are only testifications of our desires . Nowe of these three parts in order .

We must consider how our Sauiour Christ , doth not set downe the petitions abruptly , but he first beginnes with a solemne preface . Whereby we are taught this lesson ; that he which is to pray vnto God is first to prepare himselfe , and not boldly without consideration , as it were , to rushe into the presence of God . If a man be to come before an earthly Prince , hee will order himselfe in apparel , gesture , and words , that he may do all thinges in seemelines & dutiful reuerence : how much more are men to order themselues , when they are to appear before the liuing God ? Eccle. 5. 1. Be not rash with thy mouth , & let not thine hart be hastie to vtter a thing , before the Lord . And Dauid Psal. 26. 6. Washed his hands in innocencie , before he came to the Altar of the Lord to offer sacrifice .

The meanes whereby men may stir vp their dul and heauie hea●● , and so prepare themselues to praier , are three . The first is , to read diligently the word of God , concerning those matters , about which they are to pray ; and what then ? this will be a meanes not onely to direct him , but also to quicken the heart more feruently to deliuer his praier . This is euident by a comparison . The beames of the sunne descending , heat not before they come to the earth , or some solide body where they may reflect ; and then by that means the earth and aire adjoyning is made very hote : euen so the Lord sends downe vnto vs his blessed Worde , euen as beames and the goodly sunshine , & thereby he speaks to our harts : now , when we make our praiers of that which we haue reade , Gods worde is as it were reflected , and our heartes are thereby warned with the confortable heat of Gods holy spirit , to powre out our praiers to God more feruently . The second meanes is to pray to God , that hee would strengthen vs with his spirit , that we might be able to pray , as it is practised . Psalme 143. 1. The third meanes , is the consideration of Gods most glorious maiestie ; wherin we are to remember , first , his fatherly goodnes and kindenes , whereby he is willing , & secondly his omnipotencie , where by he is able to grant our requests One of these emboldned the Lepar to pray . Lord ▪ if thou wilt , thou canst make me cleane . Mat. 8. 2. Therfore , both together are more effectuall .

Nowe let vs come to the preface it selfe , Our Father which art in heuen . It contains a description of the true Iehoua , to whom we pray ; and that by two arguments , the first is drawen from a relation , Our Father : the second is taken from the subiect or place , Which art in heuen .

Father .

1. The meaning .

IN the opening of this word , or title of God , two questions are to be opened .

1. Quest. Whether by this title Father , is signified the whol Trinitie , or some one person thereof . Ans. Otherwhiles this name is attributed to all the persons in Trinitie , or any of them . Malac. 2. 10. Haue we not all one Father , &c. Luk. 3. 38. Which was the sonne of Adam , which was the sonne of God . And in Isai. 9. 6 christ is called the father of eternitie because al that ar truly knit to him and born a new by him , they are eternally made the sons of God . Again , oftentimes it is giuen to the first person in trinitie , as in those places , where one person is conferred with another . And so in this place principally for some speciall respects , this title agrees to the first person . For first he is the father of Christ , as he is the eternall worde of the father , and that by nature , because hee is of the same essence with him : Secondly , he is father to Christ , in respect of his manhood , not by nature or adoption , but by personall vnion , because the humane nature doeth subsist in the person of the word . Thirdly , hee is a father to all the faithfull by adoption in Christ .

2. Question . Whether we are to pray to the Sonne and holy Ghost as to the Father . Ans. Inuocation belonges to all the three persons in Trinitie , and not only to the father Act. 7. 59. Steuen praieth , Lord Iesus receiue my spirit . 1. Thes. 3. 2. Now God our father , and our Lord Iesus Christ , guide our iourney vnto you . 2. Cor. 13. 13. The grace of our Lord Iesus Christ , the loue of God , & the communion of the holy Ghost be with you . Some say , this praier is a perfect platforme of all praiers : and in it wee are taught to direct our praiers to the Father , not to the Son or holy spirit . I answer , the Father , Sonne , and holy Ghost are three distinct persons , yet they are not to be seuered or diuided ; because they al subsist in one and the same Godhead or diuine nature . And further , in all outward actions , as in the creation and preseruation of the world , and the saluation of the elect , they are not seuered or deuided , for they al work together onely they are distinguished in the maner of working . Now if they be not deuided in nature or operation , then they are not to be seuered in worship . And in this place we direct our praiers to the father because he is the first in order ; yet so , as then we imploy the Son and holy Ghost . For we pray to the father in the name of the Sonne , by the assistance of the holy Ghost . And to what persone soeuer the praier is directed , we must alwaies remember in minde and heart to include the rest .

2. The Vse .

THe vses of this point are manifolde .

1. First , whereas we are taught to com to God , as to a father , and therefore in the name of his Son our Sauiour Christ , wee learne to lay the first ground of all our praiers , in the holding & maintaining of the vnion and distinction of the three persons in Trinitie . This being the lowest and the first foundation of praier , it is requisite that al which woulde pray aright , should haue this knowledge , rightly to beleeue of the Trinitie , & to know how the three persons agree , and how they are distinguished : & the order of them , how the Father is the first , the Sonne the second , the holy Ghost the third : and therefore , how the father is to be called vpon in the name of the Sonne , by the holy Ghost . Hence it is manifest , that ignorant and sillie people which do not so much as dreame of the vnion , distinction and order of the persons in Trinitie , mak but cold and slender kind of praying .

2. Secondly , we may learn hereby , that we are not in any wise to inuocate Saintes and Angels , but onely the true Iehoua . The reason stands thus . This praier is either a perfect platform for all praiers ▪ or not : to say it were not , were an injurie to our Sauiour Christ : to say it is so , is also to grant , that it doth fully set downe , to whome al praiers are to be made . Papistes that are the great patrons of invocation of Saints , in their reformed breuiaries and missales deal very fondly : for , first they pray to Mary , that she would pray to Christ for them ; and when they haue so done , like Iuglers they come to Christ , and pray vnto him that hee would accept Maries praier for them .

3. Thirdly , we learne that there can be no intercessour betweene God and vs , but onely Christ . For here we ar taught to come to God not as to a Iudge , but as to a kind and louing Father . Now he is a father to vs onely by Christ : as for Angels and Saints , & al creatures , they are not able to procure by any meanes , that God shoulde become a father , no not so much as to one man .

4. Againe , if the God to whom we pray be a father , we must learn to acquaint our selues with the promises which hee hath made in his word , to quicken our hearts in praier vnto him . For this word Father , implies redines and willingnes in God to heare , and be mercifull to our praiers . And a father cannot but must needs mak some promises of fauour to those that be his children : and therefore it cannot be , that he should call God truly his father , which hath not in his heart this assurance , that God will fulfill his promises vnto him . Promises made to praier ; these and such like are to bee marked as follow . 2. Chron. 7. 14. If my people among whome my name is called vpon , do humble themselues , and pray , & seek my presence , and turne from their wicked waies , then I will heave in heuen & be mercifull to their sinnes . 2. Chron. 15. 2. The Lord is with you while you be with him : and if ye seeke him , he will be found of you . Isai. 65. 24. Before they call , I wil answere , and whiles they speak I will heare . Mat. 7. 7. Aske , and it shall be giuen you : seeke and ye shal find : knock and it shall be opened . Luk. 11. 13 If ye which are euil can giue good gifts vnto your children how much more shal your heauenly father giue the holy ghost to them that desire him ? Rom. 10. 12. Hee that is Lord ouer all , is rich vnto all that call on him . Iam. 4. 8. Drawe neere vnto God , and he will draw neere vnto you .

5. If God be a father who is called vpon , then praier is the note of Gods Child . S. Luke ▪ and S. Paul set out the faithfull seruants of God by this note . Act. 9 14. He hath authoritie to binde al that cal on thy name 1. Cor. 1. 2. To them that are sanctified by Iesus Christ saints by calling , with all that call on the name of our Lorde Iesus Christ . And contrariwise , Psal. 14. 4. It is made one of the properties of an Atheist , Neuer to cal on the name of God . And such persons , as neither wil , nor can , or vse not hartely to pray to God , they may say , that they are perswaded there is a God , but in their doings they bear themselues as if there wer no God .

6. He which would pray aright , must be like the prodigall childe , that is , he must not onely confesse his sin , saying , Father I haue sinned against heauen and against thee , &c. but also haue a ful purpose neuer after to offend his Father . For how can a Childe call him father , whome hee cares not continually to displease through his lewd conditions ? He cannot do it ; neither can any Father delight in suche a child : therefore , in praier we must call to minde our lewdnes and rebellions against our heauenly Father , and with the Publican , in heuines of soule , say , Lord be mercifull to me a sinner . He which can truly do this , is a kind child . If we consider our selues as we are by nature , wee are the children of the deuill : noe childe so like his Father as wee are like him , and in this estate , we continually rebel against God ; for the Deuill hath al the heart , our whol joy is to serue and please him . A man that is to pray must think on this , and be heauy for it . And happy , yea a thousand times happy ar they , who haue grace giuen them to see this their state & to bewaile it . And further , it is not sufficient to confesse our sinnes against our mercifull Father , but wee must set downe with our selues , neuer in such sort to offend him againe ; and to leade a newe life . This point is very profitable for these times ; For many there be , when any crosse or sicknes comes on them , they will pray and promise repentance and all obedience to Gods worde , if it shall please God to deliuer them : but this vsually is but in hypocrisie ; they dissemble with God and men . For when their sicknes is past like a dogge that hath bene in the water , they shake their eares , and runne streight with all greedinesse to their former sinnes . Is this to call God father ? No ; hee that doth this , shall not haue God to be his father ; but the man that is wounded in his soul for his offences past , and carrieth a purpose in his heart neuer wittingly and willingly to offend God againe .

7. Lastly , here we ar to obserue , that he which would pray , must be indued with the spirit of adoption : the workes whereof in the matter of praier are twofold . The first to moue him to crie and call on God as a father . It is no easie thing to pray . For to a man of himselfe , it is as easie to mooue the whole earth with his hand ; how then comes it that we pray ? It is a blessed worke of the spirit . Rom. 8. 15. Wee haue receiued the spirit of adoption , whereby we crie Abba , that is , Father , and Rom. 8. 26. Likewise the spirit helpeth our infirmities : for wee knowe not what to pray as we ought : but the spirit it self maketh request . And. Zach. 12. 10. the holy Ghost is called the spirit of grace and deprecations or praiers . Wel then , the man that woulde pray , must haue Gods spirite to bee his schoolmaster , to teach him to pray with grones and sighes of the hart ▪ for the wordes make not the praier , but the grones & desires of the hart ; and a man praies for no more then he desires with his heart , and hee which desires nothing , praies not at all , but spends liplabor . The second work of the spirit , is to assure vs in our consciences , that we are in the state of grace , reconciled to God . Rom. 8. 16. The spirit of adoption beareth witnes with our spirits , that we are the children of God . And this inward certificate of the spirit in all exercises of invocation is very necessarie : for hee which wants this assurance , if hee be secure , and benummed in his sinnes , will not , and if he be touched in conscience for them , for his life hee dare not cal God Father . Also , this confutes the opinion of the church of Rome which teacheth , that a man must doubt whether hee be adopted or no. For howe can a man trulie cal God Father , when he doubts whether he be the child of God or no. It is a miserable kinde of praying , to call God Father , and to doubt whether he be a father . Indeede it is true , that doubts will often rise , but it is our dutie to striue against them , and not to yeeld vnto them . Yea , but ( say they ) to be certain of Gods mercy is presumption . I answere , if it be presumption , it is an holy presumption , because God hath bidden vs call him father .

Our Father .

The meaning .

THus much of the argument of relation ; now let vs proceede . It is further said , Our Father . Quest. Whether may it bee lawfull for vs in praier to say , not our father , but my father ? Ans. A Christian may in priuate praier say , My Father . This is warranted by the example of our Sauiour . Mat , 26. 39. O my Father if it be possible , let this cup passe from me . And Mat. 27. 46. My God , my God , whie hast thou forsaken mee ? The meaning of Christe is not to binde vs to these wordes , but to teache vs that in our praiers wee must not haue regard to our selues onely , but also to our brethren : & therefore when we pray for them in our priuate praiers as for our selues , wee put in practise the true meaning of these wordes .

2. The Vses .

1 WHen we pray , we must not make request onlie for our selues & our own good , but for others also , as the Church and people of GOD , perswading our selues , that we also are partakers of their praiers , and for the better clearing of this point , let vs search who they are for whome we are to pray . Of men there be two sortes ; some liuing , some dead . Of these two kindes , the liuing are to be praied for , and there is no praying for the dead . A man that is dead knowes what shall be his estate eternally : if he died a wicked person , his state shall be according in eternall torments , if hee died godly , then he shall rest with God in his kingdom . Apoc. 14. 13. Blessed are they which die in the Lord , for they rest from their labours , and their workes follow them . Gal. 6. 10. While we haue time let vs do good to al men . Where we may note , that there is a time , namelie after death , when we cannot .

Againe , of the liuing , some are our enemies , and some our frends ▪ Our frends are they which are of the same religion , affection , disposition . Foes are either priuate or publike : publike foes , are either enemies to our country , as tyrants , traitors , &c. or enemies to our religion , as Iewes , Turks , Papists , Infidels , Atheists . Nowe towards all these , how ought a man to behaue himselfe in prayer ? Ans. Hee is to pray for them all . Mat. 5. 44. Praie for them which hurt you and persecute you , 1. Tim. 2. 1. I exhort that praiers , intercessions , &c. Be made for all men , for kinges &c. Yet when Paul gaue this commandement : we read not that there wer any Christian kings , but all Infidels . And the Iewes are commanded to pray for Babylon , where they were captiue . Ieremie 29. 7. And seeke the prosperitie of the Cittie , whither I haue caused you to bee carried captiue , and praie vnto the lord for it . Quest. Howe , and in what maner are we to pray for our enemies ? Ans. We are to pray against their sinnes , counsels , enterprises , but not against their persons . Thus praied Dauid against Achitophell . 2. Sa. 15. 31. Lord , I praie thee , bring the counsell of Achitophell to foolishnes . And thus did the Apostles pray against their persecuters . Act. 4. 29 O Lord , behold their threatnings , and graunt vnto thy seruants with all boldnes to sp●ake thy word .

Question . Dauid vseth imprecations against his enemies , in which he praieth for their vtter confusion , as Psal. 59. & 109. &c. the like is done by Paul . Gal. 5. 12. 2. Tim. 4. 14. And Peter Act. 8. 20. though afterwards hee mitigates his exexcration . But how could they do it ? Ans. 1. They were indued with an extraordinarie measure of Gods spirit ; and hereby they were enabled to discerne of the estate of their enemies ▪ & certainly to judge that their wickednes and malice was incurable , and that they shuld neuer repent . And the like praiers did the primatiue Church conceiue against Iulian the Apostata , because they perceiued him to be a malicious and desperate enemie . 2. Secondly , they were indued with a pure zeal against their enemies intending nothing else but the glory of God . Now , for vs it is good that we should suspect our zeal , because sinister affections , as hatred , enuie , emulation , desire of reuenge , wil mingle themselues with our zeal .

Question . How far forth may we vse those Psalmes in which Dauid vseth imprecations against his enemies ? Ans. They are to be read and song with these caueats . 1. Wee are to vse those imprecations indefinitely against the enemies of God and his Church : for wee may perswade our selues , that alwaies there be some such obstinate enemies : but we must not apply them particularly . 2. Secondly , wee must vse them ( as Augustine saith ) as certaine prophetical sentences of the holy Ghost , pronouncing the last sentence of destruction , of final & impenitent sinners , which oppose themselues against Gods kingdom Thirdly ; they may be vsed against our spiritual enemies the flesh , the deuil and his Angels , & the world

2. Furthermore , whereas we ar taught to say , Our father ; this serues to put vs in minde , that in praying to God , we must bring loue to men with vs . We must all be as the children of one father , louingly disposed one to another . For how shuld he call God his father , who wil not take the child of God for his brother ? Mat. 5. 23. When thou art to offer thie gifte vnto God , if thou haue ought against thie brother , first be reconciled , and then come and offer thy gift . So also Esay 1. 15. the Lorde saith , that when they pray vnto him hee will not heare . Why ? because their hands were ful of blud . In these times many men can be content formally to praie ; but yet they will not leaue bribing , oppression , deceit , vsurie , &c. The common song of the worlde is , euerie man for himselfe , and God for vs all : this is the common loue and care that men haue eche to other . The praiers of such are abhominable , euen as the sacrifice of a dog , as Esay saith , For howe can they call God their Father , that haue no loue to their brethren ?

3. Thirdly , hence we may learn that God is no accepter of persons . For this praier is giuen to all men of what state or degree soeuer . All then , aswell poore as rich , vnlearned as learned , subjectes as rulers , may say , Our father . It is not with the Lord as it is with the worlde , but all are his Children that doe beleeue . The poore man hath as good interest in Gods kingdome , and may call God Father as well as the King .

Which art in heauen .

1. The meaning .

QVestion . Howe may God bee said to be in heuen , seeing he is infinite , and therefore must needes be euery where ? 1. King . 8. 27. The heauens of heauens are not able to containe him . Answer . 1. God is saide to be in heauen , because his majestie , that is , his power , wisedome , justice , mercy , is made manifest from thence vnto vs . Psalme 115. 3. Our God is in heauen and doth whatsoeuer he will . Psal. 2. 4. He that dwelleth in heauen shall laugh them to scorne , and the Lord shall haue them in derision . Esay saith , 66. 2. Thus saith the Lord : Heauen is my throne , and the earth is my footstoole . 2. After this life , hee wil manifest the fulnes of his glorie there , to his Angels and Saints .

2. The Vse

1. HEereby first we learn that Romish pilgrimages , wherby men went from place to place to worship God , are vain and foolish . The God to whome wee must pray is in heauen : Nowe let men trauell to what place or countrey they will , they shall not come the neerer to heauen or neerer to God by traueling ; seeing the earth is in euerie part alike distant from heuen

2. Secondly , this ouerthrowes popish Idolatrie , as woorshipping of Crosses , Crucifixes , Roods , &c. to put vs in mind of God & Christ . Wee are taught to lift vp our eies to heuen ; seeing God is there : and how can we do this , as long as our mindes and eies are poring vpon an image made by mans arte ?

5. Againe , wee are here admonished to vse the action of praier with as great reuerence as possible may be . Wel reasons Salomon : Eccle. 5. 1. Be not rash with thy mouth to speak a word before God . Why ? he is in heaven , thou art in earth : therfore let thy words be few . This reuerence must appeare in holines of minde and affection and in al comlines of gesture . And for this cause , al wandering bythoughts and all vaine babling is to be auoided . But how goes the case with vs , that on the times appointed come to the assemblies to pray ? Many , by reason of their blindenes , pray without vnderstanding . Many , when they are present at praier , yet haue their hearts occupied about other matters , about their goods and worldly busines : such men haue no joye or gladnes in praying ; it is a burden to them . Many come to the assemblie for custom only , or for fear of punishment ; if they might be left free , they could find in their harts not to pray at all . But let all suche men know , that this maner of praiing is a very greenous sinne ; nay , greater then mocking of father or mother , killing or stealing ; for it is directly against God , the other against men . This sin , because it is against the first Table , and therfore , more hard to bee discerned , it is lightly esteemed , and it lesse troubles the consciences of ignorant men : yet as it is indeede , so it is to be esteemed as a disgrace & plaine mockerie of Gods majestie . Wherfore , seeing God is in heuen , away with al drowsie and dead praying , let vs come with reuerence in our hearts before the Lord .

4. Againe wee are here to consider , that our harts in praier must mount vp into heauen , and there be present with the Lord . Psal. 25. 1. Vnto thee O Lord lift I vp my soule . The litle childe is neuer well , but when it is in the fathers lap , or vnder the fathers wing : and the children of God are neuer in better case , then when in affection & spirit , they can come into the presence of their heauenly father , and by prayer , as it were , to creep into his bosome .

5. Lastly , this preface sheweth , that God is all sufficient , as in al other things , so in granting our requests : God is willing to hear our praiers , in that hee is our father , & able to performe them , because he is in heuen & therefore almightie .

Hallowed be thy name .

1. The coherence .

THus much of the preface : now follow the petitions . They be six in number : the three first , concerne God , and his glorie : the other three concern our selues . The three former petitions , are againe deuided into two partes : the firste concernes Gods glorie it selfe , the other two , the meanes , whereby Gods glory is manifested , and inlarged among men . For God his name is glorified among men , when his kingdome doth come , and his will is done .

Question . Why is this petition , Hallowed be thy name , set in the first place ? Answere . Because Gods glory must bee preferred before all thinges : because it is the end of all creatures , and of all the counsels of God . Prou. 16. 4. The Lord hath made all thinges for his owne sake ; yea , euen the wicked for the day of euill . And from the order of the petitions heere ariseth a worthy instruction ; namely , that euery one in all thinges they take in hande , are to propound to themselues , and to intend the glory of God . The reason is this . The end which God hath appointed to all our doings , we are to propound to our selues : but God hath appointed that the highest end of all our doings shuld be his glorie : therfore , our hearts must be set to seeke it first of all . That God will haue his name glorified by vs , appeareth in this ; that he punisheth those which of obstinacie , set themselues to dishonour him , or by negligence did not sanctifie him , when they should haue done so . Herod sitting in his royaltie , made such an oration that the people cried , the voice of a God and not of a man : and immediatly the Angel of the lord smote him , because he gaue not the glory to God . Act. 12. 23. And Moses because he did not sanctifie the Lord in the presence of the children of Israel , therefore , he came not into the land of promise ; yet he did but faile in doing of it . Thus wee may see by these punishments , and also by the order of the petitions , that it is our duties to prefer the glory of God before all things else .

Quest. Whether are we to prefer the glory of God before the saluation of our soules ? Answer . If the case stand thus , that Gods name must be dishonoured , or our soules condemned : we must account the glory of God more pretious than the saluation of our soules . This is manifest in the order of the petitions . The petition that concernes Gods glory is first , and the petitions that concerne directly our saluation are the fift and sixt . Where by we are taught , that before God should want any part of his glory , we are to let soule and all go , and let God haue all his glory . This affection had Moses . Exod. 32. 32. When he said , Either forgiue them , or if thou wilt not , blot my name out of thy booke .

In this petition , as also in the rest , we must obserue three things ; the first is ; the mening of the words the second , the wants which men must learn to bewail , the third , the graces of god , that ar to be desired

2. The meaning .

VErie fewe among the people can giue the right meaning of the wordes of this praier . They pretend , that seeing God knowes their good meaning , it is sufficient for them to say the wordes and to meane well . But faith being one of the groundes of praier , & there being no faith without knowledg , neither can there bee praier without knowledge , and therefore , ignorant men are to learne the right meaning of the words .

Name .

Name in this place signifieth :

1. God himselfe . 1. Kings . 5. 5. He shal build an house to my name . 2. His attributes , as his iustice , mercy , &c. 3. His works creatures and iudgments . 4. His word .

For God is knowne to vs by al these , as men are knowne by their names ; and as all a mans praise & glorie lies in his name , so all the glorie of God is in these .

Hallowed .

To hallowe is to feuer a thing from the common vse to som proper and peculiar end : as the temple was hallowed , that is , set apart to an holy vse ; and the priests were sanctified , that is , set apart to the seruice of God . And all that beleeue in Christ are sanctified , that is , set apart from sin to serue God . In like manner , Gods name is hallowed , when it is put apart from al abuses to an holy , reuerent and honorable vse , whether we think , speake , or vse it any maner of way .

Question . How can a sinful man hallow Gods name , which is pure and holy in it selfe ? Answer . We do not here pray that we might make Gods name holy ; but that wee might bee meanes to declare and make manifest to the world by the right vsage of it , that it is holy , and pure , and honourable . The like phrase is vsed . Luk. 7. 39. Wisedome is iustified of her children ; that is , acknowledged & declared to be just .

The scope therefore of the first petition is an earnest desire that we might set foorth Gods glorie , whatsoeuer become of vs ; and it may be expressed thus . O Lord , open our eies , that wee may aright knowe thee , and acknowledge the gretnes of thy power , wisdom , justice , and mercie , which appeares in thy titles , worde , creatures , and judgements : and grant that when we vse any of these , we may therein glorifie thee , and vse them reuerently to thy glory .

3 The wantes which are to be bewailed .

1 THe wants , which we in this place are taught to bewail , are especiallie foure . The first is , an inward and spirituall pride of our hearts : a sin that none , or very few can see in themselues , vnlesse the Lord open their eies . When our first parentes were tempted in Paradise , the deuil told them , they should be as Gods : which lesson not onely they , but we haue learned : and we conceiue of our selues as litle gods , though to the world we shew it not . This hidden pride , when other sinnes die , it begins to get strength and to shewe it selfe : and it appeares in vaine thoughts , continuallie on euery occasion ascending in the minde . As maye appeare in the Pharisie , whose thoughts were these , when he praied thus within himselfe : O God , I thank thee that I am not as other men , extortioners , vniust , adulterers , or euen as this Publican , &c. And as this was in him , so it is in vs till God giue grace : for so that men may haue praise & glory in the world , they care not for God his glorie , though it be defaced . Wee must therfore learn to discerne this hidden corruption , and to mourn for it : for it doeth poison & hinder al good desires of glorifying God , so long as it may preuaile in the hart .

2 Secondly , we are taught here to bewaile the hardnesse of our hearts : whereby we are hindred from knowing God aright , and from discerning the glorie of God in his creatures . Mark . 6. 52. The Disciples through the hardnesse of their hartes could not see Gods power , in the miracle of feeding many thousands with a few loues , though themselues were instrumentes of it , and the food did increase in their hands . Our redemption , what a wonderfull work is it , but how few consider of it , or regarde it ? If wee see a man haue more wit , wealth , or honour than we haue , wee straight woonder at him : but beholding Gods creatures , we see nothing in them , because we do not goe higher to acknowledge the loue , power , wisedome , and iustice of the Creator . And this is the cause why Gods name is so slenderly honoured among men .

3 The third corruption , is our great ingratitude : for the Lorde hath made heauen and earth , and all other creatures to serue m●n : yet he is the most vnthankful of al creatures . Bestow manie iewels , or a kinges ransome on a dead man , he wil neuer returne anie kindnes ; so men being dead in sinne deale with God . Commonlie , men are like the swine , that run with their groines and eat vp the mast , but neuer looke vp to the tree from whence it falleth . But the godlie are with Dauid , to feele this want in themselues , and to beseech God to open , and as it were , to vnlocke their lippes , that they may indeuour to be thankfull to God . Psal. 51. 15.

4 The fourth , is the vngodlines and the innumerable wantes that be in our liues , and the sinnes committed in the world . Psal. 119. 136 Mine eies ( saith Dauid ) gush out with riuers of waters , because men keepe not thy lawes . The reason is , because he which liues in sin reproches Gods name : euen as an euill child dishonors his father . Now some wil say , that this cannot be , because our sinnes cannot hurt God . A● . Yet they are a cause of slandring Gods name among men : for as we honour him by our good workes , so we dishonour him by our offences . Mat. 5. 16. Let your light so shine before men , that they may see your good workes , and glorifie your father which is in heauen .

4 Graces to be desired .

1 The graces to be desired , and to be prayed for at Gods hand , are three . The first is , the knowledge of God : that is , that we might know him , as he hath reueiled himself in his word , works and creatures . For how shal anie glorifie God before he know him ? Our knowledge in this life is imperfect . Exo. 23. Moses may not see Gods face , but his hinder partes . 1. Cor. 13. 12. Wee may see God as men doe , through spectacles , in his word , sacraments and creatures . And therefore , as Paule prayed for the Colossians , Col. 1. 10. that they might increase in the knowledge of God , so are wee taught to pray for our selues in this petion .

2. A zeale for Gods glorie . Psal. 69. 9. The zeale of thine house hath eaten me vp . Psal. 45. 1. My heart shall vtter , or cast vp a good matter . I will speake in my workes of the king . Here the Spirit of God borrowes a comparison from men thus . As he which hath somewhat lying heauie in his stom●cke , is neuer at quiet till hee haue cast it vp : euen so the care & desire to glorifie Gods name , must lie vpon a mans heart as an heauie burthen : and he is not to bee at ease and quiet with himself , till he be disburdened , in sounding forth Gods praise . Luther saith wel , that this is sancta crapula : that is , an holy surfet : and it is no hurt , continuallie to haue our harts ouercharged thus .

3 A desire to lead a godlie and syncere life , as before Gods Majestie . We see men that are in some great calling vnder honourable personages , wil so order and behaue themselues , as they may please and honour their maisters : euen so must our liues bee well ordered , and we are to labour to walk worthie of the Lord ( as Paul speaketh ) that we may honour our heauenly father :

Thy kingdome come .

1 The Coherence .

THis petition dependes on the former most excellentlie . For in it is laid downe the meanes to procure the first . Gods name must be hallowed among men : but how is it done ? by the erecting of Gods kingdome in the heartes of men . We cannot glorifie God vntill he rule in our hearts by his word and Spirite .

2 The meaning .

[ Thy ] This word doth put vs in mind that there is two kingdoms : one Gods , & that is the kingdome of heauen : the other the deuils , called the kingdom of darknesse . Col. 1. 13. For when all had sinned in Adam , God laid this punishment on all , that seeing they could not be content to obey their Creator , they should be in bondage vnder Sathan : So that by nature we are all the children of wrath , and the deuill holds vp the scepter of his kingdome in the heartes of men . This kingdome is spirituall , and the pillers of it are ignorance , errour , impietie , and all disobedience to God , in which the deuill whollie delights ; which also are , as it were , the lawes of his kingdome . Blind ignorant people can not abide this doctrine , that the deuill should rule in their hearts : they spit at the naming of him , & say that they defie him with all their heartes : but whereas they liue in sinne , and practise it as occasion is offered , though they can not discerne of themselues , yet they make plain proofe , that they line in the kingdome of sinne and darknes , and are stat vessels of Sathan , & shal so continew , till Christ the strong man come and binde him , and cast him out . And this is the estate of all the children of Adam in themselues . Wherfore , our sauiour in this petition , teacheth vs to consider our naturall estate , and to pray that he would giue vs his Spirit , to set vs at libertie in the kingdome of his owne Sonne .

[ Kingdome ] Gods kingdome in scriptures , is taken two waies . First generallie , and so it signifieth that administration , by which the Lord gouerneth all thinges , yea , euen the deuilles themselues , of which kingdome mention is made in the end of this prayer , and in Psal. 97. vers. 1. The Lorde raigneth , let the earth reioice . Againe , it is taken more speciallie , and then it signifieth the administration of Christ , the head of the Church , in which hee frameth men by his worde and Spirit , to the subjection of the same worde . And so it is taken in this petition .

In a kingdome there are foure things to be noted . 1. There must bee a king . 2 There must be subiectes . 3 There are lawes . 4 Authoritie .

In this kingdome , Christ is the king , it is he to whome the father hath giuen all authoritie in heauen and earth .

In this kingdom , al are not subjects , but such as ar willing to giue free and frank obedience to Gods word ; or at the least , though their hearts be not sound , make an outward profession of it .

The lawes of this kingdome , is the word of God , in the books of the old and new Testament . Therfore it is called the kingdome of heauen . Mat. 13. The Gospell of the kingdom . Mar. 1. 13. The rod of his mouth . Isai. 11. 4 The arme of God . Isai. 53. 1. As a King by his lawes bringes his people in order , & keeps them in subiection : so Christ by his word , and the preaching of it , as it were by a mightie arme , drawes the elect into his kingdome , and fashions them to all holie obedience .

The power and authoritie is , that whereby Christ conuerts effectually those which are to be conuerted , and glorifies himselfe in the confusion of the rest .

The kingdom being taken thus specially is also twofold . The first , is the kingdome of grace , of which mention is made , Rom. 14. 17. The Kingdome of God stands not in meat & drink but in righteousnes , that is , the assurance of our justification before God , in the righteousnes of Christ : Peace of conscience , which proceeds from this assurance ; and ioy in the holie Ghost , which comes from them both . In this kingdom all men liue not , but onelie those that ar subject to Christ , obedient to the lawes of his kingdome , and ruled by his authoritie , & are continually taught in his word by his spirit . But those that refuse to liue according vnto the lawes of this king , and choose to liue at their owne libertie , are in the kingdom of darknesse , sinne and Sathan .

The second is the kingdome of glory in heauen , which is the blessed estate of al Gods people there , when God shal be al in al in them . And the former kingdom of grace is an entrance and preparation to the kingdome of glorie .

[ Come ] Gods kingdome comes , when it is established and confirmed in mens hearts , and made manifest to all people , the impediments being remoued . Question . This comming implies a stopping but howe should Gods kingdome , be hindered ? Answer . Kingdom in this place is not taken for the power of God , whereby hee rules all things , for that cannot be hindred : but for the kingdome of grace , which in the vsing of the outward meanes , as ministers , word , and sacraments may be hindered by the deuill , the world , and mans corruption .

3 The wantes which are to be bewailed .

THe wantes which wee in this petition are taught to mourn for , are of two sorts : some concern our own selues : some , others . That which concernes our owne persons , is a bondage and slauerie vnder sinne and Satan . This bondage indeede is weakened in Gods seruants , but none is whollie freed from it in this life . Paule complaineth , that he is sould vnder sinne , and cries pitifullie . O miserable man that I am , who shal deliuer me from this bodie of death ? Question . What difference then betweene the godlie and the wicked ? Answer The euil and vngodlie man , in the verie middest of his bondage hath a mery hart , sinne is no trouble to him , nay , it is meat and drinke to him . But the godly man is otherwise minded . For , considering the power of the deuill , and his craft in manifold fearfull temptations , and seeing the prooffes of his rebellious nature , euer and anon to start away from God , he is grieued and confounded in himself , & his heart bleedes within him , that hee doth offend so mercifull a Father .

Manie men liue in this world & that manie yeares , and yet neuer feele this bondage vnder Satan & sinne . Such vndoubtedlie cannot tel what the Lords prayer meanes ; But he that would haue the right vse of this petition must bee acquainted with it , and bee touched in his conscience , for that the flesh and the deuill beare such sway in him : As the poore captiue is alwaies creeping to the prison dore , alwaies labouring to get off his bolts & fetters , & to escape out of prison , so must we alwaies crie to the Lord for his Spirite , to free vs out of this bondage and prison of sinne and corruption , and everie day come neerer the prison doore , looking when our blessed Sauiour will vnbind vs of all the fetters of sinne and Sathan , and fullie erect his kingdome in vs .

2. The wantes which concerne others , are twofold . The former is the want of the good means , which serue for the furthering of the kingdome of Christ , as preaching , sacraments and discipline . When we shal see a people without knowledge , and without good guides , and teachers , and when we see one stand vp in the congregation not able to teach , here is matter for mourning : This petition puts vs in mind to bewaile these wantes . Our Sauiour , when hee sawe the Iewes , as sheepe without a shepherd , he had compassion on them , and hee wept ouer Ierusalem , because they knewe not the thinges which belonged to their peace . Luk. 9. 11. Therefore , when preachers want , to hold vp the scepter of God before the people , and to hold out the word , which is , as it were , the arme of God , to pul men from the bondage of the deuill to the kingdome of Christ : Then it is time to say , Lorde , let thy kingdome come .

3. The third want which we are to bewail , is , that there be so many impediments , and hinderances of the kingdome of grace , as the deuill and al his Angels , their instruments , the Pope , the Turke , and all the rest of the professed wicked of the world , which by subtile intisements and tyrannie , keep back & repell the means , whereby Christ ruled as a king in his Churche . When the deuill sees one that was sometime of his kingdome , but to cast a looke toward the heauenly Ierusalem , he straightway regeth against him , and labours quite to ouerthrow him . Wherfore , in regard of al these impediments , wee must pray , thy kingdom come .

4. Graces to be desired .

1. IN this petition we are taught first , that we are to haue a feruent desire , and to hunger , that God of his mercie would giue vs his Spirite to raigne and rule in our hearts , and to bow them to all obedience and subjection of his will , & further , whereas our hearts haue bene , as it were , filthie sties and stables of the deuill , that hee would renew them , and make of them sit temples , to entertaine his owne spirite . Psal. 51. 10. Create in me a cleane hearte , O God , and renew a right Spirit in me , &c. Stablish mee with thy free Spirit . If we shall consider the conuersation of the wicked and the Godly and their corrupt hearts together , wee shall see litle difference , but in this , that the wicked is delighted and glad to sinne , but the godlie do wrastle , as for life and death , with their temptations , and do resist the deuil , and doe desire , and crie to heauen , to be freed from his bondage , howsoeuer their hearts are alwaies rebelling against God .

2 Forasmuch as the kingdome of grace is erected in Gods church here vpon earth : here in this petition wee are commanded to pray for the church of God & the parts therof . Psal. 122. 6. Pray for the peace of Ierusalem , they shal prosper that loue thee . Esa. 62. 7. Ye which are the Lord his remembrancers , giue him no rest , vntill he set vp Hierusalem the praise of the world .

And that Gods Church may flourish & be in good estate , we are to pray for Christian Kinges and princes , that God wold blesse than , and increase the number of them . For they are as nursing fathers , and nursing mothers to the Church . And wee especiallie are bound to pray for the Queenes moste excellent Maiestie , as also for the Frenche King , that they may bee blessed , and Gods kingdome by them aduanced .

And againe , because Ministers are the Lordes watchmen , in the Church , wee are also here put in mind to seeke their good , and to pray that their hearts may be set for the building of Gods kingdome , for the beating down of the kingdome of sin and Satan , & for the sauing of the soules of his people . And the rather , because the deuill laboureth night and day , to ouerthrow them in this glorious work , and to resist them in their ministerie : as appeareth in Zach. 3 1. When Ioshua the high Prieste stood before the Angel of the lord Satan stood at his right hand , namely , to resist him . Therefore , also we ar to pray for them , that the Lorde would keepe them , and furnish them with giftes , and withal , make them faithfull , for , Where vision faileth , the people are left naked , saith Salomon . 2. Thes. 3. 1. Brethren pray for vs , that the word of the Lord may haue a free passage , and be glorified .

Thirdlie , wee must pray for all Christian Schooles of learning . Howsoeuer some think but basely of them , yet they are the ordinarie means to maintaine the ministery , and so the Church of God . A man that hath diuers Orchards , wil also haue a feminarie full of young plantes to maintaine it . Schooles they are as feminaries to God his Church , without which the church falles to decay : because they serue to make supplie of Ministers .

3 Thirdly , we are to desire , that the Lord would hasten the second comming of Christ , as the Saintes in heauen pray , Come Lord Iesus , come quicklie : and therefore , the godlie are said to loue the comming of Christ . 2. Tim. 4. 8. A penitent sinner so abhors his owne corruptions , and the yrkesome temptations of Sathan , that in this respect he desires that Christ wold hasten his particular comming to him by death , for no other cause , but that he might make an end of sinning and displeasing God .

Thy will be done .

1 Coherence .

IN the seconde petition , we desired that God wold let his kingdom come , vz. that he would rule in our harts . If he then must raign we must be his subjects : and therfore , here we craue , that being his subjects , we may obey him , and do his will . Mal. 1. 6. If I be a Father , where is mine honour ? If I be a maister , where is my feare ?

2. The meaning .

WIL ] Will here signifies Gods worde , written in the old and new Testament . For in his worde his wil is reuealed . Of the whol wil of God , ther be three speciall pointes , which are in this place meant . 1. To beleeue in Christ . Iohn . 6. 40. This is the wil of him that sent me , that euerie one that seeth the Sonne , and beleeueth in him , should haue life euerlasting . 2. Sanctification of bodie and soule . 1. Thes 4. 3. This is the will of God , euen your sanctification , &c. 3. The bearing of affliction in this life . Rom. 8. 29 Those which he knew before , he did predestinat , to be made like to the image of his owne son . Phil. 3. 10. That I might know him & the vertue of his resurrection , and the fellowship of his afflictions , and be made conformable to his death .

[ Thy will ] not mine : For mans owne will is wicked and corrupt ; yea , it is flat enmitie to God Rom. 8. 5.

[ Done ] That is , obeyed and accomplished of men . Then , the effect of the prayer is this ; As wee wold haue thee our king : so Lord , teach vs to obey thy holie will .

3 The wantes to be praied against .

1 HEre first , we are to bewayle this , that our hearts are so prone to vngodlines , and disobedience to Gods commandements . Put a match to an heape of gunpowder , on a sudden it will be all on a flame , and as long as we adde matter to the fire , it burnes : So by nature , we are most ready to sin so soone as the least occasion is giuen . Dauid had experience of this , when he prayed , Knit my heart to thee , O Lord , &c. Psal. 86. 11. and incline mine heart to thy commandements . Psal. 119. 37. Those which find not this want in themselues , and the like affection to bewaile it , are in a miserable and dangerous case : euen as a man that hath a great disease vpon him , & knowes not of it .

2 Againe , we must here bewaile the sinnes of the world , as ignorance , heresies , schismes , hypocrisie , pride , ambition , contempt of Gods worde , couetousnes , oppression , want of loue of God and his word , &c. 2. Pet. 2. 7. Lot was vexed , and his righteous heart was grieued , with the vncleane conuersation of the Sodomits from day to day : so ought our soules to bee vexed and grieued continuallie , at the wickednes of our time : and further , in this griefe we are to send vp our prayers to God for them , that they may be brought to the obedience of Gods will , Ezech. 9. 4. In a common judgement vpon Ierusalem , they are marked in the forehead ▪ that mourne and crie for all the abhominations that be done in the middest of it .

3 Here also wee must humble our selues for our vnquietnesse of mind , & greate impatience , when God layes anie crosse vpon vs . It is Gods will , that we should suffer affliction . Our Sauiour prayed , that the cup might be taken away , but with submission to his fathers wil , Luke . 22. 42. And this Dauid had learned , when he said , But if he thus say , Beholde , I haue no delight in thee , behold , here I am , let him doe to me , as seemeth good in his eies . 2. Sam. 15. 26

4 Graces to be desired .

1 THe first thing which we are here to desire , is , that wee may haue grace to denie our selues , wils , and affections : because herein wee are vnlike to God , and like the Deuill . This is the first lesson that our Sauiour doeth giue his Disciples , that they must denie themselues , and follow him .

2 The second thing , is the knowledge of Gods will : for otherwise , how shal we do it ? How shall that seruant please his maister , which cannot tell what hee would haue done of him ? Most men will haue bookes of statutes in their houses , and if they be to deal in any great matter , they will do nothing vntil they haue looked on the Statute . In like maner , men must haue the Bible , that is , the booke of Gods statutes in their houses ; the lawes of God must bee the men of our counsel : Before euerie action , wee are to searche what is the will of God , and then to doe it . Here then wee are taught to vse the meanes , and to pray for knowledge .

3 Againe , we are here taught to haue a desire in our hearts , and an indeuour in our liues in all things to do obedience to Gods word .

4 Lastlie , we desire patience and strength , when it shall please God at anie time to exercise vs with the crosse , as Paul prayes for the Colossians , that God would strengthen them by the power of his might , vnto all patience and long suffering with ioy fulnesse .

5. Errour confuted .

THe Church of Rome teacheth , that men by nature haue free-will to good : and that men , being stirred vp by the holy ghost , can of themselues will that which is good . But if this were so , why might we not pray , Let my will bee done ? So far foorth as the will of man shall agree with Gods will : but this cannot be , as we see in the tenour of this petition .

In earth as it is in heauen .

1 The meaning .

HAuing shewed the meaning of this petition , thy will be done , Now we are to speake of the condition , which is , in what maner we shuld doe it . For the question may be , how we should doe Gods will : the answer is , his wil must be done in earth as it is in heauen .

Heauen ] By heauen here is meant the soules of faithfull men departed , and the elect Angels . Psal. 103 20. Praise the Lord ye his Angels , that excel in strength , that doe his commandements , in obeying the voice of his word .

Earth ] By earth is vnderstood nothing but men on earth , becaus all other creatures in their kind obey God : only man , he is rebellious and disobedient . Then the meaning is , Let thy will be done by vs men on earth , as the Angels and saintes departed , doe thy will in heauen .

Qu. Do we here desire to do the will of God in that perfection it is done by angels ? must we be as perfit as they ? Ans. the wordes here vsed ( in earth as it , &c. ) do not signifie an equalitie , as though our obedience should in this life be in the same degre of perfection with with Angels ; but a similitude or the like maner of obeying ; it may be said , in what maner do the Angels obey God ? Answer . They doe the wil of God willingly , speedily , and faithfully ; and this is signified , in that they are saide in the scriptures to bee winged , and to stand continually beholding the face of our heauenly Father . And this is the manner in which we desire to performe Gods will .

2. The wants to be bewailed .

WE are heere admonished to bee displeased with our selues , for our imperfect obedience to God , & for our hypocrisie , priuie pride , presumption , deadnes of spirit ▪ and many other wants which breake out , when we are in doing Gods will . There is no seruant of God , but hath wants in his best works , so we must vnderstand , Paul . Ro. 7. 18. he saith as much , as if he culd begin a good thing , but not perfect it , & go through stitch , as we say . When the godly do good works , as heare , speak Gods word , pray , praise God , &c. they perform things acceptable to God : but in these actions , they finde matter of mourning ; namely ; the imperfection of the work , therfore , Dauid praieth . Psal. 143. 2. Enter not into iudgement with thy seruant , and here we may see , how far wide the Church of Rome is , that holds good works to be any way meritorious , that be euery way imperfect . If the men of that church had grace , they might see that the corruptions of the flesh wer as gynes & fetters about their legs , that when they would faine runne the waies of Gods commandements , they are constrained to halt downe right , and to trail their loynes after them .

3 Grace to be desired .

THE grace here to be desired , is synceritie of heart in doing Gods will , so as wee may keepe a good conscience before God and men . Act. 24. 16. And for this cause I indeuoured alwaies to haue a clear conscience towards God , and towards men . This must we hunger after , & pray for : seing it is not sufficient to abstaine from euill , but also to doe good , and in doing good , striue to come to perfection .

Giue vs this day our daily bread .

1 The Coherence .

THus much of the thre first petitions , which concerne God : now follow the other three , which concern our selues ; In which order we learn to pray for those things , which concerne God absolutelie , and for those thinges , which concerne our selues , not absolutely ; but so farre foorth as they shall make for God his glorie , the building of his kingdom , and the doing of his wil. But how dependes this petition on the former ? In the first wee are taught to pray , that Gods name might bee hallowed : which is done , when God raigns in our hearts , & his wil is done . Now further , his will is obeyed in three thinges : first , by depending on his prouidence for the thinges of this life : secondly , by depending on his mercy , for the pardon of sin : thirdly , by depending on his power and might , in resisting temptations . And thus Gods will is obeyed .

2 The meaning .

BRead ] By this one means of sustayning our bodies , and temporarie liues , all other meanes are vnderstood : as meat , drinke , cloathing , helth , liberty , peace , &c. Gen 3. 19. Thou shalt eat thy bread , vz. get thy liuing , in the sweat of thy browes .

Out of this we learn 2. instructions ; for why doth the Lord teache vs to craue onely bread , and not meate and other dainties ? It is for 2. causes : the first is , that we might hereby learn frugalitie and moderation in our diet , apparel , houses , and be content if wee haue no more but bread , seeing wee desire no more . We must not with the Israelites murmur because they had nothing but Manna .

Quest. Must wee vse Gods creatures onely for necessitie ? Ans. we may vse them not onely for necessitie , but also for honest delight & plesure . Psal. 104. 15. God giues wine to make glad the heart of man : and oyle to make his face shine . And Iohn 12. 3. Our Sauiour Christ allowed of the fact of Mary , which tooke a pounde of ointment of spikenard very costly , and annointed his very feete , so that all the house was filled with the smell ; though Iudas did esteeme it wast . But yet if the Lord shall graunt but breade , that is , so much as shal but holde bodie and soule togither , wee must bee content therewith . 1. Tim. 6. ver. 8. Therefore , when wee hauue foode and raiment , let vs be therewith content . This contentation was in Iacob . Gene. 28. 20.

A second cause is , to teache vs that there is a particular prouidence . All men confesse that there is a generall prouidence of God ouer all thinges , but here wee must acknowledg an other more speciall , euen in the least thinges that be : because euery morsell of bread which we eate , wold no more nourish vs , then a peece of earth , or a stone , vnlesse God gaue his blessing vnto it .

[ Daily ] The worde in the originall is thus much in effect , Bread vnto our essence or substances : then the meaning is ; Giue vs such bread from day to day , as may nourishe our substances . Thus praieth Agur Prou. 30. 8. Feede me with food conuenient for me . Some there ar which put an Angelical perfection in fasting : But we are taught in Scriptures , that as aboue all thinges , we are to seeke for life eternall , so wee must in this life , sustaine and maintaine our naturall bodies , so long as we liue in this world . Fasting in it selfe , as it is abstinence , is no part of Gods worship ; but in it own nature a thing indifferent : and therefore , it is to bee vsed so farre forth , as it shal further vs in prayer , and no further . For seeing we ar taught to pray for such food as shall preserue nature , and maintaine the vitall blood , we must not vse fasting to the hindrance or destruction of nature .

[ Our bread . ] 1. Question . How is bread ours ? 1. Corinth. 3. 22. Ye are Christes , and all things ar yours . So then , by meanes of Christe , bread is called ours . For God hauing giuen Christ to vs , doeth in him and by him , giue all thinges els to vs . 2. Question . Howe may I knowe that the thinges I enjoy , are mine by Christ , and that I doe not vsurpe them ? Answere . 1. Tim. 4. 4. Paule saieth , that the creatures of God are good , and that the vse of them is sanctified to vs , by the word and prayer . Then , if we haue the word of God , to tel vs that we may enjoy and vse them : and also , if we pray to God for the right and pure vse of them , wee are no vsurpers , but indeed right owners of them . 3. Question . If the creatures must be made ours by Christ , howe comes it to passe , that the vngodlie haue such abundance of them ? Answer . We lost the title and interest of the creatures in Adam : yet God of his mercie bestowes temporarie blessings vpon the vniust aswell as vpon the iust : but for all that , vnlesse they be in Christ , and hold the title of them by him , they shal in the end , turn to their great condemnation

And whereas we cal it , our bread , wee learne , that euery man must liue of his owne calling , and his owne goods . Here also is condemned all oppression , stealing , lying , cogging , and other such deceitfull meanes to get wealth and goods . Many think it no sinne to prouide for their familie in such order , but in saying this petition ▪ they pray against themselues . 2. Thes. 3. 10. Hee which laboureth not , let him not eate . Ephes. 4. 28. He which stole let him steale no more , but rather labour with his hands the thing that good is .

[ This day ] We say not heere this weeke , this month , this age , but this day , what meanes this ? may yee not prouide for the time to come ? Answere . It is lawfull , yea , a man is bound in good maner to prouide for time to come . Act. 11. 28. The Apostles prouide for the Church in Iudaea , against the time of dearth , spoken of by Agabus . And Ioseph in Aegypt , in the years of plentie , stored vp against the yeares of famine . Wherefore , in these words , our Sauiour his meaning , is only to condemn al distrust full care , and to teach vs to rest on his fatherlie goodnes from day to day , in euerie season : this is noted vnto vs , Numb. 11. where the Israelits wer commanded to gather no more Manna , than would serue for one day , & if they did , it putrified . Wherby God taught them , to rest on his prouidence euery particular day , and not on the means .

[ Giue vs ] Not me . This serues to teache vs , that a man must not onelie regarde himselfe , but also be mindfull of others . For a man that hath welth , is made a steward , to distribute his goods to the poore , and the good of Gods Church . True loue seekes not her owne things : the branches of the vine are loaded with clusters of grapes , not for themselues , but for others : the candle spends it self to giue others light .

[ Giue ] If bread be ours , wherefore are we to ask it ? It may seeme needles . Answer . Not so , for hereby we are taught very worthie lessons . 1. First , those that are in pouertie , are taught to wait on God , who is the fountaine and giuer of al blessings ▪ Men vsuallie driuen to this estate , vse euill meanes , as robbing , deceiuing , consulting with wisards , &c. 2. Againe , here we learne , that thogh a man had al the wealth in the world , all is nothing without Gods blessing .

Quest. The rich need not say , Giue ●s , &c. for they haue aboundance already , and what neede they aske that which they haue ? Answer . Let a man be neuer so rich , and want nothing that can be desired , yet if hee want Gods blessing , in effect he wants al. Wherfore , euen kings , and the greatest personages that be , are as much bounde to vse this petition , as the poorest . Gods blessing is riches , saith Salomon . Pro. 10 22. Thou maiest eat , and not haue inough , be clothed and not warm , earne wages , and put it in a broken bagge . Hag. 1. 6. If God do not blesse thee . This blessing of God , is called the staffe of bread . Esay . 3. 1 In bread there be two thinges , the substance , and the vertue from Gods blessing : this second , that is , the power of nourishing , is the staff of bread . For take away from an aged man his staffe , and he falls : & so take away Gods blessing from bread , it becomes vnprofitable , & ceaseth to nourish . Lastly , here wee see , that all labour and toyle taken in any kind of calling , is nothing , and auailes not , vnlesse God still giue his blessing . Psal. 127. 1.

3. The wants to be bewailed .

OVr corruptions against this petition , are two especially . I Couetousnesse , a vice which is naturally ingraffed in euery mans heart ; it is , when a man is not content with his present estate . This desire is vnsatiable , for men wold be euer hauing of more . Wherfore hee which shall vse this petition , must be grieued for this sinne , and pray with Dauid . Psalm. 119. 36. Incline my hearte to thy commaundements , and not to couetousnesse . And hee must sorrowe , not so much for the act of this sinne , as for the corruption of nature in this behalfe . Couetous people will plead , that they are free from this vice , but mark mens liues , and wee shall see that this is a common disease , in the most , as it is noted . Psal. 4. 6. Who will shew vs any good ? This then is a common sin that we ar taught to mourne for .

2. The second want , is our diffidence and distrustfulnes , for the thinges of this life . Men also will shift this off , and say , they wold be sorie to distrust God . But if wee looke to our corrupt nature , man is wonderfull prone to this sinne , for being in prosperitie , we ar not troubled : but if once wee be pressed with aduersitie , then we houle and weep , and as Paul saith , 1. Tim. 6. 10. Men pearce themselues throgh with many sorrowes . If any shall lose a parte of his goodes , what then doth hee ? straight hee goes out to the wise man : is this to beleeue in God ? No , it is to distrust God , and beleeue the deuill .

4. Graces to be desired .

THe grace to be desired , is a redinesse in all estates , to rest on Gods prouidence , whatsoeuer fall out . Psal. 37. 5. Commit thy way to the Lord , and trust in him , and hee shall bring it to passe . Prou. 16. 3. Commit or role thy workes vpon the Lord , and thie thoughts shal be directed : Whereby we ar admonished to take pains in our callings to gette meate and drink , &c. If the Lorde blesse not our labour , wee must be content : if he do , we must giue him thanks . Now for this cause , wee are further to pray to God , that hee would open our eies , & by his spirit , teach vs in all his good creatures to see his prouidence , and when meanes faile and are contrary , then also to beleeue the same .

5. Errors confuted

1. PApistes teache , that men by workes of grace , may merit life eternall , and increase of justification in this life . But howe can this be ? for here we see , that euery bit of bread which we eate , is the free gift of God , without any merite of ours . Now , if we cannot merite a peece of bred , what madnes is it to think , that wee can merite life euerlasting ?

2. They also are deceiued , who thinke , that any thing comes by meere chance or fortune , without Gods prouidence . Indeede , in respect of men , who knowe not the causes of thinges , many chances there are : but so , as they are ordered & come to passe by Gods prouidence . Luk. 10. 31. By chance there came downe a certaine priest that way .

Forgiue vs our debts .

1. Coherence .

THis is the fift petition , & the second of those which concerne our selues : in the former we craued temporall blessings , in this and the next which followeth , we craue spirituall blessings . Where we may note , that seeing there be two petitions , which concerne spirituall thinges , & but one for temporall ; that the care for our soules must be double , to the care for our bodies . In the world men care for their bodies , their hearts are sette for wealth and promotion : they can be content to heare the worde on the Sabboth , yet neither then , nor in the weeke day do they lay it vp in their heartes , and practise it , which argues , that they haue litle or no care for their soules .

Question . What is the cause , that first we craue things for the body , & in the second place , those which concerne the soule ? Ans. The order of the holy Ghost in these petitions is wonderfull : for the Lorde considers the dulnes and backewardnes of mens natures : therefore , he trains them vp , and draws them on by litle , euen as a schoolmaister doth his young schollers : propounding vnto them some elements and principles , and so carrying them to higher pointes . 〈◊〉 the former petition is a steppe or degree to these two following . He that will rest on Gods 〈◊〉 so the pardon of his 〈…〉 of al , rest on Gods providence 〈◊〉 this life , and hee that cannot put his affiance in God for the prouision of meat and drink , how shall he trust in Gods mercie for the saluation of his soule ? Here wee may see the faith of worldings : they say that God is mercifull , and that they beleeue in Christ : which how can it be true ? Seeing in lesser matters , as meate and drinke , they distrust God , as appears by their couetousnes .

2. The meaning .

DEbts ) By debts sins ar meant , so it is in Luke 11. 4. and they are so called , because of the resemblance betwene them . For euen as a debt doth bind a man , either to make satisfaction , or else to goe to prison : so our sinnes bind vs , either to satisfie Gods iustice , or els to suffer eternall damnation .

[ Forgiue . ] To forgiue sinne , is to couer it , or not to impute it . Psal. 32. 1. And this is done , when God is content of his mercie to accept the death and passion of Christ , as a sufficient paiment and ransome for mans sinnes ; and so to esteeme them as no sinnes . And here vnder this one benefit , all the rest of the same kind are vnderstood , as iustification , sanctification , redemption , glorification , &c.

3. The vses of the words .

1. HEre we may learn many lessons ; the first is , that seeing we must pray thus , Lord forgiue , &c. We must hold , that there is no satisfaction to Gods iustice for sinne by our workes ; no not in temporary punishments : but that the doing away of our sinnes , is of Gods meere fauour : for , to forgiue and to satisfie be contrary : wherefore the doctrine of humain satisfactions , taught in the Church of Rome , is vile and diuelish .

2. Secondly , we are taught thus to pray continually , from day to day : where we note the great patience and long suffering of God : in that we offending daily , yet he suffers and forbears still , and doeth not powre out his confusion vpon vs . This teacheth vs , like patience towards our brethren : we cannot put vp the least iniury , and forbear but one day , yet we desire that god wold forgiue vs all our liues long .

3. Againe , we may obserue , that there is no perfect sanctification in this life , seeing we must euery day , to the end , craue the pardon of our sinnes . Therefore , wicked is the opinion of the Catharists or puritans , which hold that men may be without sinne in this life .

4. And when we say , forgiue , not me , but vs : we are put in minde to pray , not onely for the pardone of our owne sinnes , but likewise for our brethren and enemies . Iam. 5. 17. Confesse one to another , and pray one for another for the praier of the righteous auaileth much , if it be feruent And as so●ne think , the praier of Steuen was a meanes of the conuersion of Saule .

5. Also we note , that before praier for pardon of sinne , must go a confession of sinne : for whereas we say , forgiue our debts , we confes before God , that we ar stat banckrouts , and not able to discharge the least of our sinnes ; this appears 1. Ioh. 1. 9. If we confesse our sinnes , he is faithful to forgiue vs : And it was practised by Dauid , Psalm. 51. and 32. 5. The maner of making confession is this ; knowen sinnes , and those which troble the conscience , are to be confessed particularlie : but vnknown sins generally . Psa. 19

6. Lastly , hence it is manifest , that there is noe iustification by workes . Our sinnes are debtes : & so also are all workes of the lawe . Now , how can any man discharge one debt by another ?

4. Wants to be bewailed .

THe wantes to be bewailed are the burden of our sinnes , and the corruptions of our natures , & the wickednes of our liues , and the sinnes of our youth , and of our old age . Psal. 40. 12. My sinnes haue taken such hold vpon me , that I am not able to looke vp : they are more in number then the haires of my head : therefore mine heart hath failed me . Thus with Dauid , we are to trauell and grone vnder this burden : but this griefe for sin , is a rare thing in the world . Men can mourne bitterly for the thinges of this life , but their sinnes neuer trouble them . And further , this sorrowe must be for sinne , because it is sinne , though there were neither hell nor deuill , nor conscience to accuse , nor Iudg to reuenge .

5. The grace to be desired

THe grace which wee must desire , is the spirit of grace and deprecations . Zacha. 12. 10. It is that worke of the spirit , whereby wee are inabled to call to God for the pardone of our sinnes . A man hauing offended the laws of a Prince , and being in danger of death , will neuer rest , or be at quiet , till hee haue gotten a pardon : euen so , they which feele and see their sinnes , hauing this spirite are so mooued , that they can neuer be at rest , till in praier they be eased of their sins A man may , I graunt , babble and speake many wordes , but hee shall neuer pray effectually , before hee haue this spirit of praier , to make him crie , Abba Father . For worldly commodities all can pray : but learn to pray for the want of Christ .

As we forgiue our debts .

1. Coherence .

THese wordes be a part of the fift petition , for it is put down with a condition . Forgiue vs , as we forgiue others : and these wordes depend on the former , as the reason thereof , and it is taken from the comparison of the lesse to the greater : thus , if wee , who haue but a sparke of mercie , doe forgiue others : then doe thou , who art the fountaine of mercie , forgiue vs : but we forgiue others , therefore , do thou forgiue vs . Thus Luk. 11. 4 hath it , Forgiue vs our sinnes : for euen we forgiue . The Papists gather a contrarie doctrine : they say , Forgiue vs as we forgiue , making our forgiuing a cause , for which God is mooued to forgiue vs . But we are to know , that our forgiuing is no cause , but a sign that God wil forgiue vs .

2 The meaning .

QVestion . Whether is a man bounde to forgiue all debts . Answer . The word debt , in this place , is not vnderstoode of debt that is ciuill , and comes by lawfull bargaining , but of hurtes and dammages ; which ar done vnto vs in our bodies , goods , or good name ; as for the former ciuil debts a man may exact them , so he doe it with shewing of mercie .

2 Question . How may anie man forgiue trespasses , seeing God onlie forgiues sin ? Answer . In euerie trespasse which anie do to their neighbours , ther be two offences ▪ one to God , another to man . In the first respect it is called a sin , which God onlie forgiues : In the other respect , it is called an injurie or dammage : & so man may forgiue it . When a man is robbed , the law is broken by stealing , and the injurie that is done , is against a man that hath his goods stolne . This injurie , as it is an injurie , a man may forgiue : but as it is a sinne , he can not , but God onlie .

3 Quest. Whether may a man aright pray this petition , and yet sue him at the law , who hath injured him . An. Yea , for a man may in an holie maner sew another for an injury : and as a souldier in lawful warre may kill his enemie , and yet loue him : so may a man forgiue an injurie , and yet seeke in a Christian maner the remedie : but in doing of this , wee must obserue fiue thinges . 1. We are to tak heed of all priuate revenge and inward hatred , which if we conceiue , wee doe not forgiue . 2. We must take heed of offence , and haue care that our doinges bee not scandelous to the Church . 3. Our sutes must be taken in hand to maintaine godly peace : for , if all injuries were put vp , there would bee no ciuill state or gouernment . 4. It must be , that the partie offending may bee chastised , and bee brought to repentance for his fault : for , if many men were not repressed , they woulde growe worse . 5. Law must bee the last remedie : as Physitions vse desperate remedies , when weaker wil not serue : euen so must we vse law , as the last meanes , when all other faile . The dealing of the worlde in this case , is no example for vs to follow . For through rage and stomacke they will abide no priuate agreement : and therefore , they vse the law in the first place , so did the Corinthians , but what saith Paule 1. Cor. 6. 7. It is vtterlie a fault among . But if the Lawe bee vsed aright , a Christian may sue at Law , and loue the partie sued ; for there is difference betweene dealing against a man before a Magistrate , and the dealing of one priuat man with another . For priuate dealing is commonlie reuenge , and therefore vnlawfull .

3. The Vse .

THE vse of this clause is verie profitable , for it shewes vs a liuelie signe , whereby our consciences may bee assured of the pardon of our sinnes . Indeed , manie vse these wordes long and often , yet finde no assurance of pardon , and the cause is , because they haue no desire of Gods mercie , nor willingnes to forgiue men , which if they had , then the forgiuenes of their sinnes should hereby be sealed vnto them . Wherefore , if any wold be perswaded of Gods mercie in this point , let them discend into their owne soules , and search them narrowlie , if they can finde their heartes as readie to forgiue , as they are readie to desire forgiuenes at Gods hand , then they may assure themselues of Gods mercie in Christ , as we are taught by our Sauiour Christ , Mat. 5. 7. Blessed are the merciful , for they shall obtaine mercie . Consider these comparisons . A man walking vnder a wal in a cold sunnie day , is heated of the wall , which first receiued heat from the Sunne . So he that sheweth mercie to others , hath first receiued mercie from God . Also ; take a peece of waxe , and put to a seale , it leaueth an impression or marke like it selfe in the waxe : which , when a man lookes on , he doth certainlie know that ther hath bin a seale , the print whereof is left behind . Euen so it is in euery one , that hath readinesse to forgiue others : by it a Christian may easilie know , that God hath sealed to him the forgiuenesse of his sinnes , euen in his heart : Therefore , let men looke into their hearts , whether they haue any affection to forgiue others , for that is ; as it were , the print in their harts , of Gods mercy toward them .

Manie there are , which pray for pardon at Gods hande , but they cannot brooke it , that they should forgiue their neighbours . Herevpon come these sayinges , I may forgiue him , but I will not forget him : He may come in my Pater-noster , but hee shall not come in my Creed . Behold , the deuils logicke , which makes malice to bee charitie . Blinde people play with the Lords prayer , as the flie doeth with the candle till she bee burnt : for the more they pray these words , the more they call for vengeance against themselues . Iam. 2. 13

Lead vs not into temptation , but deliuer vs from euil .

1 The Coherence .

IT might seem to some , that this petition is superfluous : for what need he care for temptations , that hath the pardon of his sinnes ? But our sauiour did not teach vs thus to pray without speciall reason . 1. Because forgiuenesse of sinnes , and wonderfull temptations , bee inseperable companions in this life : which thing wee finde to be true , both in Gods word , and in Christian experience : there is no man in this world so beaten and buffeted with temptations , as the penitent sinner , that cries most bitterlie for the pardon of his sins . This is the estate , that fewe men in the worlde are acquainted with , for they ar neuer troubled with temptation , but liue in all peace & quietnes , both in bodie and soule . Luke . 11. 21. When the strong man armed keepes his hold , the thinges that he possesseth are in peace . Euen so , the wicked of the world , being possessed of Satan , are not a whit molested by him with any temptations ; Neither need he , seeing hee hath them at commandement , to doe what he wil. But when a man once begins to make conscience of sin , and to sue vnto the Lord for pardon of his offences , and still continues in dislike of sinne and Sathan : then the enemie bestirs him , and vseth all means to bring that man to famine : he offereth all maner of temptations to molest him , and neuer affoord this poore sinner anie rest . Hereupon , hee for feare of being ouercome , continuallie must pray vnto the Lord , that he may not be led into temptation .

Here some christian conscience may reason thus . No man is so troubled with sin and Satan , as I , Therefore , I am not in Gods fauour , but am a plaine cast-away . Ans. If pardon of sinne , and temptations goe together , al is contrarie . If thou hadst no griefe for sin , no buffeting of thine enemies , the flesh , the world , and the deuil , thou couldst not be in Gods fauor , but vnder the power of Satan : now this great mesure of the spiritual temptations , is a signe rather of Gods loue : For whom God loues , the deuil hates : and where God workes in loue , the deuill workes in malice .

2. Meaning .

THese wordes be but all one petition : which hath two parts , the latter being a declaration of the former , Lead vs not into temptation , how is that done ? by deliuering vs from euill .

[ Temptation . ] Temptation is nothing els , but the entisement of the soul or heart , either by the corruption of mans nature , or the allurements of the world , or the deuill to any sinne . Iam. 1. 13. God temptes no man . That is , God moues no man to sinne .

[ Lead vs not ] Or carrie vs not into temptation , to be led , is to be ouercome of the temptation , when it preuailes and gets the victorie . Then the meaning is this . When wee are mooued or entised to sin , Lord keepe vs , that wee be not ouercome : and giue thou an issue with the temptation .

Question . God is iust , and cannot sinne : but if he lead men into temtation , shall he not be the authour of sinne ? Answer . Indeed many fearing to charge God with sin , read the wordes thus , suffer vs not to be led , but the text is very piaine , leade or carrie vs not . And the scriptures elsewhere , vse the like phrases of God . Exod. 7. 3. God is said to harden Pharaos heart . 2. Sam. 24. 1. The Lorde mooued Dauid to number the people . 2. Thes. 2. 11. God sent strong delusions , that men might beleeue lies . These and such like places haue a woorthie meaning , thus to be gathered . There is no action of man or of the deuil , absolutely euil : but although in some respects it be euill , yet in some other it is good : for we are not thus to think , that as there is a maine good , so also there is a maine euill . Thus then , temptation being an action , it is not in euery respect euill : but in some good , in some euill . And so farre forth as it is good , the Lord workes it : but as it is euill , he doth not worke it , but willingly permits it to be done by him & Satan .

1. And there be foure respects in which God may be a worker in temptations , and yet be free from sinne . 1. First , he tempteth by offering occasions and objects , to trie whether a man will sinne or not . A maister suspecting his seruant , that in worde professeth fidelitie , layes a purse of money in his way , to try if he will steale it : which if he steal , he hath found by watching him , a secreete theefe ; and so hath laide him open , for deceiuing any more . Nowe , this trying o● him is no sin , though he sinne in stealing . In the same manner tempteth God his owne seruants to prooue and trye them . Deut. 13. 3. Tho● shalt not harken unto the 〈◊〉 of the Prophet or dre●amer of dreames : in the Lord your God pro●● 〈…〉 whether yee loue the ●●rd your God with al your hart

2. Secondly , God leades into temptation , by withdrawing his grace . Neither can this be a sinne in God : because he is bound to no man to giue him grace . And heere is a difference betweene the tempting of God & Sathan . God holds backe grace , when hee tempteth , the Deuill suggesteth euill morions .

3. Euery action so far foorth as it is an action , is good , & of God . Act. 17. 28. In him we liue , mooue , and haue our being . Therfore , God is a worker in temptations , so far forth as they ar actions . One man killes another : the very mouing of the body , in the doing of this villanie is of God : but the wickednes of the action , is from man and the deuill . Againe , a man rides vpon a lame horse , and stirres him : the rider is the cause of the motion , but the horse himselfe of the halting motion . So God is the author of euery action , but not of the euill of the action .

4. The fourth way , is in regarde of the end . God tempts his seruants only to correct and humble them for their sinnes , and to trye howe they will abide the crosse , and to moue them the more to loue him . Deut. 8. 2. God afflictes the children of Israell , to trie them whether they would keepe his commandements . 2. Chron. 32. 31. He trieth Hezekiah , to see what was in his hart . The deuils end in tempting , is onely to bring the partie vnto destruction . Thus we neede not for to say , that God in some respectes doth leade his seruants into temptations .

[ Deliuer vs from euill ] that is , free vs from the power of the flesh , the deuill and the world . Some take euil in this place , only for the deuil , but wee may take it more largely , for all spirituall enemies . 1. Iohn . 5. 19. The whole world lyeth in euill . vz. Vnder the power of sinne and Satan . These words ( as I haue said ) are a proofe and explanation of the former ; for when a man is deliuered from euill , he is not led into temptation : the cause being taken away , the effect ceaseth .

3. The vses .

1. HEnce wee learne , what a righteous God , Iehoua is , that can work an euill action , & yet be void of sinne .

2. Whereas we say , Lead vs not , &c. We note , that the deuil in temptations can go noe further , then God permits him .

3. Wee are not to pray , that temptations be quite taken from vs , or that we be whollie freed from them : but that they doe not ouercome vs . For it is the Lordes wil , that his Church should be tempted . Nay , Dauid desired some kind of temptations . Psal. 26. 1. Prooue me O Lord . And Iames saith , account it for exceeding ioy , when ye shall fal into diuers temptations . Iam. 1. 2.

4. Note also , that euery man by nature is the bondslaue of sin & Satan . For where is deliuerance , there was a bondage first , This confutes the Papists , who maintain fre-wil : for we ar dead in him by nature , as a man in a graue ; and we must still pray thus , til we be fully deliuered .

4. Wants to be b●wailed .

THE corruption , which in this petition we ought to mourn for , is , the continuall rebellion of our wicked natures ; & our pronenes to yeeld vp our selues in euery temptation to sin , and Satan . And the remnants of the old bondage vnder Satan , must be grieuous and irkesome vnto vs , and we must bewaile it very bitterly . The Iewes in a bodily captiuitie , wept when they remembred Sion . Psal. 127. Howe much more should we weep , when we feele the lawe of our members rebelling against the lawe of our minds , & leading vs captiue to sin .

5. Graces to be desired .

THE contrary blessing to bee desired , is , that God woulde stablish vs by his free spirit . Ps. 51. 12 which is so called , because it settes vs euery day more & more at libertie out of the reach of sin & Satan .

For thine is the kingdome , the power , and glory for euer .

1. Meaning .

THese words containe a reason of all the former petitions : whereby we are mooued to craue thinges needfull at Gods hand .

[ Thine is ] Earthly kinges haue kingdome power , and glorie , Dan. 2. 37 Yet not from themselues , but from God , whose vice-gerents they are on earth . Therfore , to make a difference betwene Gods kingdome , power , and glory ; & those of earthly kings , it is said , thine is the kingdome , &c. that is , God hath all these in himself , and from himself , and they from him .

[ The kingdome ] These wordes . 1. Chron. 29. 11. at fully expounded . Thine , O Lord , is greatnesse , power , and victorie , and praise : for al that is in heauen & earth is thine : thine is the kingdome , & thou excellest as head ouer al , &c. The kingdome is said to bee Gods , because hee is absolute possessor , and owner of al things that are ; and also hath soueraigne rule ouer all things at his will . Nowe out of this first propertie of God , we may gather a strong motiue , to induce vs to pray vnto him alone . For seeing all thinges are his , both in heauen and earth whatsoeuer ; therefore , wee must come to him for the graces and blessings which wee desire .

[ The power ] Oftentimes , earthly princes haue kingdomes , yet want power : but God hath kingdom , & power also : yea , his power is infinite , and he can do al that he wil , & more then hee will : as for those things which come of impotencie ; he cannot do them , for if he c●ld , he should not be omnipotent . And as he is omnipotent in himselfe , so all the power which any creture hath , is from him alone . Question . Howe can this be , seeing the deuill hath power to sinne ; which is not from God ? Ans●er . To sinne is no power , but rather a want of power : otherwise , all the strength and power that Satan hath , is of God .

And from this second property , is taken another motiue , to moue vs to pray vnto God . Because all power being his , wee can neuer do any of the thinges which we aske , but by power receiued from him .

[ Thine is the glory . ] This thirde propertie of God ariseth from the two former , for seeing the title & interest in all things , and the power whereby they are disposed and gouerned , is of God : therefore it followes , that all glory is his : yea , in him is fulnes of glory , and the glory of the creature is all of him . To sinfull men belonges nothing , but shame and confusion . Dan. 9. verse 7.

This third propertie ministreth a thirde motiue to induce men to pray vnto God alone . For seeing all glory by right is his : therefore wee must invocate his holy name ; that in so doing , we may giue him the glory due vnto him .

[ For euer , ] The words in the originall are , for ages . Nowe an age signifies the space of an hundred years : but here it is taken for eternitie ; because eternitie is nothing but the multiplication of ages . And as eternitie is heere noted by ages : so on the contrary we reade , that eternitie is taken for a certaine and distinct time . Gen. 17. 8. God promiseth Abraham , to giue him the lande of Canaan , for an euerlasting possession : that is , for a long season . For els Abrahams seede shuld inherite the lande vntill this time , which it doth not . Wherfore , as often the whol is put for the part , vz. eternitie for a certaine time : so here the part is put for the whole , an age for eternitie . This also maketh a difference betweene earthly Princes , and the mightie Iehouah , They haue kingdome , power , and glory for a short time , but hee absolutely and for euer .

2. The vses .

1. HEre wee learne in praier , to abase our selues before God , and vtterly to deny all that is in vs . Kingdome , power , & glory , is all his , not ours : wee are no better then rebels and traitors to him : if we haue any good thing , it is from him , euen the grace whereby we pray . And hee that in praier will not confesse this , shal no more be heard , then the insolent begger that wil not acknowledg his want .

2. Secondly , againe in praier we learne , that we must be perswaded of two things , and build vpon them , Gods power and will : his power , in that he is able , his wil , in that he is careful to performe our requests , as it was noted in the preface : the first of these , is set out in his kingdome , and power . The second is noted , in that glory is his , 2. Cor. 1. 20. For al the promises of God in him ar yea , & Amen , vnto the glory of God .

3. And hence wee gather , that praier and thanks-giuing must go together ; for as in the six petitions wee made request to GOD ; so in these wordes , we giue him thanks and praise him . Phil. 4. 6. But in al thinges , let your requests be shewed to God in praier and supplication , with thanksgiuing . There is none , but in want he will be ready to pray : but when we haue receiued , we ar slack in giuing of thanks : but hee which wil pray aright , must join them both together . And the sum of all Gods praise stands in these three points . 1. That he is an absolute King . 2. Secondly , that hee hath absolute power to rule al thinges . 3. That hauing power and a kingdome , he hath glory also , which appears in the holding of his kingdome , and the ●hewing of his power in gouerning of it .

4. Whatsoeuer we ask , we must refer it to Gods glorie : this is the first thing , which wee were taught to craue , and the 〈◊〉 we ar to performe , because it is noted both in the beginning & end of the praier

Thus muche of the vse of these words altogether . Now let vs mak vse of them particularly . First , where as we say , Thine is the kingdome . Magistrates and rulers must knowe , that all the authoritie and rule which they haue is from the Lord ; & therefore they must remember to order themselues as gods Vicegerents , vsing their power to bring men in subjection to Gods lawes : and referring all their callings to his glorie .

2 Where we say ▪ Thine is the power . Wee are admonished , when we are to performe anie worke , as to doe seruice to God , to walk in our callings , that we haue no power of our selues : and for this cause wee must ask power at Gods handes , that we may be enabled to walke vprightly before him , and doe our duties .

3 In saying , Thine is the glory , we learn , that if we wold haue a good report and praise among men : wee must aboue all things , seeke Gods glorie , not regarding so much our own . If he giue thee praise among men , giue him thankes : if not , be content , because al glorie is his .

Amen .

1. The meaning .

WE haue heard the preface , and the petitions what they are : Now followeth the third part , which is the assent or testification of faith , required in prayer , in this word Amen . And it containes more than men at the first woulde imagine : It signifies Certainlie ▪ so be it , or , it shal be so . 2. Cor. 1. 20. It is often taken for a bare assent of the people , saying Amen to the Minister : but in this place it containes more : for euerie point in this prayer , is not onlie a direction for publike prayer , but for priuate also , and must be saide as well of the Minister , as of the people . Nowe then , there being two principall thinges in prayer : the first a desire of grace : the second faith , whereby wee beleeue that God will grant things desired . The first is expressed in the sixe petitions : The latter is set forth in this worde Amen , carrying this sence in effect . As we haue craued these thinges at thy handes , O Lord , so we doe beleeue , that for Christ his sake , in good time thou wilt grant them to vs . Therefore , this part is more excellent than the former , by howe much our faith is more excellent than our desire . For in this word is contained the testification of our faith , whereas the petitions are onlie testifications of our desires . And as it is in the end , so also it is the seale of our prayers , to make them authentical , and it is to be vsed ( as I take it ) not onlie for this end , to answer the Minister , but also to testifie our faith , for the things desired .

2 Grace to be desired .

HEreby wee are taught , what grace we ar to shew in praier . We must labour to giue assent to Gods promises , when we pray , & striue against doubting and vnbeleefe . Mar. 9. 11. Lord , I beleeue , Lord help my vnbeleefe . Psal. 42. 11. Why art thou cast down my soul ? and why art thou 〈◊〉 within me : wait on god .

Manie there are , that wil stande vpon the strength of their faith , & plead for themselues , that they neuer doubted , but they ar far wide : for true faith , beeing imperfect , is alwaies accompanied with doubting ▪ more or lesse : Wherefore , the heart which feeles no doubting , is not filled with faith , but with presumption . As for them , which are molested with doubtings , & complaine of them , they haue lesse cause to feare , for as fire and water do neuer striue til they meete , no more doth doubting and vnbeleefe , til faith come into a man .

To conclude , we see what an excellent worke prayer is , in which , two moste excellent graces of a Christian man bee shewed foorth : hungring after mercy & faith : this might moue men to learn to pray , praier being the exercise of grace .

Of the vse of the Lords praier .

THe principal vse of the Lords prayer is , to direct God his Church , in making their praiers in all places , at al times , and vpon all occasions , though their praiers should be innumerable : and vnles they be framed after this , they can not be right .

In the vsing of it for direction , there be three thinges required . 1 The first is , the knowledge of the Lordes prayer , and al the partes thereof . He that would pray by it , must vnderstand the meaning therof , the wants therein to be bewailed , and the graces to bee desired , for which end it hath bin expounded . 2. Knowing this , there is in the seconde place required thus much skil , that he be able to referr euerie want & grace to one of the sixe petitions : for example : feeling in himselfe pride of heart , he must be able to say , this is a want in the first petition : and feeling a rebellion & slownes in doing Gods commandment , he must be able to say , this is a sin to be prayed against in the 3. petition . Thus , euery want he must refer to his proper hed ; again , he must refer euery grace to be desired , to one of the sixe petitions : is strength in temptation to the sixt ; affiance in Gods prouidence to the fourth ; knowledge of God to the first , &c. and so in the rest . 3. In the third place , he must before he pray , consider what bee his wantes and imperfections , which moste trouble him , as also the graces which he wold obtain : then , for the helping of his memorie , he must goe to the petitions , and he must set those thinges first in his mind , which do concern the first petition ; and those which concern the second petition , must haue the second place in his mind and so he must proceed in order as shall haue occasion . Thus a man keeping in minde the order of the petitions as they stand , shall be able by referring euery grace and want vnto his proper head , to mak a distinct prayer , and to varie it as time , place , and other occasions shall moue him .

Quest. Must we of necessity follow al the petitions in conceiuing a praier ? An. No , but only those which doe principallie belong to the time , place & occasion ; as Paule maketh a prayer , Col. 1. 9. 10. and all the points of it may be referred to the third and last petitions .

Againe , a Christian man may mak an excellent confession of his sins by this praier , if he shal , keping the order of the petitions , confesse and bewaile the sins which euerie petition requires vs to pray against : & it serues to mak a thanksgiuing to God : Thus , let a man remember all the graces which he hath receiued from God : let him then refer them to the petitions , and giue thankes to God after the order of them , turning euery petition into a thanksgiuing .

Of the circumstances of prayer .

Quest. 1. Whether a man is to vse a voice in prayer ? Ans. In publik praier it is requisite that there bee a voice , for the Minister is the month of the people , and to the prayer which hee conceiues , they giue assent . For priuate prayer , vsing of a voice is conuenient : yet so , as it may be done in silence . 1. the Lord gaue vs the voyce , as well as the heart to blesse him withall . Iam. 3. 9. 2 God created the tong as wel as the heart , and so will bee praised by both . 3 The voice often stir ▪ vp the heart ; and againe , the vehemencie of affection doth often draw out a voice : the voice then in priuate prayer is requisite , yet in some cases may bee omitted , for it is not absolutely necessarie . Moses and Anna prayed in silence .

Quest. 2. What gesture is to bee vsed in prayer ? An. The word doth not affoord any certain direction . Our Sauiour & his Disciples praied in diuers gestures , kneling , standing , groueling , looking to heauen , looking downe to the earth , sitting , lying , &c. Luk. 11. 41. Act. 7 God respectes not the gesture , but the affection of the heart ; yet two thinges must be alwaies in the gesture : 1. that it be comelie . 2. that it do fitlie expresse the affection of the hart ; as when we ask mercie , to look to heauen , when wee bewaile our sins , to look downward , &c.

Question . 3. What place must we pray in ? An. The place is set down , 1. Tim. 2. 8. we may pray in all places , of which ther is no difference : Some will say , that in the time of the Law , the Tabernacle and Temple were places for diuine prayer . Ans. The Temple and Tabernacle wer types of Christ , & his Church , and the vnitie of it : but now , wee hauing the thing it selfe , signified thereby , may pray in al places . Our Sauior prayed in the wildernes , on the Mount ; Peter on the house top Paule by the sea shore : yet so , that publik praier must be vsed in publike places , as Churches , chappels , &c. not because in them is more holinesse , but for orders sake .

Quest. 4. What is the time appointed for praier ? Ans. Praie continuallie . 1. The 5. 7. that is , vpon al occasions , or when a man begins any busines , whether it be in word , or deed , Col. 3. 17. or as Daniel , who praied thrise euerie daie . Dan. 6. 11. or as Dauid , who praied at euening morning , and noontide , Ps. 55. 18 and seuen times a daie . vz. many . Psa. 119. 140. Thus we shal pray continuallie . Euery day affoords three especial occasions . 1. The entrance to our callings in the morning . 2. The receiuing of Gods creatures at noonetide . 3. the going to rest at night .

Of Gods hearing our praiers .

HItherto we haue spoken of the making of prayer to God : a word or two of God his hearing our prayers .

Question . How many waies doth God hear mens praiers ? Ans. Two waies . The first in his mercie , when he graunts the requests of such as call vpon him in the feare of his name . Secondly , hee heares mens praiers in his wrath . Thus he gaue the Israelites , quailes according to their desire . Psalme 78. 29. 30. 31. Thus often men curse themselues , and wish that they were dead : and accordinglie they haue their wish .

Quest. 2. Why doth God defer to hear the praiers of his seruants ?

Ans. 1. to prooue them by delay . 2. To exercise their saith . 3. To make them acknowledge , that the things which they receiue , ar gods gifts , and not from themselues ▪ 4. That graces quickly giuen might not be lightlie estemed 5. That an hungring after grace , might bee sharpened and increased .

Quest. After what maner doth God hear his seruants prayers . An. Two waies . First , by granting the thing which was asked according to his will . Secondly , by denying the thing desired , and by giuing somthing proportional to it . Thus God denies temporary blessings , and in the roome thereof , giues eternall in heauen . Thus he refuseth to remoue the crosse from his servantes , and giues in stead thereof strength and patience . Christ praied that the cup might bee remooved . It was not remooued , but hee in his manhood was enabled to beare the wrath of God . When

ded in loue , maie be able to comprehend with all Saintes , what is the breadth , and length , and depth , and height , 19 And know the loue of Christ , which passeth knowledge , that ye maie bee filled with all fulnesse of God . 20 Vnto him therefore , that is able to doe exceeding aboundant lie , aboue all that we aske or thinke , according to the power that worketh in vs , 21 Be praise in the Churche by Christ Iesus , throughout all generations for euer , Amen .

The Exposition .

THese wordes containe two partes , a praier , and a thanksgiuing . In the praier these pointes are to be marked . First , the gesture ; I bowe my knees , whereby Paul signifieth , his humble submission vnto God in praier . Secondly , To whom he praies . To the father ; who is described by two titles : the first , the Father of our Lord Iesus Christ , and that by nature , as he is God , and as hee is man , by personall vnion . The other title : Of whome the whole familie which is in heauen and earth , is named : In which words , is set down a description of the Church , first it is a Familie , because it is the company of Gods elect children , vnder the gouernment of one Father : 1. Timoth. 3. 15. It is called the house of God . Ephes. 2. 19. They that beleeue , are saide to be of the household of God : Secondly , the partes of the Catholicke Church are noted , namely , the Saintes in heauen departed , and saintes liuing on earth : Thirdly , it is said to be named of the Father of Christ , because as the Father of Christ , is the Father of this familie ; so also this familie is called by him . Genes. 6. 2. Dan. 9. 18. Thirdly , the matter of the praier standes of foure moste worthie points .

The first , is strength , to bear the crosse , and to resist spiritual temptations , vers. 16. where this strenth is sette out by diuers arguments . First , that it is the meere gifte of God , that he wold grant you : Secondly , the cause of strength , by his spirit : Thirdly , the subiect or place , wher this strength must bee , in the inner man : that is , in the whole man , so farre foorth , as hee is renewed by grace . Ephes. 9. 24. The second is , the dwelling of Christ , by faith in their hearts : Faith is , when a man beeing seriously humbled for his sinnes , is further in conscience perswaded , and resolued of the pardon of them , and of reconciliation to god . Now where this perswasion is indeede , there followes necessarilie , Christs dwelling in the heart , which stands in two thinges ; the first , is the ordering and ruling of the thoghts , affections and desires of the heart , according to his will , as a maister rules in his house : the second , is the continuance of his rule . For hee cannot be saide to dwell in a place , who rules in it but for a day .

The third , is the knowledg , and the acknowledgement of the infinite greatnes of God his loue in Christ , an effect of the former , vers. 18. 19. the wordes are thus explaned . Rooted and grounded . Here the loue of God , wherewith hee loues the elect , is as a roote and foundation of all Gods benefits ; election , vocation , iustification , and glorification : Men ar rooted and grounded in loue , when Gods spirite assures their hearts of Gods loue , & doth giue them some inward sense and feeling of it . For then they are as it were sensiblie put into the roote , and laid on the foundation : With al Saintes : Paule desires this benefite , not onely to the Ephesians , but also for all the faithfull with them . What is the length , the bredth . Here is a speech borrowed from Geomitricians , and it signifieth the absolute greatnes , or infinitenes of Gods loue , and that it is like a worlde , which for length bredth , height & depth , is endles . Heere note the order of receuing grace . First , Christ dwelles in the hart by faith : Secondly , them comes a sense and feeling of Gods loue , as it were , by certain drops thereof : Thirdly , after this , ariseth a plentifull knowledge , and apprehension of Gods loue , and as it wer the powring out of a sea into a mans heart , that for greatnes , hath neither bottome nor bank . And knowe the loue of Christ , these wordes ( as I take it ) are an exposition of the former , for to comprehende the loue of God , is nothing else , but to knowe the loue of Christ : considering , that all whome the father loueth , hee loueth them in Christ : Which passeth knowledge : That is , which for the greatnes of it , noe man can fullie know .

The fourth thing , is the fulnesse of Gods graces . verse 19. Here the fulnesse of God , doth not signifie the fulnes of the Godhead , or deuine nature , but the perfection of the inner man , which shall not be till after this life , Nowe followes the thanksgiuing , or the praise of God , ver. 20. 21. containing these points 1. The matter of praise , his power and bountifulnes , whereby he canne worke exceeding aboundantly , aboue all we ask or think : and both these are not only to be conceiued in mind , but also may be felt in the heart , according to the power that worketh in vs . 2. the forme of praise , glorie vnto God by Christ , as all benefits are receiued from the father by Christ . The proper place of true praise of God the Church . 4. The continuance of his praise , through all generations for euer .

Philip. 1.

9. AND this I praie , that your loue maie abound yet more and more , in knowledg and al sense .

10. That yee may discerne things that differ : to the end , yee may be pure and without offence , to the daie of Christ .

11. Filled with fruites of righteousnes , which are by Iesus Christ , vnto the praise and glorie of God .

The Exposition

THis praier containes three parts . In the first , Paul praieth for increase of loue in the Philip. whether it be to God or to men , verse 9. and he shewes the meanes of increase , which ar two : knowledg and sense or feeling . For ( to goe backeward ) the more a godly man feeles Gods loue , and hath experience of Gods word in himselfe , the more he knowes Gods word , and perceiues his loue vnto him : the more hee is assured of Gods loue , the more he loues god again , and his neighbour for his sake .

The second thing praied for , is the gift of discerning , whereby men know what is true , what fals , what is to be done , what to be left vndone : the ends of this gift ar two . The first , that by meanes of it , they may bee pure or sincere : that is , keepe a good conscience before God and men , in their liues and callings . The second is , to be without offence : that is , innocent , giuing no occasions of euill to any , and not taking them offered by others : and the continuance of these is noted , to the daie of Christ , which is the time in which he commeth to vs , either by our death , or by the last judgement .

Thirdly , he praieth , that they might abounde in good workes , which ar described by a similitud ; fruits of righteousnes : Christians being , fruitfull trees . Exech. 4. 7. 12. Esay . 61. 3. 2. By the cause efficient , which ar by Christ . 3. By the end , vnto the glorie and praise of God .

Colos. 1.

9 I cease not to praie for you , and to desire that ye might be filled with knowledg of his will , in all wisedome and spirituall vnderstanding .

10. That ye might walk worthie of the lord , & please him in al things , fructifying in all good workes , and increasing in the acknowledgment of God .

11 Strengthened with all might thorough his glorious power , vnto all patience , and long suffering with ioyfulnes .

12 Giuing thanks to the father , which hath made vs fit to be partakers of the inheritance of the saints in light .

13 Who hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his owne sonne .

The Exposition .

THese wordes containe a praier and a thankesgiuing . In the praier , three things are asked . The first is the increase of the knowledge of Gods reueiled will in his worde , and he deuides it into two partes : Wisdom , which is not only to know Gods word , but also to apply it to euery action , for the right and holy performing thereof : and spiritual vnderstanding : which is , when men by the assistance of Gods spirit , do conceiue the will of God in general , without applying .

Secondly , Paule praies for the fruites of this knowledge , which are foure . 1. To walke woorthy of God , as good seruants do , who in their apparell , gesture , and all their doings ,