THere be not onely cauills of profane men , but also conceits in the hearts of the godly themselues which trouble them much , against the necessitie and benefit of vsing praier . For first , if God know what we want before we aske , what neede is there , or what auaileth it , to shew and solicite our suits to him which knoweth them alreadie ? for such rehearsalls are woont to be troublesome and grieuous . S. Hierome answereth very finely : That , in prayer we are no shewers , but suiters : and it is one thing , to make knowne to him that is ignorant ; and another thing , to intreat and aske of him that knoweth . Yet this answer remooueth not all difficultie . For our heauenly father doth not onely know , what thing we want , but also vnasked of his fatherly care and fauour , is readie and forward of his owne accord to helpe vs before we aske . And therefore it seemeth , there is either no benefit or no neede of praying ; I answer : we doe not pray with that intent , and for that ende , as though we would by our praiers stirre vp God , and put him in minde of his dutie , beeing negligent and careles of our affaires ; or otherwise as beeing hard and merciles , allure him by our praiers , and bring him into an other minde . We know indeede that God is readie of his owne accord to giue good things , but yet to those which doe repent , and humble themselues vnder the mightie hand of God , who by faith do seeke , knocke , and aske . And therefore we doe poure out our praiers before God , not for that we doubt of his good will , but that we may indeede shew our selues to bring true repentance , because he hath promised sorgiuenesse of sinnes to them which repent , Ezek. 8.23 . that he will asswage his iudgements , and bestow his blessings , Ier. 18.8 . and giue grace vnto the humble , 1. Pet. 5.5 . And that it may appeare that when we call vpon God , and thinke vpon his promises , we bring with vs and likewise doe exercise true faith , because the Lord hath promised all good things to him that doth knocke and aske , Math. 7.7 . and that we doe come boldly to the throne of grace , that we may receiue mercie and find grace to helpe in time of need , Hebr. 4.16 . Againe , spirituall blessings can not otherwise be receiued then by faith : indeede bodely or outward benefits are oft bestowed vpon the wicked also : and yet that those may be profitable vnto vs , it is the will of God that we should wait for them by hope , and receiue them by faith from his fatherly hand . And therefore we pray in faith , that we may shew forth our desire to receiue from God not onely corporall blessings , but those especially which are spirituall , heauenly , and eternall . And that we would so receiue from God the blessings of this life , that by his blessing they may be profitable vnto vs . And because God would haue this glorie giuen to himselfe , to be the fountaine , the author and giuer of euery good thing , Iam. 1.17 . & that we should wholly relie vpon him : we therfore in praier doe testifie , that we neither ascribe them to any other , nor seek them elswhere , but doe wholly hope for , expect , and require the same from God alone : for God hath promised , that he will be readie and willing to helpe such . Also in our praiers we doe thus lay open our wants and miseries before God , not as though we knewe them not , but that by pouring out our cares in the Lords bo●some , we may disburden & ease our owne soule . And the promise is most sweete and comfortable , Psal. 37.5 . and 55.22 . 1. Pet. 5.7 . Roule & cast thy waies vpon the Lord , and he will haue care and bring it to passe . Chrysostome addeth also this reason why we should pray : That by often calling vpon God we may become familiar with him . Again , that we may more highly esteem , and more reuerently vse that which God bestoweth vpon vs when we aske and knocke .

These things are carefully to be thought vpon concerning the necessitie and benefite of praier , least that beeing otherwaies too cold and backward vnto praier by these conceits , that God is forward to help vs of his owne accord , we doe suffer our selues to be withdrawne from the exercise of praier . Neither let vs abuse that most sweete sentence of the readie good-will of God toward vs , which ought rather to be an incitation and a motiue to excite and confirme our diligence & confidence in praier . There be some which reason thus , or at least doe trouble themselues with those conceits : seeing God vnasked , and before we pray doth know , yea beforehand hath set down & appointed what he will doe and what he will giue : we doe therefore either aske in vain , that which otherwaies should come to passe ; or els doe wickedly in praying , as though we hoped by our praier to turne God from his firme decree and purpose , and so make him changeable and vnconstant . To this obiection some answer thus . If that which we aske be ordained before-hand to be done , then we pray vpon good and sure confidence . If it be not , yet we goe not about to hinder or stoppe the course of Gods predestination ; because we pray that Gods will may be done . But Luthers exposition is more plaine & safe ; to wit , that we are not commaunded to busie our selues about the hidden foreknowledge of God , or to search into his secret counsels : but we must dispose our selues according to his will reuealed vnto vs in his word , where he teacheth that by repentance and praier , gods wrath is appeased , many dangers and euills are avoided , and many benefits obtained . Ier. 18. v. 8. Ezek. 33. v. 11.1 . King . 8. v. 56. And therefore he hath straitly charged vs to pray : yea he is angry when no man sets himselfe by praier betweene the Lord and the land lest it be destroied , Ezek. 22. v. 30. Both these therefore do warne vs to pray , first that god of his owne accord is readie to helpe , and knoweth what we want , & what himselfe will doe . Secondly , that it is his will and commaundement we should pray . Neither must we from the secret foreknowledge of god , frame or admitte exceptions against those things which are plainely revealed and commaunded in the word . If thou canst not reconcile them , leaue vnto god the hidden reasons of his secret foreknowledge , and doe thou those things which are commaunded and appointed to thee in the reuealed word ; to witte , that thou maist pray and that continually . These things I haue noted by occasion of that saying : Your heauenly father knoweth whereof yee haue need , euen before ye aske , Math. 6. v. 8.

Our Sauiour Christ before this prayer giues this commaundement : After this manner pray ye : whereby he would not bind those whome he teacheth to pray , vnto this set number of wordes as vnto a worke done : for that were to babble indeede . And the Apostles themselues , as we may read in their acts , and epistles , often prayed in other wordes after the deliuerie and receiuing of this forme of prayer from our Sauiour Christ . And that which is the strongest proofe , Mathew and Luke setting downe this Lords prayer , doe not cu●iously obserue the selfe same wordes altogether . But our Sauiour Christ in a short example would shew vnto his disciples the manner howe to pray , according as his custome was to teach a generall doctrine by propounding some particular example , where vnder the speciall we are to vnderstand the generall . And therefore in this platforme of prayer , his purpose is to shewe , howe few and small a number of wordes we must vse in prayer , contrary to the vaine babbling of the Pharises & of the Heathen . Who is to be called vpon , or to whome we must direct our praier : with what confidence we must pray : howe and for what causes : what thinges we are to aske : in what order : by what meane : and for what end . And thus are all the principall points , which are required in true prayer , contained in this platforme . So that it was both truely and finely saide of Austine in an Epistle to Proba , we haue libertie in praying to vse other wordes so that we say the same things which this prayer containeth : but we haue not libertie to say other , diuers or contrarie things . And this it is which Mathew saith , cap. 6. v. 9. thus , or after this manner pray ye . And that saying of Christ recorded by S. Luke 11. v. 2. when ye pray , say is all one with this . But here Austine mooues this obiection : if we must not vse many wordes in prayer for that our heauenly father knows our want by the same reason , and for the same cause , we should not vse fewe wordes , no not those which are here appointed by our Sauiour Christ . The answere is : that in regard of God , and for his cause , we neede , neither many nor few , nor any wordes at all in prayer , neither doth the forme of prayer consist in the repetition of wordes . For to pray is to lift vp the minde vnto god , What it is to pray . to poure out the heart before God , & to aske something of him : but no man doth truely aske any thing , which desireth not the same , and desire is an affection of the minde . And therefore though he vtter with his mouth the best wordes that can be , vnles there be also a lifting vp of the minde , with attention and deuotion , so as the heart may truely desire that which he asketh , that man prayeth not indeed . But he that lifteth vp his mind , and with a deuoute inward affection of heart , doth intirely aske any thing of God , that man doth truly pray , although he expresse not in wordes his desire . One man cannot intreat another vnles he vse words or gesture : but the inward and most secret corners of the mind and heart are plainely seene of God , and therfore Dauid saith , my growning is not hid from thee , Psal. 38. v. 10. & Psal. 10. v. 17. The Lord heareth the desire of the poore : thine eare harkeneth to the preparation of their heart . And Psal. 38.10 . My whole desire is before thee . Rom. ● . v. 26. When we knowe not what to aske , the spirit it selfe maketh request for vs , with sighes which cannot be expressed . And it were a foolish thing , therefore to vtter our praier in wordes , as though god could not vnderstand the desire of our heart . And yet the Saints of god in the old testament , and the Apostles in the new are said , to haue vsed wordes in praying . Neither doth Christ without cause say thus , in Luke , [ when ye pray , say ] but it was for our sakes and for our prayers . Which is carefully to be considered , that we may learne to vse vocal prayer wel and profitably : for our minde doth not throughly consider and regard those things which we want , or are to aske , especially if they be spirituall , and pertaine to the glory of god . And therefore the words which we vse in praying , doe by a kind of advertisement lead vs to that consideration , that so the desire of our heart may be rightly informed . Now the heart in praier ought to be penitent and humble . But because we doe for the most part rush vpon this exercise of praier , without due consideration of our sinnes and vnworthines : therefore the rehearsing of words is profitable , whereunto if the minde giue heede , that we may pray with the Spirit and with the vnderstanding also , 1. Cor. 1.15 . then will the meditation thereof prepare the heart to serious repentance and to true humilitie . The desires of our heart are commonly out of order , so as oftentimes men neither think vpon the order , nor on the ende of those things they are to require : but the words which we vse in praier doe aduertise vs of those things we are to thinke vpon when we pray . And doubtles the rehearsing and meditation of Gods promises doth stirre vp , kindle , and increase our faith . We are often slow to praier , and in praying cold and drowsie , neither doe we come vnto God with the deuotion of minde we ought to doe . But when as in praying we repeat the words , by diligent meditation thereon , and by due consideration of the promise and commandement , our minde is mooued to lift vp it selfe vnto God , our deuotion is kindled , and beeing once kindled is conunued and increased . Also the diligent marking of those things we are to aske , whereof we are put in minde by the words of our praier , doth excite and kindle in our benummed and frozen heart a good affection vnto praier . For those wordes , because they are the words of Christ , be the toole or instrument of the Spirit , whereby the Spirit of praier will be powerfull and effectuall in vs . And therefore that which Christ here deliuereth [ When we pray , SAY : ] doth binde vs so farreforth as the rehearsall of words in praying is hereunto auaileable , to excite , and kindle , to continue and increase our deuotion , least it should waxe colde and benummed and be quenched altogether . And hereunto sometime longer praiers serue best , otherwise those which are shorter . To this purpose Austin in his 121. epistle to Proba , writeth many things substantially , some whereof pertaining to this place , I will here set downe . He which forbiddeth much babbling in praier , because he knoweth what is needefull for vs , doth likewise command that we should alwaies pray and not faint : not because he would haue our will made knowne to him , whereof he cannot be ignorant , but to exercise our desire , whereby we may receiue that which we are about to giue . For that which he would giue is very great , but we are little and strait and can not receiue the same . And therefore it is saide vnto vs , open thy mouth : for so much the more fully shall we receiue that which is exceeding great , by how much we doe more faithfully beleeue it , more firmely hope for it , and more earnestly desire it .

Therfore we doe alwaies praie in faith , hope , and charitie , with a continued desire : but yet at certaine times we doe with words intreat the Lord , that so we may admonish our selues , how much we haue profited in this desire , and likewise excite our selues to doe the same more chearefully . That therefore which the Apostle saith [ pray continually , ] is nothing els but this , continually desire a blessed life . And therefore at certaine houres we doe withdraw our minde from other cares and busines , whereby this desire is cooled in some sort vnto this exercise of praier , and by the words of the praier , doe admonish our selues to giue heede to that which we desire ; least that which hath begunne to be warme , doe waxe cold altogether , and at length be wholly put out , vnles it be more often kindled . And therefore to continue in praier some long time , is not ( as some thinke ) to vse much babbling : for much speach is one thing , and long continued affection is another thing . It is saide of the Lord himselfe that he continued whole nights in praier , and vsed to pray very long . The brethren in Egypt are saide to pray very often , but yet very briefly , and in a manner to dispatch them quickly , least that earnestnes which was carefully begum , should by longer delay waxe dull and vanish away . And by this also they doe sufficiently declare , that this earnestnes as it is not to be forced , when it will not continue ; so it is not speedily to be broken off , if it will longer endure . For in praier we must not vse many wordes , and yet we must not want much desire , if so be our zeale will perseuere . To pray much , is to knocke vnto him whome we pray vnto with a continuall and a godly lifting vp of the heart : and for the most part this businesse is better performed in sighes and grones , then with wordes : and by weeping then by speaking . For our groning is not hid from him , who by his word made all things , and desireth not the wordes of man . But therefore must we vse words in praier , that we may be put in minde to haue regard to that we aske , not that we may thinke thereby to teach or mooue the Lord . These things doth Austin teach . And for this ende doth S. Paul appoint the publike rehearsall of praier and psalmes in the Church , Coloss. 3.6 . Teach and ad . monish your own selues in psalmes , hymnes , and spirituall songs , singing with grace in your hearts vnto the Lord , that the words of Christ may dwell in you plenteously . 1. Corinth . 14.26 . When ye come together hath any one a psalme ? let him pray with the Spirit and with the vnderstanding , that all things may be done to edification . And because it is sometime needefull that we should vse words in praier , The excellency of the Lords praier . there can be no praier more profitable then that which the Lord himselfe deliuered and appointed . For first of all , it doth briefly comprehende all those things which can be well and fittely asked of the Lord , shewing of whome we must aske them , in what manner and order , and for what ende and purpose . And Saint Austin saith , If you shall peruse the wordes of the praiers of all the Saints of God , which are extant in the whole scripture and cheifly in the Psalmes , you shall finde nothing which is not briefly contained and concluded in this Lords praier . Secondly , as the Creede containes the rule of faith , so this Lords prayer is the rule of all prayers . For he that desires any thing in prayer ( saith Austine ) or speaketh any thing which cannot pertaine to this Evangelicall prayer , his prayer is not spirituall but carnall and vnlawefull . Thirdly , for authority : for the sonne of god himselfe , who is our advocate , that bringeth our praiers vnto the father , who obteyneth for vs the spirit of praier , who together with the father heareth vs he prescribed vnto vs this forme of prayer . It is a friendly and familier praier ( saith Cyprian ) to intreat the father by the words of the sonne . The father will acknowledge the wordes of the sonne when we make our prayer : and then we haue Christ our advocate with the father for our sinnes . Let vs propound the wordes of our aduocate , when we miserable sinners intreat for our sinnes . These thinges saith Cyprian . How the Lords praier must be vsed . And it were not onely rashnes but impietie , to disdaine either the shortnesse or simplicity of the Lords prayer , as though thou thy selfe couldst finde out and compose a better forme of praying . And yet the rehearsing of the Lords prayer must be no vaine mumbling ouer , as though the wordes vttered without vnderstanding had some magicall force ; but we must consider what the wordes do signifie , and put vs in minde of , how farre they reach , and how many things they conteyne vnder them , that we may pray with the spirit and with the vnderstanding , 1. Cor. 14. v. 15. and may include our wants in those petitions . For by this meanes ( as it hath bin said ) those words will stirre vp our deuotion . Let vs therefore briefly consider euery point , & compare the description of S. Mathew , with that which is set downe by Luke , cap. 11. v. 2. &c. For although according to S. Luke , Christ repeated that form of prayer at another time and vpon other occasion , then Matthew recordeth : yet because the forme therof is the same in both places , the comparing of them together in this exposition will not be vnprofitable .

And here we must obserue , that some latin books omitting some things do repeat this form of praier more briefly in S. Luke , then it is described by Mathew . For in the beginning it is only said [ Father : ] and this which followeth in S. Matthew [ which art in heauen ] is omitted . The third petition also is omitted . [ thy wil be done in earth as it is in heauen . ] This also is omitted . [ But deliuer vs from euill . ] And Austine saith expressely in his Enchiridion , cap. 115. & 116. that the lords praier in Mathew containeth seauen petitions : but in S. Luke , it hath not seauen but fiue petitions onely . And he sheweth that that petition , [ thy wil be done ] is contained in the two former : & this [ but deliuer vs : ] in that which went before it , [ Lead vs not into temptation . ] Whence I gather that the Latin bookes euen in Austins time , had the Lords praier according to Luke as it is now read . But the Greeke bookes doe set downe that whole prayer , euen so with Luke , as it is in Mathew ; saue onely that with Luke doth want that conclusion [ for thine is the kingdome . ] Now it might seeme that such things as were wanting with Luke in this place , haue beene added from the Greeke bookes out of Mathew . But Austine in his booke of the words of the Lord , vpon Luke cap. 28. And Ambrose in his fift booke of the Sacraments cap. 4. doe so rehearse that whole praier out of Luke as it is extant in Mathew . Whence I gather , that the latin bookes differed at that time , and some of them read it so in Luke in this place , as it is in the greeke , others read it so as it is now in the vulgar latin translation . As for the difference which is in some words , that we wil note in the exposition . And that very diuersity of some wordes doth shew , that we are not bound to a superstitious rehearsall of wordes in prayer .

This praier containes three parts : the entrance or preface , petitions , and the conclusion , of each whereof I will speake in order .

[ Our father which art in heauen . ] The Preface . Austine saith , whereas in euery earnest sute , we ought to procure his good will to whome we make our request , and that is most conueniently done by the praise and commendation of his benefites to whome we praie , therefore seeing we neither can nor ought to boast of our owne merits before God , Christ in the beginning of this praier hath commanded vs to say nothing else but [ Our father . ] Hugo saith , that Christ like a good oratour before the petitions prefixeth a short preface , wherin fauour is sought for from the person asked , when we say [ Father : ] from the person asking , when we say [ Our . ] And surly these aduertisments haue their vse . But because it hath beene declared before , that we are to vse words in praier , not so much to mooue the minde of God , by rhetoricall insinuations , as by rehearsing and meditating on the wordes to stirre vp in our selues , attention , deuotion , confidence , and care to frame our praiers aright , that we may shew our selues to be such suiters as the Lord would haue : therefore those words are principally to be imploied for this ende and purpose . We will briefly note out in seuerall points , those things which are principally to be thought vpon by occasion of these words .

As first , these words [ Our father ] doe giue vs to vnderstand , that praier ought not to be such a bare desire in a wishing manner , as men are woont to say : would God this good might happen vnto me : oh that this danger or this euill might be remooued : God blesse it and prosper it : God forbid , and such like : but we must expressely name him , of whome we desire to haue our request graunted vnto vs . And not in generall tearmes onely , as when we say , God graunt : God forbid : but we must by name speake vnto and call vpon him , that our praier may be directed vnto him [ our father ] as it were in communication . And whereas the psalmes doe speake in the third person : God be mercifull vnto vs : God blesse vs : we must vnderstand that praier , to be directed either to the mediatour , that for his sake God would be mercifull vnto vs and blesse vs ; or else the deuotion of the mind is to be referred to the second person . For it is the Scripture phrase to speake vnto a person present in the third person , as Gen. 33.14 . Let my lord goe before his seruant . 1. King . 16.16 . Let my lord the King command . and chap. 25.25 . Let not my lord the King I pray thee , set his heart against Nabal . And in that vsuall phrase of Scripture , let the king liue , is vnderstoode : I pray God the King may liue . And therefore in what words soeuer the prayer be framed , the minde must alwaies thinke vpon God , and behold him , that our desires and requests may be directed vnto him . For this is the forme and rule of our prayer , to say [ our Father . ]

Secondly , these wordes doe admonish vs , that prayer or invocation is not to bee directed to any creature , but onely to the heauenly father : so as we may not direct our prayer to them , of whome we are sure their spirits doe liue with God . For the name Father is also opposed vnto them . Isay . 63. v. 16. Doubtles thou art our Father though Abraham be ignorant of vs , & Israell know vs nos : thou Lord , art our Father and our redeemer .

Thirdly , those wordes doe teach vs , that we must so conceiue of God , and speake to god in prayer , as he hath revealed his essence vnto vs in his word . For the heathen when they goe to pray , they thinke of a God that is eternall , the Creatour , almighty , but who that God is they knowe not . But we are taught by these wordes , to make a difference betweene our calling vpon God , and the praiers of the heathen : and to thinke that we call vpon that God who hath thus made knowne his beeing vnto vs in his word , that he is the Father , the sonne , and the holy Ghost : to witte , the Father of our Lord Iesus Christ , who sendeth the spirit of his sonne into the hearts of the faithfull , whereby we crie , Abba father . For so the word [ Father ] is to be vnderstood essentiallie in this place , for God , or for the Diuine Maiesty , or for the whole Trinity , which is the Father , the Sonne , and the Holy Ghost , as it is written , Deut. 32. v. 6. Is not he thy father that hath bought thee , which hath made thee and proportioned thee . Isaie , 63. v. 16. Thou Lord art our father , and our redeemer , or he that dischargeth vs from bondage . The Sonne also is called by this generall title , Father of Eternity , Isay , 9.6 . And the holy ghost is called the Father of the poore .