A LEARNED AND FRVITFVL EXPOSITION vpon the Lords PRAYER.

By Arthur Dent, sometime Minister of the Word of God at South-Suberry, in Essex.

LVKE 11.2.

When you pray, say, Our Father which art in heauen, &c.

LONDON: Printed for Nicholas Bourne, and are to be sould at the entring into the Royall Exchange. 1613.

THE PRINTER, TO the READER.

COurteous Reader, foras­much as deuoute Chri­stians, when they haue found comfort in the la­bours of any learned man, it causeth in them a further desire, not onely to reuiew what they haue read, but also to haue a longing, as it were, af­ter their further paines, vpon any other subiect. I doubt not, but am verily perswaded, that this Expositi­on of that Prayer, which our Lord and Sauiour Christ Iesus taught his disciples; penned by one that hath so well deserued of the Church of God; by publishing so many good & profitable Treatises, shal finde some [Page] place among thy heauenly medita­tions, although it be not as I thinke so perfect, as the Author intended it if hee had not beene preuented by death. For what wilt thou doe, either for all the benefits that thou hast re­ceiued, or for those things that are required for thy vse, or to preuent any dangers, that may be feared? I say, what wilt thou doe, if thou wilt not imitate the holy Prophet, and call vpon the name of the Lord? and how canst thou better call vpon it, then as the Lord hath appointed? and what profit shalt thou haue by calling vpon him after that manner, except thou knowest the meaning of the spirit, in those words which thou pourest out before him? Wherefore seeing (as an auncient Father saith) when thou prayest for thy selfe, necessi­ty enforceth thee; and Charity bindeth thee to pray for others: and seeing [Page] the holy one of God hath giuen thee in charge, after this manner, pray ye; this seruant of God shall so instruct thee, that according to the practise of the holy Apostle, thou shalt pray with the spirit, & with vnderstanding also, and this one thing is necessary: For all the commandements of the Lord, are so full of counsell, that eue­rie word hath his weight, yea euery sillable containes a secret, so that we may all say with the Eunuch, Act. 8. How can I vnderstand, except some man should guide me? And albeit I am perswaded that thou art full of good­nes, filled with knowledge, able also to admonish others: yet thou maiest be content with skilfull Apollos, so elo­quent in speach, mightie in the scriptures, and feruent in spirit, Acts 18. to haue the way of God expoun­ded vnto thee by another man more perfectly. And this is that which I [Page] offer to thy Christian deuotion. Vse it then as becommeth thee, with ho­linesse. Peruse it often. I hope I am truely informed of the Author, I am but the Minister to publish it for thy good. Giue thankes to GOD, that hath brought it to light. And the GOD of all power, when thou prayest, graunt thee thy harts desire, and fulfill all thy minde. Amen.

S. T.

AN EXPOSITION vpon the Lords Prayer.

OF PRAYER: and what it is.

PRayer, is an earnest lifting vp of the minde, and calling vpon God, according to his will with faith, by the helpe and worke of his spirit. Psal. 25.1. Rom. 10.13.14. Math. 21.22. Rom. 8.26.27.

Prayer, is a familiar conference be­twixt God and vs.

Prayer, is as a Letter written vnto God, wherein we deliuer our minde vn­to him.

[Page]Onely God is to be called vpon, in whom onely we beléeue. Rom. 10.

1 First, because hée hath so com­maunded. Psal. 50.15.

2 Secondly, because hée hath so taught. 6.9.

3 Thirdly, because he hath so practi­sed by example. 26.39.

4 Fourthly, because he hath promi­sed to heare our prayers.

5 Fiftly, because the holy Ghost teacheth vs to cry Abba father. Rom. 8.15.

6 Lastly, because none can heare our prayers and grant our requests but God onely. Mat. 6.12.

Wée must pray at all times. 1 Thes. 5.17. It must be the Alpha and Omega of all our actions, if wée looke for any good successe.

We must pray in all places. 1 Tim. 2.8.

There be nine things to be obserued in prayer.

Before prayer.

Reading, Meditation, and féeling of our Misery.

[Page] In prayer.

Faith, Zeale, and Loue.

After prayer.

Watchfulnesse, Thankesgiuing, and Practise.

Prayer is as a Bunch of Keyes, wherewith Gods children doe open all the dores of heauen, and enter into eue­ry closet.

The effects of praier are wonderfull, as appeareth by the prayers of Asa, Ie­hosaphat, Moises, Ezechias, Dauid, Elias, Paul, and Silas, the Disciples. Acts 4.31. and 12.5.7.

The Lords prayer is the perfect pat­terne of all pr [...]yers for matter, but not alwaies for words.

The Lords prayer consisteth of three Parts.
  • A Preface.
  • Sixe Petitions.
  • A Conclusion.

[Page]The Preface teacheth vs prepara­tion, that wée doe not rashly, without consideration, rush into the presence of God, being so dreadfull and holy as it is. Eccles. 5.1. Psal. 26.6.

Thrée of the petitions doe concerne Gods glory, and thrée our selues.

We must pray with greater feruen­cie of the Spirit for the things which concerne Gods glory, then for those which concerne our owne good, as ap­peareth by the Methode: and for the things which concerne our owne goods, wée must pray with more zeale for hea­uenly, then earthly things, sith this hath but one petition, the other two.

Wée must pray for the things that concerne Gods glory simply▪ aboue any respect at all of our owne good, as the Particle (thy) in euery one doth shew.

Our.

THis word (our) doth teach, that true charitie and brotherly loue to­ward our neighbours is required in prayer, and that in common wée must pray one for another,Iam. 5.14. as wée are euery where taught in the Scriptures. In matters of Faith we say (I) but in mat­ters of Prayer (our:) for wée must loue our neighbour as our selfe, and therefore pray for our neighbour as our selfe.

Our Father, our bread, our trespasses, Lead vs not, Deliuer vs, &c. doe teach a fellow féeling one of anothers good and hurt.

This word (our) bringeth singular comfort to the poore, because Christ sheweth vnto them that God hath no respect of persons, as though he were more father of the rich, then of the poore, of the noble, then of the base, but doth account of all alike, for hée is no respe­cter of persons.

Question.

Héere a question may be moued, whether in our priuate. Prayers wée should pray in generall, or else in speci­all tearmes, as vs, or me, our father, or my father.

Answere.

A Christian may in priuate prayer say my father, Mat. 26.29. Mat. 27.46. as Thomas said, My Lord, and my God, Iohn 20.28. and Paul, I giue thanks to my God▪ Rom. 1.8. and Gods promise is, Ier. 3.19▪ Thou shalt call mee thy fa­ther. For wée are not bound vnto the words of the Lords Prayer: but if we pray for our brethren, or for our selues, we fulfill the meaning of Christ.

By the word (Father) is meant the first person in Trinitie, and so it is al­wayes taken in the Scriptures when one person is considered with another, as Math. 28.9. 1 Iohn 5.7.

Sometimes it is taken for the whole Trinitie, as Mal. 2.10. Haue we not all one Father?

[Page]It is not vnlawfull to pray to the Sonne, and the holy Ghost, for inuo­cation belongeth to all the persons in Trinitie, and not onely to the Father.

Stephen prayed, Lord Iesus receiue my spirit, Acts 7.59.

Paul prayed, Now God our Father, and our Lord Iesus Christ, guide our iourney vnto you. 1 Thes. 3.11.

The grace of our Lord Iesus Christ, the loue of God, and the communion of the holy Ghost, be with you. 2 Cor. 13.13.

Men are baptised in the name of the Father, and of the Sonne, and of the holy Ghost, that is, calling on the name of the Father, the Sonne, and the holy Ghost.

Obiection.

This Prayer is a perfect platforme of all prayers, and héere wée are taught to direct our prayers onely to the Fa­ther, therefore it is not lawfull to pray to the Sonne, or the holy Ghost.

Answere.

The Father, Son, and holy Ghost are in distinct persons, yet they are not to be seuered or diuided, because they all subsist in one and the same Godhead or diuine nature.

Further, in all outward actions, as in the creation and preseruation of the world, and the saluation of the elect, they are not seuered nor deuided: for they all worke together, onely they are distin­guished in the manner of working. Now if they be not diuided in nature or operation, then they are not to be seuered in worship.

In this place expresly wée direct our prayers to the Father, because he is the first person in order, yet so as then wée imply the Sonne, and the holy Ghost. For we pray to the father, in the name of the Sonne, by the assistance of the holy Ghost.

To what person so euer the prayer is directed wée must alwayes remem­ber in minde and heart to include the rest.

[Page]We may pray vnto Christ, not one­ly as hée is God, but also as hée is the Mediatour, that is, as hée is in person consisting of two natures, yet as the Deity be the obiect or the thing wée set before our eyes in prayer.

All our prayers ought to be in faith, respecting Gods promise, and Christs mediation: and therefore the person that prayeth must first be accepted in Christ, before their prayers and sacrifi­ces can be accepted. Mar. 11.24. Ioh. 14.13. Heb. 7.25. and 11.4.7.

Father.

GOd is the Father of the wicked, and euen of al creatures in respect of creation, but in respect of reconcilia­tion he is onely the father of the elect: for hée is their reconciled Father in Christ: hée is their Father by adoption and grace: and therefore they onely in truth can and may call him Father.

God will be called by the name of Father, which is a swéet and louing [Page] name, rather then by the name of Lord, or Iehouah, which are dreadfull: to al­lure and entise vs to come boldly vnto him, euen as children to their déere, and louing father, to put vp any sute or com­plaint vnto him. For Gods children being iniuried & vniustly molested, haue no remedie but to goe tell their father.

This word (father) implyes a readi­nesse and willingnes in God to heare, Es. 58.9. & 65.24. 1 Pet. 3.12. Luk. 11.9▪ 13.

This word (father) doth assure vs wée shall be heard: for can a father not heare his childe? can hée deny him any thing? Math. 7.9.

This assurance in prayer is neces­sary. Iam. 16.7. Hebr. 11.6. Luke 18.7. 1 Iohn 5.14.

God doth alwayes heare and grant the lawfull requests of his children, in such time, manner and sort as hée séeth good, and neuer faileth, if not according to their will, yet according to his will, and their best good.

This word (father) doth assure vs of our saluation: for in truth if we cal vpon [Page] him as our father, as indéed hée is our father, then must wée néeds be his chil­dren, and being his children how can we perish? for there is no condemnation to them that are in Christ. Rom. 8.1. And it is as possible for the Diuell to take away from Christ one of the members of his materiall body, being now glori­fied in heauen, as to plucke away, or cut off any member of his misticall and spirituall body héere in earth.

Wée may in a holy manner boast and reioyce in it that wée haue such a Father, so wise, so mighty, so louing, so bountifull, to whom wée alwayes may repaire for helpe in time of néede. If one of vs had a father that were the richest & the wisest in a realme, would we not excéedingly reioyce in him, and vse him?

This word (father) doth note vnto vs the excéeding déepe loue, and father­ly affection which he beareth toward vs his children, passing all loue of mothers vnto their children, as Esay 49.15. Can a woman forget her childe and not haue compassion on the sonne of her womb? [Page] Though they should forget, yet will not I forget thee. The booke of the Canticles doth most expresly and aboundantly lay open the vnspeakable loue of Christ toward his Church, for indéed no louer doth so entirely loue his espoused wife as Christ loueth vs: for hée loueth vs so dearly, and is so chary ouer vs, that hée cannot endure the winde should blow vpon vs. If we would eate golde wée should haue it. This loue of his, he doth at all times, and in all things expresse, and shewes it, as we say, and hath al­wayes shewed it by election, redempti­on, Iustification, sanctification, adopti­on, preseruation, féeding, clothing, de­lighting, &c. breaking through all our vnkindnesse to doe vs good, and conti­nuing dayly vnto vs new mercies and fauours, notwithstanding all our vn­worthinesse and manifold prouokings of him.

This word (father) doth teach vs o­bedience: a sonne honoreth his father and a seruant his Maister. If I be a fa­ther, where is mine honor? &c. Mal. 1.6. Why call yee mee Maister, Maister, [Page] and doe not the things I speake? Luk. 6.46. And if you call him father, &c. 1 Pet. 1.17.

By this our obedience wée testifie our loue to him againe who loued vs so déeply and dearly: as Iohn 14.21. Hee that hath my commaundements and keepeth them, is hee that loueth me.

This is the loue of God, that we keepe his commaundements. 1 Iohn 5.3.

How can a Childe call him Father whom hée cares not continually to dis­please through his leud conditions? He cannot doe it, neither can any Father delight in such a childe.

If God be a father who is called vp­on, then true prayer is a note of Gods childe, as Acts 9.14. He hath authoritie to binde all that call on thy name: so 1 Cor. 1.2. the Saints are noted to be such as call on the name of the Lord: and on the contrary, it is made one of the properties of an Athiest, not to all on the name of God. Psal. 14.4.

Which art in heauen.

GOD as touching his essence is no more in heauen then in this infe­riour world, but hée is said to be in hea­uen, because his glory and Maiesty doth there most clearely shine out.

GOD is said to be in heauen, be­cause his Maiestie, that is, his Power, Wisedome, Iustice and Mercy is made manifest from thence vnto vs.

By the name of heauen is vnderstood the dwelling place of God, of Angels, and glorified men, where God is more glorious then in this world.

Psalme 115.3. Our God is in Heauen, and doth whatsoeuer he will.

Psalme 2.4. He that dwelleth in Hea­uen shall laugh them to scorne.

Esay 66.2. thus saith the Lord, Hea­uen is my throne, and the earth is my footestoole.

1 Reg. 8.27. The heauen of heauens cannot containe him, for hee is alwayes euery where?

[Page]Which is all one as if it had béene said of infinite greatnesse or height, of incomprehensible power of euerlasting immortallitie.

First therefore wée are héere admo­nished to vse the action of praier with as great reuerence as possibly may be, and not to thinke of GOD in any earthly manner.

Eccles. 5.1. Be not rash with thy mouth to speake a word before God: for hee is in Heauen, and thou art in earth: there­fore let thy words be few.

Therefore séeing God is in heauen, away with all drowsie and dead pray­ing, let vs come with reuerence in our hearts before the Lord.

God is said to be our Father in hea­uen to distinguish him from our earthly Fathers: and that wée might vnder­stand how much better hée is then they, and more able to helpe vs▪ as appeareth. Math. 7.11.

The Fathers of the bodies haue of­tentimes a will to helpe their Children, but are not able, either because they are let by pouertie, or distance of place, or [Page] some other meanes: but God, who is our Father, is rich towards all that cal vpon him, he is present euery where, &c.

Againe, we doe here learne that our hearts in prayer must mount vp into heauen, and be lifted vp aboue all earth­ly and fraile things, how beautifull or goodly soeuer, and be wholy fixed vpon the Lord.

Vnto thee O Lord, lift I vp my soule, Psalme 25.1.

Héere are condemned all colde cour­sarie prayers, when mens mindes are occupied about other matters, which is but a plaine dallying and mocking with God.

Such manner of praying is a very grieuous sinne, greater then mocking Father and Mother: for it is directly against God, the other against men. It is a greater sinne to mocke God, then to mocke men.

This sinne because it is against the first Table, and therefore more hard to be discerned (for the light of the second Table shineth naturally more cléerely [Page] then the light of the first) is lightly estéemed, and doth lesse trouble the con­sciences of ignorant men.

God is in Heauen: therefore hée is able to graunt all our requests. Hée is our Father, therefore he is willing and ready.

This ouerthroweth Popish Idola­trie, as worshipping of Crosses, Cru­cifixes, Roodes, running a pilgrimage to worship Idols: for the GOD to whom we must pray is in heauen, and wée must lift vp our mindes thither. How can wée doe this so long as our eyes and mindes are poaring vpon an Image, made by the art of man?

Halowed be thy name.

THis petition is set in the forefront because Gods glory must be pre­ferred before all things.

1 For that is the end of our Crea­tion. Psal. 103.22. and 147.5.

2 The end of all creatures. Prouer. 10.4.

3 The end of all the Counsailes of God. Ephes. 1.6.

4 The onely end whereunto all our thoughts, words and déeds must be di­rected. 1 Cor. 10.31.

Gods glory is a most precious thing, and wée must be more chary of it then any thing, as wée are more chary of a golden Cuppe, then of an earthen Pitcher. But alas, wée care not for Gods glory:Psa. 115.1. We are all for our selues, our owne glory, credit, name, commo­dities, &c.

Herode tooke the glory of God to himselfe, and therefore the Angel of the Lord smote him. Acts 12.

[Page]The name of God in this place is put for God himselfe, as 1 Kings 5.5. Hee shall build a house to my Name.

Also, for the attributes of God, as his

  • Iustice,
  • Mercy,
  • Word,
  • Workes.
  • Prouidence,
  • Power.

For GOD is knowne to vs by all these, as men are knowne by their names: and as all mans praise & glory lyeth in his name, so all the glory of God is in these.

To Hallow, is to serue, or set apart any thing from common vse, to some proper or peculiar end.

As the Temple was hallowed, that is, set apart to an holy vse.

The Priests were sanctified, that is, set apart to the seruice of God.

All that beléeue in Christ are sancti­fied, that is, set apart from sinne to serue God.

In like manner, Gods name is hal­lowed, when it is put apart from obli­uion, [Page] contempt, prophanation, polluti­on, blasphemie, and all abuses, to an holy, reuerent, and honourable vse, whether we thinke or speake of it.

Obiection. How can a sinnefull man Hallow Gods name, which is pure and holy in it selfe?

Answere. Not as he doth sanctifie vs, by com­municating vnto vs an inherent quali­tie of holinesse: for wée cannot make him holy, or adde any thing to his ho­linesse that is most holy in himselfe, and the perfection of all holinesse: but wée sanctifie him, when wée acknow­ledge, and celebrate, and worship him so in heart, word, and déed, that wée cause his glory to be spread among men, and make manifest to the World, by the right vsage of it, that it is holy, pure and honourable: the like phrase is vsed, Luke 7.29. Wisedome is iustified of her Children, that is, declared to be iust.

[Page]The summe of this petition is, that wée may so carry our selues in all our actions, and the whole course of our life, that his holy name be not reproch­ed by our occasion, but rather be hono­red and magnified.

Examples.

The children of Israell sung a song of victory, vpon Pharaoes ouerthrow.

I will sing vnto the LORD for he hath triumphed gloriously: the Horse and him that rode vpon him hath hee ouer­throwne in the Sea, Exod. 15.1.

Dauid extolleth the maiestie of God by his works in the heauens, Psal. 19.1. And especially in man, both in his crea­tion and redemption by Christ, Psalme 135. and 136.

O Lord, how excellent is thy name in all the earth, which settest thy glory aboue the heauens? Psalme 8.

[Page]The very Angels of heauen at the birth of Christ, doe sound out the pray­ses of God.

Glory be to God in the highest hea­uens, and in earth peace, good-will to­wards men, Luke 2.13.14.

The Saints of God haue magni­fied his great and holy name, not onely in respect of his great workes of Ele­ction, Creation, Redemption, Iustifi­cation, Sanctification, &c. but euen for his iudgements and chastisements also, as Iob, The Lord giueth, and the Lord taketh away, blessed be the name of the Lord, Iob 1.21.

And Dauid, Psalme 119. It is good that thou hast humbled me.

And the Apostles went forth of the Councell, reioycing that they were counted worthy to suffer reproach for the name of Iesus Christ. Acts 4.

According therefore to the example of these ancient worthies, euery one of vs must zealously striue to glorifie God as Heb. 12.1.

[Page]And that especially in performing the duties of our seuerall callings, as Magistrate, Minister, Gentleman and Tradesman: for it is a thing acceptable to God and man, to be a good man in our place. A good Magistrate, that ru­leth well: a good Minister, that teach­eth well and diligently: a good Gen­tleman, that distributeth liberally: a good Tradesman, by whom a man may liue quietly, peaceably, ioyfully and comfortably.

Abusers of this Petition.

All those which are proud,Ioh. 5.44. Psa. 115.1. and séeke glory to themselues, being so iealous of their owne honour, that to magnifie and lift vp themselues, they will tread downe the name of God.

All those which professe the Gospell,Rom. 2.24. 1 Pet. 3.15 16. Act. 19.9. 1 Tim. 1.13. Exo. 20.7. and staine it with their wicked liues.

All such as delight to raise vp and spread slanders against the profession of Religion.

All swearers and blasphemers of Gods most holy name.

[Page]For all these say and babble with their mouth, Hallowed be thy name, but their hearts neuer careth for any such matter.

Thy kingdome come.

THese Petitions haue a very good coherence in them: for then is Gods name indéede honored, when his Kingdome is erected in the hearts of men. Here therefore wée pray for the meanes of the aduancement of Gods name.

This word (thy) doth note a diffe­rence betwixt the kingdome of Christ, which is spirituall, as hée himselfe saith, My kingdome is not of this World, and all earthly kingdomes.

Secondly, it putteth vs in minde that there are two Kingdomes, one Gods, and hat is the Kingdome of Heauen, another the Diuels, which is [Page] called the kingdome of darknesse.

The pillers of the Diuels kingdome are, Ignorance, Errour, Idolatry, su­perstition, Sinne, and disobedience to God.

The Subiects of this kingdome are all prophane Atheists, carnall world­ings, and all vnregenerate men what­soeuer: for hée raigneth and ruleth o­uer them at his pleasure: hée is their God and King, and they doe very had­tely and willingly submit themselues vnto his scepter and gouernment, fight vnder his Standard, against God and their owne saluation, Ephes. 2.2. 2 Cor. 4.3.4. 2 Tim. 2.26. Yet these vngodly men spit at the naming of the Diuell, and say they defie him.

This word (kingdome) is taken thrée manner of wayes in the scripture.

First, for that absolute & soueraigne power of God, whereby hée ruleth all things, yea, euen the diuels themselues, as Psal. 103. The Lord hath prepared his Throne in heauen, his kingdome is ouer all.

[Page]Againe, The Lord raigneth, let the earth reioyce. Psal. 97.

Secondly, for the kingdome of Grace, as Rom. 14.17. The kingdome of GOD is not meate and drinke, but Righteous­nesse, Peace, and Ioy in the holy Ghost. Where, by Righteousnesse he meaneth the assurance of our Iustification be­fore God, in the righteousnes of Christ, Peace of Conscience, which procéedes from this assurance, and Ioy in the holy Ghost which commeth from them both, So Marke 2.15. The kingdome of God is at hand, repent and belieue the Gospel.

In a kingdome there are fiue things to be considered:

  • 1 A King.
  • 2 Subiects.
  • 3 Lawes.
  • 4 Authoritie.
  • 5 Officers.

1 In this kingdome Christ is king, It is hee to whom the Father hath giuen all authoritie, both in heauen and earth. Math. 28.20

[Page]2 Subiects are all the elect, which doe willingly submit themselues vnto his gouernment, as Psalme 110.3. and serue the Lord in feare and trembling, or at least make an outward profession of it, though their harts be not sound.

3 Lawes are the old and new Te­stament, wherin is set downe his whole will: This is his Statute booke.

4 Authoritie is the compelling power of his Word & Spirit, whereby hée forceth the Rebels of the world to come in, as it is written, Compell them to come in. Such a conquest wée read of Acts 2.17.18. And in very déede the Word and the Spirit, are the very meanes whereby Christ ruleth and raigneth ouer his: and therefore the Word is called the Scepter of his power, Rom. 1.16. Mark. 1.14. The arme of God, Psal. 110.2. Esay 53.1. The rodde of his mouth, Esay 11.4.

Reasons.

Because by it hée doth set vp his Throne in the harts of men.

[Page]By it he doth draw men into heauen as with a most mighty arme.

By it he doth ouerthrow and destroy the power of darknesse.

5 Officers of this Kingdome are, the Pastors and Ministers of the Church, vpon whom this charge is layde, that they preach the Word, gouerne the Church, and sée the execution of the Kings lawes.

Thirdly, the kingdome of Glory is that happinesse which Gods chosen shall for euer inioy, as it is written: Come yee blessed of my Father, receiue the Kingdome prepared for you from the beginning of the world. And a­gaine, It is well done thou good seruant and faithfull, enter into thy Masters ioy. Math. 25.

Come.

GOds Kingdome commeth when it takes place, and is established and confirmed in mens hearts, & made manifest to all people, the impediments being remoued.

The Summe of this Petition.

That Christ would raigne ouer vs by his Word and Spirit.

That wée may be subiect to his kingdome in word and déede, in holines and righteousnesse.

That hée would preserue and in­crease his Church.

That hée would destroy the power of the Diuell, and the workes of dark­nesse.

That hée would frustrate and bring to nought, all the Counsels of the wick­ed, against his Truth, Kingdome and people.

Things prayed for in this Petition.

That Christ may guide vs, and go­uerne vs by his holy Spirit, in all our particular actions, that hée may haue a kingdome within vs.

Psalme 51.

Create in mee a cleane hart O God, and renue a right Spirit within mee, &c.

Stablish me with thy free Spirit.

Héere also wée doe pray for the pros­perous estate of the Church.

Psalme 122.6.

Pray for the peace of Ierusalem, they shall prosper that loue thee.

Esay 62.7.

Yee that are the Lords remembran­cers, giue him no rest vntill hee set vp Ierusalem, the praise of the world.

Wée doe pray for Christian Kings and Princes, that God would prosper their gouernment: for they are nursing Fathers, and nursing Mothers to the Church, Esay 49.

1 Timothie 2.2.

Let Prayers and Supplications, with [Page] giuing of thankes, be made for all men, for Kings, and for all that are in author­ritie.

We are also to pray the Lord of the haruest to send forth labourers into his haruest, that is,Math. 9.38. faithfull and zealous Ministers and Preachers of the Gos­pell, which are the principall Studs and pillers to vphold the Kingdome of Christ, and most notable instruments both for the beating downe of the king­dome of Sathan and Sinne, and for the sauing of the soules of his people.

2 Thes. 3.1.

Brethren, pray for vs, that the Word of the Lord may haue a free passage, and be glorified, &c.

Prou. 29.18.

Where vision fayleth the people are left naked.

Furthermore, wée are to pray for all Christian Scholes of learning, be­cause they are as it were Seminaries and nurseries of Gods Church.

Last of all, wée are to desire that the Lord would hasten the second comming of Christ, as the Saints pray, Come [Page] LORD Iesus, come quickly, Romanes 22.20.

Therefore the godly are said to loue the comming of Christ. 2 Tim. 4.8.

True Petitioners.

First, they that mourne and lament to sée the dominion and power of the Diuell to be to great as it is.

Secondly, they that deale earnestly with God euery day, that it may be diminished.

Thirdly they that pray earnestly day and night, that God would multi­ply the number of his Children.

Fourthly, they that long for the day of Christ, wherein hée shall put downe all rule, and all authoritie, and power, &c.

Counterfait Petitioners.

Such as scorne at the Ministerie of the Church.

Such as hinder the frée course of the Gospell.

[Page]Such as oppose themselues against godly Preachers, and good men.

Such as take part with the wicked, and defend bad causes.

Such as labour to quench and smoo­ther all good matters in their harts.

Such as put farre from them the day of euill, and waite not, nor prepare themselues for his comming.

Thy will be done, &c.

Sense.

GRaunt that wée and all men, re­nouncing our owne will, may rea­dily, and without murmuring, obay thy will, and so may chearfully execute whatsoeuer the Angels doe in heauen.

Coherence.

In the former petition wée prayed, that hée onely might be our King and raigne ouer vs: now wée desire that [Page] being his Subiects, wée may obay him, and doe his will.

Mal. 1.6.
If I be a Father where is my honor?
If I be a Master where is my feare?

Will.

HEere it signifieth Gods word, for in his word his will is reuea­led.

Of the whole will of God, there be thrée speciall points, which are in this place meant.

  • 1 Faith in the promises.
  • 2 Sanctification.
  • 3 Patient bearing of the Crosse.

Proofe of the first.

This is then his commaundement, that we belieue in the name of his Sonne Iesus Christ. 1 Iohn 3.23.

[Page]This is the will of him that sent mee, that euery one which seeth the Sonne, and belieueth on him, should haue euer­lasting life. Iohn 6.40.

Proofe of the second.

This is the will of GOD, euen your Sanctification. 1▪ Thes. 4.3.

Proofe of the third.

Whosoeuer will be my Disciple must forsake himselfe, and take vp his crosse and follow me. Mat. 16.24.

The Apostle prayeth, Phillip. 3.10. that hée might know him, and the ver­tue of his resurrection, and the fellow­ship of his afflictions, and be made con­formable to his death.

Thy will, not mine: for since the fall of Adam, mans will is wicked and cor­rupt, yea, it is flat enmitie to GOD, Rom. 8.7. But Gods will is most holy, right and pure, and therefore all our loue ought to be vpon it.

Done, that is, obeyed and accompli­shed [Page] of men. Then the effect of the prai­er is this: O Lord, séeing thou art our King, giue vs grace to shew our selues good Subiects in obaying thy will. For obedience is better then sacrifice, and to hearken is better then the fat of Rams. 1 Sam. 15.22.

Not euery one that saith Lord, Lord, shall enter into the kingdome of heauen, but he that doth the will of my Father, which is in heauen. Mat. 7.22.

Whosoeuer doth the will of GOD, is my Brother, my Sister, and my Mother, Mark. 3.35.

Hee that fulfilleth the will of God a­bideth for euer. 1 Ioh. 2.17.

In Earth, as it is in Heauen.

THis clause sheweth the manner of dooing Gods will.

By heauen here is meant the soules of faithfull men departed, and the elect Angels.

Praise the Lord yee his Angels, that excell in strength, that doe his com­maundements, in obaying the voyce of his word, Psal. 103.20.

By earth is vnderstoode nothing but men on earth: because all other crea­tures, in their kindes, obay God, onely man is rebellious and disobedient.

The word (as) doth imply a simili­tude not an equalitie.

Sense.

Let thy will be done by vs men on earth, as the Angels and Saints depar­ted, [Page] doe thy will in heauen, that is,

  • 1 Willingly,
  • 2 Spéedely,
  • 3 Faithfully and continually.

Ezek. 1.Therefore they are said in the Scrip­tures to be winged.

Things prayed for.

Deniall of our selues, our owne wils and affections.

Knowledge of Gods will, for other­wise how should we doe it?

A feruent desire of obedience, to doe his will in all our particular actions.

Patience, and a willing submitting of our selues to the will of God in all things.

So did Elie the Priest, It is the Lord, let him doe what seemeth him good, 1 Sam. 3.18.

So did Dauid, 2 Sam. 15.26. But if hee thus say, behold I haue no delight in thee: behold, here I am, let him doe to me as seemeth good in his eyes.

So Christ himselfe, Father take this cup from me, yet not as I will, but as thou wilt, Mark. 14.36.

[Page]So the Disciples, and holy Christi­ans, Acts 12.14. The will of the Lord be done.

Therefore Saint Iames calleth Pa­tience by the name of Wisedome, be­cause mans chiefe wisedome standeth therein, that in his aduersities and troubles, he patiently submits himselfe to the will of God.

But on the contrary, it is extreame foolishnesse and madnesse, if any dare re­sist & set himselfe against it. For what good doth hée by it, Can hée change the will of God? No verely, Nay rather he maketh his owne case worse, as well with inward griefe, that tormenteth him, as also because hée pulleth the wrath of God vpon himselfe: for by our stubbernesse hée is compelled to lay more grieuous punishments vpon vs. On the other side, by our patience hée is moued vnto pittie, euen as good Pa­rents are wont, when they perceiue that their Children are brought into good order by their correction.

Who prayeth this Petition aright.

They which bewayle the sinnes of the world, as Ignorance, Error, Schis­mes, Pride, Couetuousnes, Contempt of the word, Oppression, Swearing, Lying, &c.

They which are gréeued for their Impatience and disquietnesse of minde,

For their coldnesse in Gods seruice.

For their vnperfect obedience, and wants euen in their best actions.

Giue vs this day our daily bread.

THe thrée former Petitions doe immediatly concerne God, these thrée last our selues: which teacheth that we must prefer God and his glory before all things.

Coherence.

In the first we were taught to pray, that GODS name may be hallowed, which is done, when God reigneth in our hearts, and his will is done:

Now further his will is obeyed in thrée things.

First, by depending on his proui­dence, for the things of this life.

Secondly, for depending on his mer­cy for the pardon of sinnes.

Thirdly, by depending on his power and might in resisting temptations: and thus is the will of God obeyed.

Bread.

BRead, signifieth all things whereby this life is preserued, as Meate, Drinke, Clothing, Health, Peace, Li­bertie: yea, Goates milke. Pro. 27.27. and the fruit of Trées. Ierem. 11.19. [Page] Genes. 1.29. And all things that passe too and fro in trafficke. Pro. 31.14.

In the sweate of thy face shalt thou eate thy bread. Gen. 3.19.

Man liueth not by bread onely, &c. Math. 4.

Iesus entred into the house of a cer­taine Pharisie, to eate bread, Luk. 14.

Christ vseth this word (Bread) rather then Flesh, Victuals, Meate, Dainties, Varieties, &c. to instruct vs to christian Sobrietie and moderation in our diet, houses, &c. and to teach vs to be content with a little, and to be content if wée haue no more but Bread, that is, things necessary to preserue life: and more­ouer, that wée should take that fare thankfully, how thinne so euer it were, which hée of his mercy hath prouided for vs, not murmuring against it, nor fretting through impatience, as the Is­raelites did, who loathed Manna, which they had receiued of God for their pre­sent necessitie. Phil. 4.12. 1 Tim. 6.8. Heb. 13 5.

Wee may vse things not onely for necessitie, but also for honest pleasure, [Page] Psal. 104.15. Iohn 12.3. But notwith­standing if wée haue to defend necessi­ties we must be content. 1 Tim. 6.8.

Daily.

THe word in gréeke, signifieth, vnto our Essences or Substances: the meaning is, giue vs such Bread as may nourish our substances, such as is fit and profitable for our nature and constitu­tion, and wherewith our life may be maintayned.

Foure Reasons may be alledged why Christ vseth this word Daily.

First, as hath béene said before, that wée should not séeke after varieties and dainties, but that which may satisfie the necessities of Nature.

Secondly, to bridle all inordinate care, and immoderate desire of Riches, [Page] and therefore Saint Luke calleth it, bread for the day, that is, bread suffici­ent for to preserue vs for the present day.

Although then we be willed to aske all outward things of God, yet we may not aske them to spend them vpon our lusts, Iames 4.3. Neither may wée make prouision for the flesh, to fulfill the lusts therefore. Rom. 13.14.

Our money is giuen vs for bread, as it is written: Wherefore doe you lay out your money, and not for bread? Esay 55.2.

Thirdly, that wée should desire no more but a competencie of these things, as did wise Salomon, who onely desired the meane estate, as the most safest and best. Pro. 30.8.

Fourthly, that wée should eate to restore vitall humour, which spendeth euery day by strength of natural heate.

Lastly, we must aske it euery day, to the end wée may take pleasure in this custome, of louing & fearing God.

Our.

IN respect of Christ, bread is called (ours,) for hauing giuen Christ vnto vs, hée doth in him, and by him, giue all things else vnto vs, so that in Christ we haue a proper interest in them, as it is written: All things are yours, Rom. 8.32 and yee are Christs. 2 Cor. 3.22. and then indéede are they most of all ours, when they are sanctified vnto vs by the word and Prayer. 1 Tim. 4.4. that is, when wée vse them aright, according to the rules of Gods word, calling vpon his name for a blessing, before and after the vse of them.

Furthermore this word (our) doth teach vs that euery man must liue of his owne calling, and his owne goods truely gotten, by his owne sweat, and not another mans: not by Robberie, Oppression, Deceipt, Lying, Fraud, [Page] and such other vnlawfull meanes, for such goe to the Diuell for bread, and not to God: for God giueth no bread after such sort.

Againe, it is called, Our bread, be­cause we should not eate it alone, but di­stribute it to them that haue néed, as it is written, Breake thy bread to the hun­gry, Esay 58. And againe, Cast thy bread vpon the waters, for after many dayes thou shalt finde it. Eccles. 11. And Iob sayth, I haue not eaten my morsels alone. Iob 31.

This day.

THese words condemne all immo­derate desire of riches, and distrust­full care for time to come, and doe teach vs to rest on his fatherly goodnesse from day to day. This is noted vnto vs, where the Israelites were commanded to gather no more Manna, then would [Page] serue for one day: for if they did, it pu­trified: whereby God taught them to rest on his prouidence, euery particular day, and not on the meanes.

Yet is it lawfull in good manner, to prouide for dayes, yéeres, and times to come, as Ioseph in Egypt, in the sea­uen yéeres of plentie, stored vp against the yéeres of famine. The Apostles prouided for the Church in Iudea, a­gainst the time of dearth, foretould by Aggabus, Acts 11.28. Salomon saith, He that gathers in Summer is the sonne of Wisedome, but hee that sleepeth in Haruest is the sonne of Confusion. Pro. 10.5. So then onely the distrustfull care, that distracteth the minde, is héere forbidden.

Giue vs.

NOT mée: this serues to teach vs that a man must not onely regard himselfe, or pray for himselfe, but also be mindefull of others. 1 Cor. 13. True loue seekes not her owne things.

The branches of the Vine are laden with clusters of grapes, not for them­selues, but for others. The Candle spends it selfe, to giue others light: The eye séeth not for it selfe, but for the whole body.

Giue.

THis sheweth that God is the au­thour and giuer of all earthly bles­sings, and therefore wée must begge them at his hands. If you that are euill [Page] know how to giue good gifts vnto your Children, how much more shall your Father which is in heauen, giue good things to them that aske them of him? Math. 7.11.

I am not worthy of the least of the mercies which thou hast shewed to thy seruant: for with my staffe came I ouer this Iordane. Genes. 31.10.

Iacob asked bread to eate, and gar­ments to put on. Gen. 28.20.

The Iewes were commaunded to bring of the first of all their fruit in a basket, and to professe that they had receiued them of the Lord, as the au­thor and giuer of them. Deut. 26.2.

All such deny God to be the Author and giuer of these things, as séeke them by vnlawfull meanes, as Theft, Op­pression, Deceit, consulting with wi­sards, &c. they acknowledge the Diuell to be the author of them.

Obiection.

The rich néede not say, giue vs this day, for they haue aboundance already, & what néede they aske that they haue?

Answere.

Though a man had all the wealth in the world, and want nothing that can be desired, yet all is nothing with­out Gods blessing: if hée wants Gods blessing, in effect hée wants all: where­fore euen Kings and Potentates are as much bound to vse this Petition as the poorest. For though a man haue a­boundance, yet his life standeth not in his riches, Luke 12.15. Bread of it selfe cannot nourish and sustaine our life, no more then a stone, or a chip, but the staffe of bread, Esay 3. that is, a blessing vpon bread.

Hagg. 1.6.

Thou maist eate, and not haue inough; be cloathed and not warme; earne wag­ges and put it into a broken bagge, if God doe not blesse thee.

Prou. 20.22.

The blessing of the LORD maketh rich, and it doth bring no sorrow with it.

[Page]Lastly, héere wée sée, that all labour and toyle, taken in any kinde of calling auaileth not, vnlesse God giue his bles­sing. Psal. 127.1.

A Reason of the Order.

The reason why this Petition, con­cerning things of this life, is set before the other following, concerning a bet­ter life, is not because bread is more excellent then remission of sinnes, and strength against temptations, but be­cause men must haue a being, and a sustentation by bread in this life, before they can desire forgiuenesse of Sinnes, and strength against temptations. And because by earthly things wée may lift vp our mindes, and climbe vp, as it were, to the consideration of heauenly.

Forgiue vs our trespasses.

IN this & the next Petition, we craue spirituall blessings, where wée note, that séeing there are two petitions which concerne spirituall things, and but one for Temporall, that the care for our soules must be double more, then the care for our bodyes.

Coherence.

Gods will is done, when wée trust in his prouidence for things of this life, and in his mercy for the pardon of our sinnes.

Reason of the order, that first vvee craue things for the body, and after­vvards for the soule, as though the body were more excellent then the soule.

[Page]The reason hereof is, that hée will traine vs by degrées, and draw vs on by little and little to beléeue the for­giuenesse of sinnes, which is a great matter, and a very high poynt: he con­sidereth our dulnesse and backward­nesse, and therefore dealeth with vs as a schoolemaster with his dull schollers; which first teacheth them easie things, and after carryeth them to higher points. For the former petition is a step or degrée to these two following, for he that will rest on Gods mercy, for the pardon of his sinnes, must first of al rest on Gods prouidence, for this life: for hée that cannot put his affiance in God for the prouision of meat & drinke, how shall hée trust in Gods mercy, for the saluation of his soule?

The ruler, by the healing of the bo­dy of his child, was brought to beléeue in Christ. Iohn 4.53.

By debts, sinnes are meant, as Luk. 11.4. where it is sayd, Forgiue vs our sinnes: and in Matthew 6.12. where it is sayd, Forgiue vs our debts.

They are so called, because of the re­semblance [Page] betwéene them: for euen as a debt doth binde a man, eyther to make satisfaction, or els to goe to prison: so our sinnes bindes vs, eyther to satisfie Gods iustice, or else to suffer eternall damnation. Vnder the name of debts is contayned both actuall and originall sinnes.

They are called our debts, because they are of our selues, and not of God, as Genes. 6.5.

Forgiue.

TO forgiue sinne, is to couer it, or not to impute it. Psal. 32. When our sinnes are imputed to Christ, and his righteousnesse to vs, then are wée fully cleared and discharged.

Through whom is forgiuenesse?

Forgiuenes is onely through Christ, [Page] Rom. 3.24. Ephes. 1.7. Col. 1.14. Hebr. 9. Zech. 13.1.

Vnder this one benefit of remission of sinnes, all the rest of the same kinde are vnderstood: as namely, Iustificati­on, Sanctification, Redemption, Rege­neration, Glorification.

This word (forgiue) teacheth that all men are sinners, and haue néed of forgiuenesse, as 1 Kings 8.46. There is no man that sinneth not.

Surely, there is no man iust in the earth that doeth good and sinneth not, Eccles. 7.22.

Who can say, I haue purified my heart I am cleane from my sinne? Prouerbs.

Enter not into iudgement with thy seruant, for no man liuing shall be iusti­fied in thy sight, Psal. 143.2.

If thou O God, marke our iniquities, who shall be able to stand? Psal. 130.3.

O cleanse me from my secret sinnes. Psal. 19.12.

Séeing we pray for frée forgiuenesse, wée are to hold that there is no satis­faction made by vs to Gods iustice for sinne: for to forgiue, and to satisfie, be [Page] contrarie: here falleth downe the do­ctrine of satisfaction, taught in the Church of Rome.

Séeing we sinne daily, and therefore pray dayly for forgiuenesse, wée note the great patience and long suffering of God, that suffers and forbeares still, and doth not powre downe his wrath vpon vs, and it doth teach vs to vse the like patience towards our brethren that offend vs.

Againe, wée may obserue, that our sanctification in this life, is neuer per­fect, because we craue pardon euery day for sinne, it is alwayes in perfecting, but neuer perfected here.

Where it is brought as a reason ta­ken from the comparison of the lesse to the greater, thus: if we which haue but a sparke of mercy, doe forgiue others, then doe thou, which art the fountaine of mercy, forgiue vs: but we forgiue o­thers, therefore doe thou forgiue vs.

The Papists make our forgiuing a cause, for the which God is mooued to forgiue vs: but it is no cause, but onely a signe or effect, that God doth forgiue [Page] vs, for our readinesse and willingnesse in forgiuing others, is a liuely token of the pardon of our owne sinnes: wée must therefore be ready to forgiue o­thers, that we may haue testimonie in our owne consciences that God forgi­ueth vs: Blessed are the mercifull, for they shall obtaine mercy.

If you forgiue men their trespasses, your heauenly Father will also forgiue you: but if you doe not forgiue men their trespasses, neither will your hea­uenly Father forgiue you your trespas­ses. Matth. 6.14.

A man doth neuer fréely, franckly, and from his heart forgiue others, till hée doe inwardly féele that God hath forgiuen him: but when hée once fée­leth that, then doth hée easily and rea­dily forgiue his brother, that thereby he may haue more and more testimony to his owne heart of Gods loue towards him: for a man is towards his neigh­bour, as hée féeleth God to be towards himselfe: he reboundeth vpon his neigh­bour that which he hath receiued from God, therefore hée which féeleth not [Page] God to be mercifull to himselfe, will neuer be mercifull to his neighbour. A seale doth not set any print into the waxe, before it hath it in it selfe. A coale doth not warme others, till it be hot it selfe: so we doe not willingly forgiue, till we be forgiuen.

But after a seale hath receiued his impression, and is grauen, it doth im­print the same vpon the waxe: and after the coales be hot, they heat others, so after we féele God to be good to vs, we are good to others.

The manner of forgiuenesse.

Our Sauiour sayth, Matth. 18. that it must be from the heart: therefore wicked are they which say, I may for­giue him, but I will not forget him: he may come into my Pater-noster, but he shall neuer come into my Créed: be­hold the Diuels logick, which maketh Malice to be Charitie.

Blinde people play with the Lords Prayer, as the Flie doth with the Candle, till she be burnt: for the more [Page] they pray these words, the more they call for vengeance against themselues.

For if we be so cruell, that we can­not forgiue the offences which men commit against vs, which are but as the debt of one hundred pence, with what face can we require of God to be forgiuen the offences which wée haue committed against him, which are as the debt of tenne thousand talents?

Looke how often therefore a man doth vtter this petition with a mind de­sirous of reuenge, so often doth he call vnto the Lord, to take vengeance vpon him for his sinnes.

Obiection.

How can any man forgiue trespasses, séeing God onely forgiues sinnes?

Answere.

In euery trespasse which any man doth to his neighbour, there be two offences.

  • One to God.
  • Another to man.

[Page]In the first respect, as it is against God and his Law, it is called a sinne, and that God onely forgiueth.

In the other respect, it is called an in­iurie or damage, and so man may for­giue it.

So in the case of these, as it is a sinne against God, God onely doth forgiue it: but as it is a wrong to our neigh­bour, man doth forgiue it.

Obiection.

Whether a man may lawfully pray this petition, and yet sue him at the Law who hath done him wrong.

A man may in an holy manner sue an­other for an iniurie, as a Souldier in lawfull warre may kill his enemie, and yet loue him: so a man may forgiue an iniurie, and yet séeke in a Christian manner the remedie.

But in doing of this, wée must ob­serue fiue things.

First, we are to take héed of a pri­uate reuenge & inward hatred, which if we doe not conceiue, we not forgiue.

[Page]Secondly, we must take héed of of­fence, and haue care that our doings be not scandelous to the Church.

Thirdly, our sutes must be taken in hand to maintaine godly peace: for if all iniuries were put vp, there would be no ciuill state or gouernment.

Fourthly, that the parties offending may be chastised, and brought to repen­tance for his fault: for if many were not repressed, they would grow worse.

Fiftly, law must be the last remedy, as Phisitions vse desperate remedies, when weaker will not serue, euen so must we vse law, as the last meanes, when all other fayle.

The summe of this Petition.
  • 1 All men are sinners.
  • 2 God onely forgiueth sinnes.
  • 3 He forgiueth it through Christ.
  • 4 He forgiueth it to them that con­fesse and forsake it.
  • 5 We may know in our selues, that our sinnes are pardoned.
  • 6 The enuious man can haue no pardon.

Lead vs not into Temptation.

The Coherence.

THis Petition is ioyned with the former, to teach vs, that as wée must carefully pray for pardon of sins past, so also wée must endeuour to preuent sinnes to come: wée must not fall againe into our old sinnes, nei­ther must we be ouertaken with new sinnes.

Hauing obtained forgiuenesse of our sinnes, we desire of the Lord to be pre­sent with vs, that we fall not againe into them

Though God forgiue vs our sinnes, yet he doth not frée vs of naturall cor­ruption, but that still remaineth and is left behind as the very séede & spawne of new sinnes: so that in respect of this, [Page] euery one of Gods children hath his hands full, and inough to doe, to with­stand sinne, after he is iustified and san­ct [...]fied.

Therefore, whereas it may be ob­iected, what need hée care for temptati­ons that hath the pardon of his sinnes?

Answere.

Because forgiuenesse of sinnes, and grieuous temptations be vnseparable companions, for there is no man in this world so beaten and buffeted with temptations, as the penitent sinner, that cryeth for the pardon of his sinnes.

This is the estate that few men in the world are acquainted with, for ma­ny are neuer troubled with temptati­ons, but liue in all peace and quietnesse, both in body and soule: for when the strong man armed, kéepeth his house, the things that hée possesseth are in peace, Luke 11.2.

Whereby is signified that the wicked of the World, being possessed [Page] of Sathan, are not a whit molested by him with any temptations, neither néed he trouble them, séeing he hath them at commandement to doe what he will.

But when a man once begins at make conscience of sinne, and to sue vn­to the Lord for pardon of his offences, and still continueth in dislike of sinne, and Sathan, then the enemie bestirreth him, and vseth all meanes to bring that man to confusion.

Obiection.

Some Christian conscience may rea­son thus, no man is so troubled with sinne and Sathan as I, therefore I am not in Gods fauour, but am a plaine cast-away.

Answere.

If pardon of sinne and temptations goe together, all is contrary: if thou hadst no griefe for sinne, no buffeting of the enemies, the Flesh, the World, and the Diuell, thou couldst not be in [Page] Gods fauour, but vnder the power of Sathan: now this great measure of spi­rituall temtations is a signe rather of Gods loue: for whom God loueth, the Diuell hateth: and where God wor­keth in loue, the Diuell worketh in ma­lice.

Sence.

These words 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 all wicked motions, which intice vs vnto sinne.

Temptation is nothing else but the entisement of the soule or heart, eyther by the corruption of mans nature, or the allurements of the world, or the Diuell to any sinne.

Kindes of Temptations.

Temptations are of diuers sorts, eyther of the Diuell, the World, or the Flesh.

First, the temptations of Sathan are not onely innumerable, but also most slie, subtile, and pitched in method against vs, and framed to euery mans humor.

Therefore he is called, the tempter, of his disposition, study and care, Matth. 4.1. The Apostle also sayth, He was a­frayde least the Tempter had tempted them▪ 1 Thes. 3.5.

Our first parents had tryall, with the great losse of all mankinde.

Christ was tempted by him, Matth. 4.1.

2 Sam. 24.2.Hée draue King Dauid into that minde, that of pryde hée commaunded the children of Israel to be numbred.

1 Pet. 5.8. Luke 22.32.He is our professed aduersarie, the roaring Lyon that goeth about, &c. he séeketh to winnow vs.

Therefore we had néede to take héed [Page] of the traines and traps of this deadly enemie.

In the second place commeth the World with her two brests, profit and pleasure: and with these she carrieth a­way thousands.

Thirdly, our Flesh continually figh­teth against vs, and is our capitall ene­mie, and most deadly foe: hereof the Apostle saith, I see another law in my members, rebelling against the law of my minde, Rom. 7.23. Againe, the flesh lusteth against the spirit, Galat. 5. From hence springs all euill motions.

(Lead vs not) or carry vs not into temptation: to be led, is to be ouercome of the temptation when it preuaileth, and wholy gets the victory: so as men tempted are brought to perdition, the meaning is this, when we are mooued or inticed to sinne: Lord kéepe vs that we be not ouercome, and giue thou an issue with the temptation.

To be led into temptation, is by the iust iudgement of God to be deliuered ouer, as bondslaues to the Diuell, and to our owne lusts, and that oftentimes, [Page] eyther for our vnthankefulnesse, con­tempt of his word, societie, nourishing of secret sinnes, pryde, presumption, or such like.

Obiection.

God is iust, and cannot sinne: but if he leade men into temptation, then is he the author of euill.

Answere.

Many fearing to charge God with sinne, reade the words thus, Suffer vs not to be led: but the Text is méerely playne, Lead, or carry vs not.

The Scriptures elsewhere vse the like phrases of God: for God is sayd to harden the heart of Pharaoh, Exo­dus 7.3. And againe, GOD mooued Dauid to number the people. 2 Sam. 24.1. And againe, GOD sent strong delusions, that men might beleeue lyes. 2 Thess. 2.11.

Therefore as God heardened Pha­raohs heart, mooued Dauid to number [Page] the people, deliuered the Gentiles into a reprobate minde: and so, in the same sense, hee leadeth men into temptation.

Obiection.

God tempteth no man, Iames. 1.15. therefore he leadeth no man into temp­tation.

Answere.

True it is, that in S. Iames sense, God tempteth no man, that is, moo­ueth no man to sinne, but as hée sayth, euery man when hée is tempted is led away, and snared of his owne con­cupiscence.

Gods tempting of men, is after two sorts, respecting the praise of his iustice, and the prayse of his mercy.

Touching the first, he doth somtimes, for former euils, throw vs to the Di­uell, yet hée is not the author of euill when after this sort hée leadeth vs into temtation, for he doth it iustly for some [Page] notable euill which he séeth in vs.

Touching the second, he tempteth vs for the prayse of his mercy, when he tryeth and prooueth vs by corrections and chastisements, as pouertie, repro­ches, contempt, afflictions, &c. In which respect,Psal. 26.2. Dauid saith, Proue me, O Lord, and trie me▪ and S. Iames saith, Blessed is the man that endureth temptation: for after he is tried, he shall receiue the crowne of life, which God hath promi­sed to them that loue him, Iames 1.

In this sence Abraham and Iob were tempted, that is, tryed.

Then we sée how God tempteth after one sort, & Sathan after another. God for our good, by humbling and trying of vs. The Diuell for our hurt and vtter destruction. Therefore, though God lead men into temptation, yet is he not the author of euill.

There be foure respects, in which God may be a worker in temptations, and yet frée from sinne.

First, he tempteth by offering occa­sions and obiects, to trie whether a man will sinne or not, as a master that lay­eth [Page] a purse of money in his seruants way, which he suspecteth. This triall is no sinne in the Maister, though the seruant sinne in stealing: Thou shalt not hearken vnto the words of the Pro­phet, or dreamer of dreames, for the LORD thy GOD prooueth thee, whether thou loue the LORD thy GOD with all thy heart, Deut. 13.

Secondly, God leadeth into temp­tation, by withdrawing of his grace: neither can this be a sinne in God, be­cause he is bound to no man to giue him grace, and here is a difference betwéen [...] the tempting of God, and of Sathan: God holds backe grace when he temp­teth, the Diuell suggests euill motions.

Thirdly, euery action, so farre forth as it is an action, is good, and of GOD, for in him we liue, mooue, and haue our being: Therefore God is a worker in temptations, so farre foorth as they are actions. One man kils another, the ve­ry moouing of the body in the doing of this villany is of God, but the wicked­nesse of the action, is from man and the Diuell: a man rideth vpon a lame horse [Page] and stirs him, the rider is the cause o [...] the motion, but the horse himselfe o [...] the halting in the motion: so, God is th [...] author of the action, but not of the euil [...] in the action.

The fourth way, is in regard o [...] the end, for God tempts his seruants to correct and humble them for their sinnes, to trie their patience, faith, and loue, &c.

(Deliuer vs from euill) that is, frée vs from the power of the World, the Flesh, and the Diuell: so euill in this place is onely from the Diuell, but we may take it more largely, for all spiritu­all enemies, as S. Iohn sayth, the whole world liueth in euill, vnder the power of Sathan and sinne: our Lord Iesus likewise sayth, I pray not that thou wouldst take them out of the world, but that thou wouldst keepe them from e­uill. Iohn 17.

These wordes therefore, as hath béene sayd, are an explanation of the former, for when a man is deliuered from euill, he is not led into temptati­on: the cause being taken away, the [Page] effect ceaseth.

The summe of all, is this, that for as much as we are by nature so féeble and weake, that we are not able of our selues to stand one minute of an houre against our spirituall enemies, that therefore God would vphold vs, and strengthen vs by the power of his spi­rit, that wée faint not in this spirituall combat: therefore our Sauiour sayth, Watch and pray, that you enter not in­to temptation: for the Spirit is willing, but the Flesh is weake.

That there is nothing more weake then man, so soone as he is left of the hand of God, we haue many testimo­nies and examples in the Scriptures: for thus sayth the Prophet, The Lord knoweth whereof we are made, he consi­dereth that we are but dust.

Christ also sayth,Iohn 15.1. Without mee you can doe nothing.

Dauid, Peter, and all the Apostles were examples of many infirmities.

Dauid, when hauing a little rest from continually warre, he, by and by, fell into adulterie. 2 Sam. 11.3.

[Page] Peter, when being afrayd of a Dam­sell, he denied Christ.

The Apostles, when they forsooke their master.

If this befell them which were in­dued with so notable graces, what ought euery one of vs to thinke?

For thine is the Kingdome.

THis conclusiue reason, containeth the cause, for the which wée craue all the former things, namely▪ for that they concerne his Kingdome, Power, and Glory: for by the first thrée, his Kingdome is made manifest, and by the last thrée his Power is exercised: whereupon followeth the increase of his Glory.

Furthermore, this conclusion is ad­ded to encourage vs with boldnesse, [Page] and assurance, to come vnto GOD in Prayer: for first, wée know, that hée is able to graunt all these Petiti­ons, because hée is a God of King­domes and Power. Secondly, we know, that he will graunt them, because they concerne his owne Glory: and so is our faith and assu­rance confir­med.

FINIS.

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