thee the agreement of the Lordes prayer with the ten commaundementes And whereas in reading thou shalt see this marke * At the beginning of any sentence looke on the margent and it sheweth thee the writer from whence that sentence was borrowed and because that some may thinke my enterprise bould yea and this my doing to be altogether needelesse in as much as I haue but busied my selfe with that which my betters haue both learnedly taught and writ the which notwithstanding we still continuing in our security and carelesnesse thinking in our prosperity we shall neuer be cast downe putting farre from vs the euill day which amongst many is the most desperate disease to the soule that can be Also considering with my selfe the duty I owe to God remembring how euery one must giue an account how he hath vsed his talent yea religion bindeth me to haue a louing care of the saluation of my brethren and the duty and loue I beare to the church wherein I liue and of which I am a member these and many more such like reasons cause me to say the loue of God in Christ Iesus constraines me to speake that I doe and with the Apostles in the Acts I cannot chuse but speake the things I haue heard and seene Neyther gentle reader let this worke seeme to thee superfluous because some learned haue entreated of the same matter before we see by lamentable experience how soone their learned labours are forgot and how seldome put in practise therefore we cannot heare a good thing too often nor learne it too well And I beseech God for his sonnes sake to take the scales from our eyes that our affections may be illuminated and we being strengthened in the inner man may the better discharge so waighty a duty as praier is Read this booke christian brother with a single eye not onely so much to know as to practise and to be penitent for that which hath beene amisse and that humility and meeknes dwelling in thy soule God may guide thy iudgement and teach thee in his way and that thou Psal 25 vse this booke no otherwise then it was meant to thy good and comfort which God grant vnto thee Amen Thy louing brother in Christ Iesus Tho. S. QVisquis amas Christum sanctè componere vota Discas Diabolum sic superare potes Ipse licet nobis minitetur vulnera Daemon Saepe precare Deum vulnera nulla feres Contrà nos tumidae minitantur praelia Gentes Exitiumque parant Perdere nemo potest Nam Dius exaudit iustorum tempore duro Cum clamant gemitus auxilium que feret Corda leuate Deo mundanas spernite curas Impediunt votum pondere corda premunt Sanctificet que fides semper pia dicta precantis Haec mentem sanctam redere sola solet Hac iter ad vitam hac magnitecta Tonantis Scandimus eloqvio Pax vbi sola manet Sintque manus purae nobis sint pectora pura Sic Dominus precibus cuncta petita dabit Christus discipulos docuit pia verba referre Hoc docet exemplo nos quo que verba pia Quis poterit Christi magnae praeconia laudis Dicere pro meritis dicere nemo queat Qui monstrare viam voluit qua culmina coeli Scandimus atque patri sacra referre suo Non pudeat sanctos sanctam didicisse loquelam Omnia nam sanctis obuia sunt precibus Vt docuisti tuos olim mitissime Christe Discipulos verbo nos quoque pasce tuo Tempora concedas vitae faelicia nobis Sit tibi sitque patri gloria lausque tuo Oratio absque fide est quasi corpus sine anima W. P. To the secure and carelesse saith S. Iames. Yee lust and haue not because yee aske not Iam. 4. verse 2. To the lasciuious and carnall Yee aske and receiue not because yee aske amisse verse 3. To the regenerate Christian saith S. Iohn This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs. John 5. verse 14. 15. Before we crie will hee answere and whilst wee speake will he heare vs. Jsa 65. vers 24. ⧠Obseruations to praie aright Eight lessons or necessary obseruations to be learned of all that will pray aright AS no exercises can be wel performed without some circumstances obseruations necessarylie thereto belonging whether we respect exercises of the body or of the minde So prayer being an exercise ordained of God then the which nothing is more profitable can in no good measure on our part be performed without some necessary circumstances thereto belonging The consideration whereof hath caused me to place before the Lordes prayer these eight necessary circumstances belonging to To whom we must pray prayer The first whereof is to whom we must pray For as it is ridiculous to vtter Circū ∣ stance 1 much speach vnto them who are neither carefull nor capable of that we say and as it is great simplicity for any to deliuer a supplication vnto the cooke which perteineth to the king so much more folly is it for any to pray vnto Angell or Saint Papists in so doing like the Athenians seeing we may iustly doubt whether they heare or can giue vs what we want And if any so doe he is as blinde as the Athenians to pray to an vnknowne God Therefore we must pray to him that is willing to helpe vs which also is incomprehensible in all places to heare vs and alsufficient able to giue vs els cannot our prayers be made in faith And if they be not in faith the Apostle saith whatsoeuer is not of faith is sinne But prayer to Saints cannot be of faith therefore such prayers are sinne Againe we can pray to none but to them we beleeue in But we must beleeue onely in God Therefore pray to him onely Our sauiours wordes which ought to be without contradiction teach vs that plainely Thou shalt worship the Lord thy God Mat. 4. and him onely shalt thou serue And that this is a part of Gods worship and honour to be prayed vnto heare what the Prophet saith in the person of God Call vpon me Psa 50. and I will deliuer thee and thou shall glorifie me and looke into the verse before and thou shalt finde he that giues this commandement is the most high and blessed Trinity The second Circumstance THe second obseruation is to We must pray in the name of Christ know through whom or in whose name to offer vp our praiers and that is in Christes name so doth 1. Tim. 2. 3. the Apostle Paule teache vs. There is one God and one mediator betweene God and man the man Christ Iesus And the Apostle Iohn saith if any 1. Ioh. 2. 1. man sinne we haue an aduocate with the father Iesus Christ the righteous And Christ him selfe hath witnessed whatsoeuer we shall aske the father Ioh. 16. in his name we shall
THE TOVCH-STONE of Prayer Or A true and profitable exposition of the Lords Prayer according to the holy Hebrew of S. Mathews gospel to which is prefixed certaine necessary circumstances to be obserued in Prayer Also thereunto is annexed a Table shewing the agreement betweene the Lords prayer and the ten commandements of Almighty God By T. S. Whatsoeuer yee shall aske if yee beleeue yee shall receiue it Mat. 21. 22. Oratio pia penetrat coelum Imprinted at London for Arthur Iohnson dwelling in Paules Church-yarde at the signe of the Flower de Luce and Crowne 1602. To the religious gentlemen Maister Robert Bate and Maister Edmund Sleigh T. S. wisheth in this life the feare of God and in the life to come euerlasting rest with Iesus Christ HAuing compiled this little Treatise at the motion of a priuate friend most especiallie for his benefit and mine owne comfort once an entrance being made into the matter I found so manie good and profitable lessons naturally to arise from this so excellent a subiect being a most absolute forme of prayer deliuered by the blessed mouth of Christ our Sauiour vnto his disciples at his instant request I thought it could not but be verie profitable to others as I finding the meditation hereof so sweete vnto my selfe Now this serious cogitation was a strong motiue vnto me to publish that abroad which I thought to keepe priuate to my selfe and to my friend who first mooued me to take in hand this taske to which so much the rather I condiscended being instantly vrged therevnto by some of my very friends to whom I imparted the sight of this small worke affirming that our knowledge should not be inclosed within the narrowe bounds of our owne brest but to be extended as much as is possible to the benefit of others And although many vigilant watchmen ouer Christes flocke and industrious labourers in his great haruest haue taken great paines in the vnfoulding the misteries of this most perfect platforme of prayer without doubt to the benefit of the church yet I know it is not a thing superfluous as it may seeme to some but most necessarie in these times to refresh the memorie of their learned labours For although praier be a daily exercise amongst vs yet the number is very small that know to performe this holy action with true sincerity So that indeedo that which should be a shield vnto them to defend from the assaults of our olde enemie is a iust cause to make the Lord to vnsneath his two-edged sword against them Some are so nousled in securitie that they offer vp the calues of their lippes as Caine did his sacrifice that is by hands of others and thinke all is well if they giue a consent with their voice to a generall prayer although God knoweth their hearts are wandring abroad at that instant others haue a zeale but it is without vnderstanding so that they know not how to pray aright nor to whom to pray as they ought but like the Athenians worship an vnknowne God and others are so besotted with a blinde deuotion that they thinke their prayers cannot be sanctified vnlesse they be holyed with Popish reliques All these things with many more duly considered it is as cleare as the light that it behoueth euery true Christian so farre as it shall please God to enhable him to labor to remoue these impediments And albeit I humbly acknowledge my selfe to be one of the meanest among my bretheren to vndergoe this labour yet seeing it pleaseth the Lord by weake meanes to bring mighty things to passe whereby his glory shineth the brighter I was not discouraged to employ my small talent which it hath pleased him to bestow on me to the benefit of others I hope aswell as of my selfe And as I wish it may be to the glory of God and the vniuersall good of all so more perticulerly to the comfort of you my very good friends and louing countrimen whome I haue chosen as patrons of my small worke aswell to testifie my gratefull minde towardes you as that by your protection it might the better be secured from the malicious tongues of such as shall carpe against it being fully resolued of your fauourable acceptance because I know you are religious obseruers of this diuine exercise and well instructed in the word of God which is our true Pylot to direct our course aright In the exposition of this short but most absolute and sweete prayer of which our Sauiour Christ Iesus is the author and therefore is vsually named the Lords prayer I haue followed the Hebrew text especially for three respects First because it is the natiue tongue of the Gospell wherein this prayer was first penned secondly because more necessarie more significant and heauenly lessons are naturally to be learned from the holy Hebrew words being considered by themselues then from any other language Thirdly I was instigated to take this course by the examples of diuers famous and learned doctors namely that learned and reuerend Doctor Saint Ierome deuine Theophilact Simon Grineus and Sebastian Munster and many others both old and new writers who follow the Hebrew text of this Gospell and may be vnto me as strong defensiue Bulwarkes against such as might happily impeach this maner of proceeding But if it shall please God to reueale to any other a more expedite course let him in Gods name with a good conscience vse his owne libertie It shall suffice me amongst the rest to bring somewhat to the building of the Lords spirituall Temple be it neuer so meane so it doe serue for the edification thereof But to auoide tediousnesse fearing least I haue offended already in this respect I commit you and all the rest of my louing friends and Country-men to the protection of the omnipotent and onely wise God and my labours whatsoeuer to his good blessing Your Country-man most humbly to commaund T. S. To the godly and Christian Reader FOr as much gentle Reader as nothing is more necessary and profitable to all Christians yea more pleasing to God then is the faithfull prayers of his elect And because all in the church haue not like measure of knowledge to know eyther for what or after what manner to pray I haue thought it good for the benefit of such weake ones to set forth this exposition of the Lordes prayer which is the absolute for me of all holy prayers the doctrines I haue drawne from the naturall meaning of the wordes as they are set downe in the holy Hebrew of S. Mathewes gospell vsing no curiositie in method but handling euery word as it lyeth in order in the text which is the plainest and easiest for the capacity of the simpler sort that can be And for their better vnderstanding how to pray I haue prefixed certaine circumstances of prayer which are seriously to be considered of euery one that will pray aright Lastly to the end of the Lordes prayer I haue added a table shewing
Mat. 26 and not sleepe as Peter did least we fall into temptation Seauenthly with what affections we must pray WIth zeale and feruencie so Circū ∣ stance 7 saith Paule be feruent in praier Also the Apostle Iames the prayer Ro. 12. of a righteous man auayleth much if it be feruent With the Publican wee Iam. 5 must knock our brest and with Dauid say Lord enter not into Iudgement Psalm 133. 2. with thy seruant With Abraham pray vehemently to cry with Ier. 14. 7. Ieremy our iniquities testifie against vs with Daniel O Lord heare O Lord Dan. 9. helpe O Lord consider and howsoeuer our affections are maruelously dulled by reason of the frailenesse Rom. 7. of the flesh yet to wil is present and the spirit will be willing though Mat. 26 the flesh be weake and this is our comfort the spirit doth not onely teach vs what to aske but maketh intercessions for vs with sighes and Rom. 8. 26. groanes which cannot be expressed The eight and last lesson to learne to pray aright is the necessity of The necessity of prayer prayer FOr although this be the last yet it is not the least for this well considered Circū ∣ stance 8 will make vs diligent to learne all the former I meane how necessary prayer is for all Christians and especially for this last age of the world wherin we liue if we obserue but the time it is in the last dayes wherein Satans mallice is so much the more increased by howmuch the more his time is diminished the place wherein we liue beeing the We haue 3. continual enemies the world the flesh and the deuill place where our enimy hath many and great partakers the flesh the diuell are two maine captaines the world * I mean the wicked of the world are the souldiers which are seruant to both If therefore we consider the pollicie of our arche enimy Satan his rage his watchfulnesse his strength yea the world which are at his command and on the other side behold the flesh which euer giueth vs battell at home as also the frailenesse of our owne flesh and weakenesse of our owne nature how vnable it is to withstand him if these things were considered they would keepe vs not onely from sleeping in so great a ieopardy but to bee watchfull and call by prayer to God for mercy the which if we doe wee shall make him and his great armie to fly So saith Iames the blessed Apostle Resist the Deuill and he will flye from thee God giue vs faith and loue in him so shall we be more then conquerors Thus louing brother thou seest First who to pray vnto not to 1. Heathens false Gods as Heathens doe Secondly by whom and through whome to offer vp our yrayers neither 2. Papists by the virgin Mary or any saint as the Papists doe Thirdly what to pray for not 3. Balamists worldlings with Balaam altogether to set our mindes on mony nor with carnalists for worldly pleasure Fourthly the causes that moue 4. We must learne this lessō before our praiers can be heard vs to prayer which is the very foundation of prayer From which motiue causes we learne these lessons First to pray in obedience to Gods commandement Secondly with faith in his promises Thirdly in humilitie of spirit then shall we be sure to receaue a reward Fiftly where to pray not like 5. Iewes Brownists Iewes no where but in the temple nor like Brownists neuer in the temple but pray thou without any superstitious conceit of the place lifting vp pure hands to God Sixtly when and how long to 6. Temporisers pray continually not with temporisers to vse holy exercises only when religion bringeth gaine pleasure Seuenthly with what affection to 7. Laodicean like professors pray not like our Laodician professors who pray with such zeale that they can say nothing if you take their booke from them else when they read their prayer they be halfe a sleepe before it be ended 8. Not to liue idlely as Dauid did 8. Secure Christians 2. Sam. 11. 12. 3. nor to sleepe as Ionah and Peter did Math. 26. 40. for Satan is watchfull and goeth about seeking continually whome he may deuoure These obseruations I thought good to set downe for thy better vnderstanding of the Lords prayer because therein I purpose to be very briefe setting downe such doctrins as naturally arise from the true signification of the words in the text the holy and ancient Fathers haue Forma est per quā res est quod est inquit Rā in dial called it formula precationum the forme of prayers and Logitians say forma dat esse And surely this holy Prayer is the patterne whereby wee may frame our prayers and if they be not agreeable to this prayer they be no lawfull prayers The holy prayer of our Sauiour Mathew 6. Chap. verse 9. OVr father which art in heauen halowed be thy name Thy kingdome come Thy will be done as in heauen so also in earth Giue vs this day our daylie or continuall bread And forgiue vs our debts as we forgiue our debters And lead vs not into temptation but deliuer vs from euill for thine is that kingdome the power and the glory for euer and euer Amen VVHich prayer I deuide into foure parts into a preface in these wordes Our Father which art in heauen Secondly into six petitions wherof three belong vnto God and three vnto vs. The three that belong vnto God are in these wordes 1. Halowed be thy name 2. Thy kingdome come 3. Thy will be done as in heauen so also in earth The latter 3. which concerne vs are 1. Giue vs this day our daylie or continuall bread 2. And forgiue vs our debts as we forgiue our debters And lead vs not into temptation but deliuer vs from euil 3. Part into a conclusion for thine is that kingdome the power the glory 4. Part the seale of faith Amen The first part of the praier which is the preface I deuide into 4. Branches First that God is a father Secondly that he is our father Thirdly that he is Fourthly the place which is heauen For the first that God is a father it needes no proofe the scriptures are so manifest we are boūd by our Christian faith to beleeue that God is a father almighty in this generall sence he is the father of good and bad But in a more peculiar sence he is our father both by creation adoption and this doth the Prophet tell the Iewes and in them vs that we ought not to repaie God for so high maruelous workes with ingratitude Do Deut. 32. 6. ye so reward the Lord O ye foolish people and vnwise is not he thy father that bought thee and that made thee also Isai 63. 16. Isaijah saith doubtlesse thou art our father though Abraham know vs not
and Israel be ignorant of vs yet thou art our father and our redeemer thy name is for euer Obiection CHrist calleth God father is he therefore his father as he is ours Answere NO For he is our father by his creating and adopting vs in Christ But he is Christes father Nota. ☞ by eternall generation he the naturall sonne of God but wee by grace Therefore well did he euer make this distinction I thanke thee ô my father for so hee is in the most peculier manner Also where he saith I go to my father your father my God and your God What doth he teach but that God is his father by eternall generation and ours by adoption Now from this word Father let vs learne fiue lessons First let vs learne to pray in faith For saith Theophilact faith is the very foundation of prayer and he 1. Of stedfastnes in his promises goeth further and saith Nisi enim crediderit homo quòd hoc quòd petet accepturus est in suam vtilitatem vanaest oratio quam facit Except a 2. Of our loue man beleeue he shall receaue that 3. Of our honoring him which hee shall aske for his profit that prayer which hee dooth make is vaine The very worde in 4. Of feare to his maiestie the originall which is * The word Father putteth vs in mind AB of ABAH to will it sheweth that God willeth our good And what will a father deny his sonne 5. Of obedience dutie Mat. 7. 7 that is for his good saith our Sauiour yea saith the Lorde can a woman forget her childe and not haue compassion on the sonne of her wombe though it could be yet will I not forget thee saith the Eternall Secondly it teacheth vs to haue a louing affection when we come to appeare before a mercifull Father and not as a seuere Iudge therefore saith Dauid and with him let vs say My soule thirsteth Psa 42. after the liuing God when shall I come to appeare before the presence of God Thirdly the name Father teacheth vs honor If I be your Father Mal. 1. saith God where is my honor Fourthly Feare If yee call him 1. Pet. 1 13. Father which without respect of persons iudgeth euery man according to his workes passe the time of your dwelling in feare Fiftly obedience As obedient children fashion not your selues to the 1. Pet. 1. 4. former lustes of ignorance Lastly this word Father telleth our consciences that God is apeased for our sinnes and that Christ hath fully satisfied his fathers wrath for vs so we are not only friendes but also coheires with Christ therefore the spirit boldneth vs to call God ABBA father herein is the great loue of our mercifull father maruelously set forth euen in this that when we were Rom. 5. 8. 9. yet sinners he sent his sonne to die for vs. How much more being iustified by his bloud we shall be saued and seeing he hath giuen vs Christ how shall he not giue vs all things O Christian remember thy duty Applica ∣ tion ☞ God hath beene twise a father to thee but thou not once worthy the name of a sonne Thus much of the first worde Father now for the AFFIX our I haue shewed before how God is our Father both by creation and adoption It followeth to set downe what lessons wee may learne from this worde our which are in number foure First it teacheth vs charity for The vse 1 loue seeketh not her owne but we must seeke to edifie one another to be like minded one towards another to pray one for another Therefore dooth Christ teach vs to pray one for another saying Our Father not my Father Secondly it doth teach vs to agree in saith and doctrine with our brethren Thirdly it teacheth vs humility to say with Peter there is no respect of persons with God And with Paul there is neither Iewe nor Graecian bond nor free male nor female but wee are all one in Christ Therefore said Iob If I contemned the iudgement of my seruant Iob. 31. 13. when he contended with me what then shall I do when God standeth vp and visiteth me what then shall I answere Lastly it teacheth vs to beware of Sectes and Scismatickes which haue indeed the spirite of Babell saying I am holyer then thee stand from me or with the proud Pharisie I thanke thee Lord I am not like this Publican The third part of the Preface Which art FOr the first word Which SHE an abstract of ASHER the relatiue of the roote of the verbe ASHAR of which commeth also ASHRE Blessed or blessings giuing vs to vnderstand thus much that God is the fountaine whence all blessings come And if we be blessed it is by receiuing it from God for when God and wee are relatiues I meane when we are his sonnes in Christ then doth he impart of his blessings vnto vs as ASHRE NES VI Psal 32. 1. PESHANG Blessed is he whose sinne is forgiuen Art THis word Art is not in the originall but is necessarily יהוה vnderstood and this adiunct of Future י Preterp ה Present ו time in the Present-tense yea in all tenses agreeth to God euermore as the learned well know The letters in the name * Theo. Beza in Apoc. 1. Iehouah doe Reuel 1. 14. note to vs as much as S. Iohn in the Apocalips Which is which was and which is to come The Present Preter-perfect and the Future tense The consideration of this eternitie Doctrin of God strengtheneth vs in faith if we obserue the Apostles words all the promises of God in Christ are Yea and Amen With God there is no shadowe nor variance of change for whome he loueth he loueth to the end Iesus Christ yesterday and to day and the same is for euer The vse of this is that we should not wauer in faith nor be inconstant Vse in religion but faithfull in all our promises then haue we a blessing for Christ saith be faithfull vnto death and I will giue thee the crowne of life In Heauen AS in the first word of this preface we are taught that God is our father therefore willing to heare vs. So in this last word heauen we are put in minde of his might that he is able to helpe vs. Psal 99. 2. Dauid saith the Lord is great in Sion he is high aboue all people Christ saith My father is greater Ioh. 10. then I and none is able to take my sheepe out of his hands therfore feare not Satans subtiltie nor his childrens tirranie Secondly we must not admit any base or earthly conceit of our father in heauen for the Prophet Isaijah saith Gods thoughts are not our thoughts neither are his wayes our wayes But as the heauens are higher then the earth so are his wayes higher then our wayes Thirdly the place heauen must teach vs that when we come to speake to
Consolation to the children of God Therefore what greater comfort ×ל ×לוה ××œ×”×™× Fortis victor can a Christian haue then this The Lorde is on my side I willnot feare what man can doe vnto mee For the mighty God is my refuge euen the God of Iacob is my defence * God is terrible to the wicked And what a terror is it to the wicked that God euen the strong one is against them ready to send them to vtter confusion when it pleaseth him bee they neuer so strong and mighty here Therfore a little is better to the Godlye then much spoyles and the great wealth of the wicked For they stand in slipperye places ELOHIM also importeth the trinity Elohim the plural of Eloah when it is either ioyned with a verbe of the singuler number as Gen. 1. In the beginning Gods he When it importeth the Trinitie made heauen and earth And ELOHIM he sayd Let there be light And againe ELOHIM said Let vs make man with many such like places as Deuter. 10. Exod. 8. and when this Nowne Plurall is ioyned with a Relatiue singular as Iosu 24. but most liuely doth the 35. Chapter and 7. verse of Genesis expresse the Trinitie And Iacob built there an Alter and called the name of the place ELDETHEL because saith he KI SHAM NIGLV ELAV HA ELOHIM Quia reuclati sunt ad eum dij because Gods were there reuealed vnto him where it importeth the Trinitie and most liuely sheweth the three persons in the Deity First ELOHIM importeth the In how many diuers sences this worde is vsed in the scriptures Trinitie as Gen. 1. Iosu 24. Gen. 35. 7. Secondly this name is giuen to false Gods as Deut. 5. 7. Thirdly to men in office as Deut 1. Also where God saith to Moses I haue made thee Pharaohs God Fourthly to Angels as Psal 8. GOD also calleth himselfe שדי God vseth this name for the streÌ„gthning of his children in faith and obedience as Gen. 17. SHADDI which signifieth Omnipotent Al-sufficient Some learned deriue this word of SHAEL which in the Hebrew tongue signifieth a womans Brest or Pap teaching vs thus much that as the mother doth nourish and cherish her young childe by the milke of her brests Euen so doth the Lord his children with his grace and louing kindnesse Gen. 28 * S. Ierom Other learned say it is a compound word of SHE the Relatiue and DAI which signifieth aboundancy sufficiencie and plentie for he not onely aboundeth with all good things himselfe but Iohn 1. 14. 16. also giueth aboundantly to all For of his fulnesse wee receiue Tim 6. 17. grace for grace And therefore the Apostle Paul willeth men not to trust in vncertaine riches but in God that giueth aboundantly to all Yea this word SHADDAI doth not only signifie that God is Almightie and Al-sufficient but that he affecteth all things in all creatures to which sence Saint Paul alludes when he saith God Act. 17 24. 5. 6. 7. that made the worlde and all things that are therein seeing that he is Lorde of Heauen and Earth dwelleth not in temples made with hands 1. Cor. 6. neither is worshipped with mens hands as though he needed any things seeing he giueth to all breath and life and all things And hath made of one bloud all mankinde to dwell on all the face of the earth And hath assigned the times which were ordained before and bonds of their habitations that they should seeeke the Lorde if so be they might haue groped after him and founde him though doubtlesse hee is not farre from euery one of vs. For in him wee liue and mooue and haue our being Also the Apostle saith to the Church of Corinth there are diuersities of operations But God is the same that worketh all in all And in the same chapter hauing repeated diuerse and sundrye giftes hee saith all these things worketh euen the selfe same spirit distributing to euery man seuerally as he will for of his prouidence wisedome and bounty all men and creatures in the world haue their being moouing and liuing receiuing all from his eternall treasury These and such like names bring most heauenly contemplation yea and consolation to the children of God who are desirous to know their fathers name so farre forth as he is willing it shall be knowne and as he hath reuealed it vnto vs in his word Many and most singuler for heauenly comfort are the attributes of God in the scriptures as Iust mercifull prudent wise true and holy these and many such like shew the properties that be in God Which dooth not onely comfort vs in affliction but also leade forwarde our affections towardes perfection Therefore these names are not to be vsed of vs at our pleasure but with all reuerence least in steade of halowing we prophaine the name of God But alas we stay not in this sinne but euen many times blaspheme the name of God Surely such as remaine in this desperate sinne cannot haue any assurance that that which they pray for shall be granted For Godly his Prophets hath sayd hee will not here the praiers of such Yea those that be scorners Ier. 17. 16. of God and his word hath God said they shall call vpon me Ezek. 8. 18. when affliction and anguish shall Prou. 1. 28. fall on them but I will not answeare Also against vayne bablers Pro. 15. 29. hath the Lorde sayde that when they crye he will be a farre of Pro. 15. 29. How much more then when the blasphemers cryeth for blasphemers are farre from a blessing when they call to God because they delighte in cursing and indeede that is their portion from the Lord Zach. 5. 13. 4. euen curses and woes a whole booke full and the Wise man saith thus Eccl. 23. 9. Accustome not thy selfe to swearing Eccl. 23. 9. for therein is many falles neither take for accustome the naming Also Exo. 20. 7. of the holy one for thou shalt not be vnpunished for such things cha 27. 15. For as a seruant which is often Math. 5. 33. punished cannot be without some scar so he that sweareth nameth God continually shal not be faultlesse and a man that vseth much swearing shall be filled with wickednesse and the plague shall neuer go from his house when he shall offend his fault shall be vpon him and if he knowledge not his sinne he maketh a double offence Yea if he sweare in vaine he shall not be innocent but his house shall befull of plagues Thinke vpon this yee that vse swearing and learne to halow Gods name els yee but mock God in saying halowed be thy name and yet profane his sacred name bind not two sinnes togather for euen in one shalt thou not go vnpunished And here in this petition by What is here vnderstood by name name I vnderstand the power of God as to cast out deuils in the name
one of him that hath the other for indeed they be Relatiues and S. Iames saith faith that is without workes is dead Yea our sauiour saith 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 Therefore whosoeuer is truely iustified is in some good measure sanctified and indeede faith can no more be without good workes then fire can be without heate The vse FIrst we learne to aske nothing in our prayers which is not agreeable to Gods word Secondly we learne to take all crosses patiently that with Christ we may say not my will but thine ô father be fulfilled Lastly we are here taught to striue towardes perfection for Gods children haue an earnest desire to doe his will And with Dauid to say it is written O Lord in the volume of thy booke that I shall doe thy will O God and loe I come Application SVch therefore as despise knowledge and set light by the word of God their prayers will God despise for saith the Prophet Zachary Zach. 7. 13. as God cried to them and they would not here so when they cry he will not here them But where the worde of the Lord is imbrased there the Lord is nigh to vs in all that wee call vppon him for Yea they that Deut. 4. 7. keepe Gods commaundements receiue whatsoeuer they aske but as for such as haue no care to doe 1. Ioh. 3 22. Gods will the Lord is farre from them Therfore ô man if thou wouldest that God should here thy praier Pro. 15. 29. when thou callest vpon him heare thou the Lorde and amend thy wayes when by his good spirit he calleth vnto thee els thy prayer is vaine babling Pro. 35. 13. The second part of this petition As in heauen so also in earth THis saith one is no otherwise but as the Angels serue thee in heauen euen so should we serue thee in earth with all alacritie and willingnesse in all humility and faithfulnesse And howsoeuer no Christian can performe such obedience in this life yet this petition teacheth that we ought to haue a desire so to do From the consideration of these things we learne three profitable lessons First that God ought to raigne here in our hartes on earth as well as hee doth in heauen but seeing it is not so how ought we to bee humbled and cast downe in our selues when we consider how disobedient we haue beene to the will of our heauenly father Secondly it ought to mooue vs to all possible thankfulnesse for our redemption when wee consider this example of the Angels who were but once created but we miserable sinners put God to a new worke to redeeme vs by the bloud of his owne sonne Lastly it teacheth vs that we ought to loue God more then the Angels in as much as wee haue put him to a greater busines and haue receiued greater mercies then they and they which haue much forgiuen them ought to Luke 7. loue much Application BEhold thy duty ô man consider but the Angels the scriptures describe them to haue six winges two to couer their face by which they signifie to vs that they are not able to looke into the depth of Gods counsailes they haue two also to couer their feete shewing their owne insufficiencie and vnworthynesse to serue so glorious a God yet haue they two wings also about their hart to signifie vnto vs that with hearty obedience they do the will of God Therefore ô sinfull man looke to the heauens and beholde the Angels looke into the firmament behold the Sunne the Moone the starres yea in the earth also behold times and seasons all these obay Gods will Therefore ô mankinde for whose sake these were created and for whose sake God equall to the father thought it no scorne to take vnto him our nature and to be our brother according to the flesh that hee might condempne sinne in the flesh let vs not therefore walke after the flesh but let our conuersation be in heauen whether our eldest brother is gone before vs that in his time we may be with our head Christ Iesus Amen The 4. petition Giue vs this day our dayly or continuall Bread O praise the Lord of Lords for his mercie endureth for euer which giueth foode to all flesh for his mercie endureth for euer Psal 136. 2. 25. Bread ×œ×—× THis word Bread is tooke in diuers sences in the Scriptures whereof there are fiue principall 1. First it is taken for bread properly as Gen. 14. 18. Exod. 25. 30. Prou. 28. 19. 2. Secondly for bread corne as Gen. 47. 15. Iob. 28. 5. 3. Thirdly it is neither tooke for bread nor corne but for Manna Exo. 16. 15. Behold I will raine to you bread froÌ„ heauen Also Psal 105. 40. he satisfied them with bread from heauen which Manna was a figure of Christ who is the true bread of heauen and many of the ancient fathers vnderstand by Bread in this petitioÌ„ Christ who is the true bread of life whom we are to desire and pray for before all other things 4. Fourthly it is tooke for sacrifices Leuit. 3. 11. Mal. 1. 7. What is meant by bread in this petition 5. Lastly it is taken generally for all things necessary for this life as Gen 3. 19. In the sweat of thy face shalt thou eate thy bread That is thou shalt get thy liuing Also in Psal 38. 25. Which giueth food to all flesh Also Pro. 30. 8. * So doth Tremelius vnderstand it in his Hebrew catechisme Feed me with food conuenient for me So likewise in this petition we vnderstand saith Bucer Victum quibuscunque Bucer in Mat. 6. pag. 62. vita praesens opus habet all things that be necessary for this life from which word wee may consider the bountifull liberallitie of God towards all his creatures but more especially towards man for whom he both careth and prouideth And therefore the Apostle in the 1. Tim. 6. saith Trust not invncertaine riches but in God that giueth to all aboundantly Secondly this word Our bread doth not import that it is ours by * Riches are not ours properly but lent vs and wee are stewards of them must giue account for them desert but being got with a good conscience not by defrauding of our brother any way that so we may eate our owne bread The which cannot be except we liue in a lawfull calling Oh thou that hast no calling or an vnlawfull calling how canst thou say this petition Let gamesters and such as haue no lawfull calling consider in what state they stand in and let them saith the Apostle rather labour with their hands for he that will not labour let him not eate Our continuall or dayly Bread BY this word continuall or daylye Bread I gather these lessons 1. First that none must aske riches or any other thing to satisfie the
flesh withall for because Salomon did neither aske riches honor not long life but wisedome therefore the Lord gaue them al to him So that the like was not vnto Salomon 2. Chro. 1. 12. before nor since for wisedome riches and honor 2. Secondly it teacheth vs that euery day we must come to God by prayer 3. Thirdly these words daily bread or as in Luk. 11. Bread for the day It teacheth vs this lesson not to haue any mistrustfulnesse of Gods promises nor vse no vnlawfull meanes to get our liuing seeing the Lord is faithfull that hath said I will not leaue thee nor forsake Heb. 11 thee Yea the scriptures say cast your care vpon God for he careth for you Math. 6. and knoweth whereof yee haue neede before ye aske Neither will he that clotheth the Lillies feedeth Rauens suffer any of his to want their food For if God cloath the grasse of the field which to day flourisheth and to morrow is cut downe Then much more will he man whome he hath so dearely loued and so dearly bought And this made Dauid say The Lions shal Psal 34. be hunger bit but those that feare God shall lacke nothing Beleeue we not this O we of little faith are we like the Israelites in the wildernesse to tempte God or are we as incredulous as the Prince that told the Prophet though God should 2. Kings 7. 17. make wonders in heauen yet that great dearth could not be turned into such a plentie as God by his Prophet tolde it should be And surely infidelitie and vnthankfulnesse is the cause of all wante Therefore if we would want nothing let vs trust God ô we of little faith then fides Famem non timet Faith feareth not Dearth Giue So the word in the originall signifieth Gen. 3. 20. to giue or bestow freely Psa 4. 7. From which we learne these lessons Pro. 23. 26. First that all we haue commeth Ps 104. from God and therefore whether Gen. 43 14. we haue little or much we must giue him praise for the same Isa 9. 6. Secondly that man may toyle and labour and if God giue not a blessing all is in vaine for saith Dauid promotion is neither from the east nor from the west but of the Lord. Therefore ô rich man seeing thou hast nothing of thy selfe but all that thou hast thou hast receiued boast not of it as if thou hadst not receiued it neither be thou proud of that which is not thine owne To vs. BY this we learne euery one to seeke anothers good and euery man to pray for the good of his brother Not like Ahab neuer to be at rest till we haue got Naboths Iob. 31. 19. vineyarde But with Iob not to eat our morselles alone but the fatherlesse to eate with vs neither to see any perish for want of clothing but to couer them that whē the Lorde shall call vs to account for these earthly riches we may be found faithfull stewards hauing beene faithfull in small matters he * The old Prouerbe euery mā for himselfe but true diuinitie teacheth one for another and God for vs all may make vs rulers ouer greater saying wel done faithfull seruāts true enter into your maisters ioy Application BVt what shall a man say to these last dayes wherein charity is waxed cold men do not relieue but reuile the poore members of Christ shall such men bee heard when they pray or doe they vnderstand what they pray when they say Giue vs and yet are for no man but themselues Surely these men are no better then mockers of this heauenly prayer and therefore bootelesse is it for them to call vpon the Lord For Salomon hath told them they shall not be Pro. 21. 13. hard †yea and he that iniureth the poore doth as one that sacrifiseth * Eccle. 34. 21. the sonne before the fathers eyes Therefore if any would haue his prayers hard of God to whome he is a begger let him shew mercy here to his brother That with hart as well as with tongue he may say this petition least there be iudgement mercilesse to him that sheweth no mercy otherwise Iam. 2. 13. make they neuer so faire a shew of religion all is hipocrisie And God will not here the prayers of hipocrites Iob. 27. 9. Wherefore ô rich men here the counsaile of Daniel Breake of your sinnes by righteousnesse Dan. 4. 24. and your iniquities by mercy towardes the poore and let there be a healing of this errour The 5. petition And forgiue vs our debts euen as we forgiue our debtors LEt vs consider that this followeth the other petition very fitly for in the former we begge foode of God to the end our life might be preserued in this we beg remissiō of sins that we may liue in God In the former we aske those things which concerne this life but in these two latter those things which concerne vs here-after These petitions as all the former are grounded on Gods promises if we haue a repenting hart Their iniquities saith GOD I will Ier. 31. 34. forgiue and remember their sinnes no more Forgiue Selach signifieth freely to forgiue as 1. Ki. 8. 36. THe First word of this petition which is forgiue teacheth vs that we are saued imputed righteous through faith in Christ only Psa 103 2. and without any of our own good Psal 86. 130. 4 workes for saith Paule we are iustified freely by faith not of workes also Rom. 3. 14. we haue the forgiuenesse of our sins through his rich grace for by grace Rom. 9. 11. are we saued through saith not of our selues it is the gift of god Thus was Rom. 11. 6. Mary Peter and the publican saued yea all are saued by grace This must teach vs humility and not to say I thanke thee ô Lord I am not like this publican but to say with Paule †But papists that say they cā merit heauen are the successors of the proud Pharises and Publicans shall be iustified before them Christ Iesus came into the world to saue sinners of whom I am cheife and then if we humble our selues God will exalt vs. Secondly the word forgiue teacheth vs that we ought to confesse our sinnes to God that so we may finde mercy for Dauid said Doct. 2 whilst I helde my tongue my bones consumed Therefore he confessed Psal 32. to the Lord his owne wickednes against himselfe and he forgaue the wickednes of his sinnes Iob saith though God should kill me yet wil I trust in him I will reproue my Iob. 13. 15. wayes in his sight Also wise Salomon giues vs this lesson he that hideth his sinnes shall not prosper but he that confesseth and forsaketh them he shall haue mercy Iust Iob confessed his sinnes so did Dauid and the prodigall sonne also the Publican and the theife
God for he is the king of glory Yea and he onely is Psal 24. 8. to haue glory for he will not giue his glory to another And for this end are Isai 48. 11. we saued euen to the praise of the glory of his grace wherewith he hath made vs accepted in his beloued son by whom we haue redemption through his Ephes 1. 6. 7. bloud euen the forgiuenes of our sinnes through his rich grace The last reason of the conclusion why we must pray to God For euer and euer THat is thou must not pray so this yeare that for thy Gods name is IEHOVAH that is the eternall and his time cannot be diminished Isai 50. Therefore is he called the auncient of dayes and Dauid saith the heauens wax olde but thou art the same for euer for his power is not diminished nor his hand shortned Therefore continue thy prayers onely to him and rob him not of his glory doe thy duty betimes and God will rewarde thee in his time Eccle. 51. 30. saith the Wiseman for the Lord is neare to all them that call vpon him to all that call vpon him in truth he will fulfill the desires of them that feare him he will heare their cry and Psa 145 18. 19. will saue them Amen OVr Christ is Amen the faithfull and true witnesse who hath The seale of faith commaunded vs to begin and end our prayers in faith And he tolde his Apostles and in them vs that whatsoeuer we aske beleeue we shall receiue it and we shall receiue it Thus Amen is diuersly taken in the scriptures and many profitable significations arise from the roote in the holy Hebrew I will but onely name some of them leauing them to thy consideration and so I commit thee to God First it signifieth trueth secondly faith thirdly stedfastnesse and perseueraunce and surely most profitable lessons may we learne from these First to come before God in truth without any hypocriticall shew for he is the God of truth hath assumed the name of Amen to himselfe Secondly it teacheth vs faith to beleeue God in his promises for all the promises of God in Christ are yea and Amen Thirdly that we must not bee vnconstant in our prayers for then Iam. 1. S. Iames telleth vs that we shall receiue Luk. 18. 4. nothing Fourthly it teacheth vs perseueraunce to continue in prayer Fiftly Amen is truely which is a kind of oath shewing that we must not deliuer vp our prayers coldly but in vehemency of spirit Also Pagnine saith it is Constitutum a matter throughly determined that so our prayers be not a sacrifice of Fooles And lastly in this place it is an earnest wishing that that we haue prayed for may come so to passe so is it vsed at the end of all prayers through the Bible in this sence so be it As Deut. 27. 1. Kin. 1. Nom. 5. Ier. 28. Psal 95. Reuel 1. Here followeth a table shewing the agreement betweene the Lords prayer and the ten commandements of Almighty God The Preface to the Reader NOw I remember the saying of the Greeke Father Theophilact that if the Lawe and the Gospell were compared together there is Christ reuealed in the midst of both And surely at the mouth of two or three witnesses is euery word established Seeing therfore Christ hath taught vs a praier agreeing to the commandements let vs not thinke the sonne of God came to giue liberty to sin but indeed to deliuer vs from sinne yea Zachary saith in Luke though we serue him with Luke 1. out feare yet it is in holinesse and righteousnesse all the dayes of our life Therfore said a godly father vpon Luk. 9. where it is said that Moses Elias were with Christ when he praied in the Mount this sheweth saith he that he was no aduersary nor contrary either to the lawe or Prophets And that this may more plainly appeare behold the table I haue here set down for thy further instruction chiefly for their instruction who talke so much of Christian libertie that their life is nothing but licencialitie Now followeth the Table Psalme 119. verse 130. The entrance into thy words sheweth light and giueth vnderstanding to the simple The Preface of the Lawe I Am IEHOVAH thy God which brought thee out of the land of Aegipt and out of the house of bondage com 1 Thou shalt haue none other Gods before my face com 2 Thou shalt make thee no grauen image neither any similitude of things that are in heauen aboue neither that are in the earth beneath nor that are in the waters vnder the earth Thou shalt not howe to them neither serue them for I am Iehouah thy God a iealous God visiting the iniquitie of the fathers vpon the children vpon the third generation and vpon the fourth of them that hate me and shewing mercy vnto thousands to thē that loue me keepe my commandements The Preface of the Lordes prayer Our Father which art in heauen THis preface of the Lords prayer very aptlye agreeth with these two first commandements For it teacheth vs that our Father is Iehouah Elohim the blessed Trinitie as that reuerend Father Bishop Babington hath well obserued on this place The word Father teacheth vs that we are sonnes of God that is by grace and adoption in Christ and telleth our conscience that he hath deliuered vs from Egipt that is from the power of Satan and from the cursed Pope And therefore the godly in the Reuelation are bid to come out of Egipt of bondmen he hath made vs free and therefore him we ought to serue and none else yea alone to pray to him to honor obay and serue him and feruently to loue him as a childe doth his father Neither ought we to pray to saint or picture of any but to him that is almightie The worde Heauen sheweth he onely ought to be feared and that he alone is holy to whome belongeth all holy worship neither must any be worshiped but he least the all seeing God looke downe from heauen and punish vs. Thou shalt not take the name of Iehouah com 3 thy God in vaine for Iehouah will not holde him guiltlesse that taketh his name in vaine com 4 Remember the Sabboth day to keepe it holy Six dayes shalt thou labour and do all thy worke but the seauenth day is the Sabboth of Iehouah thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man seruant nor thy maide nor thy beast nor thy stranger that is within thy gates for in six dayes Iehouah made the heauens and the earth the sea and all that in them is and rested the seauenth day Therefore Iehouah blessed the Sabboth day halowed it Halowed be thy name answereth petitiō 1 fitly to the third commandement Thy kingdome come petitiō 2 Thy will be done as in heauen petitiō 3 so also in the earth agreeth with
the fourth commandement This kingdome is in righteousnesse and peace and ioy in the holy Ghost The onely meanes to attaine this is by beleeuing in Christ and seeing faith is by hearing the worde preached therefore hath God ordained one day of seauen for that purpose For surely he that keepeth not the Sabboth day which was ordained to meditate on Gods workes and to heare Gods worde preached can neither be skilfull rightly to know the vse of creatiō and redemption and if he be ignorant in this neither is God his King nor he anye way fit to doe Gods will for that is farre more hard to attaine to then but barelie to know it surely if any should aske me the cause of so much losenesse in our conuersation and so great blindnesse in this glorious time of the Gospel I should say it was the neglect of the Saboth day Therfore I would desire all Christians to remember when God bids vs remember and especiallie the Magistrate in his place that where no conscience of this dutye is there may be correction duly administred For the neglect of this commandement is the cause of breaking all the rest and it is the very gate either to knowledge or an entrance for all the workes of darkenes Consider Christian reader if the Lordes day were kept of euery one and spent in reading hearing Gods word preached what delight knowledge would it bring thee to in a very short space Therefore saith God remember to do my will not thine owne Neither can we pray thy kingdome come and let vs do thy will when in deed Gods will is we should spend the day in hearing reading and meditating of his meruelous workes both of creation and redemption Thus we see the three petitions Sab. Mun. on the 5. of Mat. answer to the foure first cōmandements both liuely shewing our duty to God for frō the first table I vnderstand the whole worship of God namely faith in God feare of God confidence loue of God euen as it is said thou shalt loue the Lord thy God with all thy hart with all thy soule and in thy whole endeuour for loue trust faith and feare are in the hart and in them consisteth the true worship of God The second table of the law com 5 Honor thy father and thy mother that thy daies may be prolonged vpō the land which Iehouah thy God giueth thee This saith Paule was the first commandement with promise Thou shalt not kill com 6 Christ expoundeth this in Mat. 5. The second part of the Lords praier Giue vs this day our daily bread petitiō 4 This sheweth that we may lawfully pray for earthly things that are necessary but God euer maketh the disobediēt to parents to want or at leastwise curseth the labour of their hands for the lord hath said cursed is he that curseth father or mother Therefore Salomon saith his light shal be put out in obscure darkenes This was the first commandement with the promise of Canaan annexed to it which was the land that had aboundance of earthly riches and was a figure of heauen Forgiue vs our debtes as wee forgiue our debtors which teacheth petitiō 5 vs that we must not onely do no murther but euē shew no crabbed looke nor to vse a churlish word nor conceiue a hatefull ire against our brother So far should we be from making him our prey as euer we should remēber him to God in our prayers this our sauiour taught expounding this commandement in the fift of Mathew Thou shalt not commit adultery com 7 Thou shalt not steale com 8 Thou shalt not beare false witnesse com 9 againe thy neighbour Thou shalt not couet thy neighbours com 10 house neither shalt thou couet thy neighbours wife nor his man seruant nor his maid nor his oxe nor his asse neither any thing that is thy neighbours Leade vs not into temptation petiti ∣ on 6 but deliuer vs from euill This answereth to the foure last commandements for man is most subiect to be ouercome by these workes of the flesh which are adultery theft lying and couetousnes And so the sum of the second table is to loue our neighbour as our selues But deliuer vs from euill sheweth we are to desire that God would grant vs his assistance to walke in obedience to his holy commādements and this ought euer to be the desire of all Christians in their prayers to God as is shewed before Thus beloued brethren we see that the law is holy and good also that Christ came not to destroy the law or to giue men liberty to sin but to establish the same and to fulfill the same which none but he could doe therefore in a worde know the vse and end of the law The vse is that we should striue towardes perfection and bring Vse forth fruite as beseemeth trees of Gods planting The end is that End our own infertility barennesse should make vs confesse the equity of the law the iniquity of our selues and the euerlasting mercy of God for wheras by the law we are vnder the curse because it concludeth all vnder sinne By the Gospell we are made happy through faith in the sonne of God for that which the law could not doe Christ did for he turned the water into wine saith Theophilact and that that was not able to norish vs he hath made good to vs and profitable for vs. And whereas before we were bond men vnder the law that is the curse we are now made free men by him which became a curse for vs yea he hath made vs a chosen generation a royall priesthood Titus 2. 14. a holy nation a pecultar people let vs not now therfore sinne that grace 1. Pet. 2. 9. may abound God forbid that wee should do so for if we be his chosen we haue crucified the flesh with Paule we must be crucified to the world and the world to vs so we may be the more able to resist sathan when he shall tempt vs in our praiers or otherwise let vs that professe Christ walke as Christ hath walked and aboue all things let vs not faint in our praiers for if we be faithful God is louing merciful and he wil giue whatsoeur we haue neede of for as the Psalmist saith there is no good thing that he withholdeth from them that feare him Now the God of peace that brought againe from the dead the Lord Iesus Heb. 13 20. the great shepheard of the sheepe through the bloud of the euerlasting couenant make vs perfit in all good workes to do his will working in vs that which is pleasant in his sight through Iesus Christ to whome be praise for euer and euer Amen FINIS