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 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 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 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 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 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 prâ—yers for matter but not alwaies for words The Lords prayer consisteth of three Parts A Preface Sixe Petitions A Conclusion 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 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
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 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 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 euery one of Gods children hath his hands full and inough to doe to withstand sinne after he is iustified and sanctâ—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 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 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 Hée draue King Dauid into that minde that of pryde hée commaunded the children of Israel to be numbred He is our professed aduersarie the roaring Lyon that goeth about c. he séeketh to winnow vs. Therefore we had néede to take héed 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 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 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 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 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 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 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 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 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 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 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 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 Iam. 5.14 Psa 115.1 Ioh. 5.44 Psa 115.1 Rom. 2.24 1 Pet. 3.15 16. Act. 19.9 1 Tim. 1.13 Exo. 20.7 Math. 9.38 Ezek. 1. Rom. 8.32 2 Sam. 24.2 1 Pet. 5.8 Luke 22.32 2 Sam. 24.1 Psal 26.2 Iohn 15.1