HONI SOIT QVI MAâ—â— PENâ—â— Newly translated out of Latine into English Printed by Iohn Legate Printer to the Vniversitie of Cambridge 1598 The Printer to the Reader CHristian Reader although the very name of the author of this exposition vvere a sufficient argument to commend the same vnto thee yet because I haue vndertaken the publishing hereof after so many labours of our ovvne learned and godly countrimen faithfully performed in this kinde I thought it not amisse in a word or two to giue some reason of my fact And first of all the excellencie of this exposition vvhich I commend not so much of mine owne knowledge as vpon the iudgement of very godly and learned men mooued me in this sort to communicate it to the whole countrie The praise vvhich seemeth peculiar vnto it issueth from a double fountaine first from the learned interpretation of the words in their natiue sense secondly from the ample and euideiâ—â— declaration of the true and full meaning of the Spirit of God in euery petition which he hath indeauoured to set downe from the proprietie of the wordes in the Greeke and Hebrew tongue shewing in such sort what blessings we are to aske and what sinnes we must bewaile that not onely the simple by the blessing of God vpon their endeauour may in short time hereby learne to pray in faith and in obedience but the godly also and the learned that haue atteined to further measure of knowledge and of grace may increase their knowledge and further edifie themselues in their most holy faith Thus wishing vnto thee the Spirit of prayer which may teach thee to vse the meanes whereby thou maist pray with the Spirit and with vnderstanding also I take my leaue and here ende AN EXPOSITION OF THE LORDS PRAIER Our father which art c. THere be not onely cauills of profane men but also conceits in the hearts of the godly themselues which trouble them much against the necessitie and benefit of vsing praier For first if God know what we want before we aske what neede is there or what auaileth it to shew and solicite our suits to him which knoweth them alreadie for such rehearsalls are woont to be troublesome and grieuous S. Hierome answereth very finely That in prayer we are no shewers but suiters and it is one thing to make knowne to him that is ignorant and another thing to intreat and aske of him that knoweth Yet this answer remooueth not all difficultie For our heauenly father doth not onely know what thing we want but also vnasked of his fatherly care and fauour is readie and forward of his owne accord to helpe vs before we aske And therefore it seemeth there is either no benefit or no neede of praying I answer we doe not pray with that intent and for that ende as though we would by our praiers stirre vp God and put him in minde of his dutie beeing negligent and careles of our affaires or otherwise as beeing hard and merciles allure him by our praiers and bring him into an other minde We know indeede that God is readie of his owne accord to giue good things but yet to those which doe repent and humble themselues vnder the mightie hand of God who by faith do seeke knocke and aske And therefore we doe poure out our praiers before God not for that we doubt of his good will but that we may indeede shew our selues to bring true repentance because he hath promised sorgiuenesse of sinnes to them which repent Ezek. 8.23 that he will asswage his iudgements and bestow his blessings Ier. 18.8 and giue grace vnto the humble 1. Pet. 5.5 And that it may appeare that when we call vpon God and thinke vpon his promises we bring with vs and likewise doe exercise true faith because the Lord hath promised all good things to him that doth knocke and aske Math. 7.7 and that we doe come boldly to the throne of grace that we may receiue mercie and find grace to helpe in time of need Hebr. 4.16 Againe spirituall blessings can not otherwise be receiued then by faith indeede bodely or outward benefits are oft bestowed vpon the wicked also and yet that those may be profitable vnto vs it is the will of God that we should wait for them by hope and receiue them by faith from his fatherly hand And therefore we pray in faith that we may shew forth our desire to receiue from God not onely corporall blessings but those especially which are spirituall heauenly and eternall And that we would so receiue from God the blessings of this life that by his blessing they may be profitable vnto vs. And because God would haue this glorie giuen to himselfe to be the fountaine the author and giuer of euery good thing Iam. 1.17 that we should wholly relie vpon him we therfore in praier doe testifie that we neither ascribe them to any other nor seek them elswhere but doe wholly hope for expect and require the same from God alone for God hath promised that he will be readie and willing to helpe such Also in our praiers we doe thus lay open our wants and miseries before God not as though we knewe them not but that by pouring out our cares in the Lords boâ—some we may disburden ease our owne soule And the promise is most sweete and comfortable Psal 37.5 and 55.22 1. Pet. 5.7 Roule cast thy waies vpon the Lord and he will haue care and bring it to passe Chrysostome addeth also this reason why we should pray That by often calling vpon God we may become familiar with him Again that we may more highly esteem and more reuerently vse that which God bestoweth vpon vs when we aske and knocke These things are carefully to be thought vpon concerning the necessitie and benefite of praier least that beeing otherwaies too cold and backward vnto praier by these conceits that God is forward to help vs of his owne accord we doe suffer our selues to be withdrawne from the exercise of praier Neither let vs abuse that most sweete sentence of the readie good-will of God toward vs which ought rather to be an incitation and a motiue to excite and confirme our diligence confidence in praier There be some which reason thus or at least doe trouble themselues with those conceits seeing God vnasked and before we pray doth know yea beforehand hath set down appointed what he will doe and what he will giue we doe therefore either aske in vain that which otherwaies should come to passe or els doe wickedly in praying as though we hoped by our praier to turne God from his firme decree and purpose and so make him changeable and vnconstant To this obiection some answer thus If that which we aske be ordained before-hand to be done then we pray vpon good and sure confidence If it be not yet we goe not about to hinder or stoppe the course of Gods predestination because we pray that Gods
deuotion is kindled and beeing once kindled is conunued and increased Also the diligent marking of those things we are to aske whereof we are put in minde by the words of our praier doth excite and kindle in our benummed and frozen heart a good affection vnto praier For those wordes because they are the words of Christ be the toole or instrument of the Spirit whereby the Spirit of praier will be powerfull and effectuall in vs. And therefore that which Christ here deliuereth When we pray SAY doth binde vs so farreforth as the rehearsall of words in praying is hereunto auaileable to excite and kindle to continue and increase our deuotion least it should waxe colde and benummed and be quenched altogether And hereunto sometime longer praiers serue best otherwise those which are shorter To this purpose Austin in his 121. epistle to Proba writeth many things substantially some whereof pertaining to this place I will here set downe He which forbiddeth much babbling in praier because he knoweth what is needefull for vs doth likewise command that we should alwaies pray and not faint not because he would haue our will made knowne to him whereof he cannot be ignorant but to exercise our desire whereby we may receiue that which we are about to giue For that which he would giue is very great but we are little and strait and can not receiue the same And therefore it is saide vnto vs open thy mouth for so much the more fully shall we receiue that which is exceeding great by how much we doe more faithfully beleeue it more firmely hope for it and more earnestly desire it Therfore we doe alwaies praie in faith hope and charitie with a continued desire but yet at certaine times we doe with words intreat the Lord that so we may admonish our selues how much we haue profited in this desire and likewise excite our selues to doe the same more chearefully That therefore which the Apostle saith pray continually is nothing els but this continually desire a blessed life And therefore at certaine houres we doe withdraw our minde from other cares and busines whereby this desire is cooled in some sort vnto this exercise of praier and by the words of the praier doe admonish our selues to giue heede to that which we desire least that which hath begunne to be warme doe waxe cold altogether and at length be wholly put out vnles it be more often kindled And therefore to continue in praier some long time is not as some thinke to vse much babbling for much speach is one thing and long continued affection is another thing It is saide of the Lord himselfe that he continued whole nights in praier and vsed to pray very lōg The brethren in Egypt are saide to pray very often but yet very briefly and in a manner to dispatch them quickly least that earnestnes which was carefully begū should by longer delay waxe dull and vanish away And by this also they doe sufficiently declare that this earnestnes as it is not to be forced when it will not continue so it is not speedily to be broken off if it will longer endure For in praier we must not vse many wordes and yet we must not want much desire if so be our zeale will perseuere To pray much is to knocke vnto him whome we pray vnto with a continuall and a godly lifting vp of the heart and for the most part this businesse is better performed in sighes and grones then with wordes and by weeping then by speaking For our groning is not hid from him who by his word made all things and desireth not the wordes of man But therefore must we vse words in praier that we may be put in minde to haue regard to that we aske not that we may thinke thereby to teach or mooue the Lord. These things doth Austin teach And for this ende doth S. Paul appoint the publike rehearsall of praier and psalmes in the Church Coloss 3.6 Teach and ad monish your own selues in psalmes hymnes and spirituall songs singing with grace in your hearts vnto the Lord that the words of Christ may dwell in you plenteously 1. Corinth 14.26 When ye come together hath any one a psalme let him pray vvith the Spirit and with the vnderstanding that all things may be done to edification And because it is sometime needefull that we should vse words in praier The excellency of the Lords praier there can be no praier more profitable then that which the Lord himselfe deliuered and appointed For first of all it doth briefly comprehende all those things which can be well and fittely asked of the Lord shewing of whome we must aske them in what manner and order and for what ende and purpose And Saint Austin saith If you shall peruse the wordes of the praiers of all the Saints of God which are extant in the whole scripture and cheifly in the Psalmes you shall finde nothing which is not briefly contained and concluded in this Lords praier Secondly as the Creede containes the rule of faith so this Lords prayer is the rule of all prayers For he that desires any thing in prayer saith Austine or speaketh any thing which cannot pertaine to this Evangelicall prayer his prayer is not spirituall but carnall and vnlawefull Thirdly for authority for the sonne of god himselfe who is our advocate that bringeth our praiers vnto the father who obteyneth for vs the spirit of praier who together with the father heareth vs he prescribed vnto vs this forme of prayer It is a friendly and familier praier saith Cyprian to intreat the father by the words of the sonne The father will acknowledge the wordes of the sonne when we make our prayer and then we haue Christ our advocate with the father for our sinnes Let vs propound the wordes of our aduocate when we miserable sinners intreat for our sinnes These thinges saith Cyprian How the Lords praier must be vsed And it were not onely rashnes but impietie to disdaine either the shortnesse or simplicity of the Lords prayer as though thou thy selfe couldst finde out and compose a better forme of praying And yet the rehearsing of the Lords prayer must be no vaine mumbling ouer as though the wordes vttered without vnderstanding had some magicall force but we must consider what the wordes do signifie and put vs in minde of how farre they reach and how many things they conteyne vnder them that we may pray with the spirit and with the vnderstanding 1. Cor. 14. v. 15. and may include our wants in those petitions For by this meanes as it hath bin said those words will stirre vp our deuotion Let vs therefore briefly consider euery point compare the description of S. Mathew with that which is set downe by Luke cap. 11. v. 2. c. For although according to S. Luke Christ repeated that form of prayer at another time and vpon other occasion then Matthew recordeth yet because the forme therof is
will may be done But Luthers exposition is more plaine safe to wit that we are not commaunded to busie our selues about the hidden foreknowledge of God or to search into his secret counsels but we must dispose our selues according to his will reuealed vnto vs in his word where he teacheth that by repentance and praier gods wrath is appeased many dangers and euills are avoided and many benefits obtained Ier. 18. v. 8. Ezek. 33. v. 11.1 King 8. v. 56. And therefore he hath straitly charged vs to pray yea he is angry when no man sets himselfe by praier betweene the Lord and the land lest it be destroied Ezek. 22. v. 30. Both these therefore do warne vs to pray first that god of his owne accord is readie to helpe and knoweth what we want what himselfe will doe Secondly that it is his will and commaundement we should pray Neither must we from the secret foreknowledge of god frame or admitte exceptions against those things which are plainely revealed and commaunded in the word If thou canst not reconcile them leaue vnto god the hidden reasons of his secret foreknowledge and doe thou those things which are commaunded and appointed to thee in the reuealed word to witte that thou maist pray and that continually These things I haue noted by occasion of that saying Your heauenly father knoweth whereof yee haue need euen before ye aske Math. 6. v. 8. Our Sauiour Christ before this prayer giues this commaundement After this manner pray ye whereby he would not bind those whome he teacheth to pray vnto this set number of wordes as vnto a worke done for that were to babble indeede And the Apostles themselues as we may read in their acts and epistles often prayed in other wordes after the deliuerie and receiuing of this forme of prayer from our Sauiour Christ And that which is the strongest proofe Mathew and Luke setting downe this Lords prayer doe not cuâ—iously obserue the selfe same wordes altogether But our Sauiour Christ in a short example would shew vnto his disciples the manner howe to pray according as his custome was to teach a generall doctrine by propounding some particular example where vnder the speciall we are to vnderstand the generall And therefore in this platforme of prayer his purpose is to shewe howe few and small a number of wordes we must vse in prayer contrary to the vaine babbling of the Pharises of the Heathen VVho is to be called vpon or to whome we must direct our praier with what confidence we must pray howe and for what causes what thinges we are to aske in what order by what meane and for what end And thus are all the principall points which are required in true prayer contained in this platforme So that it was both truely and finely saide of Austine in an Epistle to Proba we haue libertie in praying to vse other wordes so that we say the same things which this prayer containeth but we haue not libertie to say other diuers or contrarie things And this it is which Mathew saith cap. 6. v. 9. thus or after this manner pray ye And that saying of Christ recorded by S. Luke 11. v. 2. when ye pray say is all one with this But here Austine mooues this obiection if we must not vse many wordes in prayer for that our heauenly father knows our want by the same reason and for the same cause we should not vse fewe wordes no not those which are here appointed by our Sauiour Christ The answere is that in regard of God and for his cause we neede neither many nor few nor any wordes at all in prayer neither doth the forme of prayer consist in the repetition of wordes For to pray is to lift vp the minde vnto god What it is to pray to poure out the heart before God to aske something of him but no man doth truely aske any thing which desireth not the same and desire is an affection of the minde And therefore though he vtter with his mouth the best wordes that can be vnles there be also a lifting vp of the minde with attention and deuotion so as the heart may truely desire that which he asketh that man prayeth not indeed But he that lifteth vp his mind and with a deuoute inward affection of heart doth intirely aske any thing of God that man doth truly pray although he expresse not in wordes his desire One man cannot intreat another vnles he vse words or gesture but the inward and most secret corners of the mind and heart are plainely seene of God and therfore Dauid saith my growning is not hid from thee Psal 38. v. 10. Psal 10. v. 17. The Lord heareth the desire of the poore thine eare harkeneth to the preparation of their heart And Psal 38.10 My whole desire is before thee Rom. â— v. 26. When we knowe not what to aske the spirit it selfe maketh request for vs with sighes which cannot be expressed And it were a foolish thing therefore to vtter our praier in wordes as though god could not vnderstand the desire of our heart And yet the Saints of god in the old testament and the Apostles in the new are said to haue vsed wordes in praying Neither doth Christ without cause say thus in Luke when ye pray say but it was for our sakes and for our prayers Which is carefully to be considered that we may learne to vse vocal prayer wel and profitably for our minde doth not throughly coÌ„sider and regard those things which we want or are to aske especially if they be spirituall and pertaine to the glory of god And therefore the words which we vse in praying doe by a kind of advertisement lead vs to that consideration that so the desire of our heart may be rightly informed Now the heart in praier ought to be penitent and humble But because we doe for the most part rush vpon this exercise of praier without due coÌ„sideration of our sinnes and vnworthines therefore the rehearsing of words is profitable whereunto if the minde giue heede that we may pray with the Spirit and with the vnderstanding also 1. Cor. 1.15 then will the meditation thereof prepare the heart to serious repentance and to true humilitie The desires of our heart are commonly out of order so as oftentimes men neither think vpon the order nor on the ende of those things they are to require but the words which we vse in praier doe aduertise vs of those things we are to thinke vpon when we pray And doubtles the rehearsing and meditation of Gods promises doth stirre vp kindle and increase our faith We are often slow to praier and in praying cold and drowsie neither doe we come vnto God with the deuotion of minde we ought to doe But when as in praying we repeat the words by diligent meditation thereon and by due consideration of the promise and commandement our minde is mooued to lift vp it selfe vnto God our
remember themselues to poure out the wordes of their prayer not vnto the aire or before any creatures but before the diuine Maiestie whom we come vnto in our praier Eph. 3. v. 14. before whose face we doe appeare Psal 141.2 and Psal 119.58 beseeching him to be neere and present in all our supplications Fourthly the word Father also may very well be vnderstood personally or in relation for the person of the father the mētion and moouing whereof doth necessarily include the Sonne whereto it hath relation And by the spirit of the Sonne we crie Abba Father So that the seuerall persons of the Trinitie in their offices and benefits toward the Church are offered to our consideratiō in the preface of this praier And thus Saint Paul did vnderstand the name Father in prayer indiuerse places and specially Eph. 3.14 For this cause doe I bend my knees vnto the father of our Lord Iesus Christ And Christ himselfe expoundeth Our father when he saith Ioh. 20.17 I ascende vnto my father and your father to my God and to your God Therefore this title comprizeth not onely that the father from eternitie hath begotten his onely begotten Sonne but in respect of the Father it containeth the benefits of our regeneration adoption and calling to an heauenly inheritance In respect of the Sonne the mediatour it containeth the merit office and the benefits of his propitiation reconciliation intercession that it may warne vs of that which the Sonne promiseth Ioh. 16.23 Whatsoeuer ye shall aske the father in my name he will giue it you And because a doubting and distrustfull praier obtaineth nothing Iam. 1.6 but as it is written Mark 11.24 I say vnto you what soeuer ye shall desire when ye pray if you shall not vvauer in heart but beleeue that ye shall receiue it they shall be done vnto you So that this title Our father teacheth vs with what faith and confidence we are to pray vnto God to wit not in proud and Pharisaicall presumption for our owne iustice or worthinesse for the works and merits either of our selues or others but with an humble acknowledgement and confession of our owne vnworthines for the merit and intercession of the onely Sonne of God our Mediatour for whome the father hath adopted vs to be sonnes and heires Eph. 1.5 As Daniel saith in his praier We haue sinned and done wickedly we doe not present our supplications before thee in our owne righteousnes but in thy great tender mercies heare vs for the Lords sake Likewise that whereto this title fasher hath relation doth put vs in minde of most sweete consolation Heb. 2.17 That in things concerning God vve haue a mercifull and a faithfull high priest And 1. Ioh. 2.1 If we sinne we haue an advocate with the father who is the propitiation for our sinnes Hebr. 7.25 and 9.24 Euer liuing and appearing in the sight of God for vs to make intercession for vs which by him doe come vnto God For he hath receiued gifts for men Psal 68.19 and he bestoweth the same on vs Eph. 4.11 So by these words that we are not commanded to call God a Lord iust great almightie terrible but our Father is stirred vp in those which pray confidence that they shall be heard and obtaine their requests Hebr. 4.16 Let vs therefore goe boldly to the throne of grace that we may receiue mercie and finde grace to helpe in time of neede And most sweete is the saying of Bernard That praier which tasteth sweet of a fatherly name giueth me assurance that I shall obtaine all my requests For the title Father affoardeth vs this confidence as Christ himselfe declareth Ioh. 16.23 that our praiers are not either grieuous or vngratefull vnto God but the father so loueth vs that he is delighted with this our dutie if we come vnto him by our praiers and his fatherly minde is carefull for our necessities Matth. 6. v. 32. And of his owne accord is readie and forward to heare and to helpe vs Luk. 11.9 and psal 103.13 As a father hath compassion on his children c. Againe this title teacheth them that pray to consider and trie themselues whether they be indeede the sonnes of God members and brethren of Christ ingraffed of the father For they that goe on in their sinnes without repentance and doe not seeke imbrace Christ by true faith that by him they may be reconciled vnto God cannot call God father So very many things doth this title teach vs. Fiftly whereas we doe not onely say Father but our father this bringeth vs to the consideration of that which Christ saith Ioh. 20.17 I ascend vnto my father and your father to witte that we should conceiue and thînke that God who is by nature the father of Christ is for his sake by grace out father also not by nature but by adoption And least we should thinke that he were onely the father of some few which be indued with great vertues and excellent gifts therefore when we say our father we doe include the whole bodie of beleeuers wherein all the members are not alike The consideration whereof serues to beat downe pride and to worke humilitie in the children of God that haue attained to greater measure of grace that they may not chalenge any thing peculiar to themselues in this fatherhood but reckon themselues among the cōmon flocke of Gods children saying Our father It serueth also to put courage into the weaker sort that they may not thinke themselues to be excluded frō that fatherhood but make account that God is no lesse their father then the father of Marie Iohn Baptist and Paul and therefore are they commanded to say Our father For we pray vnto a father that iudgeth vvithout respect of persons 1. Pet. 1.17 Lastly this very title doth put vs in mind of brotherly loue for if there be one which is our father Math. 23.9 then are we brethren and members one to another Mala. 2.10 Haue we not all one father and one God why then doth euery one despise his brother This also teacheth vs to pray not onely for our owne wants but also to cōmend vnto God in our praier the necessities of our whole brotherhoode and of euery member thereof saying Our father giue vs forgiue vs. Neither neede we to doubt if so be we be members of that bodie but that the common praiers of the whole bodie doe also include our necessities For therefore especially hath he fitted a forme of praier for such an harmonie or consent as himselfe speaketh because he doth principally require our praiers to be common that a few might meete together in his name and agree among themselues what they will aske Math. 18.20 And yet because we are commanded to pray in secret priuately in our chamber therefore when we say Our father it is requisite that euery one doth applie vnto himselfe that common promise of the fatherhoode as Thomas said well My God and my Lord and as
hinder by the contrary act As when it is said God would haue all men to be saued and to come to the knowledge of the trueth How often would I haue gathered thee and thou wouldest not I will not the death of a sinner but rather that he may conuert and liue God would haue none to perish but all men to come to repentance Where we pray that this wil of god may be mercifully fulfilled in vs and not remooued from vs by the suggestions of Satan by the allurements of the world and the concupiscence of the flesh In earth as it is in heauen The Hebraisme in this place is more fully expressed thus euen as it is in heauen so also in earth Chrysostome thinketh that this clause is to be referred as it were in common vnto the former petitions Hallowed be thy name thy kingdome come in earth as it is in heauen Nowe here we haue very good occasion to consider of that which Paul saith that in Christ are reconciled and set at one things in heauen and things in earth and that there shal be one companie of blessed angels and of men and we as Christ saith shall become like vnto the angels We are therefore taught to pray that this conformitie betweene the companie of angels and of men may be begunne in this life that we may make toward and sigh after that blessed communion And because the Angels doe readily and chearefully without all stubburnnesse and resistance of meere loue and obedience execute those things which they know God willeth as it is saide psal 103.20 The angels excell in strength that doe his commaundement in obeying the voyce of his word to doe his will therefore we doe pray that this also may be begunne in vs. Againe we are admonished considering we doe belong to this communion that we should conforme our selues thereunto and not vnto this world because we are not of this world but belong vnto an heauenly citie Now this conformitie or likenes is begunne in this life but it shall at length be perfect in the life to come which is eternall Further as the Angels thinke reuerently of the iudgements of God and in all things approoue of that which God willeth euen so we desire that by the grace of god and the worke of his spirit we may doe the same here vpon earth And so this clause containes a very profitable admonition that while we liue in the flesh here on earth we should beginne to lift vp our head and our soule to desire and to thinke vpon our conuersation in heauen with the blessed angels and labour to beginne our conformitie therewith here on earth Here againe this exposition is to be applied to those foure heads of godly deuotion and meditation to wit what blessings we are to craue in this petition what euills we are to pray against for what benefits we must giue thanks what contrarie sinns of ours we must acknowledge and confesse And that either in generall and for the whole Church or in particular for our selues and for others Giue vs this day our daily bread That we may come to the true meaning of this petitiō first we are to expoūd the words And first of all Lechem the word translated bread doth properly signifie ordinarie bread for foode which is cut and chawed as when there is distinctly named bread and water 3. King 13.9 Bread and wine Gen. 14.18 wheat bread and meate Gen. 45.23 But by a Metonimie it is taken for corne whereof bread is made Gen. 47.13 psal 104.15 and by a synecdoche for any kinde of meate as 4. King 6.22 Set before them bread and water then it followeth and he made great preparation for them It is likewise taken for the whole prouision of a banket in meate and drinke as Luk. 14.1 to eate bread with one Exod. 18.12 Also goates milke is called bread Prov. 27.27 The roote of Iuniper is called bread Yea fodder for cattell is called bread psal 147.9 and the fruit of trees is called bread Ier. 11.19 So that by the name of bread in this petition we vnderstand all things that belong and are necessarie to the sustenance of the bodie and of this life Our Sauiour Christ Math. 6.25 Iacob Gen. 28.20 and Paul 1. Tim. 6.18 doe containe thē generally vnder the name of food and raiment Those things also whereby prouision is gotten as husbandrie traffique and such like are comprehended vnder the name bread Prov. 31.14 And because our Sauiour Christ in this petition would cōtain al bodily things which are requisite for the cōueniēt leading of this life as whē Isac praieth for his wife Gen. 25.21 the Cēturion for his seruant Math. 8.6 Paul commandeth to pray for the magistrate that we may lead a quiet life in all godlines and honestie 1. Tim. 2.2 And Salomon praieth for seasonable weather and for the fruitfulnes of the earth 3. King 8.36 therefore the word bread in this petition may well be taken in a larger sense for all those things which are required to the necessarie peaceable and honest ordering of this life in the common wealth in the familie in the fruitfulnes of the earth in seasonable weather c. Further whereas Christ calleth this bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not agreed on among all what that word doth properly signifie Before Ieromes time the latin translation had panem quotidiaenum our daily bread taking the reason of their interpretation without all doubt out of Luke which addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which daily or euery day is needfull Ierome translated it Supersubstantiall whome Ambrose followeth in the fift booke of the Sacraments adding that this is not the bread which goeth into the bodie but the bread of eternal life Ioh. 6.40 which susteineth the substance of the soule And because the hebrew worde Segullah signifieth our owne proper goods or a peculiar treasure which Symmachus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cheife singular peculiar and the Septuagints translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be all one to witte that which excelleth all substances or creatures So that Cyprian Ierome Ambrose and Austin doe here vnderstand the meate of the Lords bodie Yet Ambrose addeth and Ierome concealeth not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also comming to for the Greekes call the day ensuing or the morrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 7.26 and Xenophon speaketh thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the instant or present yeare And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the winter following For those things which are to come are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Demosthenes against Midias calleth the next assembly following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue also sought this word in the translation of the Seauentie and haue found it vsed in this sense Deutr. 32.2.9 Oh that they would vnderstand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the time that ensueth Hence 1. Chron. 20.1 In the yeare
for the creature is sanctified by the word and praier Where by word he vnderstandeth that word of God by which the vse and gouerment of the creatures which were created for our good was giuen to men in the beginning Gen. 1.8 and after it was lost by sinne was restored againe by the intercession of the sonne Gen. 9.2 And whereby the difference of meates is taken away in the newe testament Colos 2.16 That all things may be pure Titus 1.15 By prayer also he vnderstandeth that wherby as adopted children we craue that our owne bread may be giuen vnto vs from the bountifull hand of our father with his blessing that so the vse thereof may please God and we may inioy the same with ioyfull and good conscience For this also is the speciall gift of God as Salomon saith To eate of his owne bread to drinke and to reioyce Eccles 3.12 and 5.17 Thus are these things to be asked in generall for the whole body of the Church priuately for our selues and namely for others whose necessity we knowe that so we may apply this petition to the foure generall heads before set downe I. What blessings we are to aske II. What euills we are to pray against that they may be remooued taken away and we deliuered from them III. For what benefits we are to be thankefull vnto God IV. What sinnes of ours we must acknowledge and confesse vnto god in this petition for pardon and amendment Forgiue vs our debts The asking of daily bread is not therefore put before the remission of sinnes in the order of prayer as though money were to be sought for in the first place and godlinesse learned after wealth is gotten For our Sauiour Christ biddeth vs first seeke the kingdome of God Mat. 6.33 But because we are naturally carried to seeke worldly goods and it is the will of god that his benefits should take footing in vs in earthly things and thence lift vp the minde to the knowledge of god and to the desire of spirituall and heauenly blessings So Ioh. 4.53 The ruler with all his family was brought to beleeue in Christ by the outward curing of his sonne and Gen. 28.20 Iacob saith If God will keepe me in my iourney and giue me foode and raiment the Lord shall be my god Therefore after the petition for bread is straight ioyned the petition for remission of sinnes and they are knit together by this copulatiue particle καὶ and to teach vs that with what earnest desire we are naturally carried to seeke worldly goods with the like feruency of spirit we should desire care for those things which concerne the eternall saluation of our soules and the naturall desire of bodily goodes and wealth which notwithstāding Christ in this praier doth restraine and moderate may also teach vs this by the coniunction copulatiue καὶ that we must pray for food to god and referre the issue and euent to his good pleasure as hath beene saide Nowe those which Mathewe calleth debts Luke expoundeth Sinnes that we may knowe what kinde of debts are vnderstood in this place And it is a vsuall Ghaldaeisme to vse the word Chab which signifieth to be indebted or bound to for to sinne to do wickedly And Christ in his sermons oft times putteth debt for sinnes offences and wickednesse as in the parable Math. 18.24 In the story of the sinfull woman Luke 7.47 And Luk. 13. v. 2. Thinke ye that those on whome the tower of Silo fell were greater debters then the rest Here then this phrase is to be marked and we must consider what instructions we must learne from this that sinnes are called debts For seeing that men do either frame vnto themselues sinnes from priuate superstition and from the traditions men or else from some Pharisaicall conceit doe challenge vnto themselues iustice and perfection this name debt doth lead vs vnto the lawe or decaloge as it were to an obligation which is the rule of Gods iustice shewing what our nature ought to be what we ought to doe and what to omit in what manner with what perfection puritie As Christ saith Luke 17.10 vve haue done those things vvhich vve were commaunded to doe And Rom. 8.12 vve are debters to liue after the spirite And because that is the forme of our obligation vnto God it sheweth vs by the contrary how many waies we runne into exceeding great debt by doing those things which we ought not to doe by leauing vndone those things which we ought to doe and such things as we performe by doing them amisse imperfectly impurely The same phrase also signifieth a fault guiltinesse an offence and condemnation as there are many examples when as for want of paying a debt one is condemned to some punishment so the greeks vse the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to owe as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to owe a penaltie or forfeiture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are condēned to die or condēned in a summe of money So Christ expoūdeth this Mat. 5.25 thou shalt be cast into prison and not come thence till thou hast paid the vttermost farthing Math. 18.25 When he had nothing to pay his master commaunded him to be soulde with all that he had So that this very phrase teacheth vs to aske forgiuenesse both of the fault and of the punishment contrary to the distinction of the Papists Now for what ende the Lord doth oft times lay vpon the Godly in this life after the sinne is forgiuen temporall punishmēts not of curses but of correction we haue shewed else where And because the Lord inioyneth his Apostles those who haue god for their father to make this petition for pardon of sinne euery day as we pray daily for bread it sheweth against the Pelagians that no child of God is perfect without sinne in this life who hath not neede euery day to humble himselfe and pray for the pardon of his sinnes It sheweth also against the Nonatians that they which sinne after baptisme and reconciliation may obtaine pardon if they turne againe and repent for they which are baptized and reconciled vnto god are commaunded to pray for the pardon of their sinnes looke what we aske in his name by his commaundement he hath promised with an oath to giue the same vnto vs. The one whereof that is the doctrine against the Pelagians doth put vs in mind of our owne weaknes euery day serues to bring vs to humilitie The other shewing that the mercie and pardon of the Father is offered vnto vs euery day if we turne vnto him serues to strengthen our faith that we should not despaire And this mercie and pardon we are commanded to seeke for by praier not of the angels or of Saints but of God himselfe in the vse of those meanes by which God will giue remission of sinns And because we are commanded to pray for the
Creede that we may be translated out of this world where the deuill is prince where the earth in this vale of miserie brings forth thornes and brambles of affliction into an other world of eternall life where we shall be free and safe from all euills that we may not alwaies thus be subiect and lie open to the darrs and temptations and assaults of the deuill the world the flesh and calamities So Paul saith Rom. 7.24 Oh wretched man that I am who shall deliuer me from this bodie of death 2. Tim. 4.16 he sheweth a godly and excellent affection when he saith At my defence all men for sooke me but the Lord assisted me and I was deliuered out of the mouth of the lyon and the Lord will deliuer me from all euill and vvill keepe me or preserue me unto his heauenly kingdom to whome be praise for euer and euer Amen In which wordes he deliuereth the very last petition and conclusion of the Lords praier VII VVe are taught in this petition to lift vp our heads to thinke vpon and to desire an other blessed life to come which is eternall where shall be full deliuerance from all euill And because we are too much occupied and plunged in the matters and affaires of this life and of this world we doe also request that God would inspire excite kindle beget and preserue in vs this meditation and desire that we couet to be dissolued that is to leaue this life and to passe to another blessed life And because euery kinde of death is not the ende of miserie for the death of the wicked is the beginning of their torments Luk. 16.22 but the death of the godly is a deliuerance from all euill and a beginning of euerlasting happines therfore when we say Deliuer vs from euill we doe also desire that our heauenly father would keepe vs from euill death that we may not die the death of the vncircumcised Ezek. 28.10 or the death of sinners which is worst of all Psal 34.22 that we may not die carelesse in our sinnes vnprepared without repentance Ioh. 8.24 But that he would graunt vnto vs a godly and sauing ende of this life that we may die in the Lord Apoc. 14.13 that whether we liue or die we may be the lords Rom. 14.8 whether we abide in the pilgrimage of this life or be called home to our owne countrie by death yet still we may please the Lord 2. Corin. 5.9 Furthermore we pray that God would put into vs a care desire to prouide betime for our selues those things which are necessarie to dying well that we may be prepared for death least we want oyle in our lamps when the bridegroome commeth and calleth for vs Math. 25.3 And that in the last howre of this life we may haue true repentance the word the Sacraments faith hope the spirit of grace and of praier that when we are to die we may be found in Christ Philip. 3.9 hauing that righteousnes which is of God through the faith of Christ that so we may rightly commend our soule into the handes of our Father And if we be not found sufficiently prepared we pray that he would not suffer vs to be preuented by suddeÌ„ death at vnawares but would mercifully graunt vs space for such preparation that our death may be a deliuerance from all euill and a passage out of this vale of miseries to eternall life So that in this petition we beseech the Lord mercifully to be present with vs in that last and dangerous conflict wherein our aduersarie goeth about most busily marking whether he can snatch vs away and deuoure vs that so we may be kept and deliuered from all euill And that he would strengthen vs that we may not feare to die not be afraid of death nor tast thereof but may depart in peace and so when we die may be truly deliuered from all euill These thinges we must pray for in this petition both generally and in particular crauing blessings of the Lord praying against euils giuing thanks for benefits receiued and confessing our owne sinnes For thine is the kingdome The conclusion c. The latin copies want this clause which is not in S. Luke neither haue latin writers expounded it as Cyprian Ambrose Ierome and Austin But all Greeke copies haue it constantly and the Syrian interpreter translated it Chrysostome also expoundeth it Likewise Paul 2. Tim. 4.17 rehearsing the last petition of Deliuerance from all euill addeth this clause to whome be glorie for euer and euer And this clause doth very fiâ—ly conclude the whole praier For it doth specially put God in mind of his promise and as it were of his office shewing the cause wherefore we aske those things of God and hope that he will giue them vnto vs. For thine is the kingdome Here he vnderstandeth not Gods vniuersall kingdome ouer all creatures but that which is called the kingdome of heauen the kingdome of God and of Christ in the church And these things which we aske are the blessings of this kingdome which God hath therefore ordained for our necessitie against the deuill the world and the flesh that forsomuch as we cannot haue from our selues those things we aske in praier neither can attaine vnto theÌ„ by our selues we might yet receiue theÌ„ froÌ„ his haÌ„d in his own kingdoÌ„ And it beloÌ„geth to the office of our king in this kingdoÌ„ that he should keepe defend vs against the deuil the world and the flesh and that he should bestow those blessings on them that beleeue and pray vnto him as he hath commanded vs to aske and wherein he hath promised to graunt our requests This praier then in these words doth put God in minde of his commandement of his promise and of his office in his kingdome and withall sheweth the cause why a man asketh these things and seeketh for them not to any other but to God alone Thine is the power These wordes teach vs that god hath these things which we aske in his hand and in his power although the power of the world and of the deuill be great and that he onely can giue these things vnto vs perfectly and for our good Therefore doe we craue these things of him alone And glorie In this word faith sheweth vnto God that this is a glorious thing vnto him and doth greatly turne to the glorie and praise and renowme of his mercie power and bountifulnes if he shall heare vs and shall graunt vnto vs those things which we aske according to his commandement and promise as citizens of his kingdome So that in this clause we pray that God for Christs sake whose kingdome properly this is of his grace whereby he gouerneth this kingdome would heare vs and graunt our requests for the setting forth of the bountie of the power and glorie of this kingdome Secondly this clause also serueth to stirre vp and to confirme the faith of them that pray in assurance that