a common disease in the most as it is noted Psal. 4. 6. Who vvill shew vs any good This then is a common sin that we ar taught to mourne for 2. The second want is our diffidence and distrustfulnes for the thinges of this life Men also will shift this off and say they wold be sorie to distrust God But if wee looke to our corrupt nature man is wonderfull prone to this sinne for being in prosperitie we ar not troubled but if once wee be pressed with aduersitie then we houle and weep and as Paul saith 1. Tim. 6. 10. Men pearce themselues throgh vvith many sorrowes If any shall lose a parte of his goodes what then doth hee straight hee goes out to the wise man is this to beleeue in God No it is to distrust God and beleeue the deuill 4. Graces to be desired THe grace to be desired is a redinesse in all estates to rest on Gods prouidence whatsoeuer fall out Psal. 37. 5. Commit thy vvay to the Lord and trust in him and hee shall bring it to passe Prou. 16. 3. Commit or role thy workes vpon the Lord and thie thoughts shal be directed Whereby we ar admonished to take pains in our callings to gette meate and drink c. If the Lorde blesse not our labour wee must be content if he do we must giue him thanks Now for this cause wee are further to pray to God that hee would open our eies by his spirit teach vs in all his good creatures to see his prouidence and when meanes faile and are contrary then also to beleeue the same 5. Errors confuted 1. PApistes teache that men by workes of grace may merit life eternall and increase of justification in this life But howe can this be for here we see that euery bit of bread which we eate is the free gift of God without any merite of ours Now if we cannot merite a peece of bred what madnes is it to think that wee can merite life euerlasting 2. They also are deceiued who thinke that any thing comes by meere chance or fortune without Gods prouidence Indeede in respect of men who knowe not the causes of thinges many chances there are but so as they are ordered come to passe by Gods prouidence Luk. 10. 31. By chance there came downe a certaine priest that way Forgiue vs our debts 1. Coherence THis is the fift petition the second of those which concerne our selues in the former we craued temporall blessings in this and the next which followeth we craue spirituall blessings Where we may note that seeing there be two petitions which concerne spirituall thinges but one for temporall that the care for our soules must be double to the care for our bodies In the world men care for their bodies their hearts are sette for wealth and promotion they can be content to heare the worde on the Sabboth yet neither then nor in the weeke day do they lay it vp in their heartes and practise it which argues that they haue litle or no care for their soules Question What is the cause that first we craue things for the body in the second place those which concerne the soule Ans. The order of the holy Ghost in these petitions is wonderfull for the Lorde considers the dulnes and backewardnes of mens natures therefore he trains them vp and draws them on by litle euen as a schoolmaister doth his young schollers propounding vnto them some elements and principles and so carrying them to higher pointes 〈◊〉 the former petition is a steppe or degree to these two following He that will rest on Gods 〈◊〉 so the pardon of his 〈…〉 of al rest on Gods providence 〈◊〉 this life and hee that cannot put his affiance in God for the prouision of meat and drink how shall he trust in Gods mercie for the saluation of his soule Here wee may see the faith of worldings they say that God is mercifull and that they beleeue in Christ which how can it be true Seeing in lesâ—er matters as meate and drinke they distrust God as appears by their couetousnes 2. The meaning DEbts By debts sins ar meant so it is in Luke 11. 4. and they are so called because of the resemblance betwene them For euen as a debt doth bind a man either to make satisfaction or else to goe to prison so our sinnes bind vs either to satisfie Gods iustice or els to suffer eternall damnation Forgiue To forgiue sinne is to couer it or not to impute it Psal. 32. 1. And this is done when God is content of his mercie to accept the death and passion of Christ as a sufficient paiment and ransome for mans sinnes and so to esteeme them as no sinnes And here vnder this one benefit all the rest of the same kind are vnderstood as iustification sanctification redemption glorification c. 3. The vses of the vvords 1. HEre we may learn many lessons the first is that seeing we must pray thus Lord forgiue c. We must hold that there is no satisfaction to Gods iustice for sinne by our workes no not in temporary punishments but that the doing away of our sinnes is of Gods meere fauour for to forgiue and to satisfie be contrary wherefore the doctrine of humain satisfactions taught in the Church of Rome is vile and diuelish 2. Secondly we are taught thus to pray continually from day to day where we note the great patience and long suffering of God in that we offending daily yet he suffers and forbears still and doeth not powre out his confusion vpon vs. This teacheth vs like patience towards our brethren we cannot put vp the least iniury and forbear but one day yet we desire that god wold forgiue vs all our liues long 3. Againe we may obserue that there is no perfect sanctification in this life seeing we must euery day to the end craue the pardoÌ„ of our sinnes Therefore wicked is the opinion of the Catharists or puritans which hold that men may be without sinne in this life 4. And when we say forgiue not me but vs we are put in minde to pray not onely for the pardone of our owne sinnes but likewise for our brethren and enemies Iam. 5. 17. Confesse one to another and pray one for another for the praier of the righteous auaileth much if it be feruent And as soâ—ne think the praier of Steuen was a meanes of the conuersion of Saule 5. Also we note that before praier for pardon of sinne must go a confession of sinne for whereas we say forgiue our debts we confes before God that we ar stat banckrouts and not able to discharge the least of our sinnes this appears 1. Ioh. 1. 9. If vve confesse our sinnes he is faithful to forgiue vs And it was practised by Dauid Psalm 51. and 32. 5. The maner of making confession is this knowen sinnes and those which troble the conscience are to be confessed particularlie but vnknown
as litle gods though to the world we shew it not This hidden pride when other sinnes die it begins to get strength and to shewe it selfe and it appeares in vaine thoughts continuallie on euery occasion ascending in the minde As maye appeare in the Pharisie whose thoughts were these wheÌ„ he praied thus within himselfe O God I thank thee that I am not as other men extortioners vniust adulterers or euen as this Publican c. And as this was in him so it is in vs till God giue grace for so that men may haue praise glory in the world they care not for God his glorie though it be defaced Wee must therfore learn to discerne this hidden corruption and to mourn for it for it doeth poison hinder al good desires of glorifying God so long as it may preuaile in the hart 2 Secondly we are taught here to bewaile the hardnesse of our hearts whereby we are hindred from knowing God aright and from discerning the glorie of God in his creatures Mark 6. 52. The Disciples through the hardnesse of their hartes could not see Gods power in the miracle of feeding many thousands with a few loues though themselues were instrumentes of it and the food did increase in their hands Our redeÌ„ption what a wonderfull work is it but how few consider of it or regarde it If wee see a man haue more wit wealth or honour than we haue wee straight woonder at him but beholding Gods creatures we see nothing in them because we do not goe higher to acknowledge the loue power wisedome and iustice of the Creator And this is the cause why Gods name is so slenderly honoured among men 3 The third corruption is our great ingratitude for the Lorde hath made heauen and earth and all other creatures to serue mâ—n yet he is the most vnthankful of al creatures Bestow manie iewels or a kinges ransome on a dead man he wil neuer returne anie kindnes so men being dead in sinne deale with God Commonlie men are like the swine that run with their groines and eat vp the mast but neuer looke vp to the tree from whence it falleth But the godlie are with Dauid to feele this want in themselues and to beseech God to open and as it were to vnlocke their lippes that they may indeuour to be thankfull to God Psal. 51. 15. 4 The fourth is the vngodlines and the innumerable wantes that be in our liues and the sinnes committed in the world Psal. 119. 136 Mine eies saith Dauid gush out with riuers of waters because men keepe not thy lawes The reason is because he which liues in sin reproches Gods name euen as an euill child dishonors his father Now some wil say that this cannot be because our sinnes cannot hurt God Aâ— Yet they are a cause of slandring Gods name among men for as we honour him by our good workes so we dishonour him by our offences Mat. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen 4 Graces to be desired 1 The graces to be desired and to be prayed for at Gods hand are three The first is the knowledge of God that is that we might know him as he hath reueiled himself in his word works and creatures For how shal anie glorifie God before he know him Our knowledge in this life is imperfect Exo. 23. Moses may not see Gods face but his hinder partes 1. Cor. 13. 12. Wee may see God as men doe through spectacles in his word sacraments and creatures And therefore as Paule prayed for the Colossians Col. 1. 10. that they might increase in the knowledge of God so are wee taught to pray for our selues in this petion 2. A zeale for Gods glorie Psal. 69. 9. The zeale of thine house hath eaten me vp Psal. 45. 1. My heart shall vtter or cast vp a good matter I vvill speake in my workes of the king Here the Spirit of God borrowes a comparison froÌ„ men thus As he which hath somewhat lying heauie in his stomâ—cke is neuer at quiet till hee haue cast it vp euen so the care desire to glorifie Gods name must lie vpon a mans heart as an heauie burthen and he is not to bee at ease and quiet with himself till he be disburdened in sounding forth Gods praise Luther saith wel that this is sancta crapula that is an holy surfet and it is no hurt continuallie to haue our harts ouercharged thus 3 A desire to lead a godlie and syncere life as before Gods Majestie We see men that are in some great calling vnder honourable personages wil so order and behaue theÌ„selues as they may please and honour their maisters euen so must our liues bee well ordered and we are to labour to walk worthie of the Lord as Paul speaketh that we may honour our heauenly father Thy kingdome come 1 The Coherence THis petition dependes on the former most excellentlie For in it is laid downe the meanes to procure the first Gods name must be hallowed among men but how is it done by the erecting of Gods kingdome in the heartes of men We cannot glorifie God vntill he rule in our hearts by his word and Spirite 2 The meaning Thy This word doth put vs in mind that there is two kingdoms one Gods that is the kingdome of heauen the other the deuils called the kingdom of darknesse Col. 1. 13. For when all had sinned in Adam God laid this punishmeÌ„t on all that seeing they could not be content to obey their Creator they should be in bondage vnder Sathan So that by nature we are all the children of wrath and the deuill holds vp the scepter of his kingdome in the heartes of men This kingdome is spirituall and the pillers of it are ignorance errour impietie and all disobedience to God in which the deuill whollie delights which also are as it were the lawes of his kingdome Blind ignorant people can not abide this doctrine that the deuill should rule in their hearts they spit at the naming of him say that they defie him with all their heartes but whereas they liue in sinne and practise it as occasion is offered though they can not discerne of themselues yet they make plain proofe that they line in the kingdome of sinne and darknes and are stat vessels of Sathan shal so continew till Christ the strong man come and binde him and cast him out And this is the estate of all the children of Adam in themselues Wherfore our sauiour in this petition teacheth vs to consider our naturall estate and to pray that he would giue vs his Spirit to set vs at libertie in the kingdome of his owne Sonne Kingdome Gods kingdome in scriptures is taken two waies First generallie and so it signifieth that administration by which the Lord gouerneth all thinges yea euen the deuilles themselues of which kingdome mention is made in the end of
we giue him thanks and praise him Phil. 4. 6. But in al thinges let your requests be shevved to God in praier and supplication vvith thanksgiuing There is none but in want he will be ready to pray but when we haue receiued we ar slack in giuing of thanks but hee which wil pray aright must join theÌ„ both together And the sum of all Gods praise stands in these three points 1. That he is an absolute King 2. Secondly that hee hath absolute power to rule al thinges 3. That hauing power and a kingdome he hath glory also which appears in the holding of his kingdome and the â—hewing of his power in gouerning of it 4. Whatsoeuer we ask we must refer it to Gods glorie this is the first thing which wee were taught to craue and the 〈◊〉 we ar to performe because it is noted both in the beginning end of the praier Thus muche of the vse of these words altogether Now let vs mak vse of theÌ„ particularly First where as we say Thine is the kingdome Magistrates and rulers must knowe that all the authoritie and rule which they haue is from the Lord therefore they must remember to order themselues as gods Vicegerents vsing their power to bring men in subjection to Gods lawes and referring all their callings to his glorie 2 Where we say Thine is the power Wee are admonished when we are to performe anie worke as to doe seruice to God to walk in our callings that we haue no power of our selues and for this cause wee must ask power at Gods handes that we may be enabled to walke vprightly before him and doe our duties 3 In saying Thine is the glory we learn that if we wold haue a good report and praise among men wee must aboue all things seeke Gods glorie not regarding so much our own If he giue thee praise among men giue him thankes if not be content because al glorie is his Amen 1. The meaning VVE haue heard the preface and the petitions what they are Now followeth the third part which is the assent or testification of faith required in prayer in this word Amen And it containes more than men at the first woulde imagine It signifies Certainlie so be it or it shal be so 2. Cor. 1. 20. It is often taken for a bare assent of the people saying Amen to the Minister but in this place it containes more for euerie point in this prayer is not onlie a direction for publike prayer but for priuate also and must be saide as well of the Minister as of the people Nowe then there being two principall thinges in prayer the first a desire of grace the secoÌ„d faith whereby wee beleeue that God will grant things desired The first is expressed in the sixe petitions The latter is set forth in this worde Amen carrying this sence in effect As we haue craued these thinges at thy handes O Lord so we doe beleeue that for Christ his sake in good time thou wilt grant them to vs. Therefore this part is more excellent than the former by howe much our faith is more excellent than our desire For in this word is contained the testification of our faith whereas the petitions are onlie testifications of our desires And as it is in the end so also it is the seale of our prayers to make them authentical and it is to be vsed as I take it not onlie for this end to answer the Minister but also to testifie our faith for the things desired 2 Grace to be desired HEreby wee are taught what grace we ar to shew in praier We must labour to giue assent to Gods promises when we pray striue against doubting and vnbeleefe Mar. 9. 11. Lord I beleeue Lord help my vnbeleefe Psal. 42. 11. Why art thou cast down my soul and why art thou 〈◊〉 within me wait on god Manie there are that wil stande vpon the strength of their faith plead for themselues that they neuer doubted but they ar far wide for true faith beeing imperfect is alwaies accompanied with doubting more or lesse Wherefore the heart which feeles no doubting is not filled with faith but with presumption As for them which are molested with doubtings complaine of them they haue lesse cause to feare for as fire and water do neuer striue til they meete no more doth doubting and vnbeleefe til faith come into a man To conclude we see what an excellent worke prayer is in which two moste excellent graces of a Christian man bee shewed foorth hungring after mercy faith this might moue men to learn to pray praier being the exercise of grace Of the vse of the Lords praier THe principal vse of the Lords prayer is to direct God his Church in making their praiers in all places at al times and vpon all occasions though their praiers should be innumerable and vnles they be framed after this they can not be right In the vsing of it for direction there be three thinges required 1 The first is the knowledge of the Lordes prayer and al the partes thereof He that would pray by it must vnderstaÌ„d the meaning therof the wants therein to be bewailed and the graces to bee desired for which end it hath bin expounded 2. Knowing this there is in the seconde place required thus much skil that he be able to referr euerie want grace to one of the sixe petitions for example feeling in himselfe pride of heart he must be able to say this is a want in the first petition and feeling a rebellion slownes in doing Gods commandment he must be able to say this is a sin to be prayed against in the 3. petition Thus euery want he must refer to his proper hed again he must refer euery grace to be desired to one of the sixe petitions is streÌ„gth in temptation to the sixt assiance in Gods prouidence to the fourth knowledge of God to the first c. and so in the rest 3. In the third place he must before he pray consider what bee his wantes and imperfections which moste trouble him as also the graces which he wold obtain then for the helping of his memorie he must goe to the petitions and he must set those thinges first in his mind which do concern the first petition and those which concern the second petition must haue the second place in his mind and so he must proceed in order as shall haue occasion Thus a man keeping in minde the order of the petitions as they stand shall be able by referring euery grace and want vnto his proper head to mak a distinct prayer and to varie it as time place and other occasions shall moue him Quest. Must we of necessity follow al the petitions in conceiuing a praier An. No but only those which doe principallie belong to the time place occasion as Paule maketh a prayer Col. 1. 9. 10. and all the points of it may be referred to the third and