AN EXPOSITION OF THE LORDS PRAYER, IN the way of Catechism. By William Perkins. EDINBURGH▪ PRINTED BY ROBERT Walde-graue Printer to the King's 〈◊〉 1593. TO THE RIGHT honourable, Edward, Lord Russell, Earl of Bedford, grace and peace be multiplied. RIGHT honourable, if you consider what is one of the chief ornaments of this noble state, unto which God hath advanced you: It will appear, that there is none more excellent, than the spirit of grace and prayer. For what doth your heart affect? would you speak the languages? Behold, by prayer you may speak the most heavenly tongue that ever was, even the language of Canaan. Would you have the valour of knighthood? By prayer you may stand in the place where God's hand hath made a breach, and do as much as all the Chariots & horsemen in a kingdom. Would you enjoy God's blessings which you want? By prayer, you may (as it were) put your hand into the coffers of God's treasures, and enrich yourself. Do you desire the favour of monarchs and Princes? By prayer you may come in presence, and have speech with jehova the King of heaven and earth▪ Lastly, would you know, whether now living, you be dead, that being dead you may live for ever? By prayer a man may know, whether he be dead to sin, dead to the world, live to God, live to Christ, and live eternally. Prayer then, being so excellent a point of Religion: I am emboldened to commend this small treatise your honour: not so much for itself, as because it doth set out the matter and true manner of invocation of God's holy name. And I hope for your favour in accepting of it: the rather, because I doubt not but your desire is to be answerable to your most honourable, and for Religion, most worthy ancestors, in the care of maintaining and countenancing any good thing, that may any whit serve for the furthering of the gospel of Christ. Now jesus Christ our Lord, and God even the Father which hath loved us and given us everlasting consolation, and good hope through grace, establish your Honour in every good word and work to the end. Your H. to command William Perkins. AN EXPOSITION of the Lords prayer, in the way of Catechism. By M. Perkins. Matth. 6. ver. 9 After this manner therefore pray ye, Our Father, etc. THe occasion, and so also the coherence of these words with the former is this. The Evangelist Matthew, setting down the Sermons and sayings of our Saviour Christ, keeps not this course, to propound every thing as it was done or spoken: but sometime he sets down that first, which was done last, and that last which was done before: according as the spirit of God directed him. Which thing is verified in these words; where the prayer is mentioned, yet the occasion wherefore our Saviour Christ taught his disciples to pray, is not here specified. But in Saint Luke. 11. verse 1. the occasion of these words is evident. For there it is said, that the disciples of our Saviour, knowing that john taught his disciples to pray, made request to their master that he would do the same to them likewise. These few words, set before the prayer are a commandment; and it prescribes unto us two duties; the first, to pray, the second, to pray after the manner following: Touching the first point, considering very few among the people know how to pray aright, we must learn what it is to pray. To make prayer, is to put up request to god, according to his word from a contrite heart in the name of Christ, with assurance to be hard. For the better opening of these words, we are to consider six questions. The first is, to whom we are to pray. The answer is to God alone: Rom. 10. 14. How shall they call on him in whom they have not believed, etc. Mark how invocation and faith are linked together; And Paul's reason may be framed thus. In whom we put our affiance or belief, to him alone must we pray; but we believe only in God: therefore we must only pray to him. As for Saints or Angels, they are in no wise to be called upon: because not the least title of God's word prescribes us so to do: because they cannot hear our prayers, and discern what are the thoughts and desires of our hearts: and because invocation is a part of divine worship, and therefore peculiar to God alone. The second question is, what kind of action prayer is? Answer: it is no lip-labour, it is the putting up of a suit unto God, and this action is peculiar to the very heart of a man. Rom. 8. 26. The spirit makes request for us: But how? with groans in the heart. Exod. 14. 15. The Lord said to Moses, Why criest thou? Yet there is no mention made that Moses spoke any word at all: the Lord no doubt, accepted the inward mourning and desire of his heart for a cry. The third question is, what is the form or rule, according unto which we are to pray. Answer. It is the revealed will and word of God. A man in humbling his soul before God, is not to pray as his affections carry him, and for what he list▪ but all is to be done according to the express word. So as those things which God hath commanded us to ask, we are to ask, and those things which he hath not commanded us to ask, we are in no wise to pray for. 1. john. 5. 14. This is the assurance which we have of him, that if we ask any thing according to his will he heareth us. This then is a special clause to be marked, that men must pray in knowledge, not in ignorance. Here weigh the case of poor ignorant people: they talk much of praying for themselves & others, they imagine that they pray very devoutly to God, but alas, they do nothing les: because they know not what to ask according to Gods will. They therefore must learn God's word, and pray according to the same; else it will prove in the end, that all their praying was nothing but as mocking and flat dishonouring of God. The fourth question is, with what affection a man must pray. Answer. Prayer must proceed from a broken and contrite heart. This is the sacrifice which God accepteth. Psalm. 51. verse. 17. When Ahab abased himself, though he did it in hypocrisy, yet God had some respect unto it. 1. King. 21. verse 29. Saith the Lord to Eliah, seest thou how Ahab is humbled before me? This contrition of heart stands in two things. The first of them is a lively feeling of our own sin, misery and wretched estate; how that we are compassed about with innumerable enemies, even with the Devil and all his Angels, & within a bound, even with huge seas of wants and rebellious corruptions, whereby we most grievously displease God, & are vile in our own eyes. Being therefore thus beset on every side, we are to be touched with the sense of this our great misery. And he that will pray aright, must put on the person, and the very affection of a poor wretched beggar: and certainly not being grieved with the rueful condition in which we are in ourselves, it is not possible for us to pray effectually. Psalm. 130. verse 1. Out of the deeps I called upon thee, O Lord: that is, when I was in my greatest misery, and as it were, not far from the gulfs of hell, than I cried to God. Isai. 26. 16. Lord, in trouble have they visited thee: they powered out a prayer when thy chastening was upon them. 1. Sam. 1. 15 I am a woman (saith Anna) of an hard spirit: that is, a troubled soul, and have powered out my soul before the lord Hence it appeareth, that the ordinary prayers of most men grievously displease God, seeing they are made for fashion only, without any sense and feeling of their miseries: commonly men come with the Pharisie, in ostentation of their integrity, and they take great pains with their lips, but their hearts wander from the Lord. The second thing required in a contrite heart, is a longing desire and hungering after God's graces and benefits, whereof we stand in need. It is not sufficient for a man to buckle as it were, and to go crooked under his sins and miseries; but also, he must have a desire to be eased of them, & to be enriched with graces needful. Thus Hezekias the king, and the Prophet Isaiah the Son of Amos prayed against Senacharib, and cried unto heaven, 2. Chron. 32. 20. Where we may see what a marvelous desire they had to obtain their request. So also Rom. 8. 26. The spirit maketh request with groans▪ so great, that they cannot be uttered, as they are felt. David, Psalm. 143. 6. saith, that he desireth after the Lord, as the thirsty land. Now we know that the ground parched with heat, opens itself in rifts and crannies, and gapes towards heaven, as though it would devour the clouds for want of moisture, and thus must the heart be disposed to God's grace till it obtain it. The people of Israel being in grievous affliction▪ How do they pray? They power out their souls like water before the face of the Lord. Lam. 2. vers. 19 The fift question is, in whose name prayer must be made. Answer It must not be made in the name of any creature, but only in the name and mediation of Christ. joh. 14. ver. 14. If ye ask any thing in my name, I will do it. A man is not to present his prayers to God, in any worthiness of his own merits. For what is he? to make the best of himself, what can he make of himself? by nature he is no better than the very firebrand of hell, and of all God's creatures the most outrageous rebel to God, and therefore cannot be heard for his own sake. As for Saints, they can be no mediators, seeing even they themselves in heaven, are accepted of God not for themselves, but only for the blessed merits of Christ. If any man sin (saith S. john. 1. Epistle. chap. 2. verse 1.) We have an Advocate with the Father, jesus Christ: But how proves he this? It follows then, And he is the reconciliation for our sins. His reason stands thus: he which must be an advocate, must first of all be a reconciliation for us: no Saints can be a reconciliation for us: therefore no Saints can be Advocates. Therefore, in this place is manifest an other fault of ignorant people. They cry often, Lord help me, Lord have mercy upon me. But in whose name pray they? poor souls like blind baiards, they rush upon the Lord; they know no mediator, in whose name they should present their prayers unto him. Little do they consider with themselves, that God is as well a most terrible judge, as a merciful Father. The sixth question is, whether saith be requisite to prayer or not. Answer. Prayer is to be made with faith, whereby a man may have a certain assurance to be heard. For he that prayeth, must steadfastly believe that God in Christ will grant his petition. This affiance being wanting, it maketh prayer to be no prayer. For how can be pray for any thing effectually, who doubteth whether he shall obtain it or Noah. Wherefore, it is an especial point of prayer, to be persuaded, that God to whom prayer is made, not only can, but also will grant his request. Mark 11. 24. Whatsoever ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. Here we see two things required in prayer; the first, a desire of the good things which we want, the second is faith, whereby we believe that God will grant the things desired. The ground of this faith, is reconciliation with God, & the assurance thereof. For unless a man be in conscience, in some measure persuaded, that all his sins are pardoned, and that he stands reconciled to God in Christ, he cannot believe any other promises revealed in the word, nor that any of his prayers shall be heard. Thus much of the definition of prayer; now let us see what use may be made of this commandment, Pray ye thus. Seeing our Saviour commandeth his Disciples, and so even us also to pray to God; it is our duty, not only to present our prayers to God, but also to do it cheerfully and earnestly. Rom. 15. 30. Also, brethren I beseech you that ye would strive with me by prayers to God for me. What is the cause, why the Lord doth oft defer his blessings after our prayers? No cause, but that he might stir us up to be more fervent, & more earnestly to cry unto the Lord. Exod. 32. 10. When Moses prayeth to God in the behalf of the Israelites, the lord answers, Let me alone, as though his prayers did bind the Lord, and hinder him from executing his judgements. Wherefore this is good advise, for all Christian men to continue and to be zealous in prayer. If thou be an ignorant man, for shame learn to pray; seeing it is God's commandment, make conscience of it. We see that there is no man unless he be desperately wicked, but will make some conscience of killing & stealing: and why is this? because it is God's commandment; Thou shalt not kill, thou shalt not steal. Well then; this also is God's commandment to pray. Let this consideration breed in thee a conscience of this duty: and although thy corrupt nature shall draw thee away from it, yet strive to the contrary, and know it certainly, that the breach of this command, maketh thee as well guilty of damnation before God as any other. Furthermore, this must be a motive to prick thee forward to this duty, that as God commands us to pray, so also he gives the spirit of prayer, whereby the commandment is made easy unto us. If the Lord had commanded a thing impossible, then there had been some cause of discouragement, but commanding a thing through the grace of his spirit, very easy and profitable: how much more are we bound to the obedience of the same? Again, prayer is the key whereby we open the treasures of God, and pull down his mercies upon us. For as the preaching of the word, serves to declare and to convey unto us Gods graces: so in prayer we come to have a live lie feeling of the same in our hearts. And further, this must move us to prayer, seeing in prayer we have familiarity with God's Majesty. It is an high favour for a man to be familiar with a Prince; how much more then, to be familiar with the King of Kings, the mighty jehovah? This than can be no burden or trouble unto us, being one of the many prerogatives that God bestows on his Church. For in the preaching of the word, it pleaseth God to talk to us; and in prayer, God doth vouchsafe us this honour, to speak, and as it were, familiarly to talk with him, not as to a fearful judge, but as to a loving and merciful God. Consider also, that prayer is a worthy means of defence, not only to us, but also to the Church, and them that are absent. By it Moses stood in the breach, which Gods wrath had made into the people of Israel, and stayed the same, Psalm. 106. ver. 23 by this Christian men fight, as valiant champions, against their own corruptions and all other spiritual enemies. Ephes. 6. vers. 18. Infinite were it to show, how many blessings the Lord hath bestowed on his servants by prayer. In a word, Luther, whom it pleased God to use as a worthy instrument for the restoring of the Gospel, testifieth of himself, that having this grace given him; to call upon the name of the lord, he had more revealed unto him of God's truth by prayer, then by reading & study. The second point of the commandment, is to pray after the manner following in the lords prayer. Where it is to be noted, that the Lords prayer is a direction, and as it were, a sampler to teach us, how and in what manner we ought to pray. None is to imagine that we are bound to use these words only and none other. For the meaning of Christ is not to bind us to the words, but to the matter and manner, and to the like affections in praying. If this were not so, the prayers of God's servants set down in the books of the old and new Testament, should be all faulty, because they are not according to the words of the Lords prayer. Also, by reason of this, divers in our church, ignorantly persuade themselves that it is unlawful to use the words as they are set down for a prayer. First (say they) it is Scripture, and therefore not to be used as a prayer. I answer, that the same thing may be the scripture of god, and also the prayer of man; else the prayers of Moses, David and Paul, being set down in the scriptures, cease to be prayers. Again (they say) that in prayer we are to express our wants in particular, and the graces which we desire: now in these words all things to be prayed for, are only in general propounded. I answer, that the main wants that are in any man, and the principal graces of God to be desired, are set down in the petitions of this prayer, in particular. Thirdly, they plead that the pattern to make all prayers by, should not be used as a prayer. I answer, that therefore the rather it may be used a● a prayer; and sure it is, th●● ancient and worthy divines have reverenced it as a prayer; choosing rather to use these words then any other, as Cyprianus sermone de orat. Dominic. And Tertullian lib. de fuga in persecutione. And Augustine sermone 126. de tempore. Wherefore, the opinion is full of ignorance & error. Well, whereas our Saviour first gives a commandment to pray, and then after giveth a direction for the keeping of it, this he doth to stiree up our dullness, and to allure us by all means to this heavenly exercise of prayer: Wherefore still I say, employ yourselves in prayer fervently, and continually; and if you cannot do it, learn to pray. Thus much of the commandment of our Saviour Christ: now follow the words of the prayer. Our Father which art etc. THese words contain three parts, 1. a preface, 2. the prayer itself, containing six petitions. 3. the testification of faith in the last word: Amen. Which although it be short, yet it doth not contain the smallest point in the prayer: It is (I say) a testification of our faith, whereas the petitions that go before, are only testifications of our desires. Now of these three parts in order. We must consider how our Saviour Christ, doth not set down the petitions abruptly, but he first begins with a solemn preface. Whereby we are taught this lesson; that he which is to pray unto God is first to prepare himself, and not boldly without consideration, as it were, to rush into the presence of God. If a man be to come before an earthly Prince, he will order himself in apparel, gesture, and words, that he may do all things in seemliness & dutiful reverence: how much more are men to order themselves, when they are to appear before the living God? Eccle. 5. 1. Be not rash with thy mouth, & let not thine heart be hasty to utter a thing, before the Lord. And David Psal. 26. 6. Washed his hands in innocency, before he came to the Altar of the Lord to offer sacrifice. The means whereby men may stir up their dull and heavy hea●●, and so prepare themselves to prayer, are three. The first is, to read diligently the word of God, concerning those matters, about which they are to pray; and what then? this will be a means not only to direct him, but also to quicken the heart more fervently to deliver his prayer. This is evident by a comparison. The beams of the sun descending, heat not before they come to the earth, or some solid body where they may reflect; and then by that means the earth and air adjoining is made very hot: even so the Lord sends down unto us his blessed word, even as beams and the goodly sunshine, & thereby he speaks to our hearts: now, when we make our prayers of that which we have read, God's word is as it were reflected, and our hearts are thereby warned with the comfortable heat of God's holy spirit, to power out our prayers to God more fervently. The second means is to pray to God, that he would strengthen us with his spirit, that we might be able to pray, as it is practised. Psalm 143. 1. The third means, is the consideration of Gods most glorious majesty; wherein we are to remember, first, his fatherly goodness and kindness, whereby he is willing, & secondly his omnipotency, where by he is able to grant our requests One of these emboldened the Leper to pray. Lord▪ if thou wilt, thou canst make me clean. Mat. 8. 2. Therefore, both together are more effectual. Now let us come to the preface itself, Our Father which art in heaven. It contains a description of the true jehova, to whom we pray; and that by two arguments, the first is drawn from a relation, Our Father: the second is taken from the subject or place, Which art in heaven. Father. 1. The meaning. IN the opening of this word, or title of God, two questions are to be opened. 1. Quest. Whether by this title Father, is signified the whole Trinity, or some one person thereof. Ans. Otherwhiles this name is attributed to all the persons in Trinity, or any of them. Malac. 2. 10. Have we not all one Father, etc. Luk. 3. 38. Which was the son of Adam, which was the son of God. And in Isai. 9 6 christ is called the father of eternity because all that are truly knit to him and born a new by him, they are eternally made the sons of God. Again, oftentimes it is given to the first person in trinity, as in those places, where one person is conferred with another. And so in this place principally for some special respects, this title agrees to the first person. For first he is the father of Christ, as he is the eternal word of the father, and that by nature, because he is of the same essence with him: Secondly, he is father to Christ, in respect of his manhood, not by nature or adoption, but by personal union, because the human nature doth subsist in the person of the word. Thirdly, he is a father to all the faithful by adoption in Christ. 2. Question. Whether we are to pray to the Son and holy Ghost as to the Father. Ans. Invocation belongs to all the three persons in Trinity, and not only to the father Act. 7. 59 Steven prayeth, Lord jesus receive my spirit. 1. Thes. 3. 2. Now God our father, and our Lord jesus Christ, guide our journey unto you. 2. Cor. 13. 13. The grace of our Lord jesus Christ, the love of God, & the communion of the holy Ghost be with you. Some say, this prayer is a perfect platform of all prayers: and in it we are taught to direct our prayers to the Father, not to the Son or holy spirit. I answer, the Father, Son, and holy Ghost are three distinct persons, yet they are not to be severed or divided; because they all subsist in one and the same Godhead or divine nature. And further, in all outward actions, as in the creation and preservation of the world, and the salvation of the elect, they are not severed or divided, for they all work together only they are distinguished in the manner of working. Now if they be not divided in nature or operation, than they are not to be severed in worship. And in this place we direct our prayers to the father because he is the first in order; yet so, as than we employ the Son and holy Ghost. For we pray to the father in the name of the Son, by the assistance of the holy Ghost. And to what person soever the prayer is directed, we must always remember in mind and heart to include the rest. 2. The Use. THe uses of this point are manifold. 1. First, whereas we are taught to come to God, as to a father, and therefore in the name of his Son our Saviour Christ, we learn to lay the first ground of all our prayers, in the holding & maintaining of the union and distinction of the three persons in Trinity. This being the lowest and the first foundation of prayer, it is requisite that all which would pray aright, should have this knowledge, rightly to believe of the Trinity, & to know how the three persons agree, and how they are distinguished: & the order of them, how the Father is the first, the Son the second, the holy Ghost the third: and therefore, how the father is to be called upon in the name of the Son, by the holy Ghost. Hence it is manifest, that ignorant and silly people which do not so much as dream of the union, distinction and order of the persons in Trinity, make but cold and slender kind of praying. 2. Secondly, we may learn hereby, that we are not in any wise to invocate Saints and Angels, but only the true jehova. The reason stands thus. This prayer is either a perfect platform for all prayers▪ or not: to say it were not, were an injury to our Saviour Christ: to say it is so, is also to grant, that it doth fully set down, to whom all prayers are to be made. Papists that are the great patrons of invocation of Saints, in their reformed breviaries and missales deal very fond: for, first they pray to Mary, that she would pray to Christ for them; and when they have so done, like jugglers they come to Christ, and pray unto him that he would accept Mary's prayer for them. 3. Thirdly, we learn that there can be no intercessor between God and us, but only Christ. For here we are taught to come to God not as to a judge, but as to a kind and loving Father. Now he is a father to us only by Christ: as for Angels and Saints, & all creatures, they are not able to procure by any means, that God should become a father, no not so much as to one man. 4. Again, if the God to whom we pray be a father, we must learn to acquaint ourselves with the promises which he hath made in his word, to quicken our hearts in prayer unto him. For this word Father, implies readiness and willingness in God to hear, and be merciful to our prayers. And a father cannot but must needs make some promises of favour to those that be his children: and therefore it cannot be, that he should call God truly his father, which hath not in his heart this assurance, that God will fulfil his promises unto him. Promises made to prayer; these and such like are to be marked as follow. 2. Chron. 7. 14. If my people among whom my name is called upon, do humble themselves, and pray, & seek my presence, and turn from their wicked ways, than I will heave in heaven & be merciful to their sins. 2. Chron. 15. 2. The Lord is with you while you be with him: and if ye seek him, he will be found of you. Isai. 65. 24. Before they call, I will answer, and whiles they speak I will hear. Mat. 7. 7. Ask, and it shall be given you: seek and ye shall find: knock and it shall be opened. Luk. 11. 13 If ye which are evil can give good gifts unto your children how much more shall your heavenly father give the holy ghost to them that desire him? Rom. 10. 12. He that is Lord over all, is rich unto all that call on him. jam. 4. 8. Draw near unto God, and he will draw near unto you. 5. If God be a father who is called upon, than prayer is the note of God's Child. S. Luke▪ and S. Paul set out the faithful servants of God by this note. Act. 9 14. He hath authority to bind all that call on thy name 1. Cor. 1. 2. To them that are sanctified by jesus Christ saints by calling, with all that call on the name of our Lord jesus Christ. And contrariwise, Psal. 14. 4. It is made one of the properties of an Atheist, Never to call on the name of God. And such persons, as neither will, nor can, or use not heartily to pray to God, they may say, that they are persuaded there is a God, but in their doings they bear themselves as if there were no God. 6. He which would pray aright, must be like the prodigal child, that is, he must not only confess his sin, saying, Father I have sinned against heaven and against thee, etc. but also have a full purpose never after to offend his Father. For how can a Child call him father, whom he cares not continually to displease through his lewd conditions? He cannot do it; neither can any Father delight in such a child: therefore, in prayer we must call to mind our lewdness and rebellions against our heavenly Father, and with the Publican, in heaviness of soul, say, Lord be merciful to me a sinner. He which can truly do this, is a kind child. If we consider ourselves as we are by nature, we are the children of the devil: no child so like his Father as we are like him, and in this estate, we continually rebel against God; for the Devil hath all the heart, our whole joy is to serve and please him. A man that is to pray must think on this, and be heavy for it. And happy, yea a thousand times happy are they, who have grace given them to see this their state & to bewail it. And further, it is not sufficient to confess our sins against our merciful Father, but we must set down with ourselves, never in such sort to offend him again; and to lead a new life. This point is very profitable for these times; For many there be, when any cross or sickness comes on them, they will pray and promise repentance and all obedience to God's word, if it shall please God to deliver them: but this usually is but in hypocrisy; they dissemble with God and men. For when their sickness is passed like a dog that hath been in the water, they shake their ears, and run straight with all greediness to their former sins. Is this to call God father? No; he that doth this, shall not have God to be his father; but the man that is wounded in his soul for his offences past, and carrieth a purpose in his heart never wittingly and willingly to offend God again. 7. Lastly, here we are to observe, that he which would pray, must be endued with the spirit of adoption: the works whereof in the matter of prayer are twofold. The first to move him to cry and call on God as a father. It is no easy thing to pray. For to a man of himself, it is as easy to move the whole earth with his hand; how then comes it that we pray? It is a blessed work of the spirit. Rom. 8. 15. We have received the spirit of adoption, whereby we cry Abba, that is, Father, and Rom. 8. 26. Likewise the spirit helpeth our infirmities: for we know not what to pray as we ought: but the spirit itself maketh request. And. Zach. 12. 10. the holy Ghost is called the spirit of grace and deprecations or prayers. Well then, the man that would pray, must have God's spirit to be his schoolmaster, to teach him to pray with groans and sighs of the heart▪ for the words make not the prayer, but the groans & desires of the heart; and a man prays for no more than he desires with his heart, and he which desires nothing, prays not at all, but spends liplabor. The second work of the spirit, is to assure us in our consciences, that we are in the state of grace, reconciled to God. Rom. 8. 16. The spirit of adoption beareth witness with our spirits, that we are the children of God. And this inward certificate of the spirit in all exercises of invocation is very necessary: for he which wants this assurance, if he be secure, and benumbed in his sins, will not, and if he be touched in conscience for them, for his life he dare not call God Father. Also, this confutes the opinion of the church of Rome which teacheth, that a man must doubt whether he be adopted or no. For how can a man truly call God Father, when he doubts whether he be the child of God or no. It is a miserable kind of praying, to call God Father, and to doubt whether he be a father. Indeed it is true, that doubts will often rise, but it is our duty to strive against them, and not to yield unto them. Yea, but (say they) to be certain of God's mercy is presumption. I answer, if it be presumption, it is an holy presumption, because God hath bidden us call him father. Our Father. The meaning. THus much of the argument of relation; now let us proceed. It is further said, Our Father. Quest. Whether may it be lawful for us in prayer to say, not our father, but my father? Ans. A Christian may in private prayer say, My Father. This is warranted by the example of our Saviour. Mat, 26. 39 O my Father if it be possible, let this cup pass from me. And Mat. 27. 46. My God, my God, why hast thou forsaken me? The meaning of Christ is not to bind us to these words, but to teach us that in our prayers we must not have regard to ourselves only, but also to our brethren: & therefore when we pray for them in our private prayers as for ourselves, we put in practise the true meaning of these words. 2. The Uses. 1 WHen we pray, we must not make request only for ourselves & our own good, but for others also, as the Church and people of GOD, persuading ourselves, that we also are partakers of their prayers, and for the better clearing of this point, let us search who they are for whom we are to pray. Of men there be two sorts; some living, some dead. Of these two kinds, the living are to be prayed for, and there is no praying for the dead. A man that is dead knows what shall be his estate eternally: if he died a wicked person, his state shall be according in eternal torments, if he died godly, than he shall rest with God in his kingdom. Apoc. 14. 13. Blessed are they which die in the Lord, for they rest from their labours, and their works follow them. Gal. 6. 10. While we have time let us do good to all men. Where we may note, that there is a time, namely after death, when we cannot. Again, of the living, some are our enemies, and some our friends▪ Our friends are they which are of the same religion, affection, disposition. Foes are either private or public: public foes, are either enemies to our country, as tyrants, traitors, etc. or enemies to our religion, as jews, Turks, Papists, Infidels, Atheists. Now towards all these, how ought a man to behave himself in prayer? Ans. He is to pray for them all. Mat. 5. 44. Pray for them which hurt you and persecute you, 1. Tim. 2. 1. I exhort that prayers, intercessions, etc. Be made for all men, for kings etc. Yet when Paul gave this commandment: we read not that there were any Christian kings, but all Infidels. And the jews are commanded to pray for Babylon, where they were captive. jeremy 29. 7. And seek the prosperity of the City, whither I have caused you to be carried captive, and pray unto the lord for it. Quest. How, and in what manner are we to pray for our enemies? Ans. We are to pray against their sins, counsels, enterprises, but not against their persons. Thus prayed David against Achitophel. 2. Sa. 15. 31. Lord, I pray thee, bring the counsel of Achitophel to foolishness. And thus did the Apostles pray against their persecutors. Act. 4. 29 O Lord, behold their threatenings, and grant unto thy servants with all boldness to sp●ake thy word. Question. David useth imprecations against his enemies, in which he prayeth for their utter confusion, as Psal. 59 & 109. etc. the like is done by Paul. Gal. 5. 12. 2. Tim. 4. 14. And Peter Act. 8. 20. though afterwards he mitigates his exexcration. But how could they do it? Ans. 1. They were endued with an extraordinary measure of God's spirit; and hereby they were enabled to discern of the estate of their enemies▪ & certainly to judge that their wickedness and malice was incurable, and that they should never repent. And the like prayers did the primitive Church conceive against julian the Apostata, because they perceived him to be a malicious and desperate enemy. 2. Secondly, they were endued with a pure zeal against their enemies intending nothing else but the glory of God. Now, for us it is good that we should suspect our zeal, because sinister affections, as hatred, envy, emulation, desire of revenge, will mingle themselves with our zeal. Question. How far forth may we use those Psalms in which David useth imprecations against his enemies? Ans. They are to be read and sung with these caveats. 1. We are to use those imprecations indefinitely against the enemies of God and his Church: for we may persuade ourselves, that always there be some such obstinate enemies: but we must not apply them particularly. 2. Secondly, we must use them (as Augustine saith) as certain prophetical sentences of the holy Ghost, pronouncing the last sentence of destruction, of final & impenitent sinners, which oppose themselves against God's kingdom Thirdly; they may be used against our spiritual enemies the flesh, the devil and his Angels, & the world 2. Furthermore, whereas we are taught to say, Our father; this serves to put us in mind, that in praying to God, we must bring love to men with us. We must all be as the children of one father, lovingly disposed one to another. For how should he call God his father, who will not take the child of God for his brother? Mat. 5. 23. When thou art to offer thy gift unto God, if thou have aught against thy brother, first be reconciled, and then come and offer thy gift. So also Esay 1. 15. the Lord saith, that when they pray unto him he will not hear. Why? because their hands were full of blood. In these times many men can be content formally to pray; but yet they will not leave bribing, oppression, deceit, usury, etc. The common song of the world is, every man for himself, and God for us all: this is the common love and care that men have each to other. The prayers of such are abominable, even as the sacrifice of a dog, as Esay saith, For how can they call God their Father, that have no love to their brethren? 3. Thirdly, hence we may learn that God is no accepter of people. For this prayer is given to all men of what state or degree soever. All then, aswell poor as rich, unlearned as learned, subjects as rulers, may say, Our father. It is not with the Lord as it is with the world, but all are his Children that do believe. The poor man hath as good interest in God's kingdom, and may call God Father as well as the King. Which art in heaven. 1. The meaning. Question. How may God be said to be in heaven, seeing he is infinite, and therefore must needs be every where? 1. King. 8. 27. The heavens of heavens are not able to contain him. Answer. 1. God is said to be in heaven, because his majesty, that is, his power, wisdom, justice, mercy, is made manifest from thence unto us. Psalm 115. 3. Our God is in heaven and doth whatsoever he will. Psal. 2. 4. He that dwelleth in heaven shall laugh them to scorn, and the Lord shall have them in derision. Esay saith, 66. 2. Thus saith the Lord: Heaven is my throne, and the earth is my footstool. 2. After this life, he will manifest the fullness of his glory there, to his Angels and Saints. 2. The Use 1. Hereby first we learn that Romish pilgrimages, whereby men went from place to place to worship God, are vain and foolish. The God to whom we must pray is in heaven: Now let men travel to what place or country they will, they shall not come the nearer to heaven or nearer to God by traveling; seeing the earth is in every part alike distant from heaven 2. Secondly, this overthrows popish Idolatry, as worshipping of Crosses, Crucifixes, Roods, etc. to put us in mind of God & Christ. We are taught to lift up our eyes to heaven; seeing God is there: and how can we do this, as long as our minds and eyes are poring upon an image made by man's art? 5. Again, we are here admonished to use the action of prayer with as great reverence as possible may be. Well reasons Solomon: Eccle. 5. 1. Be not rash with thy mouth to speak a word before God. Why? he is in heaven, thou art in earth: therefore let thy words be few. This reverence must appear in holiness of mind and affection and in all comeliness of gesture. And for this cause, all wandering bythoughts and all vain babbling is to be avoided. But how goes the case with us, that on the times appointed come to the assemblies to pray? Many, by reason of their blindness, pray without understanding. Many, when they are present at prayer, yet have their hearts occupied about other matters, about their goods and worldly business: such men have no joy or gladness in praying; it is a burden to them. Many come to the assembly for custom only, or for fear of punishment; if they might be left free, they could find in their hearts not to pray at all. But let all such men know, that this manner of praying is a very grievous sin; nay, greater than mocking of father or mother, killing or stealing; for it is directly against God, the other against men. This sin, because it is against the first Table, and therefore, more hard to be discerned, it is lightly esteemed, and it less troubles the consciences of ignorant men: yet as it is indeed, so it is to be esteemed as a disgrace & plain mockery of God's majesty. Wherefore, seeing God is in heaven, away with all drowsy and dead praying, let us come with reverence in our hearts before the Lord. 4. Again we are here to consider, that our hearts in prayer must mount up into heaven, and there be present with the Lord. Psal. 25. 1. Unto thee O Lord lift I up my soul. The little child is never well, but when it is in the father's lap, or under the father's wing: and the children of God are never in better case, then when in affection & spirit, they can come into the presence of their heavenly father, and by prayer, as it were, to creep into his bosom. 5. Lastly, this preface showeth, that God is all sufficient, as in all other things, so in granting our requests: God is willing to hear our prayers, in that he is our father, & able to perform them, because he is in heaven & therefore almighty. Hallowed be thy name. 1. The coherence. THus much of the preface: now follow the petitions. They be six in number: the three first, concern God, and his glory: the other three concern ourselves. The three former petitions, are again divided into two parts: the first concerns God's glory itself, the other two, the means, whereby God's glory is manifested, and enlarged among men. For God his name is glorified among men, when his kingdom doth come, and his will is done. Question. Why is this petition, Hallowed be thy name, set in the first place? Answer. Because God's glory must be preferred before all things: because it is the end of all creatures, and of all the counsels of God. Prou. 16. 4. The Lord hath made all things for his own sake; yea, even the wicked for the day of evil. And from the order of the petitions here ariseth a worthy instruction; namely, that every one in all things they take in hand, are to propound to themselves, and to intend the glory of God. The reason is this. The end which God hath appointed to all our doings, we are to propound to ourselves: but God hath appointed that the highest end of all our doings should be his glory: therefore, our hearts must be set to seek it first of all. That God will have his name glorified by us, appeareth in this; that he punisheth those which of obstinacy, set themselves to dishonour him, or by negligence did not sanctify him, when they should have done so. Herod sitting in his royalty, made such an oration that the people cried, the voice of a God and not of a man: and immediately the Angel of the lord smote him, because he gave not the glory to God. Act. 12. 23. And Moses because he did not sanctify the Lord in the presence of the children of Israel, therefore, he came not into the land of promise; yet he did but fail in doing of it. Thus we may see by these punishments, and also by the order of the petitions, that it is our duties to prefer the glory of God before all things else. Quest. Whether are we to prefer the glory of God before the salvation of our souls? Answer. If the case stand thus, that God's name must be dishonoured, or our souls condemned: we must account the glory of God more precious than the salvation of our souls. This is manifest in the order of the petitions. The petition that concerns God's glory is first, and the petitions that concern directly our salvation are the fift and sixth. Where by we are taught, that before God should want any part of his glory, we are to let soul and all go, and let God have all his glory. This affection had Moses. Exod. 32. 32. When he said, Either forgive them, or if thou wilt not, blot my name out of thy book. In this petition, as also in the rest, we must observe three things; the first is; the meaning of the words the second, the wants which men must learn to bewail, the third, the graces of god, that are to be desired 2. The meaning. Very few among the people can give the right meaning of the words of this prayer. They pretend, that seeing God knows their good meaning, it is sufficient for them to say the words and to mean well. But faith being one of the grounds of prayer, & there being no faith without knowledge, neither can there be prayer without knowledge, and therefore, ignorant men are to learn the right meaning of the words. Name. Name in this place signifieth: 1. God himself. 1. Kings. 5. 5. He shall build an house to my name. 2. His attributes, as his justice, mercy, etc. 3. His works creatures and judgements. 4. His word. For God is known to us by all these, as men are known by their names; and as all a man's praise & glory lies in his name, so all the glory of God is in these. Hallowed. To hallow is to fever a thing from the common use to some proper and peculiar end: as the temple was hallowed, that is, set apart to an holy use; and the priests were sanctified, that is, set apart to the service of God. And all that believe in Christ are sanctified, that is, set apart from sin to serve God. In like manner, God's name is hallowed, when it is put apart from all abuses to an holy, reverent and honourable use, whether we think, speak, or use it any manner of way. Question. How can a sinful man hollow God's name, which is pure and holy in itself? Answer. We do not here pray that we might make God's name holy; but that we might be means to declare and make manifest to the world by the right usage of it, that it is holy, and pure, and honourable. The like phrase is used. Luk. 7. 39 Wisdom is justified of her children; that is, acknowledged & declared to be just. The scope therefore of the first petition is an earnest desire that we might set forth God's glory, whatsoever become of us; and it may be expressed thus. O Lord, open our eyes, that we may aright know thee, and acknowledge the greatness of thy power, wisdom, justice, and mercy, which appears in thy titles, word, creatures, and judgements: and grant that when we use any of these, we may therein glorify thee, and use them reverently to thy glory. 3 The wants which are to be bewailed. 1 THe wants, which we in this place are taught to bewail, are especially four. The first is, an inward and spiritual pride of our hearts: a sin that none, or very few can see in themselves, unless the Lord open their eyes. When our first parents were tempted in Paradise, the devil told them, they should be as Gods: which lesson not only they, but we have learned: and we conceive of ourselves as little gods, though to the world we show it not. This hidden pride, when other sins die, it gins to get strength and to show itself: and it appears in vain thoughts, continually on every occasion ascending in the mind. As may appear in the Pharisie, whose thoughts were these, when he prayed thus within himself: O God, I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this Publican, etc. And as this was in him, so it is in us till God give grace: for so that men may have praise & glory in the world, they care not for God his glory, though it be defaced. We must therefore learn to discern this hidden corruption, and to mourn for it: for it doth poison & hinder all good desires of glorifying God, so long as it may prevail in the heart. 2 Secondly, we are taught here to bewail the hardness of our hearts: whereby we are hindered from knowing God aright, and from discerning the glory of God in his creatures. Mark. 6. 52. The Disciples through the hardness of their hearts could not see God's power, in the miracle of feeding many thousands with a few loves, though themselves were instruments of it, and the food did increase in their hands. Our redemption, what a wonderful work is it, but how few consider of it, or regard it? If we see a man have more wit, wealth, or honour than we have, we strait wonder at him: but beholding Gods creatures, we see nothing in them, because we do not go higher to acknowledge the love, power, wisdom, and justice of the Creator. And this is the cause why God's name is so slenderly honoured among men. 3 The third corruption, is our great ingratitude: for the Lord hath made heaven and earth, and all other creatures to serve m●n: yet he is the most unthankful of all creatures. Bestow many jewels, or a kings ransom on a dead man, he will never return any kindness; so men being dead in sin deal with God. Commonly, men are like the swine, that run with their groins and eat up the mast, but never look up to the tree from whence it falleth. But the godly are with David, to feel this want in themselves, and to beseech God to open, and as it were, to unlock their lips, that they may endeavour to be thankful to God. Psal. 51. 15. 4 The fourth, is the ungodliness and the innumerable wants that be in our lives, and the sins committed in the world. Psal. 119. 136 Mine eyes (saith David) gush out with rivers of waters, because men keep not thy laws. The reason is, because he which lives in sin reproaches Gods name: even as an evil child dishonours his father. Now some will say, that this cannot be, because our sins cannot hurt God. A●. Yet they are a cause of slandering God's name among men: for as we honour him by our good works, so we dishonour him by our offences. Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. 4 Graces to be desired. 1 The graces to be desired, and to be prayed for at God's hand, are three. The first is, the knowledge of God: that is, that we might know him, as he hath revealed himself in his word, works and creatures. For how shall any glorify God before he know him? Our knowledge in this life is imperfect. Exo. 23. Moses may not see God's face, but his hinder parts. 1. Cor. 13. 12. We may see God as men do, through spectacles, in his word, sacraments and creatures. And therefore, as Paul prayed for the Colossians, Col. 1. 10. that they might increase in the knowledge of God, so are we taught to pray for ourselves in this petition. 2. A zeal for God's glory. Psal. 69. 9 The zeal of thine house hath eaten me up. Psal. 45. 1. My heart shall utter, or cast up a good matter. I will speak in my works of the king. Here the Spirit of God borrows a comparison from men thus. As he which hath somewhat lying heavy in his stomocke, is never at quiet till he have cast it up: even so the care & desire to glorify God's name, must lie upon a man's heart as an heavy burden: and he is not to be at ease and quiet with himself, till he be disburdened, in sounding forth God's praise. Luther saith well, that this is sancta crapula: that is, an holy surfeit: and it is no hurt, continually to have our hearts overcharged thus. 3 A desire to lead a godly and sincere life, as before God's Majesty. We see men that are in some great calling under honourable personages, will so order and behave themselves, as they may please and honour their masters: even so must our lives be well ordered, and we are to labour to walk worthy of the Lord (as Paul speaketh) that we may honour our heavenly father: Thy kingdom come. 1 The Coherence. THis petition depends on the former most excellently. For in it is laid down the means to procure the first. God's name must be hallowed among men: but how is it done? by the erecting of God's kingdom in the hearts of men. We cannot glorify God until he rule in our hearts by his word and Spirit. 2 The meaning. [Thy] This word doth put us in mind that there is two kingdoms: one Gods, & that is the kingdom of heaven: the other the devils, called the kingdom of darkness. Col. 1. 13. For when all had sinned in Adam, God laid this punishment on all, that seeing they could not be content to obey their Creator, they should be in bondage under Satan: So that by nature we are all the children of wrath, and the devil holds up the sceptre of his kingdom in the hearts of men. This kingdom is spiritual, and the pillars of it are ignorance, error, impiety, and all disobedience to God, in which the devil wholly delights; which also are, as it were, the laws of his kingdom. Blind ignorant people can not abide this doctrine, that the devil should rule in their hearts: they spit at the naming of him, & say that they defy him with all their hearts: but whereas they live in sin, and practise it as occasion is offered, though they can not discern of themselves, yet they make plain proof, that they line in the kingdom of sin and darkness, and are stat vessels of Satan, & shall so continue, till Christ the strong man come and bind him, and cast him out. And this is the estate of all the children of Adam in themselves. Wherefore, our saviour in this petition, teacheth us to consider our natural estate, and to pray that he would give us his Spirit, to set us at liberty in the kingdom of his own Son. [Kingdom] God's kingdom in scriptures, is taken two ways. First generally, and so it signifieth that administration, by which the Lord governeth all things, yea, even the devils themselves, of which kingdom mention is made in the end of this prayer, and in Psal. 97. vers. 1. The Lord reigneth, let the earth rejoice. Again, it is taken more specially, and then it signifieth the administration of Christ, the head of the Church, in which he frameth men by his word and Spirit, to the subjection of the same word. And so it is taken in this petition. In a kingdom there are four things to be noted. 1. There must be a king. 2 There must be subjects. 3 There are laws. 4 Authority. In this kingdom, Christ is the king, it is he to whom the father hath given all authority in heaven and earth. In this kingdom, all are not subjects, but such as are willing to give free and frank obedience to God's word; or at the least, though their hearts be not sound, make an outward profession of it. The laws of this kingdom, is the word of God, in the books of the old and new Testament. Therefore it is called the kingdom of heaven. Mat. 13. The Gospel of the kingdom. Mar. 1. 13. The rod of his mouth. Isai. 11. 4 The arm of God. Isai. 53. 1. As a King by his laws brings his people in order, & keeps them in subjection: so Christ by his word, and the preaching of it, as it were by a mighty arm, draws the elect into his kingdom, and fashions them to all holy obedience. The power and authority is, that whereby Christ converts effectually those which are to be converted, and glorifies himself in the confusion of the rest. The kingdom being taken thus specially is also twofold. The first, is the kingdom of grace, of which mention is made, Rom. 14. 17. The Kingdom of God stands not in meat & drink but in righteousness, that is, the assurance of our justification before God, in the righteousness of Christ: Peace of conscience, which proceeds from this assurance; and joy in the holy Ghost, which comes from them both. In this kingdom all men live not, but only those that are subject to Christ, obedient to the laws of his kingdom, and ruled by his authority, & are continually taught in his word by his spirit. But those that refuse to live according unto the laws of this king, and choose to live at their own liberty, are in the kingdom of darkness, sin and Satan. The second is the kingdom of glory in heaven, which is the blessed estate of all God's people there, when God shall be all in all in them. And the former kingdom of grace is an entrance and preparation to the kingdom of glory. [Come] God's kingdom comes, when it is established and confirmed in men's hearts, and made manifest to all people, the impediments being removed. Question. This coming implies a stopping but how should Gods kingdom, be hindered? Answer. Kingdom in this place is not taken for the power of God, whereby he rules all things, for that cannot be hindered: but for the kingdom of grace, which in the using of the outward means, as ministers, word, and sacraments may be hindered by the devil, the world, and man's corruption. 3 The wants which are to be bewailed. THe wants which we in this petition are taught to mourn for, are of two sorts: some concern our own selves: some, others. That which concerns our own persons, is a bondage and slavery under sin and Satan. This bondage indeed is weakened in God's servants, but none is wholly freed from it in this life. Paul complaineth, that he is sold under sin, and cries pitifully. O miserable man that I am, who shall deliver me from this body of death? Question. What difference then between the godly and the wicked? Answer The evil and ungodly man, in the very midst of his bondage hath a merry heart, sin is no trouble to him, nay, it is meat and drink to him. But the godly man is otherwise minded. For, considering the power of the devil, and his craft in manifold fearful temptations, and seeing the proofs of his rebellious nature, ever and anon to start away from God, he is grieved and confounded in himself, & his heart bleeds within him, that he doth offend so merciful a Father. Many men live in this world & that many years, and yet never feel this bondage under Satan & sin. Such undoubtedly cannot tell what the Lords prayer means; But he that would have the right use of this petition must be acquainted with it, and be touched in his conscience, for that the flesh and the devil bear such sway in him: As the poor captive is always creeping to the prison door, always labouring to get off his bolts & fetters, & to escape out of prison, so must we always cry to the Lord for his Spirit, to free us out of this bondage and prison of sin and corruption, and every day come nearer the prison door, looking when our blessed Saviour will unbind us of all the fetters of sin and Satan, and fully erect his kingdom in us. 2. The wants which concern others, are twofold. The former is the want of the good means, which serve for the furthering of the kingdom of Christ, as preaching, sacraments and discipline. When we shall see a people without knowledge, and without good guides, and teachers, and when we see one stand up in the congregation not able to teach, here is matter for mourning: This petition puts us in mind to bewail these wants. Our Saviour, when he saw the jews, as sheep without a shepherd, he had compassion on them, and he wept over jerusalem, because they knew not the things which belonged to their peace. Luk. 9 11. Therefore, when preachers want, to hold up the sceptre of God before the people, and to hold out the word, which is, as it were, the arm of God, to pull men from the bondage of the devil to the kingdom of Christ: Then it is time to say, Lord, let thy kingdom come. 3. The third want which we are to bewail, is, that there be so many impediments, and hindrances of the kingdom of grace, as the devil and all his Angels, their instruments, the Pope, the Turk, and all the rest of the professed wicked of the world, which by subtle enticements and tyranny, keep back & repel the means, whereby Christ ruled as a king in his Church. When the devil sees one that was sometime of his kingdom, but to cast a look toward the heavenly jerusalem, he straightway regeth against him, and labours quite to overthrow him. Wherefore, in regard of all these impediments, we must pray, thy kingdom come. 4. Grace's to be desired. 1. IN this petition we are taught first, that we are to have a fervent desire, and to hunger, that God of his mercy would give us his Spirit to reign and rule in our hearts, and to bow them to all obedience and subjection of his will, & further, whereas our hearts have been, as it were, filthy sties and stables of the devil, that he would renew them, and make of them sit temples, to entertain his own spirit. Psal. 51. 10. Create in me a clean heart, O God, and renew a right Spirit in me, etc. Establish me with thy free Spirit. If we shall consider the conversation of the wicked and the Godly and their corrupt hearts together, we shall see little difference, but in this, that the wicked is delighted and glad to sin, but the godly do wrestle, as for life and death, with their temptations, and do resist the devil, and do desire, and cry to heaven, to be freed from his bondage, howsoever their hearts are always rebelling against God. 2 Forasmuch as the kingdom of grace is erected in God's church here upon earth: here in this petition we are commanded to pray for the church of God & the parts thereof. Psal. 122. 6. Pray for the peace of jerusalem, they shall prosper that love thee. Esa. 62. 7. Ye which are the Lord his remembrancers, give him no rest, until he set up Jerusalem the praise of the world. And that God's Church may flourish & be in good estate, we are to pray for Christian Kings and princes, that God would bless than, and increase the number of them. For they are as nursing fathers, and nursing mothers to the Church. And we especially are bound to pray for the Queen's most excellent Majesty, as also for the French King, that they may be blessed, and God's kingdom by them advanced. And again, because Ministers are the lords watchmen, in the Church, we are also here put in mind to seek their good, and to pray that their hearts may be set for the building of God's kingdom, for the beating down of the kingdom of sin and Satan, & for the saving of the souls of his people. And the rather, because the devil laboureth night and day, to overthrow them in this glorious work, and to resist them in their ministery: as appeareth in Zach. 3 1. When joshua the high Priest stood before the Angel of the lord Satan stood at his right hand, namely, to resist him. Therefore, also we are to pray for them, that the Lord would keep them, and furnish them with gifts, and withal, make them faithful, for, Where vision faileth, the people are left naked, saith Solomon. 2. Thes. 3. 1. Brethren pray for us, that the word of the Lord may have a free passage, and be glorified. thirdly, we must pray for all Christian Schools of learning. Howsoever some think but basely of them, yet they are the ordinary means to maintain the ministry, and so the Church of God. A man that hath divers Orchards, will also have a feminarie full of young plants to maintain it. Schools they are as feminaries to God his Church, without which the church falls to decay: because they serve to make supply of Ministers. 3 Thirdly, we are to desire, that the Lord would hasten the second coming of Christ, as the Saints in heaven pray, Come Lord jesus, come quickly: and therefore, the godly are said to love the coming of Christ. 2. Tim. 4. 8. A penitent sinner so abhors his own corruptions, and the irksome temptations of Satan, that in this respect he desires that Christ would hasten his particular coming to him by death, for no other cause, but that he might make an end of sinning and displeasing God. Thy will be done. 1 Coherence. IN the second petition, we desired that God would let his kingdom come, uz. that he would rule in our hearts. If he then must reign we must be his subjects: and therefore, here we crave, that being his subjects, we may obey him, and do his will. Mal. 1. 6. If I be a Father, where is mine honour? If I be a master, where is my fear? 2. The meaning. WILL] Will here signifies God's word, written in the old and new Testament. For in his word his will is revealed. Of the whole will of God, there be three special points, which are in this place meant. 1. To believe in Christ. john. 6. 40. This is the will of him that sent me, that every one that seethe the Son, and believeth in him, should have life everlasting. 2. Sanctification of body and soul. 1. Thes 4. 3. This is the will of God, even your sanctification, etc. 3. The bearing of affliction in this life. Rom. 8. 29 Those which he knew before, he did predestinate, to be made like to the image of his own son. Phil. 3. 10. That I might know him & the virtue of his resurrection, and the fellowship of his afflictions, and be made conformable to his death. [Thy will] not mine: For man's own will is wicked and corrupt; yea, it is flat enmity to God Rom. 8. 5. [Done] That is, obeyed and accomplished of men. Then, the effect of the prayer is this; As we would have thee our king: so Lord, teach us to obey thy holy will. 3 The wants to be prayed against. 1 HEre first, we are to bewail this, that our hearts are so prone to ungodliness, and disobedience to God's commandments. Put a match to an heap of gunpowder, on a sudden it will be all on a flame, and as long as we add matter to the fire, it burns: So by nature, we are most ready to sin so soon as the least occasion is given. David had experience of this, when he prayed, Knit my heart to thee, O Lord, etc. Psal. 86. 11. and incline mine heart to thy commandments. Psal. 119. 37. Those which find not this want in themselves, and the like affection to bewail it, are in a miserable and dangerous case: even as a man that hath a great disease upon him, & knows not of it. 2 Again, we must here bewail the sins of the world, as ignorance, heresies, schisms, hypocrisy, pride, ambition, contempt of God's word, covetousness, oppression, want of love of God and his word, etc. 2. Pet. 2. 7. Lot was vexed, and his righteous heart was grieved, with the unclean conversation of the Sodomites from day to day: so ought our souls to be vexed and grieved continually, at the wickedness of our time: and further, in this grief we are to send up our prayers to God for them, that they may be brought to the obedience of God's will, Ezech. 9 4. In a common judgement upon jerusalem, they are marked in the forehead▪ that mourn and cry for all the abominations that be done in the midst of it. 3 Here also we must humble ourselves for our unquietness of mind, & great impatience, when God lays any cross upon us. It is God's will, that we should suffer affliction. Our Saviour prayed, that the cup might be taken away, but with submission to his father's will, Luke. 22. 42. And this David had learned, when he said, But if he thus say, Behold, I have no delight in thee, behold, here I am, let him do to me, as seemeth good in his eyes. 2. Sam. 15. 26 4 Graces to be desired. 1 THe first thing which we are here to desire, is, that we may have grace to deny ourselves, wills, and affections: because herein we are unlike to God, and like the Devil. This is the first lesson that our Saviour doth give his Disciples, that they must deny themselves, and follow him. 2 The second thing, is the knowledge of Gods will: for otherwise, how shall we do it? How shall that servant please his master, which cannot tell what he would have done of him? Most men will have books of statutes in their houses, and if they be to deal in any great matter, they will do nothing until they have looked on the Statute. In like manner, men must have the Bible, that is, the book of God's statutes in their houses; the laws of God must be the men of our counsel: Before every action, we are to search what is the will of God, and then to do it. Here then we are taught to use the means, and to pray for knowledge. 3 Again, we are here taught to have a desire in our hearts, and an endeavour in our lives in all things to do obedience to God's word. 4 lastly, we desire patience and strength, when it shall please God at any time to exercise us with the cross, as Paul prays for the Colossians, that God would strengthen them by the power of his might, unto all patience and long suffering with joy fullness. 5. Error confuted. THe Church of Rome teacheth, that men by nature have free-will to good: and that men, being stirred up by the holy ghost, can of themselves will that which is good. But if this were so, why might we not pray, Let my will be done? So far forth as the will of man shall agree with Gods will: but this cannot be, as we see in the tenor of this petition. In earth as it is in heaven. 1 The meaning. Having showed the meaning of this petition, thy will be done, Now we are to speak of the condition, which is, in what manner we should do it. For the question may be, how we should do Gods will: the answer is, his will must be done in earth as it is in heaven. Heaven] By heaven here is meant the souls of faithful men departed, and the elect Angels. Psal. 103 20. Praise the Lord ye his Angels, that excel in strength, that do his commandments, in obeying the voice of his word. Earth] By earth is understood nothing but men on earth, because all other creatures in their kind obey God: only man, he is rebellious and disobedient. Then the meaning is, Let thy will be done by us men on earth, as the Angels and saints departed, do thy will in heaven. Qu. Do we here desire to do the will of God in that perfection it is done by angels? must we be as perfect as they? Ans. the words here used (in earth as it, etc.) do not signify an equality, as though our obedience should in this life be in the same degree of perfection with with Angels; but a similitude or the like manner of obeying; it may be said, in what manner do the Angels obey God? Answer. They do the will of God willingly, speedily, and faithfully; and this is signified, in that they are said in the scriptures to be winged, and to stand continually beholding the face of our heavenly Father. And this is the manner in which we desire to perform Gods will. 2. The wants to be bewailed. WE are here admonished to be displeased with ourselves, for our imperfect obedience to God, & for our hypocrisy, privy pride, presumption, deadness of spirit▪ and many other wants which break out, when we are in doing Gods will. There is no servant of God, but hath wants in his best works, so we must understand, Paul. Ro. 7. 18. he saith as much, as if he could begin a good thing, but not perfect it, & go through stitch, as we say. When the godly do good works, as hear, speak God's word, pray, praise God, etc. they perform things acceptable to God: but in these actions, they find matter of mourning; namely; the imperfection of the work, therefore, David prayeth. Psal. 143. 2. Enter not into judgement with thy servant, and here we may see, how far wide the Church of Rome is, that holds good works to be any way meritorious, that be every way imperfect. If the men of that church had grace, they might see that the corruptions of the flesh were as gynes & fetters about their legs, that when they would feign run the ways of God's commandments, they are constrained to halt down right, and to trail their loins after them. 3 Grace to be desired. THE grace here to be desired, is sincerity of heart in doing Gods will, so as we may keep a good conscience before God and men. Act. 24. 16. And for this cause I endeavoured always to have a clear conscience towards God, and towards men. This must we hunger after, & pray for: seeing it is not sufficient to abstain from evil, but also to do good, and in doing good, strive to come to perfection. Give us this day our daily bread. 1 The Coherence. THus much of the three first petitions, which concern God: now follow the other three, which concern ourselves; In which order we learn to pray for those things, which concern God absolutely, and for those things, which concern ourselves, not absolutely; but so far forth as they shall make for God his glory, the building of his kingdom, and the doing of his wil But how depends this petition on the former? In the first we are taught to pray, that God's name might be hallowed: which is done, when God reigns in our hearts, & his will is done. Now further, his will is obeyed in three things: first, by depending on his providence for the things of this life: secondly, by depending on his mercy, for the pardon of sin: thirdly, by depending on his power and might, in resisting temptations. And thus Gods will is obeyed. 2 The meaning. BRead] By this one means of sustaining our bodies, and temporary lives, all other means are understood: as meat, drink, clothing, health, liberty, peace, etc. Gen 3. 19 Thou shalt eat thy bread, uz. get thy living, in the sweat of thy brows. Out of this we learn 2. instructions; for why doth the Lord teach us to crave only bread, and not meat and other dainties? It is for 2. causes: the first is, that we might hereby learn frugality and moderation in our diet, apparel, houses, and be content if we have no more but bread, seeing we desire no more. We must not with the Israelites murmur because they had nothing but Manna. Quest. Must we use God's creatures only for necessity? Ans. we may use them not only for necessity, but also for honest delight & pleasure. Psal. 104. 15. God gives wine to make glad the heart of man: and oil to make his face shine. And john 12. 3. Our Saviour Christ allowed of the fact of Mary, which took a pound of ointment of spikenard very costly, and anointed his very feet, so that all the house was filled with the smell; though judas did esteem it waste. But yet if the Lord shall grant but bread, that is, so much as shall but hold body and soul together, we must be content therewith. 1. Tim. 6. ver. 8. Therefore, when we hawe food and raiment, let us be therewith content. This contentation was in jacob. Gene. 28. 20. A second cause is, to teach us that there is a particular providence. All men confess that there is a general providence of God over all things, but here we must acknowledge an other more special, even in the least things that be: because every morsel of bread which we eat, would no more nourish us, than a piece of earth, or a stone, unless God gave his blessing unto it. [Daily] The word in the original is thus much in effect, Bread unto our essence or substances: then the meaning is; Give us such bread from day to day, as may nourish our substances. Thus prayeth Agur Prou. 30. 8. Feed me with food convenient for me. Some there are which put an Angelical perfection in fasting: But we are taught in Scriptures, that as above all things, we are to seek for life eternal, so we must in this life, sustain and maintain our natural bodies, so long as we live in this world. Fasting in itself, as it is abstinence, is no part of God's worship; but in it own nature a thing indifferent: and therefore, it is to be used so far forth, as it shall further us in prayer, and no further. For seeing we are taught to pray for such food as shall preserve nature, and maintain the vital blood, we must not use fasting to the hindrance or destruction of nature. [Our bread.] 1. Question. How is bread ours? 1. Corinth. 3. 22. Ye are Christ's, and all things are yours. So then, by means of Christ, bread is called ours. For God having given Christ to us, doth in him and by him, give all things else to us. 2. Question. How may I know that the things I enjoy, are mine by Christ, and that I do not usurp them? Answer. 1. Tim. 4. 4. Paul saith, that the creatures of God are good, and that the use of them is sanctified to us, by the word and prayer. Then, if we have the word of God, to tell us that we may enjoy and use them: and also, if we pray to God for the right and pure use of them, we are no usurpers, but indeed right owners of them. 3. Question. If the creatures must be made ours by Christ, how comes it to pass, that the ungodly have such abundance of them? Answer. We lost the title and interest of the creatures in Adam: yet God of his mercy bestows temporary blessings upon the unjust aswell as upon the just: but for all that, unless they be in Christ, and hold the title of them by him, they shall in the end, turn to their great condemnation And whereas we call it, our bread, we learn, that every man must live of his own calling, and his own goods. Here also is condemned all oppression, stealing, lying, cogging, and other such deceitful means to get wealth and goods. Many think it no sin to provide for their family in such order, but in saying this petition▪ they pray against themselves. 2. Thes. 3. 10. He which laboureth not, let him not eat. Ephes. 4. 28. He which stole let him steal no more, but rather labour with his hands the thing that good is. [This day] We say not here this week, this month, this age, but this day, what means this? may ye not provide for the time to come? Answer. It is lawful, yea, a man is bound in good manner to provide for time to come. Act. 11. 28. The Apostles provide for the Church in judaea, against the time of dearth, spoken of by Agabus. And joseph in Egypt, in the years of plenty, stored up against the years of famine. Wherefore, in these words, our Saviour his meaning, is only to condemn all distrust full care, and to teach us to rest on his fatherly goodness from day to day, in every season: this is noted unto us, Numb. 11. where the Israelits were commanded to gather no more Manna, than would serve for one day, & if they did, it putrefied. Whereby God taught them, to rest on his providence every particular day, and not on the means. [Give us] Not me. This serves to teach us, that a man must not only regard himself, but also be mindful of others. For a man that hath wealth, is made a steward, to distribute his goods to the poor, and the good of God's Church. True love seeks not her own things: the branches of the vine are loaded with clusters of grapes, not for themselves, but for others: the candle spends itself to give others light. [Give] If bread be ours, wherefore are we to ask it? It may seem needles. Answer. Not so, for hereby we are taught very worthy lessons. 1. First, those that are in poverty, are taught to wait on God, who is the fountain and giver of all blessings▪ Men usually driven to this estate, use evil means, as robbing, deceiving, consulting with wizards, etc. 2. Again, here we learn, that though a man had all the wealth in the world, all is nothing without God's blessing. Quest. The rich need not say, Give ●s, etc. for they have abundance already, and what need they ask that which they have? Answer. Let a man be never so rich, and want nothing that can be desired, yet if he want God's blessing, in effect he wants al. Wherefore, even kings, and the greatest personages that be, are as much bound to use this petition, as the poorest. God's blessing is riches, saith Solomon. Pro. 10 22. Thou mayest eat, and not have enough, be clothed and not warm, earn wages, and put it in a broken bag. Hag. 1. 6. If God do not bless thee. This blessing of God, is called the staff of bread. Esay. 3. 1 In bread there be two things, the substance, and the virtue from God's blessing: this second, that is, the power of nourishing, is the staff of bread. For take away from an aged man his staff, and he falls: & so take away God's blessing from bread, it becomes unprofitable, & ceaseth to nourish. Lastly, here we see, that all labour and toil taken in any kind of calling, is nothing, and avails not, unless God still give his blessing. Psal. 127. 1. 3. The wants to be bewailed. Our corruptions against this petition, are two especially. I Covetousness, a vice which is naturally engraffed in every man's heart; it is, when a man is not content with his present estate. This desire is unsatiable, for men would be ever having of more. Wherefore he which shall use this petition, must be grieved for this sin, and pray with David. Psalm. 119. 36. Incline my heart to thy commandments, and not to covetousness. And he must sorrow, not so much for the act of this sin, as for the corruption of nature in this behalf. Covetous people will plead, that they are free from this vice, but mark men's lives, and we shall see that this is a common disease, in the most, as it is noted. Psal. 4. 6. Who will show us any good? This then is a common sin that we are taught to mourn for. 2. The second want, is our diffidence and distrustfulness, for the things of this life. Men also will shift this off, and say, they would be sorry to distrust God. But if we look to our corrupt nature, man is wonderful prone to this sin, for being in prosperity, we are not troubled: but if once we be pressed with adversity, than we howl and weep, and as Paul saith, 1. Tim. 6. 10. Men pierce themselves through with many sorrows. If any shall lose a part of his goods, what then doth he? strait he goes out to the wise man: is this to believe in God? No, it is to distrust God, and believe the devil. 4. Grace's to be desired. THe grace to be desired, is a readiness in all estates, to rest on God's providence, whatsoever fall out. Psal. 37. 5. Commit thy way to the Lord, and trust in him, and he shall bring it to pass. Prou. 16. 3. Commit or role thy works upon the Lord, and thy thoughts shall be directed: Whereby we are admonished to take pains in our callings to get meat and drink, etc. If the Lord bless not our labour, we must be content: if he do, we must give him thanks. Now for this cause, we are further to pray to God, that he would open our eyes, & by his spirit, teach us in all his good creatures to see his providence, and when means fail and are contrary, then also to believe the same. 5. Errors confuted 1. PApistes teach, that men by works of grace, may merit life eternal, and increase of justification in this life. But how can this be? for here we see, that every bit of bread which we eat, is the free gift of God, without any merit of ours. Now, if we cannot merit a piece of bred, what madness is it to think, that we can merit life everlasting? 2. They also are deceived, who think, that any thing comes by mere chance or fortune, without God's providence. Indeed, in respect of men, who know not the causes of things, many chances there are: but so, as they are ordered & come to pass by God's providence. Luk. 10. 31. By chance there came down a certain priest that way. Forgive us our debts. 1. Coherence. THis is the fift petition, & the second of those which concern ourselves: in the former we craved temporal blessings, in this and the next which followeth, we crave spiritual blessings. Where we may note, that seeing there be two petitions, which concern spiritual things, & but one for temporal; that the care for our souls must be double, to the care for our bodies. In the world men care for their bodies, their hearts are set for wealth and promotion: they can be content to hear the word on the Sabbath, yet neither then, nor in the week day do they lay it up in their hearts, and practise it, which argues, that they have little or no care for their souls. Question. What is the cause, that first we crave things for the body, & in the second place, those which concern the soul? Ans. The order of the holy Ghost in these petitions is wonderful: for the Lord considers the dullness and backewardnes of men's natures: therefore, he trains them up, and draws them on by little, even as a schoolmaster doth his young scholars: propounding unto them some elements and principles, and so carrying them to higher points. 〈◊〉 the former petition is a step or degree to these two following. He that will rest on God's 〈◊〉 so the pardon of his 〈…〉 of all, rest on God's providence 〈◊〉 this life, and he that cannot put his affiance in God for the provision of meat and drink, how shall he trust in God's mercy for the salvation of his soul? Here we may see the faith of worldings: they say that God is merciful, and that they believe in Christ: which how can it be true? Seeing in lesser matters, as meat and drink, they distrust God, as appears by their covetousness. 2. The meaning. DEbts) By debts sins are meant, so it is in Luke 11. 4. and they are so called, because of the resemblance between them. For even as a debt doth bind a man, either to make satisfaction, or else to go to prison: so our sins bind us, either to satisfy God's justice, or else to suffer eternal damnation. [Forgive.] To forgive sin, is to cover it, or not to impute it. Psal. 32. 1. And this is done, when God is content of his mercy to accept the death and passion of Christ, as a sufficient payment and ransom for man's sins; and so to esteem them as no sins. And here under this one benefit, all the rest of the same kind are understood, as justification, sanctification, redemption, glorification, etc. 3. The uses of the words. 1. HEre we may learn many lessons; the first is, that seeing we must pray thus, Lord forgive, etc. We must hold, that there is no satisfaction to God's justice for sin by our works; no not in temporary punishments: but that the doing away of our sins, is of God's mere favour: for, to forgive and to satisfy be contrary: wherefore the doctrine of human satisfactions, taught in the Church of Rome, is vile and devilish. 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 doth not power out his confusion upon us. This teacheth us, like patience towards our brethren: we cannot put up the least injury, and forbear but one day, yet we desire that god would forgive us all our lives long. 3. Again, we may observe, that there is no perfect sanctification in this life, seeing we must every day, to the end, crave the pardon of our sins. Therefore, wicked is the opinion of the Catharists or puritans, which hold that men may be without sin in this life. 4. And when we say, forgive, not me, but us: we are put in mind to pray, not only for the pardon of our own sins, but likewise for our brethren and enemies. jam. 5. 17. Confess one to another, and pray one for another for the prayer of the righteous availeth much, if it be fervent And as so●ne think, the prayer of Steven was a means of the conversion of Saul. 5. Also we note, that before prayer for pardon of sin, must go a confession of sin: for whereas we say, forgive our debts, we confess before God, that we are stat bankrupts, and not able to discharge the least of our sins; this appears 1. joh. 1. 9 If we confess our sins, he is faithful to forgive us: And it was practised by David, Psalm. 51. and 32. 5. The manner of making confession is this; known sins, and those which trouble the conscience, are to be confessed particularly: but unknown sins generally. Psa. 19 6. Lastly, hence it is manifest, that there is no justification by works. Our sins are debts: & so also are all works of the law. Now, how can any man discharge one debt by another? 4. Wants to be bewailed. THe wants to be bewailed are the burden of our sins, and the corruptions of our natures, & the wickedness of our lives, and the sins of our youth, and of our old age. Psal. 40. 12. My sins have taken such hold upon me, that I am not able to look up: they are more in number then the hairs of my head: therefore mine heart hath failed me. Thus with David, we are to travel and groan under this burden: but this grief for sin, is a rare thing in the world. Men can mourn bitterly for the things of this life, but their sins never trouble them. And further, this sorrow must be for sin, because it is sin, though there were neither hell nor devil, nor conscience to accuse, nor judge to revenge. 5. The grace to be desired THe grace which we must desire, is the spirit of grace and deprecations. Zacha. 12. 10. It is that work of the spirit, whereby we are enabled to call to God for the pardon of our sins. A man having offended the laws of a Prince, and being in danger of death, will never rest, or be at quiet, till he have gotten a pardon: even so, they which feel and see their sins, having this spirit are so moved, that they can never be at rest, till in prayer they be eased of their sins A man may, I grant, babble and speak many words, but he shall never pray effectually, before he have this spirit of prayer, to make him cry, Abba Father. For worldly commodities all can pray: but learn to pray for the want of Christ. As we forgive our debts. 1. Coherence. THese words be a part of the fift petition, for it is put down with a condition. Forgive us, as we forgive others: and these words depend on the former, as the reason thereof, and it is taken from the comparison of the less to the greater: thus, if we, who have but a spark of mercy, do forgive others: then do thou, who art the fountain of mercy, forgive us: but we forgive others, therefore, do thou forgive us. Thus Luk. 11. 4 hath it, Forgive us our sins: for even we forgive. The Papists gather a contrary doctrine: they say, Forgive us as we forgive, making our forgiving a cause, for which God is moved to forgive us. But we are to know, that our forgiving is no cause, but a sign that God will forgive us. 2 The meaning. Question. Whether is a man bound to forgive all debts. Answer. The word debt, in this place, is not understood of debt that is civil, and comes by lawful bargaining, but of hurts and damages; which are done unto us in our bodies, goods, or good name; as for the former civil debts a man may exact them, so he do it with showing of mercy. 2 Question. How may any man forgive trespasses, seeing God only forgives sin? Answer. In every trespass which any do to their neighbours, there be two offences▪ one to God, another to man. In the first respect it is called a sin, which God only forgives: In the other respect, it is called an injury or damage: & so man may forgive it. When a man is rob, the law is broken by stealing, and the injury that is done, is against a man that hath his goods stolen. This injury, as it is an injury, a man may forgive: but as it is a sin, he can not, but God only. 3 Quest. Whether may a man aright pray this petition, and yet sue him at the law, who hath injured him. An. Yea, for a man may in an holy manner sew another for an injury: and as a soldier in lawful war may kill his enemy, and yet love him: so may a man forgive an injury, and yet seek in a Christian manner the remedy: but in doing of this, we must observe five things. 1. We are to take heed of all private revenge and inward hatred, which if we conceive, we do not forgive. 2. We must take heed of offence, and have care that our doings be not scandelous to the Church. 3. Our suits must be taken in hand to maintain godly peace: for, if all injuries were put up, there would be no civil state or government. 4. It must be, that the party offending may be chastised, and be brought to repentance for his fault: for, if many men were not repressed, they would grow worse. 5. Law must be the last remedy: as Physicians use desperate remedies, when weaker will not serve: even so must we use law, as the last means, when all other fail. The dealing of the world in this case, is no example for us to follow. For through rage and stomach they will abide no private agreement: and therefore, they use the law in the first place, so did the Corinthians, but what saith Paul 1. Cor. 6. 7. It is utterly a fault among. But if the Law be used aright, a Christian may sue at Law, and love the party sued; for there is difference between dealing against a man before a Magistrate, and the dealing of one private man with another. For private dealing is commonly revenge, and therefore unlawful. 3. The Use. THE use of this clause is very profitable, for it shows us a lively sign, whereby our consciences may be assured of the pardon of our sins. Indeed, many use these words long and often, yet find no assurance of pardon, and the cause is, because they have no desire of God's mercy, nor willingness to forgive men, which if they had, than the forgiveness of their sins should hereby be sealed unto them. Wherefore, if any would be persuaded of God's mercy in this point, let them descend into their own souls, and search them narrowly, if they can find their hearts as ready to forgive, as they are ready to desire forgiveness at God's hand, than they may assure themselves of God's mercy in Christ, as we are taught by our Saviour Christ, Mat. 5. 7. Blessed are the merciful, for they shall obtain mercy. Consider these comparisons. A man walking under a wall in a cold sunny day, is heated of the wall, which first received heat from the Sun. So he that showeth mercy to others, hath first received mercy from God. Also; take a piece of wax, and put to a seal, it leaveth an impression or mark like itself in the wax: which, when a man looks on, he doth certainly know that there hath been a seal, the print whereof is left behind. Even so it is in every one, that hath readiness to forgive others: by it a Christian may easily know, that God hath sealed to him the forgiveness of his sins, even in his heart: Therefore, let men look into their hearts, whether they have any affection to forgive others, for that is; as it were, the print in their hearts, of God's mercy toward them. Many there are, which pray for pardon at God's hand, but they cannot brook it, that they should forgive their neighbours. Hereupon come these sayings, I may forgive him, but I will not forget him: He may come in my Paternoster, but he shall not come in my Creed. Behold, the devils logic, which makes malice to be charity. Blind people play with the Lords prayer, as the fly doth with the candle till she be burnt: for the more they pray these words, the more they call for vengeance against themselves. jam. 2. 13 Led us not into temptation, but deliver us from evil. 1 The Coherence. IT might seem to some, that this petition is superfluous: for what need he care for temptations, that hath the pardon of his sins? But our saviour did not teach us thus to pray without special reason. 1. Because forgiveness of sins, and wonderful temptations, be inseparable companions in this life: which thing we find to be true, both in God's word, and in Christian experience: there is no man in this world so beaten and buffeted with temptations, as the penitent sinner, that cries most bitterly for the pardon of his sins. This is the estate, that few men in the world are acquainted with, for they are never troubled with temptation, but live in all peace & quietness, both in body and soul. Luke. 11. 21. When the strong man armed keeps his hold, the things that he possesseth are in peace. Even so, the wicked of the world, being possessed of Satan, are not a whit molested by him with any temptations; Neither need he, seeing he hath them at commandment, to do what he wil But when a man once gins to make conscience of sin, and to sue unto the Lord for pardon of his offences, and still continues in dislike of sin and Satan: then the enemy bestirs him, and useth all means to bring that man to famine: he offereth all manner of temptations to molest him, and never afford this poor sinner any rest. Hereupon, he for fear of being overcome, continually must pray unto the Lord, that he may not be led into temptation. Here some christian conscience may reason thus. No man is so troubled with sin and Satan, as I, Therefore, I am not in God's favour, but am a plain castaway. Ans. If pardon of sin, and temptations go together, all is contrary. If thou hadst no grief for sin, no buffeting of thine enemies, the flesh, the world, and the devil, thou couldst not be in God's favour, but under the power of Satan: now this great measure of the spiritual temptations, is a sign rather of God's love: For whom God loves, the devil hates: and where God works in love, the devil works in malice. 2. Meaning. THese words be but all one petition: which hath two parts, the latter being a declaration of the former, Led us not into temptation, how is that done? by delivering us from evil. [Temptation.] Temptation is nothing else, but the enticement of the soul or heart, either by the corruption of man's nature, or the allurements of the world, or the devil to any sin. jam. 1. 13. God tempts no man. That is, God moves no man to sin. [Led us not] Or carry us not into temptation, to be led, is to be overcome of the temptation, when it prevails and gets the victory. Then the meaning is this. When we are moved or enticed to sin, Lord keep us, that we be not overcome: and give thou an issue with the temptation. Question. God is just, and cannot sin: but if he lead men into temptation, shall he not be the author of sin? Answer. Indeed many fearing to charge God with sin, read the words thus, suffer us not to be led, but the text is very piaine, lead or carry us not. And the scriptures elsewhere, use the like phrases of God. Exod. 7. 3. God is said to harden Pharaos' heart. 2. Sam. 24. 1. The Lord moved David to number the people. 2. Thes. 2. 11. God sent strong delusions, that men might believe lies. These and such like places have a worthy meaning, thus to be gathered. There is no action of man or of the devil, absolutely evil: but although in some respects it be evil, yet in some other it is good: for we are not thus to think, that as there is a main good, so also there is a main evil. Thus then, temptation being an action, it is not in every respect evil: but in some good, in some evil. And so far forth as it is good, the Lord works it: but as it is evil, he doth not work it, but willingly permits it to be done by him & Satan. 1. And there be four respects in which God may be a worker in temptations, and yet be free from sin. 1. First, he tempteth by offering occasions and objects, to try whether a man will sin or not. A master suspecting his servant, that in word professeth fidelity, lays a purse of money in his way, to try if he will steal it: which if he steal, he hath found by watching him, a secret thief; and so hath laid him open, for deceiving any more. Now, this trying o● him is no sin, though he sin in stealing. In the same manner tempteth God his own servants to prove and try them. Deut. 13. 3. Tho● shalt not hearken unto the 〈◊〉 of the Prophet or dre●amer of dreams: in the Lord your God pro●● 〈…〉 whether ye love the ●●rd your God with all your heart 2. Secondly, God leads into temptation, by withdrawing his grace. Neither can this be a sin in God: because he is bound to no man to give him grace. And here is a difference between the tempting of God & Satan. God holds back grace, when he tempteth, the Devil suggesteth evil morions. 3. Every action so far forth as it is an action, is good, & of God. Act. 17. 28. In him we live, move, and have our being. Therefore, God is a worker in temptations, so far forth as they are actions. One man kills another: the very moving of the body, in the doing of this villainy is of God: but the wickedness of the action, is from man and the devil. Again, a man rides upon a lame horse, and stirs him: the rider is the cause of the motion, but the horse himself of the halting motion. So God is the author of every action, but not of the evil of the action. 4. The fourth way, is in regard of the end. God tempts his servants only to correct and humble them for their sins, and to try how they will abide the cross, and to move them the more to love him. Deut. 8. 2. God afflicts the children of Israel, to try them whether they would keep his commandments. 2. Chron. 32. 31. He trieth Hezekiah, to see what was in his heart. The devils end in tempting, is only to bring the party unto destruction. Thus we need not for to say, that God in some respects doth lead his servants into temptations. [Deliver us from evil] that is, free us from the power of the flesh, the devil and the world. Some take evil in this place, only for the devil, but we may take it more largely, for all spiritual enemies. 1. john. 5. 19 The whole world lieth in evil. uz. Under the power of sin and Satan. These words (as I have said) are a proof and explanation of the former; for when a man is delivered from evil, he is not led into temptation: the cause being taken away, the effect ceaseth. 3. The uses. 1. HEnce we learn, what a righteous God, jehova is, that can work an evil action, & yet be void of sin. 2. Whereas we say, Led us not, etc. We note, that the devil in temptations can go no further, than God permits him. 3. We are not to pray, that temptations be quite taken from us, or that we be wholly freed from them: but that they do not overcome us. For it is the Lords will, that his Church should be tempted. Nay, David desired some kind of temptations. Psal. 26. 1. Prove me O Lord. And james saith, account it for exceeding joy, when ye shall fall into divers temptations. jam. 1. 2. 4. Note also, that every man by nature is the bondslave of sin & Satan. For where is deliverance, there was a bondage first, This confutes the Papists, who maintain frewil: for we are dead in him by nature, as a man in a grave; and we must still pray thus, till we be fully delivered. 4. Wants to be bewailed. THE corruption, which in this petition we ought to mourn for, is, the continual rebellion of our wicked natures; & our proneness to yield up ourselves in every temptation to sin, and Satan. And the remnants of the old bondage under Satan, must be grievous and irksome unto us, and we must bewail it very bitterly. The jews in a bodily captivity, wept when they remembered Zion. Psal. 127. How much more should we weep, when we feel the law of our members rebelling against the law of our minds, & leading us captive to sin. 5. Grace's to be desired. THE contrary blessing to be desired, is, that God would 'stablish us by his free spirit. Ps. 51. 12 which is so called, because it sets us every day more & more at liberty out of the reach of sin & Satan. For thine is the kingdom, the power, and glory for ever. 1. Meaning. THese words contain a reason of all the former petitions: whereby we are moved to crave things needful at God's hand. [Thine is] Earthly kings have kingdom power, and glory, Dan. 2. 37 Yet not from themselves, but from God, whose vicegerents they are on earth. Therefore, to make a difference between God's kingdom, power, and glory; & those of earthly kings, it is said, thine is the kingdom, etc. that is, God hath all these in himself, and from himself, and they from him. [The kingdom] These words. 1. Chron. 29. 11. at fully expounded. Thine, O Lord, is greatness, power, and victory, and praise: for all that is in heaven & earth is thine: thine is the kingdom, & thou excellest as head over all, etc. The kingdom is said to be Gods, because he is absolute possessor, and owner of all things that are; and also hath sovereign rule over all things at his will. Now out of this first property of God, we may gather a strong motive, to induce us to pray unto him alone. For seeing all things are his, both in heaven and earth whatsoever; therefore, we must come to him for the graces and blessings which we desire. [The power] Oftentimes, earthly princes have kingdoms, yet want power: but God hath kingdom, & power also: yea, his power is infinite, and he can do all that he will, & more than he will: as for those things which come of impotency; he cannot do them, for if he c●ld, he should not be omnipotent. And as he is omnipotent in himself, so all the power which any creature hath, is from him alone. Question. How can this be, seeing the devil hath power to sin; which is not from God? Answer. To sin is no power, but rather a want of power: otherwise, all the strength and power that Satan hath, is of God. And from this second property, is taken another motive, to move us to pray unto God. Because all power being his, we can never do any of the things which we ask, but by power received from him. [Thine is the glory.] This third property of God ariseth from the two former, for seeing the title & interest in all things, and the power whereby they are disposed and governed, is of God: therefore it follows, that all glory is his: yea, in him is fullness of glory, and the glory of the creature is all of him. To sinful men belongs nothing, but shame and confusion. Dan. 9 verse 7. This third property ministereth a third motive to induce men to pray unto God alone. For seeing all glory by right is his: therefore we must invocate his holy name; that in so doing, we may give him the glory due unto him. [For ever,] The words in the original are, for ages. Now an age signifies the space of an hundred years: but here it is taken for eternity; because eternity is nothing but the multiplication of ages. And as eternity is here noted by ages: so on the contrary we read, that eternity is taken for a certain and distinct time. Gen. 17. 8. God promiseth Abraham, to give him the land of Canaan, for an everlasting possession: that is, for a long season. For else Abraham's seed should inherit the land until this time, which it doth not. Wherefore, as often the whole is put for the part, uz. eternity for a certain time: so here the part is put for the whole, an age for eternity. This also maketh a difference between earthly Princes, and the mighty jehovah, They have kingdom, power, and glory for a short time, but he absolutely and for ever. 2. The uses. 1. HEre we learn in prayer, to abase ourselves before God, and utterly to deny all that is in us. Kingdom, power, & glory, is all his, not ours: we are no better than rebels and traitors to him: if we have any good thing, it is from him, even the grace whereby we pray. And he that in prayer will not confess this, shall no more be heard, than the insolent beggar that will not acknowledge his want. 2. Secondly, again in prayer we learn, that we must be persuaded of two things, and build upon them, God's power and will: his power, in that he is able, his will, in that he is careful to perform our requests, as it was noted in the preface: the first of these, is set out in his kingdom, and power. The second is noted, in that glory is his, 2. Cor. 1. 20. For all the promises of God in him are yea, & Amen, unto the glory of God. 3. And hence we gather, that prayer and thanksgiving must go together; for as in the six petitions we made request to GOD; so in these words, we give him thanks and praise him. Phil. 4. 6. But in all things, let your requests be showed to God in prayer and supplication, with thanksgiving. There is none, but in want he will be ready to pray: but when we have received, we are slack in giving of thanks: but he which will pray aright, must join them both together. And the sum of all God's praise stands in these three points. 1. That he is an absolute King. 2. Secondly, that he hath absolute power to rule all things. 3. That having power and a kingdom, he hath glory also, which appears in the holding of his kingdom, and the chewing of his power in governing of it. 4. Whatsoever we ask, we must refer it to God's glory: this is the first thing, which we were taught to crave, and the 〈◊〉 we are to perform, because it is noted both in the beginning & end of the prayer Thus much of the use of these words altogether. Now let us make use of them particularly. First, where as we say, Thine is the kingdom. Magistrates and rulers must know, that all the authority and rule which they have is from the Lord; & therefore they must remember to order themselves as gods Vicegerents, using their power to bring men in subjection to God's laws: and referring all their callings to his glory. 2 Where we say▪ Thine is the power. We are admonished, when we are to perform any work, as to do service to God, to walk in our callings, that we have no power of ourselves: and for this cause we must ask power at God's hands, that we may be enabled to walk uprightly before him, and do our duties. 3 In saying, Thine is the glory, we learn, that if we would have a good report and praise among men: we must above all things, seek God's glory, not regarding so much our own. If he give thee praise among men, give him thanks: if not, be content, because all glory is his. Amen. 1. The meaning. WE have 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 contains more than men at the first would imagine: It signifies Certainly▪ so be it, or, it shall 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 contains more: for every point in this prayer, is not only a direction for public prayer, but for private also, and must be said as well of the Minister, as of the people. Now then, there being two principal things in prayer: the first a desire of grace: the second faith, whereby we believe that God will grant things desired. The first is expressed in the six petitions: The latter is set forth in this word Amen, carrying this sense in effect. As we have craved these things at thy hands, O Lord, so we do believe, that for Christ his sake, in good time thou wilt grant them to us. Therefore, this part is more excellent than the former, by how much our faith is more excellent than our desire. For in this word is contained the testification of our faith, whereas the petitions are only testifications of our desires. And as it is in the end, so also it is the seal of our prayers, to make them authentical, and it is to be used (as I take it) not only for this end, to answer the Minister, but also to testify our faith, for the things desired. 2 Grace to be desired. HEreby we are taught, what grace we are to show in prayer. We must labour to give assent to God's promises, when we pray, & strive against doubting and unbelief. Mar. 9 11. Lord, I believe, Lord help my unbelief. Psal. 42. 11. Why art thou cast down my soul? and why art thou 〈◊〉 within me: wait on god. Many there are, that will stand upon the strength of their faith, & plead for themselves, that they never doubted, but they are far wide: for true faith, being imperfect, is always accompanied with doubting▪ more or less: Wherefore, the heart which feels no doubting, is not filled with faith, but with presumption. As for them, which are molested with doubtings, & complain of them, they have less cause to fear, for as fire and water do never strive till they meet, no more doth doubting and unbelief, till faith come into a man. To conclude, we see what an excellent work prayer is, in which, two most excellent graces of a Christian man be showed forth: hungering after mercy & faith: this might move men to learn to pray, prayer being the exercise of grace. Of the use of the Lords prayer. THe principal use of the Lords prayer is, to direct God his Church, in making their prayers in all places, at all times, and upon all occasions, though their prayers should be innumerable: and unless they be framed after this, they can not be right. In the using of it for direction, there be three things required. 1 The first is, the knowledge of the lords prayer, and all the parts thereof. He that would pray by it, must understand the meaning thereof, the wants therein to be bewailed, and the graces to be desired, for which end it hath been expounded. 2. Knowing this, there is in the second place required thus much skill, that he be able to refer every want & grace to one of the six petitions: for example: feeling in himself pride of heart, he must be able to say, this is a want in the first petition: and feeling a rebellion & slowness in doing God's commandment, he must be able to say, this is a sin to be prayed against in the 3. petition. Thus, every want he must refer to his proper head; again, he must refer every grace to be desired, to one of the six petitions: is strength in temptation to the sixth; affiance in God's providence to the fourth; knowledge of God to the first, etc. and so in the rest. 3. In the third place, he must before he pray, consider what be his wants and imperfections, which most trouble him, as also the graces which he would obtain: then, for the helping of his memory, he must go to the petitions, and he must set those things first in his mind, which do concern the first petition; and those which concern the second petition, must have the second place in his mind and so he must proceed in order as shall have occasion. Thus a man keeping in mind the order of the petitions as they stand, shall be able by referring every grace and want unto his proper head, to make a distinct prayer, and to vary it as time, place, and other occasions shall move him. Quest. Must we of necessity follow all the petitions in conceiving a prayer? An. No, but only those which do principally belong to the time, place & occasion; as Paul maketh a prayer, Col. 1. 9 10. and all the points of it may be referred to the third and last petitions. Again, a Christian man may make an excellent confession of his sins by this prayer, if he shall, keeping the order of the petitions, confess and bewail the sins which every petition requires us to pray against: & it serves to make a thanksgiving to God: Thus, let a man remember all the graces which he hath received from God: let him then refer them to the petitions, and give thanks to God after the order of them, turning every petition into a thanksgiving. Of the circumstances of prayer. Quest. 1. Whether a man is to use a voice in prayer? Ans. In public prayer it is requisite that there be a voice, for the Minister is the month of the people, and to the prayer which he conceives, they give assent. For private prayer, using of a voice is convenient: yet so, as it may be done in silence. 1. the Lord gave us the voice, as well as the heart to bless him withal. jam. 3. 9 2 God created the tongue as well as the heart, and so will be praised by both. 3 The voice often stir▪ up the heart; and again, the vehemency of affection doth often draw out a voice: the voice then in private prayer is requisite, yet in some cases may be omitted, for it is not absolutely necessary. Moses and Anna prayed in silence. Quest. 2. What gesture is to be used in prayer? An. The word doth not afford any certain direction. Our Saviour & his Disciples prayed in divers gestures, kneeling, standing, groveling, looking to heaven, looking down to the earth, sitting, lying, etc. Luk. 11. 41. Act. 7 God respects not the gesture, but the affection of the heart; yet two things must be always in the gesture: 1. that it be comely. 2. that it do fitly express the affection of the heart; as when we ask mercy, to look to heaven, when we bewail our sins, to look downward, etc. Question. 3. What place must we pray in? An. The place is set down, 1. Tim. 2. 8. we may pray in all places, of which there is no difference: Some will say, that in the time of the Law, the Tabernacle and Temple were places for divine prayer. Ans. The Temple and Tabernacle were types of Christ, & his Church, and the unity of it: but now, we having the thing itself, signified thereby, may pray in all places. Our Saviour prayed in the wilderness, on the Mount; Peter on the house top Paul by the sea shore: yet so, that public prayer must be used in public places, as Churches, chapels, etc. not because in them is more holiness, but for order's sake. Quest. 4. What is the time appointed for prayer? Ans. Pray continually. 1. The 5. 7. that is, upon all occasions, or when a man gins any business, whether it be in word, or deed, Col. 3. 17. or as Daniel, who prayed thrice every day. Dan. 6. 11. or as David, who prayed at evening morning, and noontide, Ps. 55. 18 and seven times a day. uz. many. Psa. 119. 140. Thus we shall pray continually. Every day affords three especial occasions. 1. The entrance to our callings in the morning. 2. The receiving of God's creatures at noontide. 3. the going to rest at night. Of God's hearing our prayers. HItherto we have spoken of the making of prayer to God: a word or two of God his hearing our prayers. Question. How many ways doth God hear men's prayers? Ans. Two ways. The first in his mercy, when he grants the requests of such as call upon him in the fear of his name. Secondly, he hears men's prayers in his wrath. Thus he gave the Israelites, quails according to their desire. Psalm 78. 29. 30. 31. Thus often men curse themselves, and wish that they were dead: and accordingly they have their wish. Quest. 2. Why doth God defer to hear the prayers of his servants? Ans. 1. to prove them by delay. 2. To exercise their saith. 3. To make them acknowledge, that the things which they receive, are gods gifts, and not from themselves▪ 4. That graces quickly given might not be lightly esteemed 5. That an hungering after grace, might be sharpened and increased. Quest. After what manner doth God hear his servants prayers. An. Two ways. First, by granting the thing which was asked according to his will. Secondly, by denying the thing desired, and by giving something proportional to it. Thus God denies temporary blessings, and in the room thereof, gives eternal in heaven. Thus he refuseth to remove the cross from his servants, and gives in stead thereof strength and patience. Christ prayed that the cup might be removed. It was not removed, but he in his manhood was enabled to bear the wrath of God. When ded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, 19 And know the love of Christ, which passeth knowledge, that ye may be filled with all fullness of God. 20 Unto him therefore, that is able to do exceeding abundant lie, above all that we ask or think, according to the power that worketh in us, 21 Be praise in the Church by Christ jesus, throughout all generations for ever, Amen. The Exposition. THese words contain two parts, a prayer, and a thanksgiving. In the prayer these points are to be marked. First, the gesture; I bow my knees, whereby Paul signifieth, his humble submission unto God in prayer. Secondly, To whom he prays. To the father; who is described by two titles: the first, the Father of our Lord jesus Christ, and that by nature, as he is God, and as he is man, by personal union. The other title: Of whom the whole family which is in heaven and earth, is named: In which words, is set down a description of the Church, first it is a Family, because it is the company of Gods elect children, under the government of one Father: 1. Timoth. 3. 15. It is called the house of God. Ephes. 2. 19 They that believe, are said to be of the household of God: Secondly, the parts of the Catholic Church are noted, namely, the Saints in heaven departed, and saints living on earth: Thirdly, it is said to be named of the Father of Christ, because as the Father of Christ, is the Father of this family; so also this family is called by him. Genes. 6. 2. Dan. 9 18. Thirdly, the matter of the prayer stands of four most worthy points. The first, is strength, to bear the cross, and to resist spiritual temptations, vers. 16. where this strength is set out by divers arguments. First, that it is the mere gift of God, that he would grant you: Secondly, the cause of strength, by his spirit: Thirdly, the subject or place, where this strength must be, in the inner man: that is, in the whole man, so far forth, as he is renewed by grace. Ephes. 9 24. The second is, the dwelling of Christ, by faith in their hearts: Faith is, when a man being seriously humbled for his sins, is further in conscience persuaded, and resolved of the pardon of them, and of reconciliation to god. Now where this persuasion is indeed, there follows necessarily, Christ's dwelling in the heart, which stands in two things; the first, is the ordering and ruling of the thoughts, affections and desires of the heart, according to his will, as a master rules in his house: the second, is the continuance of his rule. For he cannot be said to dwell in a place, who rules in it but for a day. The third, is the knowledge, and the acknowledgement of the infinite greatness of God his love in Christ, an effect of the former, vers. 18. 19 the words are thus explained. Rooted and grounded. Here the love of God, wherewith he loves the elect, is as a root and foundation of all God's benefits; election, vocation, justification, and glorification: Men are rooted and grounded in love, when God's spirit assures their hearts of God's love, & doth give them some inward sense and feeling of it. For than they are as it were sensibly put into the root, and laid on the foundation: With all Saints: Paul desires this benefit, not only to the Ephesians, but also for all the faithful with them. What is the length, the breadth. Here is a speech borrowed from Geomitricians, and it signifieth the absolute greatness, or infiniteness of God's love, and that it is like a world, which for length breadth, height & depth, is endless. Hear note the order of receiving grace. First, Christ dwells in the heart by faith: Secondly, them comes a sense and feeling of God's love, as it were, by certain drops thereof: Thirdly, after this, ariseth a plentiful knowledge, and apprehension of God's love, and as it were the pouring out of a sea into a man's heart, that for greatness, hath neither bottom nor bank. And know the love of Christ, these words (as I take it) are an exposition of the former, for to comprehend the love of God, is nothing else, but to know the love of Christ: considering, that all whom the father loveth, he loveth them in Christ: Which passeth knowledge: That is, which for the greatness of it, no man can fully know. The fourth thing, is the fullness of God's graces. verse 19 Here the fullness of God, doth not signify the fullness of the Godhead, or divine nature, but the perfection of the inner man, which shall not be till after this life, Now follows the thanksgiving, or the praise of God, ver. 20. 21. containing these points 1. The matter of praise, his power and bountifulness, whereby he can work exceeding abundantly, above all we ask or think: and both these are not only to be conceived in mind, but also may be felt in the heart, according to the power that worketh in us. 2. the form of praise, glory unto God by Christ, as all benefits are received from the father by Christ. The proper place of true praise of God the Church. 4. The continuance of his praise, through all generations for ever. Philip. 1. 9 AND this I pray, that your love may abound yet more and more, in knowledge and all sense. 10. That ye may discern things that differ: to the end, ye may be pure and without offence, to the day of Christ. 11. Filled with fruits of righteousness, which are by jesus Christ, unto the praise and glory of God. The Exposition THis prayer contains three parts. In the first, Paul prayeth for increase of love in the Philip. whether it be to God or to men, verse 9 and he shows the means of increase, which are two: knowledge and sense or feeling. For (to go backward) the more a godly man feels God's love, and hath experience of God's word in himself, the more he knows God's word, and perceives his love unto him: the more he is assured of God's love, the more he loves god again, and his neighbour for his sake. The second thing prayed for, is the gift of discerning, whereby men know what is true, what falls, what is to be done, what to be left undone: the ends of this gift are two. The first, that by means of it, they may be pure or sincere: that is, keep a good conscience before God and men, in their lives and callings. The second is, to be without offence: that is, innocent, giving no occasions of evil to any, and not taking them offered by others: and the continuance of these is noted, to the day of Christ, which is the time in which he cometh to us, either by our death, or by the last judgement. Thirdly, he prayeth, that they might abound in good works, which are described by a similitude; fruits of righteousness: Christians being, fruitful trees. Exech. 4. 7. 12. Esay. 61. 3. 2. By the cause efficient, which are by Christ. 3. By the end, unto the glory and praise of God. Colos. 1. 9 I cease not to pray for you, and to desire that ye might be filled with knowledge of his will, in all wisdom and spiritual understanding. 10. That ye might walk worthy of the lord, & please him in all things, fructifying in all good works, and increasing in the acknowledgement of God. 11 Strengthened with all might through his glorious power, unto all patience, and long suffering with joyfulness. 12 Giving thanks to the father, which hath made us fit to be partakers of the inheritance of the saints in light. 13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his own son. The Exposition. THese words contain a prayer and a thanksgiving. In the prayer, three things are asked. The first is the increase of the knowledge of Gods revealed will in his word, and he divides it into two parts: Wisdom, which is not only to know God's word, but also to apply it to every action, for the right and holy performing thereof: and spiritual understanding: which is, when men by the assistance of God's spirit, do conceive the will of God in general, without applying. Secondly, Paul prays for the fruits of this knowledge, which are four. 1. To walk worthy of God, as good servants do, who in their apparel, gesture, and all their doings,