THE TOUCHSTONE of Prayer. Or A true and profitable exposition of the Lords Prayer, according to the holy Hebrew of S. Mathews gospel: to which is prefixed certain necessary circumstances to be observed in Prayer. Also thereunto is annexed a Table showing the agreement between the Lord's prayer, and the ten commandments of Almighty God. By T. S. Whatsoever ye shall ask, if ye believe, ye shall receive it. Mat. 21. 22. Oratio pia penetrat coelum. Imprinted at London for Arthur johnson, dwelling in Paul's Churchyard, at the sign of the Flower de Luce and Crown. 1602. To the religious gentlemen Master Robert Bate, and Master Edmund Sleigh: T. S. wisheth in this life the fear of God, and in the life to come everlasting rest with jesus Christ. Having compiled this little Treatise, at the motion of a private friend, most especially for his benefit and mine own comfort, once an entrance being made into the matter: I found so many good and profitable lessons, naturally to arise from this so excellent a subject, being a most absolute form of prayer, delivered by the blessed mouth of Christ our Saviour, unto his disciples, at his instant request, I thought it could not, but be very profitable to others, as I finding the meditation hereof so sweet unto my self. Now this serious cogitation was a strong motive unto me, to publish that abroad, which I thought to keep private to myself and to my friend; who first moved me to take in hand this task, to which so much the rather I condescended: being instantly urged thereunto, by some of my very friends, to whom I imparted the sight of this small work: affirming that our knowledge should not be enclosed within the narrow bounds of our own breast, but to be extended, as much as is possible, to the benefit of others. And although many vigilant watchmen over Christ's flock, and industrious labourers in his great harvest: have taken great pains in the vnfoulding the mysteries of this most perfect platform of prayer, without doubt to the benefit of the church) yet I know, it is not a thing superfluous (as it may seem to some) but most necessary in these times, to refresh the memory of their learned labours. For although prayer be a daily exercise amongst us, yet the number is very small that know to perform this holy action with true sincerity. So that indeedo, that which should be a shield unto them to defend from the assaults of our old enemy: is a just cause to make the Lord to unsneath his twoedged sword against them. Some are so nuzzled in security, that they offer up the calves of their lips, as Cain did his sacrifice, that is by hands of others, and think all is well, if they give a consent with their voice to a general prayer, although God knoweth, their hearts are wandering abroad at that instant; others have a zeal, but it is without understanding, so that they know not how to pray aright, nor to whom to pray as they ought; but like the Athenians, worship an unknown God, and others are so besotted with a blind devotion, that they think their prayers cannot be sanctified, unless they be holyed with Popish relics. All these things with many more duly considered, it is as clear as the light, that it behoveth every true Christian, (so far as it shall please God to enable him) to labour to remove these impediments. And albeit I humbly acknowledge myself to be one of the meanest among my brethren to undergo this labour, yet seeing it pleaseth the Lord, by weak means, to bring mighty things to pass, whereby his glory shineth the brighter. I was not discouraged to employ my small talon, which it hath pleased him to bestow on me, to the benefit of others, (I hope,) aswell as of myself. And as I wish it may be to the glory of God, and the universal good of all, so more particularly, to the comfort of you my very good friends and loving countrymen, whom I have chosen, as patrons of my small work, aswell to testify my grateful mind towards you, as that by your protection it might the better be secured, from the malicious tongues of such as shall carp against it: being fully resolved of your favourable acceptance, because I know you are religious observers of this divine exercise, and well instructed in the word of God, which is our true Pilot to direct our course aright. In the exposition of this short, but most absolute and sweet prayer, of which our Saviour Christ jesus, is the author, and therefore is usually named the Lords prayer: I have followed the Hebrew text, especially for three respects. First, because it is the native tongue of the Gospel, wherein this prayer was first penned: secondly, because more necessary, more significant, and heavenly lessons are naturally to be learned from the holy Hebrew words, being considered by themselves, then from any other language. Thirdly, I was instigated to take this course by the examples of divers famous and learned doctors, namely that learned and reverend Doctor Saint Jerome, divine Theophilact, Simon Grineus, and Sebastian Munster, and many others, both old and new writers, who follow the Hebrew text of this Gospel, and may be unto me as strong defensive Bulwarks, against such as might happily impeach this manner of proceeding. But if it shall please God to reveal to any other a more expedite course, let him in God's name, with a good conscience use his own liberty; It shall suffice me amongst the rest to bring somewhat to the building of the Lords spiritual Temple, be it never so mean, so it do serve for the edification thereof. But to avoid tediousness, fearing lest I have offended already in this respect, I commit you and all the rest of my loving friends and Countrymen to the protection of the omnipotent, and only wise God, and my labours whatsoever, to his good blessing. Your Countryman most humbly to command T. S. To the godly and Christian Reader. FOr as much (gentle Reader) as nothing is more necessary and profitable to all Christians, yea more pleasing to God: then is the faithful prayers of his elect. And because all in the church, have not like measure of knowledge: to know either for what: or after what manner to pray, I have thought it good for the benefit of such weak ones, to set forth this exposition of the lords prayer: which is the absolute for me of all holy prayers, the doctrines I have drawn from the natural meaning of the words, as they are set down in the holy Hebrew of S. Mathewes gospel, using no curiosity in method: but handling every word as it lieth in order in the text, which is the plainest, and easiest, for the capacity of the simpler sort, that can be: And for their better understanding how to pray, I have prefixed certain circumstances of prayer, which are seriously to be considered of every one that will pray aright. Lastly to the end of the lords prayer, I have added a table, showing thee the agreement of the lords prayer with the ten commandments. And whereas in reading, thou shalt see this mark *. At the beginning of any sentence, look on the margin, and it showeth thee the writer, from whence that sentence was borrowed: and because that some may think my enterprise bold, yea and this my doing to be altogether needless, in as much as I have but busied myself, with that which my betters have both learnedly taught, and writ: the which notwithstanding, we still continuing in our security, and carelessness, thinking in our prosperity, we shall never be cast down: putting far from us the evil day, which amongst many, is the most desperate disease to the soul, that can be. Also considering with myself, the duty I own to God, remembering, how every one must give an account how he hath used his talon: yea religion bindeth me to have a loving care of the salvation of my brethren, and the duty and love I bear to the church, wherein I live, and of which I am a member: these and many more such like reasons, cause me to say, the love of God in Christ jesus constrains me to speak that I do: and with the Apostles in the Acts, I cannot choose but speak the things I have heard and seen. Neither gentle reader, let this work seem to thee superfluous, because some learned have entreated of the same matter before, we see by lamentable experience how soon their learned labours are forgot, and how seldom put in practice, therefore we cannot hear a good thing too often, nor learn it too well. And I beseech God for his sons sake to take the scales from our eyes, that our affections may be illuminated, and we being strengthened in the inner man: may the better discharge so weighty a duty as prayer is. Read this book, (christian brother) with a single eye, not only so much to know, as to practise: and to be penitent for that which hath been amiss: and that humility, and meekness, dwelling in thy soul, God may guide thy judgement, and teach thee in his way▪ and that thou Psal. 25 use this book, no otherwise than it was meant, to thy good and comfort, which God grant unto thee, Amen. Thy loving brother in Christ jesus Tho. S. QVisquis amas Christum, sanctè componere vota, Discas, Diabolum sic superare potes. Ipse licet nobis minitetur vulnera Daemon, Saepe precare Deum, vulnera nulla feres. Contrà nos tumidae minitantur praelia Gentes Exitiumque parant, Perdere nemo potest. Nam Dius, exaudit justorum tempore duro Cum clamant, gemitus, auxilium que feret. Corda leuate Deo, mundanas spernite curas, Impediunt votum, pondere corda premunt, Sanctificet que fides semper pia dicta precantis, Haec mentem sanctam redere sola solet. Hac iter ad vitam, hac magnitecta Tonantis Scandimus eloqvio, Pax ubi sola manet. Sintque manus purae nobis, sint pectora pura, Sic Dominus precibus cuncta petita dabit. Christus discipulos docuit pia verba referre, Hoc docet exemplo, nos quo que verba pia. Quis poterit Christi magnae praeconia laudis Dicere pro meritis? dicere nemo queat. Qui monstrare viam voluit, qua culmina coeli Scandimus, atque patri sacra referre suo. Non pudeat sanctos sanctam didicisse loquelam, Omnia nam sanctis obuia sunt precibus docuisti tuos olim mitissime Christ Discipulos, verbo nos quoque pasce tuo. Tempora, concedas vitae faelicia nobis, Sit tibi, sitque patri gloria lausque tuo. Oratio absque fide, est quasi corpus sine anima. W. P. To the secure and careless saith S. james. Ye lust and have not: because ye ask not. jam. 4. verse. 2. To the lascivious and carnal. Ye ask and receive not: because ye ask amiss. verse 3. To the regenerate Christian saith S. john. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. John. 5. verse 14. 15. Before we cry will he answer: and whilst we speak will he hear us. Jsa. 65. vers. 24. ❧ Observations to pray aright. Eight lessons, or necessary observations, to be learned of all, that will pray aright. AS no exercises can be well performed, without some circumstances & observations necessarily thereto belonging: whether we respect exercises of the body, or of the mind. So prayer being an exercise ordained of God: then the which nothing is more profitable, can in no good measure on our part be performed: without some necessary circumstances thereto belonging. The consideration whereof, hath caused me, to place before the lords prayer, these eight necessary circumstances, belonging to To whom we must pray. prayer. The first whereof is, to whom we must pray. For as it is ridiculous to utter circumstance. 1 much speech unto them, who are neither careful, nor capable of that we say: and as it is great simplicity, for any to deliver a supplication unto the cook, which pertaineth to the king, so much more folly is it, for any to pray unto Angel or Saint, Papists in so doing like the Athenians. seeing we may justly doubt, whether they hear, or can give us what we want. And if any so do, he is as blind as the Athenians, to pray to an unknown God. Therefore we must pray to him, that is willing to help us, which also is incomprehensible in all places to hear us, and all-sufficient able to give us, else cannot our prayers be made in faith. And if they be not in faith, the Apostle saith, whatsoever is not of faith is sin. But prayer to Saints cannot be of faith: therefore such prayers are sin: Again we can pray to none, but to them we believe in. But we must believe only in God: Therefore pray to him only. Our saviours words, which ought to be without contradiction, teach us that plainly. Thou shalt worship the Lord thy God: Mat. 4. and him only shalt thou serve. And that this is a part of God's worship, and honour to be prayed unto: hear what the Prophet saith in the person of God. Call upon me Psa. 50. and I will deliver thee, and thou shall glorify me: and look into the verse before, and thou shalt find: he that gives this commandment, is the most high and blessed Trinity. The second Circumstance. THe second observation is, to We must pray in the name of Christ. know through whom, or in whose name, to offer up our prayers: and that is, in Christ's name: so doth 1. Tim. 2. 3. the Apostle Paul teach us. There is one God, and one mediator: between God and man, the man Christ jesus. And the Apostle john saith, if any 1. joh. 2. 1. man sin, we have an advocate with the father, jesus Christ the righteous. And Christ himself hath witnessed, whatsoever we shall ask the father joh. 16. in his name, we shall receive it. Therefore saith the blessed Apostle, we have boldness, and entrance, with confidence, through faith in him, that is in Christ, and not in any Angel or Saint. The third circumstance. IN the third place, observe for what For what to pray. Mat. 6 to pray, of this doth Christ teach us, in Matthew the sixth. Even in the lords prayer, which is a true pattern for all holy prayers: whereof shall be spoken more at large in his place, In the mean time observe this lesson of S. Paul. I exhort (saith 1. Tim. 2. 1. he) that prayers, and supplications, and intercessions, and giving of Why we must pray for Kings. thanks be made for all men: for kings, and all that be in authority; that we may lead a quiet & peaceable life, in all godliness and honesty for this is good, and acceptable in the sight of God our Saviour. Wherefore with Theophilact I conclude Theo: on Luke cha. 11. this point: that he which asketh that which is not profitable for the soul, nor necessary for the body, shall not be hard. For saith that holy father with God, such are no petitions, if they ask, Quae non expediunt, such things, as are neither necessary nor fit. The fourth Circumstance. THe fourth point to be considered, is the causes that move us to prayer, and amongst many I will only name four. First, because God hath commanded it. Call upon me, saith JEHOVAH. Psal. 50 Ask, saith CHRIST. Secondly, the promise of God: Mat. 7. And I will deliver thee, and ye shall receive it. Here is the promise of God, therefore said a writer well. I Deus Guliadus on Mat. 6. pa. 132. simul jussit or are, et promisit exaudire. God at once commanded to pray, and he hath promised to hear perfectly or lovingly. Thirdly, the feeling of our own motive to Prayer. 3 miseries: By the example of David of job, of jonah, also the Hebrew word set down by Saint Matthew. Psa. 4. 2 job. 6. VEATTEM KEN TITHPALLELV. Ye shall pray thus, the root of which jonah. 2 Mat. 6. word is PALAL, which in the first sense, or to speak according to the Grammar, it is in the first, or light conjugation, to judge, and as here it is, in the fourth conjugation, called with Grammarians HITHPALL, it signifieth, to judge a man's self, for actio eiusdem in seipsum, is an action of the same man upon himself; so it signifieth here in this place, as if he should have said, * For our Saviour hath left us a prayer whereby we may judge ourselves, our prayers, and all our actions. And ye shall judge yourselves thus, etc. For indeed, no man can pray aright, except he first judge himself: and if he do so, the Apostle telleth him he shall not be judged of the Lord. And here we may consider, the very end of prayer, ut obediamus Deo et impetremus Guliadus on Mat. 6. pa. 132. à deo: even that we may obey God, & obtain by our requests from God, * 4. Motive to prayer. & this may well be considered in the last motive to prayer: which is the benefits we receive by prayer. The benefits are exceeding great, and he most faithful which hath promised the same, which is Christ; whatsoever you shall ask the father joh. 16. in my name, ye shall receive it (saith Mar. 9 our Saviour) what need I to recite Mat. 15 28. here, how all the godly have been delivered by prayer, in their greatest dangers: how fathers have had their sons healed, the mothers their daughters, Yea Cornelius had Peter to cure his soul, a just reproof is this his example to all secure and lukewarm Christians, for he delighted in prayer, before his Acts. 10 conversion. Abraham by prayer received a son: an † Isaac a son of laughter, * Of שחק to laugh. for God turned his mourning into joy. For he meaned because he was childless as appeareth. Gen. 15. 2. Anna prayed and had not only a Son, but even a Prophet of the highest: for she begged him of God and therefore she called his name *a Of שאל to ask. 1. Sam. 1. 20. § Luk. 1 Shemuel § also Zachary by his prayers obtained a son in his old age, for by his prayers he found grace with God. Therefore he called his name * Of חנן to show mercy. john. To conclude there is no end of God's mercy to a man replenished with prayer. The fift Circumstance. THe fift lesson to be observed is the place where to pray, the The place where. Predicament ubi, as Logicians call it, maketh much for the praise or dispraise of any thing, & therefore the pharisees loved to stand in the market place and pray. But Christians Ma. 6. 5 have another lesson, for Christbiddeth thee, enter into thy secret chamber, (not but that it is lawful to pray any where.) For saith Christ to the joh. 4. 21. 23. Samaritane woman. The true worshippers, shall neither worship in jerusalem, nor in this mount: but in spirit and truth, and the Apostle 1. Tim. 2. 8. Paul saith, pray every where, lifting up pure hands with out wrath or doubting. For public prayers, we have Christ's promise: when two or three are gathered together Mat. 18 in my name, there am I in the midst of them; and from this an ancient father saith very well, et propterea Theo. saepe precantes non accipimus, eo quod mutua concordia caremus. And therefore often times praying, we receive not, because we have not brotherly fellowship: for where there is love, consolation, piety, and religion: there Christ doth not say, I will be, but jam in the midst of them: but for our private prayers, Christ told us, our secret chamber was the fittest, and he confirmed it unto us, by his own examples: as when he said to his disciples, sit you here, whilst I Mat. 26 go and pray yonder. Also whereas he went up in to the Mountain to pray: from whence that reverend Archshop Theophilact, noteth thus much, oportet nos solitariosesse, et nullis rebus terrenis intendere orando: it behoveth us to be solitary, and to apply our minds to no earthly matter, whilst we are in praying. The sixth Observation from the predic ament of time, when and how long to pray. Our saviour saith it must be continually, circumstance. 6 this continuance in prayer, will lively set forth our faith and constancy in God: to wrestle with God as jacob did, till we have Hos. 3 a blessing, which must be obtained by the same manner, that this was, by weeping & praying, neither with Luk. 18 the widow must we give over, till our cause be heard; Anna continued Luk. 1 in prayers night and day. And Daniel three times a day. How oft hath Dan. 5 Christ prayed all night? and was it not for our sakes miserable sinners. Therefore let us watch one hour Mat. 26 and not sleep as Peter did, lest we fall into temptation. seven with what affections we must pray. WIth zeal and fervency, so circumstance. 7 saith Paul, be fervent in prayer. Also the Apostle james, the prayer Ro. 12. of a righteous man availeth much if it be fervent. With the Publican we jam. 5 must knock our breast, and with David say Lord enter not into judgement Psalm. 133. 2. with thy servant. With Abraham pray vehemently, to cry with jer. 14. 7. jeremy our iniquities testify against us: with Daniel, O Lord hear, O Lord Dan. 9 help, O Lord consider: and howsoever our affections are marvelously dulled, by reason of the frailness Rom. 7. of the flesh, yet to will is present, and the spirit will be willing though Mat. 26 the flesh be weak, and this is our comfort, the spirit doth not only teach us what to ask, but maketh intercessions for us, with sighs and Rom. 8. 26. groans, which cannot be expressed. The eight and last lesson, to learn to pray aright is the necessity of The necessity of prayer. prayer. FOr although this be the last, yet it is not the least: for this well considered circumstance. 8 will make us diligent to learn all the former; I mean how necessary prayer is for all Christians, and especially for this last age of the world wherein we live: if we observe but the time, it is in the last days, wherein Satan's malice is so much the more increased: by howmuch the more his time is diminished, the place wherein we live, being the We have 3. continual enemies, the world, the flesh, and the devil. place where our enemy hath many and great partakers: the flesh & the devil are two main captains, the world * I mean the wicked of the world are the soldiers, which are servant to both. If therefore we consider the policy of our arch enemy Satan: his rage, his watchfulness, his strength, yea the world, which are at his command: and on the other side, behold the flesh, which ever giveth us battle at home, as also the frailness of our own flesh, and weakness of our own nature: how unable it is to withstand him, if these things were considered, they would keep us, not only from sleeping in so great a jeopardy, but to be watchful, and call by prayer to God for mercy: (the which if we do) we shall make him and his great army to fly. So saith james the blessed Apostle, Resist the Devil, and he will fly from thee. God give us faith, and love in him: so shall we be more than conquerors. Thus loving brother thou seest. First, who to pray unto, not to 1. Heathens. false Gods, as Heathens do. Secondly, by whom and through whom, to offer up our yrayers, neither 2. Papists. by the virgin Mary, or any saint as the Papists do. Thirdly, what to pray for, not 3. Balamists & worldlings. with Balaam, altogether to set our minds on money, nor with carnalists for worldly pleasure. Fourthly, the causes that move 4. We must learn this lesson before our prayers can be heard. us to prayer, which is the very foundation of prayer. From which motive causes, we learn these lessons. First to pray in obedience to God's commandment. Secondly, with faith in his promises. Thirdly, in humility of spirit: then shall we be sure to receive a reward. Fiftly, where to pray, not like 5. jews, Brownists. jews, no where but in the temple: nor like Brownists never in the temple, but pray thou without any superstitious conceit of the place, lifting up pure hands to God. Sixtly, when, and how long to 6. Temporisers. pray, continually, not with temporisers to use holy exercises, only when religion bringeth gain & pleasure. Seventhly, with what affection to 7. Laodicean like professors. pray, not like our Laodician professors, who pray with such zeal, that they can say nothing, if you take their book from them: else, when they read their prayer, they be half a sleep before it be ended. 8. Not to live idly as David did. 8. Secure Christians. 2. Sam. 11. 12. 3. nor to sleep as jonah and Peter did, Math. 26. 40. for Satan is watchful, and goeth about seeking continually whom he may devour. These observations I thought good to set down for thy better understanding of the Lords prayer, because therein; I purpose to be very brief, setting down such doctrines, as naturally arise from the true signification of the words in the text: the holy and ancient Fathers have Forma est per quam res est quod est, inquit Ran: in dial: called it, formula precationum, the form of prayers: and Logicians say, forma dat esse. And surely this holy Prayer is the pattern, whereby we may frame our prayers: and if they be not agreeable to this prayer, they be no lawful prayers. The holy prayer of our Saviour. Matthew 6. Chap. verse, 9 Our father which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done as in heaven so also in earth. Give us this day our daily, or continual bread. And forgive us our debts, as we forgive our debtor. And lead us not into temptation, but deliver us from evil for thine is that kingdom, the power and the glory, for ever and ever, Amen. WHich prayer I divide into four parts: into a preface, in these words, Our Father which art in heaven. Secondly, into six petitions, whereof three belong unto God, and three unto us. The three that belong unto God, are in these words. 1. Hallowed be thy name. 2. Thy kingdom come. 3. Thy will be done, as in heaven so also in earth. The latter 3. which concern us are, 1. Give us this day our daily or continual bread. 2. And forgive us our debts as we forgive our debtor. And lead us not into temptation, but deliver us from evil. 3. Part into a conclusion, for thine is that kingdom, the power & the glory. 4. Part the seal of faith, Amen. The first part of the prayer, which is the preface, I divide into 4. Branches. First, that God is a father. Secondly, that he is our father. Thirdly, that he is. Fourthly, the place which is heaven. For the first, that God is a father, it needs no proof, the scriptures are so manifest, & we are bound by our Christian faith, to believe that God is a father almighty, in this general sense he is the father of good, and bad. But in a more peculiar sense, he is our father, both by creation & adoption, and this doth the Prophet tell the jews, and in them us: that we ought not to repay God, for so high & marvelous works, with ingratitude. Do Deut. 32. 6. ye so reward the Lord, O ye foolish people and unwise? is not he thy father that bought thee, and that made thee: also Isai. 63. 16. Isaijah saith, doubtless, thou art our father though Abraham know us not, and Israel be ignorant of us: yet thou art our father, and our redeemer, thy name is for ever. Objection. CHrist calleth God, father: is he therefore his father, as he is ours? Answer. NO: For he is our father by his creating, and adopting us in Christ. But he is Christ's father, Nota. ☞ by eternal generation, he the natural son of God: but we by grace. Therefore well did he ever make this distinction. I thank thee o my father, for so he is in the most peculiar manner. Also, where he saith, I go to my father & your father, & my God, and your God. What doth he teach, but that God is his father by eternal generation, and ours by adoption? Now from this word Father, let us learn five lessons. First, let us learn to pray in faith. For saith Theophilact, faith is the very foundation of prayer, and he 1. Of steadfastness in his promises. goeth further, and saith. Nisi enim crediderit homo, quòd hoc quòd petet accepturus est, in suam utilitatem, vanaest oratio, quam facit. Except a 2. Of our love. man believe he shall receive that 3. Of our honouring him. which he shall ask for his profit, that prayer which he doth make is vain. The very word in 4. Of fear to his majesty. the original which is * The word Father, putteth us in mind. AB of ABAH to will, it showeth, that God willeth our good. And what will a father deny his son, 5. Of obedience & duty. Mat. 7. 7 that is for his good, saith our Saviour: yea saith the Lord, can a woman forget her child, and not have compassion on the son of her womb? though it could be, yet, will I not forget thee, saith the Eternal. Secondly, it teacheth us to have a loving affection, when we come to appear before a merciful Father, and not as a severe judge, therefore saith David, (and with him let us say,) My soul thirsteth Psa. 42. after the living God: when shall I come to appear before the presence of God? Thirdly the name Father, teacheth us honour. If I be your Father, Mal. 1. (saith God,) where is my honour? Fourthly, Fear, If ye call him 1. Pet. 1 13. Father, which without respect of persons, judgeth every man according to his works: pass the time of your dwelling in fear. Fiftly, obedience. As obedient children fashion not yourselves, to the 1. Pet. 1. 4. former lusts of ignorance. Lastly, this word Father: telleth our consciences, that God is appeased for our sins: and that Christ hath fully satisfied his father's wrath for us, & so we are not only friends, but also coheirs with Christ: & therefore the spirit boldneth us to call God, (ABBA) father: herein is the great love, of our merciful father, marvelously set forth even in this, that when we were Rom. 5. 8. 9 yet sinners, he sent his son to die for us. How much more being justified by his blood, we shall be saved, and seeing he hath given us Christ, how shall he not give us all things? (O Christian) remember thy duty, Application. ☞ God hath been twice a father to thee: but thou not once worthy the name of a son. Thus much of the first word Father: now for the AFFIX, [our] I have showed before how God is our Father, both by creation and adoption. It followeth to set down, what lessons we may learn from this word [our,] which are in number four. First, it teacheth us charity: for The use. 1 love seeketh not her own, but we must seek to edify one another, to be like minded one towards another, to pray one for another. Therefore doth Christ teach us, to pray one for another, saying, Our Father, not my Father. Secondly, it doth teach us, to agree in saith and doctrine with our brethren. Thirdly, it teacheth us humility, to say with Peter, there is no respect of persons with God. And with Paul, there is neither jew, nor Grecian, bond, nor free, male, nor female, but we are all one in Christ. Therefore said job, If I contemned the judgement of my servant, job. 31. 13. when he contended with me: what then shall I do, when God standeth up and visiteth me? what then shall I answer? Lastly, it teacheth us to beware of Sects and schismatics, which have indeed the spirit of Babel, saying, I am holier than thee, stand from me: or with the proud Pharisie, I thank thee Lord, I am not like this Publican. The third part of the Preface. Which art. FOr the first word, Which (SHE) an abstract of ASHER, the relative, of the root of the verb ASHAR, of which cometh also ASHRE: Blessed, or blessings, giving us to understand thus much, that God is the fountain whence all blessings come. And if we be blessed, it is by receiving it from God, for when God and we are relatives. I mean when we are his sons in Christ, then doth he impart of his blessings unto us, as ASHRE NES VI Psal. 32. 1. PESHANG, Blessed is he whose sin is forgiven. Art. THis word (Art) is not in the original, but is necessarily יהוה understood, and this adjunct of Future. י Preterp. ה Present. ו time in the Present-tense, yea in all tenses, agreeth to God evermore, as the learned well know. The letters in the name * Theo. Beza in Apoc. 1. jehovah do Revel. 1. 14. note to us, as much, as S. john in the apocalypse: Which is, which was, and which is to come. The Present, Preter-perfect, and the Future tense. The consideration of this eternity Doctrine. of God, strengtheneth us in faith, if we observe the Apostles words, all the promises of God in Christ, are Yea, and Amen. With God there is no shadow, nor variance of change: for whom he loveth, he loveth to the end. jesus Christ yesterday, and to day, and the same is for ever. The use of this is, that we should not waver in faith, nor be inconstant Use. in religion, but faithful in all our promises, then have we a blessing: for Christ saith, be faithful unto death, and I will give thee the crown of life. In Heaven. AS, in the first word of this preface, we are taught that God is our father: therefore willing to hear us. So in this last word (heaven) we are put in mind of his might, that he is able to help us. Psal. 99 2. (David saith) the Lord is great in Zion, he is high above all people. Christ saith, My father is greater joh. 10. than I, and none is able to take my sheep out of his hands: therefore fear not Satan's subtlety, nor his children's tyranny. Secondly, we must not admit any base, or earthly conceit of our father in heaven: for the Prophet Isaijah saith, God's thoughts are not our thoughts: neither are his ways our ways. But as the heavens, are higher than the earth: so are his ways, higher than our ways. Thirdly, the place heaven, must teach us, that when we come to speak to God by prayer: our minds must not be drawn away with earthly matters, or worldly affairs: for we must consider that we are in the presence of one, that is so infinite in majesty, that he filleth both heaven and earth, yea this glorious God, maketh the thunder to be at his command, and his voice breaketh the Ceders of Libanus. Therefore with Moses let us Exo. 34. 8. Psal. 95. Kneeling seemly in prayer. bow down to the earth when we worship, also with David bow down and kneel, and with great reverence to God, let us say, with the Publican. I am not worthy to look up to heaven. With David let us cry, I will lift up my soul unto thee. Whereas it is said (Which art in heaven) that doth not contradict the other place of scripture: where God saith, the heaven of heavens cannot contain me, how then will ye build a house for me to dwell in? for God's omnipotency is every where: so saith David, Psa. 139 whether shall I go from thy presence, if I take the wings of the morning, and fly to the uttermost part of the world: yea in the deep, and in hell, also there art thou. But as the soul is said to be in the head and heart: so God's seat is in heaven, and that is as it were his † Austin. temple, saith an ancient father, yet is he resident in all places: even as the soul is in all the parts of man's body, but hath chiefest seat in the head and heart: so God is in all places, but hath his temple, and doth most manifest his glory in heaven. lastly, it comforteth the children Use. of God, to think of heaven: seeing God hath promised The last consideration of the word heaven. that they shall be inheritors of so glorious a place, which Christ hath purchased for them. This made all the fathers to behave themselves like strangers here, it made Paul Heb. 11 say, he had fought a good fight (though bitter to the flesh) because saith he, is laid up for me a crown of glory. Also in another place he saith, I suppose that all the afflictions of this life, are not worthy the joys, that shall be revealed. Now follow the petitions. Hallowed be thy name. WHich Petition hath two Petition. 1 parts, principally to be considered as. First, what is meant by the name of God, in this place. Secondly, what it is to hallow the same. For the first, the glorious name of God, who can fully express What is his name, or what is his sons name, saith Agur the son Pro. 30. 4. of jakeh. But it hath pleased the Holy and Highest, to condescend to our weak capacities, and in mercy to call himself, by such means: as either note to us his essence, as 1. jehovah, 2. Ehieh, 3. jah, or his presence and power, as, 4. El, 5. Eloah, 6. Elohim. jehovah, denoteth unto us the יהוה essence of God, even, that one divine Essence, which hath been from all Eternity: is, and shall be, without any change, for ever, and for ever, the use of this, is handled before in the word Art. Ehieh, is of the same root that אהיה jehovah is, it signifieth, I will be, The son of God being jehovah, equal to the father: appearing to Exod. 3. 14. Moses, said unto him, thou shalt go and tell the children of Israel, I will be hath sent me unto you. Signifying indeed * Saith Doctor Forster. that he it was, that was to be come man, who was promised to Adam, and their father Abraham: even God, stronger than all the sons of Adam, who should break the head of the serpent, and destroy him of his might. This true JEHOVAH called himself EHIEH to Moses, but when he had taken our nature unto him, and was constituted in the ministry, & work of our redemption, than he that before said to the children of Israel, I will be, said I am, John 8. 17. Before Abraham john. 8. 17. was, I am. Yea as soon as he had said to judas and his company, I am he.) They fell backward. john. 8. 58. Therefore let me conclude this, with this exhortation of our saviour joh. 18. 5. to his Apostles, believe ye in GOD, believe also in jesus joh. 14. 1. 2. Christ. The third name, which declareth the essence of God, is יה JAH, an abstract of JEHOVAH: signyfying Christ humbled and abased in the flesh. And as E● showeth the presence of God, in his might and government with ELOAH. So doth JAH denote to us the essence of God, as well as JEHOVAH. As you may read in the 146. Psal. In which the office of Christ is very plainly set forth: to be the Creator of the world, and faithful in his promises, who feedeth the hungry, releaseth prisoners, giveth sight to the blind, raiseth the crooked, loveth the righteous, keepeth them that are destitute of worldly succour, relieves fatherless and widows: and overthroweth the way of the wicked. For he came to destroy sin, and therefore David in this place saith further, blessed is he, that hath the God of jacob for his help: and shutteth up this Psalm with HALLELUJAH. And that this is spoken of Christ: will more plainly appear, when the new testament is compared with this Psalm. Even the works of Christ, which he did amongst the jews, as he himself said, if ye will not believe me, because the Prophets bear witness of me: yet believe for the very works sake. Also he saith, if I had not done works amongst them, that no man could do, than had they not sin, but now are they without excuse. Therefore when john Baptist, sent his disciples to Christ: for the instructing of them in the faith of the true Messiah. Our saviour had recourse to this, 146. psal. and said, go tell john: the blind see, the lame are made whole, the dead are raised up, the deaf hear, the poor Luk. 7. 22. receive the gospel, and blessed is he that is not offended in me. And the children of God, which were delivered from the bondage * For he was Satan's instrument to afflict the church. of sin, the tyranny of Satan † and the Pope, by Christ: sing HALLELUJAH, which is in English, praise ye the eternal. Let us therefore in our prayers, The use. and in all our songs of rejoicing: also praise God for our deliverance, from the slavery of sin and Satan. And for our happy deliverance from Romish Babel: God giving us free liberty, to praise him in the congregation: yea to pay the praises of God with the Prophet David in psalm. 56. 12. יהוה אהיה יה Because he hath delivered our life from death, and our feet from falling, praised be JAH, Amen. ab היה esse. The three names of God, that put us in mind of his presence and power be these, EL, ELOAH and ELOHIM, which are all of one signification: declaring to us, that our God is strong, against whom, there is no resistance. * Consolation to the children of God. Therefore what greater comfort אל אלוה אלהים Fortis victor. can a Christian have then this: The Lord is on my side, I won't fear what man can do unto me. For the mighty God is my refuge, even the God of jacob, is my defence. * God is terrible to the wicked. And what a terror is it to the wicked, that God even the strong one, is against them, ready to send them to utter confusion when it pleaseth him: be they never so strong and mighty here? Therefore a little, is better to the Godly: then much spoils, and the great wealth of the wicked. For they stand in slippery places. ELOHIM, also importeth the trinity, Elohim the plural of Eloah: when it is either joined with a verb of the singular number, as Gen. 1. In the beginning, Gods, he When it importeth the Trinity. made heaven and earth. And ELOHIM he said, Let there be light. And again, ELOHIM said, Let us make man: with many such like places, as Deuter. 10. Exod. 8. and when this Noun Plural is joined with a Relative singular, as josu. 24. but most lively doth the 35. Chapter and 7. verse of Genesis, express the Trinity. And jacob built there an Altar, and called the name of the place ELDETHEL, because, (saith he) KING SHAME NIGLV ELAV HA ELOHIM. Quia reuclati sunt ad eum dij, because Gods were there revealed unto him: where it importeth the Trinity, and most lively showeth the three persons in the Deity. First, ELOHIM importeth the In how many divers senses this word is used in the scriptures. Trinity, as Gen. 1. josu. 24. Gen. 35. 7. Secondly, this name is given to false Gods, as Deut. 5. 7. Thirdly, to men in office, as Deut 1. Also where God saith to Moses, I have made thee Pharaohs God. Fourthly, to Angels, as Psal. 8. GOD, also calleth himself שדי God useth this name for the strengthening of his children in faith and obedience as, Gen. 17. SHADDI, which signifieth Omnipotent, all-sufficient. Some learned derive this word of SHAEL, which in the Hebrew tongue signifieth a woman's Breast, or Pap: teaching us thus much: that as the mother doth nourish and cherish, her young child, by the milk of her breasts: Even so doth the Lord his children, with his grace and loving kindness. Gen. 28 * S. jerom. Other learned say, it is a compound word of SHE, the Relative, and DAI, which signifieth aboundancy, sufficiency, and plenty, for he not only aboundeth with all good things himself: but john. 1. 14. 16. also giveth abundantly to all. For of his fullness we receive Tim: 6. 17. grace for grace. And therefore the Apostle Paul, willeth men not to trust in uncertain riches: but in God that giveth abundantly to all. Yea, this word SHADDAI doth not only signify, that God is Almighty and all-sufficient, but that he affecteth all things in all creatures, to which sense, Saint Paul alludes, when he saith, God Act. 17 24. 5. 6. 7. that made the world, and all things that are therein, seeing that he is Lord of Heaven and Earth: dwelleth not in temples made with hands, 1. Cor. 6. neither is worshipped with men's hands, as though he needed any things, seeing he giveth to all, breath, and life, and all things. And hath made of one blood, all mankind, to dwell on all the face of the earth. And hath assigned the times, which were ordained before: and bonds of their habitations, that they should seek the Lord: if so be they might have groped after him, and found him, though doubtless he is not far from every one of us. For in him we live, and move, and have our being. Also the Apostle saith to the Church of Corinth, there are diversities of operations: But God is the same that worketh all in all. And in the same chapter, having repeated diverse and sundry gifts, he saith, all these things worketh even the self same spirit distributing to every man, severally as he will: for of his providence, wisdom and bounty, all men and creatures in the world, have their being, moving, and living, receiving all from his eternal treasury. These and such like names, bring most heavenly contemplation, yea and consolation, to the children of God, who are desirous to know their father's name: so far forth as he is willing it shall be known, and as he hath revealed it unto us, in his word. Many and most singular (for heavenly comfort,) are the attributes of God, in the scriptures: as Just, merciful, prudent, wise, true, and holy: these and many such like, show the properties that be in God. Which doth not only comfort us in affliction, but also lead forward, our affections towards perfection. Therefore, these names are not to be used of us at our pleasure: but with all reverence, least in stead of hallowing, we profane the name of God; But alas, we stay not in this sin: but even many times, blaspheme the name of God. Surely, such as remain in this desperate sin, cannot have any assurance, that, that which they pray for, shall be granted. For Godly his Prophets hath said, he will not here the prayers of such. Yea, those that be scorners jer. 17. 16. of God, and his word, hath God said, they shall call upon me, Ezek. 8. 18. when affliction, and anguish shall Prou. 1. 28. fall on them: but I will not answer. Also against vain babblers, Pro. 15. 29. hath the Lord said, that when they cry he will be a far of. Pro. 15. 29. How much more then, when the blasphemers crieth: for blasphemers are far from a blessing, when they call to God, because they delight in cursing, and indeed that is their portion from the Lord, Zach. 5. 13. 4. even curses and woes a whole book full, and the Wise man saith thus, Eccl. 23. 9 Accustom not thyself to swearing: Eccl. 23. 9 (for therein is many falls,) neither take for accustom the naming Also Exo. 20. 7. of the holy one: (for thou shalt not be unpunished for such things.) cha. 27. 15. For as a servant which is often Math. 5. 33. punished cannot be without some scar, so he that sweareth, & nameth God continually, shall not be faultless, and a man that useth much swearing, shall be filled with wickedness, and the plague shall never go from his house: when he shall offend, his fault shall be upon him, and if he knowledge not his sin, he maketh a double offence: Yea, if he swear in vain, he shall not be innocent, but his house shall befull of plagues. Think upon this, ye that use swearing: and learn to hallow God's name, else ye but mock God, in saying (hallowed be thy name) and yet profane his sacred name: bind not two sins together for even in one shalt thou not go unpunished. And here in this petition by What is here understood, by name. name, I understand the power of God, as to cast out devils in the name of Christ: it was to do it in the power and virtue of Christ. Also, where the Apostle saith, At the name of jesus every knee shall bow, etc. is meant that every creature shall be subject to the power of Christ. Therefore we will conclude that man blessed, whose strength is jehovah * Prou: 18. 20. For the name of the Lord, is a strong tower, the righteous run to it and are exalted. Secondly, note whereas we say What is meant by hallowing the name of God in this place hallowed be thy name. We do not mean that God, or his name, is unholy in itself: but as it is said of wisdom which is most just, that she is justified of her children: (because they so account Sebus: Mun. his, and acknowledge her:) so here mean we that by the hallowing of God's name, that he would grant us to confess, acknowledge, honour, and obey this holy name of his, and this is the hallowing of the name of God. First therefore we learn from The use. hence, that both by faith & obedience, in knowledge & practice, we must sanctify the name of God. Also, with soul and body, in word and thought, whatsoever ye do in word or deed, do all to the glory of God, saith Paul. Secondly, let us take heed, that whatsoever we ask, it may be to God's glory, and that we prefer the glory of God, before any other thing in the world whatsoever, and then have we promise to be heard. The 2. petition, Let thy Kingdom come. THe kingdom of God is threefold. 1. His kingdom of power. 2. His kingdom of grace. 3. His kingdom of glory. For the first, that is his kingdom of power, whereby he causeth all his creatures to serve him: as well bad as good, that is not meant in this place, for God will never lessen and take away this his authority: Therefore saith the Psalmist, whatsoever it pleased the Lord, that did he in heaven, in earth, in the sea, and in all deeps. But in this place we mean the kingdom of grace, that God would reign in our hearts, & that he would put to flight, all our old sins, both original, and actual: that our bodies might be prepared fit temples for the holy ghost, for this kingdom is neither meat, nor drink: but righteousness, peace, and joy in the holy ghost. For this kingdom, comes not by observation; but it must be considered within. And saith that godly Father Theophilact. Nam si quempiam videris, quasi absque carne vivere vitam Euangelicam, an non diceres, quod regnum coelorum iam habet? for if thou shalt see any man to live an evangelical life, as being not in the flesh, wilt thou not say, that he hath already the kingdom of God? And in another place he saith, to believe aright, and to walk accordingly, is called to be worthy our vocation, which is indeed to be subjects of this kingdom. And the same author saith, on Mat. chap. 23. upon these words, the Scribes and the pharisees would neither enter into the kingdom of God nor suffer other, It is, saith he, they would neither believe in Christ, nor yet suffer others that would. In this petition therefore we pray, that God would reign in our hearts, by a true and a lively faith. And if we unfeignedly believe, we have the promises of this life, and of that, which is to come. For saith Christ: Seek first the kingdom of God, and the righteousness thereof, and all other things shall be cast unto you. Also note, that in this petition, we pray for the means to beget faith, which is preaching, also for the right use of the Sacraments, which is a means to strengthen our faith: and godly Magistrates, for to keep the * Which is the Church. body in order: and how can any good Christian, but remember our good Prince in his prayers. Praising God for her, and praying him to prolong her days, to reign long amongst us here, and after this life, with God for ever. The third kingdom, is the kingdom of glory, the state of happiness after this life, which we in deed pray for in this petition, but it is mediately, as being first, members of the kingdom of grace: for whom God rules, Rom. 8. them he sanctifieth, and whom he sanctifieth, them also he justifieth, and whom he justifieth, them also he will glorify. Application. But alas, what shall we say, by such as have such wavering and unsteadfastness in religion: can they pray in hope to be heard? Surely no, for seeing they have delighted to wander, saith the Lord, and have not refrained their feet: therefore when they fast, I will not hear jer. 14. 10. 11. their cry: and when they offer burnt offerings, and oblations, I will not accept them. Therefore purge your hearts, ye wavering minded men, else are ye not subjects of this kingdom: the admission whereunto is by faith: and if ye be not subjects, God taketh you for his enemies, against whom he will execute a heavy judgement. Luk. 19 2. 7. Bring hither those mine enemies, that would not I should Luk. 19 27. reign over them, and slay them before me. Oh consider this, ye that forget God,) Lest I tear you in pieces, and there be none that can deliver you, saith the Eternal. But he that offereth praises, shall glorify me, and to Psa. 50. 32. him that disposeth his way aright: will I show the salvation of God. The 3. petition. Thy will be done, as in heaven, so also in earth. THis petition rightly, and fitly, agreeth with the former: for in the other, we pray that GOD may rule our hearts to believe, which cannot be, if we be unwilling to do the will of God our heavenly Father. Therefore aptly we pray in the next place, for the effects of faith, obedience to God's laws, in these words, Thy will be done. Which petition hath two principal parts, that is: First, what the will of God is. Secondly, that is not enough to know the same, but to do it. For the first, the will of God we pray may be done, is his revealed will in his word. This teacheth us how precious knowledge is, and that it is a great means to make us able: in some good measure to do Gods will, for first we must know, what is to be done, before we can do it. Secondly, it teacheth, that we must not do our own wills, either in prayer, or in any matter of religion. For God will be prayed unto, and served, as he hath commanded in his word, and therefore he saith, obedience is better than sacrifice. Wherefore, let us look to our feet, before we come to pray: lest we offer the sacrifice of fools: and let us learn the will of God. This saith Christ, is the will of God, to believe in him, whom he hath sent, and the Apostle Paul saith. This is the will of God, even our sanctification. So that here we see, that faith and a holy life, are joined together, God requiring the one, of him that hath the other: for indeed they be Relatives, and S. james saith, faith that is without works, is dead. Yea our saviour saith, not every one, that saith Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my father, which is in heaven. Therefore, whosoever is truly justified, is in some good measure sanctified: and indeed, faith can no more be without good works, than fire can be without heat. The use. FIrst, we learn to ask nothing in our prayers, which is not agreeable to God's word. Secondly, we learn to take all crosses patiently: that with Christ we may say, not my will, but thine (o father) be fulfilled. Lastly, we are here taught, to strive towards perfection, for God's children have an earnest desire to do his will. And with David to say, it is written, (O Lord) in the volume of thy book, that I shall do thy will, O God, and lo I come. Application. Such therefore, as despise knowledge, and set light by the word of God: their prayers will God despise, for saith the Prophet Zachary Zach. 7. 13. as God cried to them: and they would not here, so when they cry he will not hear them. But where the word of the Lord is embraced: there the Lord is nigh to us in all that we call upon him for. Yea they that Deut. 4. 7. keep Gods commandments, receive whatsoever they ask, but as for such, as have no care to do 1. joh. 3 22. Gods will, the Lord is far from them. Therefore (o man,) if thou wouldst that God should here thy prayer, Pro. 15. 29. when thou callest upon him: hear thou the Lord, and amend thy ways: when by his good spirit he calleth unto thee, else thy prayer is vain babbling. Pro. 35. 13. The second part of this petition: As in heaven so also in earth. THis saith one, is no otherwise, but as the Angels serve thee in heaven: even so should we serve thee in earth, with all alacrity and willingness, in all humility and faithfulness. And howsoever no Christian can perform such obedience in this life: yet this petition teacheth, that we ought to have a desire so to do. From the consideration of these things we learn three profitable lessons. First that God ought to reign here in our hearts on earth, as well as he doth in heaven, but seeing it is not so: how ought we to be humbled, and cast down in ourselves, when we consider how disobedient we have been, to the will of our heavenly father. Secondly, it ought to move us, to all possible thankfulness, for our redemption, when we consider this example of the Angels, who were but once created, but we miserable sinners put God to a new work, to redeem us by the blood of his own son. Lastly it teacheth us that we ought to love God, more than the Angels: in as much as we have put him to a greater business, and have received greater mercies than they: and they which have much forgiven them, ought to Luke. 7. love much. Application. BEhold thy duty (o man) consider but the Angels: the scriptures describe them to have six wings, two to cover their face, by which they signify to us, that they are not able to look into the depth of God's counsels, they have two also to cover their feet, showing their own insufficiency, and unworthiness, to serve so glorious a God, yet have they two wings also about their heart, to signify unto us, that with hearty obedience, they do the will of God. Therefore, o sinful man, look to the heavens, and behold the Angels, look into the firmament, behold the Sun, the Moon, & the stars, yea in the earth also behold, times and seasons, all these obey Gods will. Therefore o mankind for whose sake these were created, and for whose sake God, equal to the father, thought it no scorn to take unto him our nature, and to be our brother according to the flesh, that he might condemn sin in the flesh: let us not therefore walk after the flesh, but let our conversation be in heaven: whether our eldest brother is gone before us, that in his time we may be with our head Christ jesus, Amen. The 4. petition. Give us this day our daily or continual Bread. O praise the Lord of Lords, for his mercy endureth for ever, which giveth food to all flesh, for his mercy endureth for ever, Psal. 136. 2. 25. Bread. לחם THis word Bread, is took in divers senses in the Scriptures: whereof there are five principal. 1. First, it is taken for bread properly, as Gen. 14. 18. Exod. 25. 30. Prou. 28. 19 2. Secondly, for bread corn, as Gen. 47. 15. job. 28. 5. 3. Thirdly, it is neither took for bread nor corn, but for Manna Exo. 16. 15. Behold I will rain to you bread from heaven. Also Psal. 105. 40. he satisfied them with bread from heaven:) which Manna was a figure of Christ, who is the true bread of heaven, and many of the ancient fathers understand by Bread in this petition, Christ, who is the true bread of life: whom we are to desire, and pray for, before all other things. 4. Fourthly, it is took for sacrifices Leuit. 3. 11. Mal. 1. 7. What is meant by bread in this petition. 5. Lastly, it is taken generally, for all things necessary for this life, as Gen 3. 19 In the sweat of thy face, shalt thou eat thy bread: That is thou shalt get thy living. Also in Psal. 38. 25. Which giveth food to all flesh. Also Pro. 30. 8. * So doth Tremelius understand it in his Hebrew catechism. Feed me with food convenient for me. So likewise in this petition, we understand saith Bucer, Victum quibuscunque Bucer in Mat. 6. pag. 62. vita praesens opus habet: all things that be necessary for this life, from which word we may consider, the bountiful liberality of God, towards all his creatures, but more especially towards man: for whom he both careth and provideth. And therefore the Apostle in the 1. Tim. 6. saith. Trust not inuncertaine riches, but in God that giveth to all abundantly. Secondly, this word Our bread, doth not import that it is ours by * Riches are not ours properly, but lent us, and we are stewards of them, & must give account for them. desert, but being got with a good conscience: not by defrauding of our brother any way, that so we may eat our own bread. The which cannot be, except we live in a lawful calling. Oh thou that hast no calling, or an unlawful calling, how canst thou say this petition? Let gamesters, and such as have no lawful calling, consider, in what state they stand in, and let them (saith the Apostle,) rather labour with their hands, for he that will not labour, let him not eat. Our continual or daily Bread. BY this word continual or daily Bread, I gather these lessons. 1. First, that none must ask riches, or any other thing to satisfy the flesh withal, for because Solomon did neither ask riches, honour, not long life but wisdom: therefore the Lord gave them all to him. So that the like was not unto Solomon, 2. Chro. 1. 12. before nor since, for wisdom, riches, and honour. 2. Secondly, it teacheth us, that every day we must come to God by prayer. 3. Thirdly, these words (daily bread) or as in Luk. 11. (Bread for the day.) It teacheth us this lesson, not to have any mistrustfulness of God's promises, nor use no unlawful means to get our living, seeing the Lord is faithful, that hath said, I will not leave thee, nor forsake Heb. 11 thee. Yea the scriptures say; cast your care upon God, for he careth for you: Math. 6. and knoweth whereof ye have need before ye ask. Neither will he that clotheth the Lilies, & feedeth Ravens, suffer any of his to want their food. For if God cloth the grass of the field, which to day flourisheth, and to morrow is cut down. Then much more will he man: whom he hath so dearly loved, and so dearly bought. And this made David say: The Lions shall Psal. 34. be hunger bit: but those that fear God, shall lack nothing. Believe we not this (O we of little faith,) are we like the Israelites in the wilderness, to tempt God? or are we as incredulous, as the Prince that told the Prophet, though God should 2. Kings 7. 17. make wonders in heaven, yet that great dearth could not be turned into such a plenty, as God by his Prophet told it should be? And surely infidelity and unthankfulness, is the cause of all want. Therefore if we would want nothing, let us trust God (o we of little faith,) then, fides Famem non timet: Faith feareth not Dearth. Give. So the word in the original, signifieth Gen. 3. 20. to give, or bestow freely. Psa. 4. 7. From which, we learn these lessons. Pro. 23. 26. First, that all we have, cometh Ps. 104. from God, and therefore whether Gen. 43 14. we have little or much: we must give him praise for the same. Isa. 9 6. Secondly, that man may toil and labour, and if God give not a blessing all is in vain, for saith David, promotion is neither from the east nor from the west: but of the Lord. Therefore (o rich man,) seeing thou hast nothing of thyself: but all that thou hast, thou hast received, boast not of it, as if thou hadst not received it, neither be thou proud, of that which is not thine own. To us. BY this, we learn every one, to seek another's good, and every man to pray for the good of his brother. Not like Ahab, never to be at rest, till we have got Naboths' job. 31. 19 vinyeard. But with job, not to eat our morsels alone, but the fatherless to eat with us: neither to see any perish for want of clothing, but to cover them, that when the Lord shall call us to account for these earthly riches: we may be found faithful stewards▪ & having been faithful in small matters, he * The old Proverb every man for himself, but true divinity teacheth, one for another, and God for us all. may make us rulers over greater: saying well done, faithful servants & true, enter into your masters joy. Application. But what shall a man say to these last days, wherein charity is waxed cold, & men do not relieve, but revile the poor members of Christ, shall such men be heard, when they pray? or do they understand what they pray when they say (Give us) and yet are for no man but themselves? Surely these men are no better, than mockers of this heavenly prayer, and therefore, bootless is it for them to call upon the Lord: For Solomon hath told them, they shall not be Pro. 21. 13. hard † yea and he that iniureth the poor, doth as one, that sacrifiseth * Eccle. 34. 21. the son before the father's eyes. Therefore, if any would have his prayers hard of God, to whom he is a beggar: let him show mercy here to his brother. That with heart, as well as with tongue, he may say this petition, lest there be judgement merciless, to him that showeth no mercy: otherwise jam. 2. 13. make they never so fair a show of religion, all is hypocrisy. And God will not here the prayers of hypocrites, job. 27. 9 Wherefore (o rich men) here the counsel of Daniel: Break of your sins by righteousness, Dan. 4. 24. and your iniquities, by mercy towards the poor: and let there be a healing of this error. The 5. petition. And forgive us our debts, even as we forgive our debtors. LEt us consider, that this followeth the other petition very fitly, for in the former we beg food of God, to the end our life might be preserved: in this we beg remission of sins, that we may live in God. In the former we ask those things which concern this life: but in these two latter, those things which concern us hereafter. These petitions as all the former, are grounded on God's promises, if we have a repenting heart. Their iniquities (saith GOD) I will jer. 31. 34. forgive, and remember their sins no more. Forgive. Selach signifieth freely to forgive, as 1. Ki. 8. 36. THe First word of this petition which is forgive, teacheth us, that we are saved & imputed righteous through faith in Christ only, Psa. 103 2. and without any of our own good Psal. 86. & 130. 4 works, for saith Paul, we are justified freely by faith, not of works, also, Rom. 3. 14. we have the forgiveness of our sins through his rich grace: for by grace Rom. 9 11. are we saved through saith, not of ourselves, it is the gift of god. Thus was Rom. 11. 6. Mary, Peter, and the publican saved, yea, all are saved by grace. This must teach us humility, and not to say, I thank thee, o Lord I am not like this publican: but to say with Paul, † But papists that say they can merit heaven are the successors of the proud pharisees, and Publicans shall be justified before them. Christ jesus came into the world to save sinners: of whom I am chief, and then if we humble ourselves, God will exalt us. Secondly, the word, (forgive) teacheth us, that we ought to confess our sins to God: that so we may find mercy, for David said Doct. 2 whilst I held my tongue my bones consumed. Therefore he confessed Psal. 32. to the Lord his own wickedness against himself, and he forgave the wickedness of his sins: & job saith, though God should kill me, yet will I trust in him, & I will reprove my job. 13. 15. ways in his sight. Also wise Solomon gives us this lesson, he that hideth his sins, shall not prosper, but he that confesseth and forsaketh them, he shall have mercy. Just job, confessed his sins, so did David and the prodigal son, also the Publican and the thief on the cross. Thus by these examples we see that confession of sins, must go before remission. If thy sin be private, than confession to God, may be private, but if it be public, then must there be public confession, that the Church may take notice of thy true contrition. Thirdly, it teacheth us the great Doct. 3 patience of God, in not confounding of us when we have first sinned, but suffering us so long, and giving us space to repent. This patience of God saith Saint Peter, should lead us to repentance, and not to say with the fool, tush God seethe it not. The Prophet David saith, the Lord is full of mercy, and of great goodness, but he also saith, if a man will not turn, he will bend his bow and whet his sword. And the longer he deferreth his punishment, the higher he heaveth his hand, the greater will the blow be. Therefore though God have but a leaden heel: yet hath he Psal. 2. an Iron sceptre. Thus much of the first word forgive. Us, or to us. BY this word (us,) we are taught to pray for the salvation of our brethren, yea of all, if it were Gods will, by the example of Saint Paul, who could have wished to have been separate from God, for his country men's sake the jews. But few go so far with Paul, for if they wish their friends any thing, it is rather worldly wealth, honour, and dignity, than the forgiveness of sins, and increase of spiritual graces, forgetting Christ his words, what will it profit a man to win the whole world, and to lose his own soul? but this is the frailness of our flesh, and sinful nature, to be more prone to earthly profits, then fervently to desire, heavenly blessings. Our debts. Breach of the law is debt, which is our sins. Indeed sins are rightly our debts. Which make us indebted unto God by transgression of his divine law. Alas, goodness was once ours, but we in our first parents lost the very will of doing well, how much more the power to do well. So that God now saith, Gen. 6. the thoughts of man's heart are altogether evil. Therefore sins are rightly ours now indeed. The blessed Apostle Saint james, showeth this, where he proved that God tempteth none to do evil, but all such temptations are of ourselves, and Rom. 8. he saith further, whence are wars, sedition and envyings, are they not even of yourselves? yea the Apostle Paul, The confession of Paul differeth from the pretended Catholic. that chosen vessel, could say, I know in me, (that is in myself) dwelleth no good thing, and howsoever to will is present with me, yet I find by the law of God, that I do that which I should not do. Debts. Well may our sins, the breach of the law, be called Debts: telling us of our neglect of duty, and of our playing the bankrupts, with the graces of the good spirit of God, as also to bind us to the judgement seat of God, laying before us the heinousness of our sins, and the rich mercy of God in Christ, who when we had nothing to pay, forgave us all. The second part of the fift Petition. As we forgive our debtor. This forgiveness of our brethren, it is a sure testimony, that God in the first place hath forgiven us, and so saith Saint john, by this we know, we are translated from death to life, because we love the brethren, and Christ his commandment is, be ye merciful, as your heavenly father is merciful O how can they look for mercy which continue in malice, for Christ hath said it, (therefore it is true) With what measure you meat to others, it shall be measured to you again. Therefore let not the sun go down on thy wrath: for what knowest thou (o man) whether thou shalt live till to morrow, and if thou shouldst die in malice, thou diest not in God, for God is love: In the fear of God consider this, and first be reconciled unto thy brother, and then come and offer thy gift, for if (saith the Wiseman) one pray, and another curse, which will God hear. Nay such as be full of cruelty and revengement, what in this Petition do they pray for? but this, that God's curse and vengeance might light on them, therefore, whosoever thou art, that carriest malicious mind to thy brother: thou art altogether unfit to say this prayer, or any holy prayer. Yea, and God will not hear thee, when thou callest unto him, when thou stretchest forth thy hands, he will hide his eyes. And though Isai. 1. 15. thou make many prayers, yet will he not hear thee: because thy Mic. 3. 1 hands are full of blood. Therefore take the advise of Christ; First be reconciled to thy brother, and then come and offer thy gift. But here may arise a doubt, whether that God will hear me or no, seeing I confess myself to be a sinner: 1. Pet. 4. 17. and Solomon saith, God heareth not sinners. How therefore will He is a sinner that believes not the gospel this stand with this petition? very well: for by sinners in that place, is meant such as be not incorporate into Christ: and such as delight and continue in their sin, 1. joh. 2 and such men indeed God will Rom. 4. 25. not hear. But they that have put on the righteousness of Christ, by Heb. 9 26. a true and a lively faith, them will God hear: and for their sins, was Christ the reconciliation. Therefore, jere. 50. 20. with jeremy, let us say, and believe, That God's mercy maketh sinners pure: for God imputeth not sin to his faithful children, Psalm. 32. 2. Objection. Yea, but how saith S. john: that they which are borne of God, sin not, and, That he that committeth sin is of the devil, but every man sinneth, and every one committeth sin? Answer. That is true: But if you well observe the words before, and consider the drift of S. john, you shall plainly see, that he meaneth, such as are of the devil, as persever with willingness in sin: even such, as in whom sin reigns in their mortal bodies. But under that power of sinning, cannot the children of God be, because the spirit of God, checketh and correcteth, their evil and corrupt affections. For this victory over sin, and death, hath Christ given us that believe. Giving us both a will, and a fervent 1. Cor. 15. 57 desire, to do his commandments. And this is his commandment, that we believe in jesus Christ, and love one another: for he that keepeth this commandment, 1. joh. 3 23. 24. dwelleth in him, and he in him, and hereby know we that he abidetb in us, even by the spirit which he hath given us. The 6. petition. And lead us not into temptation, but The word Temptation, is of a verb that signifieth to lift up, showing that God sometimes proves ●is children further & higher by degrees, as he did Abraham, Gen. 〈…〉 also Heb. 11. For first he tempted but in commanding him to go out of his own country. Secondly by Sarahs' conception, who being past age, and was as dead in regard of strength of nature: and thirdly God tempted him in offering up his only son Isaac, of whom it was said, in Isaac shall thy seed be called, therefore is Abram called the Father of the faithful. deliver us from evil. IN the former petitions, we begged pardon for sins past, and here we crave God's grace, to resist sins to come. And surely if we look into ourselves, how prone we be to fall, we shall see that we had need to crave of God, that we come not into temptation, for that Satan intendeth evil towards us, and surely, as S. james saith, God temteth none to evil, but man is either tempted by his lusts, as the Apostle observeth, which is a voluntary temptation, as drunkenness, whoredom, theft, and such like, are voluntary temptations, or else by cruel tyrants, to do that which is against religion and conscience, and this is called unvoluntary temptation, when we are compelled by force, to do against God's laws, these temptations we are not to desire. But if any such happen, the Apostle james willeth us, to account it exceeding joy, and showeth the benefits that follow to them that fear God, and if God tempt or prove his children, it is to manifest their faith to the world, and for example to others: so he tempted Abraham in offering his son Isaac: also the Israelites and job; yea indeed he tempted all his children so, and his only Son also, that we might not think much, nor faint in our temptations. And therefore said Moses to the children of Israel: Ye shall not fear, because the Lord cometh to tempt you, for he cometh to tempt you, to manifest what is in thy heart: But Satan he doth it to an evil end, Yea ever when he tempteth, it is not for conversion, but subversion of the party he tempteth, and this is evident through all the Bible. But what shall we say of those which are dead in sin, and have no feeling of temptation, nor remorse of conscience, (O God deliver us from that evil.) The second part of the sixth petition. But deliver us from evil. THerefore in the next place we pray, that God would Deliver us from evil: that is saith old and new writers from the Devil, which is indeed the very fountain of evil. Thus we pray not simply against temptation, but against the evil of temptation, for we see our saviour was tempted with three capital & great temptations, such as few of the best members do withstand, and what were they? Theophilact telleth thee, they were avaritia, Gula, etinanis gloria, covetousness, gluttony, and vain glory. Consider therefore him that was equal to God, yea thought it no robbery to be so: yet for thy sake he took to him the shape of a servant, and even was buffeted of Satan, that he might the better strengthen those, that are tempted (was not all for thy sake o unthankful Heb. 2. mankind;) learn therefore to take up his yoke, for it is easy, and the burden light, and God is faithful that will not suffer thee to be tempted above that thou art able, but in all our temptations he will give us a happy issue, which God grant unto us, Amen. The Conclusion. For thine is that kingdom, the power and the glory for ever, and ever Amen. The first part FOr thine is that kingdom, this showeth reve. 21 us a reason, why we should pray, to God only, because he only is King, and to him we own this duty, therefore the Angel told john in the revelation, that he must worship Reu. 21. God, for he was but his fellow servant. Objection. Why, David saith, the earth is the Lords, with the fullness thereof, the round world and they that dwell therein, why therefore say you (that Kingdom?) Answer. Surely God ruleth all Kingdoms indeed, & preserveth bad to, from outward dangers, as you may read in Dan. ch. 5. also Ester ch. 16. 16. but here we speak of the Kingdom of grace: by which God rules in the hearts of his childre● after a more peculiar manner, & therefore well may we say (that kingdom,) for he showeth (Mysteria regni) the mysteries of that kingdom to his chosen, but he hath not dealt so with every nation. The second part of the conclusion. The power. THe Lord our God, is a God of Gods and Lord of Lords, a great God, mighty and terrible, which accepteth no persons, nor taketh rewards, and this is the second reason, why we ought to pray to God, because all power is his, and he only able to help us. In the first place, as he is, our king, he wills our good, & as he is of power, he is able to perform, what himself pleaseth. Therefore are we to pray to him, that he would preserve us, & keep us, read Num. cha. 6. 24. But alas, how often hath God manifested his power to every one of us, so that we may say with Moses, there is neither God in heaven nor in earth, that could do like thy works and like thy power. How did the Lord manifest his power against the cruel & bloody spaniards in 1588. yea and how hath he diverse and sundry times overthrown our enemies since, hath not this father of ours, preserved our gracious Queen most miraculously? from secret conspiracy and most vile treachery? (oh) that we would therefore, praise the Lord for his goodness, & declare the wonders he doth for us in this little Island. Hast thou remembered God's power, in delivering thee from Satan and sin, and for preserving thee all thy life: (oh thou redeemed Christian) thou subject of the realm of England? say thou with David, Psal. 106. 2. who can express the noble acts of the Lord, or show forth all his power. The third part of the conclusion. And the glory. THou art worthy O Lord to receive glory, honour and power, for thou reve. 4. 11. hast created all things, and for thy wills sake they are and have been created. And the blessed Apostle S. Paul saith, whatsoever we do, it must be to God's glory, for that is his due, and our duty. Therefore well said a learned writer on this place, Habes hic etiam causam, cur nullae omnino creaturae sint invocandae, quia ipsarum non est regnum, non habent omnipotentiam, nec debetur illis ea gloria. (that is to say) thou hast here also the cause why no creatures are to be called upon at all because (saith he) the kingdom is not of them, neither have they the power, neither Illiricus pa. 325. may that glory be due unto them. Wherefore, let us say, with the Prophet David in Psa. 108. 5. my heart is prepared, O God, so is my tongue, I will sing and give praise. (And) exalt thyself O God above the heavens: and thy glory above all the earth: and let us as (jeremy exhorteth) give jer. 13. 16. glory to the Lord our God, for he is the king of glory. Yea, and he only is Psal. 24. 8. to have glory, for he will not give his glory to another. And for this end are Isai. 48. 11. we saved, even to the praise of the glory of his grace, wherewith he hath made us accepted in his beloved son, by whom, we have redemption through his Ephes. 1. 6. 7. blood, even the forgiveness of our sins through his rich grace. The last reason of the conclusion, why we must pray to God. For ever, and ever. THat is, thou must not pray so, this year, & that, for thy God's name is JEHOVAH, (that is the eternal,) and his time cannot be diminished. Isai. 50. Therefore is he called the ancient of days, and David saith, the heavens wax old, but thou art the same for ever: for his power is not diminished, nor his hand shortened; Therefore continue thy prayers only to him, and rob him not of his glory, do thy duty betimes and God will reward thee in his time Eccle. 51. 30. (saith the Wiseman) for the Lord is near to all them that call upon him, to all that call upon him in truth, he will fulfil the desires of them that fear him, he will hear their cry, and Psa. 145 18. 19 will save them. Amen. Our Christ is Amen, the faithful and true witness, who hath The seal of faith. commanded us to begin and end our prayers in faith. And he told his Apostles, and in them us, that whatsoever we ask, believe we shall receive it, and we shall receive it. Thus Amen, is diversly taken in the scriptures, and many profitable significations, arise from the root in the holy Hebrew, I will but only name some of them, leaving them to thy consideration, and so I commit thee to God. First, it signifieth truth, secondly, faith, thirdly, steadfastness, and perseverance, and surely most profitable lessons may we learn from these. First, to come before God in truth, without any hypocritical show, for he is the God of truth, & hath assumed the name of (Amen) to himself. Secondly, it teacheth us faith, to believe God in his promises for all the promises of God in Christ are yea, and Amen. Thirdly, that we must not be unconstant in our prayers, for then jam. 1. S. james telleth us that we shall receive Luk. 18. 4. nothing. Fourthly, it teacheth us perseverance, to continue in prayer. Fiftly, Amen is truly, which is a kind of oath, showing that we must not deliver up our prayers coldly, but in vehemency of spirit. Also Pagnine saith, it is Constitutum, a matter thoroughly determined that so our prayers be not a sacrifice of Fools. And lastly in this place it is an earnest wishing, that, that we have prayed for, may come so to pass, & so is it used at the end of all prayers, through the Bible, in this sense, (so be it.) As Deut. 27. 1. Kin. 1. Nom. 5. jer. 28. Psal. 95. Revel. 1. Here followeth a table, showing the agreement between the Lord's prayer, and the ten commandments of Almighty God. The Preface to the Reader. NOw I remember the saying of the Greek Father Theophilact, that if the Law and the Gospel, were compared together, there is Christ revealed in the midst of both. And surely, at the mouth of two or three witnesses, is every word established. Seeing therefore, Christ hath taught us a prayer, agreeing to the commandments: let us not think the son of God came to give liberty to sin, but indeed to deliver us from sin: yea Zachary saith in Luke, though we serve him with Luke. 1. out fear, yet it is, in holiness and righteousness, all the days of our life. Therefore said a godly father, upon Luk. 9 where it is said, that Moses & Elias were with Christ, when he prayed in the Mount: this showeth (saith he) that he was no adversary, nor contrary, either to the law, or Prophets. And that this may more plainly appear, behold the table, I have here set down, for thy further instruction; & chief for their instruction who talk so much of Christian liberty, that their life is nothing, but licencialitie. Now followeth the Table. Psalm 119. verse. 130. The entrance into thy words showeth light, and giveth understanding to the simple. The Preface of the Law. I Am JEHOVAH thy God, which brought thee out of the land of Egypt, and out of the house of bondage. come. 1 Thou shalt have none other Gods before my face. come. 2 Thou shalt make thee no graven image, neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth. Thou shalt not how to them, neither serve them: for I am jehovah thy God, a jealous God, visiting the iniquity of the fathers upon the children, upon the third generation, and upon the fourth of them that hate me: and showing mercy unto thousands, to them that love me & keep my commandments. The Preface of the lords prayer. Our Father which art in heaven. THis preface of the Lords prayer very aptly agreeth with these two first commandments: For it teacheth us that our Father is jehovah Elohim, the blessed Trinity, as that reverend Father Bishop Babington, hath well observed on this place. The word Father teacheth us, that we are sons of God, & that is, by grace and adoption in Christ, and telleth our conscience, that he hath delivered us from Egypt, that is, from the power of Satan, and from the cursed Pope. And therefore the godly in the Revelation are bid to come out of Egypt, of bondmen he hath made us free, and therefore him we ought to serve, and none else, yea alone to pray to him, to honour, obey, and serve him, and fervently to love him, as a child doth his father. Neither ought we to pray to saint or picture of any: but to him that is almighty. The word Heaven, showeth he only ought to be feared, and that he alone is holy, to whom belongeth all holy worship, neither must any be worshipped but he, lest the all seeing God look down from heaven and punish us. Thou shalt not take the name of jehovah come. 3 thy God in vain, for jehovah will not hold him guiltless, that taketh his name in vain. come. 4 Remember the Sabbath day to keep it holy. Six days shalt thou labour and do all thy work, but the seventh day, is the Sabbath of jehovah thy God, in it thou shalt not do any work, thou nor thy son, nor thy daughter, thy man servant, nor thy maid, nor thy beast, nor thy stranger that is within thy gates: for in six days jehovah made the heavens and the earth, the sea and all that in them is, and rested the seventh day: Therefore jehovah blessed the Sabbath day, & hallowed it. Hallowed be thy name: answereth petition. 1 fitly to the third commandment. Thy kingdom come. petition. 2 Thy will be done, as in heaven, petition. 3 so also in the earth: agreeth with the fourth commandment. This kingdom is in righteousness, and peace, and joy, in the holy Ghost. The only means to attain this, is by believing in Christ, and seeing faith is by hearing the word preached, therefore hath God ordained one day of seven for that purpose. For surely he that keepeth not the Sabbath day, which was ordained to meditate on God's works, and to hear God's word preached, can neither be skilful rightly to know, the use of creation and redemption: and if he be ignorant in this, neither is God his King, nor he any way fit to do Gods will, for that is far more hard to attain to, then but barely to know it: & surely if any should ask me the cause, of so much looseness in our conversation, and so great blindness in this glorious time of the Gospel, I should say, it was the neglect of the Saboth day. Therefore I would desire all Christians, to remember when God bids us remember, and especially the Magistrate in his place, that where no conscience of this duty is, there may be correction duly administered. For the neglect of this commandment, is the cause of breaking all the rest, and it is the very gate either to knowledge, or an entrance for all the works of darkness. (Consider Christian reader) if the lords day were kept of every one, and spent in reading & hearing God's word preached, what delight & knowledge, would it bring thee to, in a very short space. Therefore saith God remember to do my will, not thine own. Neither can we pray thy kingdom come, and let us do thy will: when in deed God's will is, we should spend the day in hearing, reading, and meditating, of his marvelous works, both of creation, and redemption, Thus we see the three petitions Sab. Mun. on the 5. of Mat. answer to the four first commandments: both, lively showing our duty to God, for from the first table, I understand the whole worship of God, namely faith in God, fear of God, confidence & love of God, even as it is said, thou shalt love the Lord thy God, with all thy heart, with all thy soul, and in thy whole endeavour, for love, trust, faith, and fear, are in the heart, and in them consisteth the true worship of God. The second table of the law. come. 5 Honour thy father and thy mother that thy days may be prolonged upon the land which jehovah thy God giveth thee. This saith Paul was the first commandment with promise. Thou shalt not kill. come. 6 Christ expoundeth this in Mat. 5. The second part of the Lords prayer. Give us this day our daily bread. petition. 4 This showeth that we may lawfully pray for earthly things that are necessary, but God ever maketh the disobedient to parents to want, or at leastwise curseth the labour of their hands, for the lord hath said, cursed is he that curseth father or mother. Therefore Solomon saith, his light shallbe put out in obscure darkness. This was the first commandment with the promise of Canaan annexed to it, which was the land that had abundance of earthly riches and was a figure of heaven. Forgive us our debts as we forgive our debtors, which teacheth petition. 5 us, that we must not only do no murder, but even show no crabbed look, nor to use a churlish word, nor conceive a hateful ire, against our brother. So far should we be from making him our prey, as ever we should remember him to God in our prayers, this our saviour taught expounding this commandment in the fift of Matthew. Thou shalt not commit adultery. come. 7 Thou shalt not steal. come. 8 Thou shalt not bear false witness come. 9 again thy neighbour. Thou shalt not covet thy neighbours come. 10 house, neither shalt thou covet thy neighbour's wife, nor his man servant, nor his maid, nor his ox, nor his ass, neither any thing that is thy neighbours. Lead us not into temptation petition. 6 but deliver us from evil. This answereth to the four last commandments, for man is most subject to be overcome by these works of the flesh, which are adultery, theft, lying and covetousness. And so the sum of the second table, is to love our neighbour as ourselves. But deliver us from evil, showeth, we are to desire that God would grant us his assistance, to walk in obedience to his holy commandments: and this aught ever to be the desire of all Christians, in their prayers to God, as is showed before. Thus beloved brethren we see that the law is holy and good, also that Christ came not to destroy the law, or to give men liberty to sin, but to establish the same, and to fulfil the same, which none but he could do: therefore in a word, know the use and end of the law. The use is, that we should strive towards perfection: and bring Use. forth fruit, as beseemeth trees of Gods planting. The end is, that End. our own infertility, & barrenness, should make us confess, the equity of the law, the iniquity of ourselves, and the everlasting mercy of God: for whereas by the law we are under the curse, because it concludeth all under sin. By the Gospel, we are made happy through faith in the son of God, for that which the law could not do, Christ did, for he turned the water into wine, (saith Theophilact) and that, that was not able to nourish us, he hath made good to us, and profitable for us. And whereas before, we were bond men under the law, that is the curse: we are now made free men, by him which became a curse for us, yea he hath made us a chosen generation a royal priesthood Titus. 2. 14. a holy nation, a pecultar people: let us not now therefore sin, that grace 1. Pet. 2. 9 may abound, God forbidden that we should do so, for if we be his chosen, we have crucified the flesh, & with Paul we must be crucified to the world, and the world to us, so we may be the more able to resist sathan, when he shall tempt us in our prayers, or otherwise, & let us that profess Christ, walk as Christ hath walked; and above all things, let us not faint in our prayers: for if we be faithful, God is loving & merciful, and he will give whatsoeur we have need of, for as the Psalmist saith, there is no good thing; that he withholdeth from them that fear him. Now the God of peace, that brought again from the dead the Lord jesus, Heb. 13 20. the great shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in all good works, to do his will: working in us that which is pleasant in his sight through jesus Christ: to whom be praise for ever and ever. Amen. FINIS.