decorative border and printer's device, McKerrow & Ferguson 210: "A compartment with the Royal Arms at head. Crest and arms of the Cecil family and (?) of the town of Cambridge at sides and lower corners." HONI SOIT QVI MA●● PEN●● 
Newly translated out of Latin into English.  
Printed by john Legate, Printer to the University of Cambridge.  
1598.   

The Printer to the Reader.  
CHristian Reader, although the very name of the author of this exposition, were a sufficient argument to commend the same unto thee, yet because I have undertaken the publishing hereof after so many labours of our own learned and godly countrymen faithfully performed in this kind, I thought it not amiss in a word or two to give some reason of my fact. And first of all the excellency of this exposition, which I commend not so much of mine own knowledge, as upon the judgement of very godly and learned men, moved me in this sort to communicate it to the whole country. The praise which seemeth peculiar unto it, issueth from a double fountain: first from the learned interpretation of the words in their native sense, secondly from the ample and euidei●● declaration of the true and full meaning of the Spirit of God in every petition, which he hath endeavoured to set down from the propriety of the words in the Greek and Hebrew tongue: showing in such sort what blessings we are to ask, and what sins we must bewail, that not only the simple by the blessing of God upon their endeavour may in short time hereby learn to pray in faith and in obedience, but the godly also and the learned, that have attained to further measure of knowledge and of grace, may increase their knowledge, and further edify themselves in their most holy faith. Thus wishing unto thee the Spirit of prayer which may teach thee to use the means whereby thou mayst pray with the Spirit and with understanding also, I take my leave, and here end.   

AN EXPOSITION OF THE LORDS PRAYER.  Our father which art, etc. 
THere be not only cavils of profane men, but also conceits in the hearts of the godly themselves which trouble them much, against the necessity and benefit of using prayer. For first, if God know what we want before we ask, what need is there, or what availeth it, to show and solicit our suits to him which knoweth them already? for such rehearsals are wont to be troublesome and grievous. S. Hierome answereth very finely: That, in prayer we are no showers, but suitors: and it is one thing, to make known to him that is ignorant; and another thing, to entreat and ask of him that knoweth. Yet this answer removeth not all difficulty. For our heavenly father doth not only know, what thing we want, but also unasked of his fatherly care and favour, is ready and forward of his own accord to help us before we ask. And therefore it seemeth, there is either no benefit or no need of praying; I answer: we do not pray with that intent, and for that end, as though we would by our prayers stir up God, and put him in mind of his duty, being negligent and careless of our affairs; or otherwise as being hard and merciless, allure him by our prayers, and bring him into an other mind. We know indeed that God is ready of his own accord to give good things, but yet to those which do repent, and humble themselves under the mighty hand of God, who by faith do seek, knock, and ask. And therefore we do pour out our prayers before God, not for that we doubt of his good will, but that we may indeed show ourselves to bring true repentance, because he hath promised sorgivenesse of sins to them which repent, Ezek. 8.23. that he will assuage his judgements, and bestow his blessings, jer. 18.8. and give grace unto the humble, 1. Pet. 5.5. And that it may appear that when we call upon God, and think upon his promises, we bring with us and likewise do exercise true faith, because the Lord hath promised all good things to him that doth knock and ask, Math. 7.7. and that we do come boldly to the throne of grace, that we may receive mercy and find grace to help in time of need, Hebr. 4.16. Again, spiritual blessings can not otherwise be received then by faith: indeed bodily or outward benefits are oft bestowed upon the wicked also: and yet that those may be profitable unto us, it is the will of God that we should wait for them by hope, and receive them by faith from his fatherly hand. And therefore we pray in faith, that we may show forth our desire to receive from God not only corporal blessings, but those especially which are spiritual, heavenly, and eternal. And that we would so receive from God the blessings of this life, that by his blessing they may be profitable unto us. And because God would have this glory given to himself, to be the fountain, the author and giver of every good thing, jam. 1.17. & that we should wholly rely upon him: we therefore in prayer do testify, that we neither ascribe them to any other, nor seek them elsewhere, but do wholly hope for, expect, and require the same from God alone: for God hath promised, that he will be ready and willing to help such. Also in our prayers we do thus lay open our wants and miseries before God, not as though we knew them not, but that by pouring out our cares in the Lord's bosom, we may disburden & ease our own soul. And the promise is most sweet and comfortable, Psal. 37.5. and 55.22. 1. Pet. 5.7. Roll & cast thy ways upon the Lord, and he will have care and bring it to pass. chrysostom addeth also this reason why we should pray: That by often calling upon God we may become familiar with him. Again, that we may more highly esteem, and more reverently use that which God bestoweth upon us when we ask and knock.  
These things are carefully to be thought upon concerning the necessity and benefit of prayer, lest that being otherways too cold and backward unto prayer by these conceits, that God is forward to help us of his own accord, we do suffer ourselves to be withdrawn from the exercise of prayer. Neither let us abuse that most sweet sentence of the ready goodwill of God toward us, which ought rather to be an incitation and a motive to excite and confirm our diligence & confidence in prayer. There be some which reason thus, or at least do trouble themselves with those conceits: seeing God unasked, and before we pray doth know, yea beforehand hath set down & appointed what he will do and what he will give: we do therefore either ask in vain, that which otherways should come to pass; or else do wickedly in praying, as though we hoped by our prayer to turn God from his firm decree and purpose, and so make him changeable and unconstant. To this objection some answer thus. If that which we ask be ordained beforehand to be done, than we pray upon good and sure confidence. If it be not, yet we go not about to hinder or stop the course of God's predestination; because we pray that Gods will may be done. But Luther's exposition is more plain & safe; to wit, that we are not commanded to busy ourselves about the hidden foreknowledge of God, or to search into his secret counsels: but we must dispose ourselves according to his will revealed unto us in his word, where he teacheth that by repentance and prayer, god's wrath is appeased, many dangers and evils are avoided, and many benefits obtained. jer. 18. v. 8. Ezek. 33. v. 11.1. King. 8. v. 56. And therefore he hath straightly charged us to pray: yea he is angry when no man sets himself by prayer between the Lord and the land lest it be destroyed, Ezek. 22. v. 30. Both these therefore do warn us to pray, first that god of his own accord is ready to help, and knoweth what we want, & what himself will do. Secondly, that it is his will and commandment we should pray. Neither must we from the secret foreknowledge of god, frame or admit exceptions against those things which are plainly revealed and commanded in the word. If thou canst not reconcile them, leave unto god the hidden reasons of his secret foreknowledge, and do thou those things which are commanded and appointed to thee in the revealed word; to wit, that thou mayst pray and that continually. These things I have noted by occasion of that saying: Your heavenly father knoweth whereof ye have need, even before ye ask, Math. 6. v. 8.  
Our Saviour Christ before this prayer gives this commandment: After this manner pray ye: whereby he would not bind those whom he teacheth to pray, unto this set number of words as unto a work done: for that were to babble indeed. And the Apostles themselves, as we may read in their acts, and epistles, often prayed in other words after the delivery and receiving of this form of prayer from our Saviour Christ. And that which is the strongest proof, Matthew and Luke setting down this Lord's prayer, do not curiously observe the self same words altogether. But our Saviour Christ in a short example would show unto his disciples the manner how to pray, according as his custom was to teach a general doctrine by propounding some particular example, where under the special we are to understand the general. And therefore in this platform of prayer, his purpose is to show, how few and small a number of words we must use in prayer, contrary to the vain babbling of the Pharisees & of the Heathen. Who is to be called upon, or to whom we must direct our prayer: with what confidence we must pray: how and for what causes: what things we are to ask: in what order: by what mean: and for what end. And thus are all the principal points, which are required in true prayer, contained in this platform. So that it was both truly and finely said of Austin in an Epistle to Proba, we have liberty in praying to use other words so that we say the same things which this prayer containeth: but we have not liberty to say other, divers or contrary things. And this it is which Matthew saith, cap. 6. v. 9 thus, or after this manner pray ye. And that saying of Christ recorded by S. Luke 11. v. 2. when ye pray, say is all one with this. But here Austin moves this objection: if we must not use many words in prayer for that our heavenly father knows our want by the same reason, and for the same cause, we should not use few words, no not those which are here appointed by our Saviour Christ. The answer is: that in regard of God, and for his cause, we need, neither many nor few, nor any words at all in prayer, neither doth the form of prayer consist in the repetition of words. For to pray is to lift up the mind unto god, 
What it is to pray.  to pour out the heart before God, & to ask something of him: but no man doth truly ask any thing, which desireth not the same, and desire is an affection of the mind. And therefore though he utter with his mouth the best words that can be, unless there be also a lifting up of the mind, with attention and devotion, so as the heart may truly desire that which he asketh, that man prayeth not indeed. But he that lifteth up his mind, and with a devout inward affection of heart, doth entirely ask any thing of God, that man doth truly pray, although he express not in words his desire. One man cannot entreat another unless he use words or gesture: but the inward and most secret corners of the mind and heart are plainly seen of God, and therefore David saith, my groaning is not hid from thee, Psal. 38. v. 10. & Psal. 10. v. 17. The Lord heareth the desire of the poor: thine ear hearkeneth to the preparation of their heart. And Psal. 38.10. My whole desire is before thee. Rom. ●. v. 26. When we know not what to ask, the spirit itself maketh request for us, with sighs which cannot be expressed. And it were a foolish thing, therefore to utter our prayer in words, as though god could not understand the desire of our heart. And yet the Saints of god in the old testament, and the Apostles in the new are said, to have used words in praying. Neither doth Christ without cause say thus, in Luke, [when ye pray, say] but it was for our sakes and for our prayers. Which is carefully to be considered, that we may learn to use vocal prayer well and profitably: for our mind doth not thoroughly consider and regard those things which we want, or are to ask, especially if they be spiritual, and pertain to the glory of god. And therefore the words which we use in praying, do by a kind of advertisement lead us to that consideration, that so the desire of our heart may be rightly informed. Now the heart in prayer ought to be penitent and humble. But because we do for the most part rush upon this exercise of prayer, without due consideration of our sins and unworthiness: therefore the rehearsing of words is profitable, whereunto if the mind give heed, that we may pray with the Spirit and with the understanding also, 1. Cor. 1.15. then will the meditation thereof prepare the heart to serious repentance and to true humility. The desires of our heart are commonly out of order, so as oftentimes men neither think upon the order, nor on the end of those things they are to require: but the words which we use in prayer do advertise us of those things we are to think upon when we pray. And doubtless the rehearsing and meditation of God's promises doth stir up, kindle, and increase our faith. We are often slow to prayer, and in praying cold and drowsy, neither do we come unto God with the devotion of mind we ought to do. But when as in praying we repeat the words, by diligent meditation thereon, and by due consideration of the promise and commandment, our mind is moved to lift up itself unto God, our devotion is kindled, and being once kindled is conunued and increased. Also the diligent marking of those things we are to ask, whereof we are put in mind by the words of our prayer, doth excite and kindle in our benumbed and frozen heart a good affection unto prayer. For those words, because they are the words of Christ, be the tool or instrument of the Spirit, whereby the Spirit of prayer will be powerful and effectual in us. And therefore that which Christ here delivereth [When we pray, SAY:] doth bind us so farforth as the rehearsal of words in praying is hereunto available, to excite, and kindle, to continue and increase our devotion, lest it should wax cold and benumbed and be quenched altogether. And hereunto sometime longer prayers serve best, otherwise those which are shorter. To this purpose Austin in his 121. epistle to Proba, writeth many things substantially, some whereof pertaining to this place, I will here set down. He which forbiddeth much babbling in prayer, because he knoweth what is needful for us, doth likewise command that we should always pray and not faint: not because he would have our will made known to him, whereof he cannot be ignorant, but to exercise our desire, whereby we may receive that which we are about to give. For that which he would give is very great, but we are little and straight and can not receive the same. And therefore it is said unto us, open thy mouth: for so much the more fully shall we receive that which is exceeding great, by how much we do more faithfully believe it, more firmly hope for it, and more earnestly desire it.  
Therefore we do always pray in faith, hope, and charity, with a continued desire: but yet at certain times we do with words entreat the Lord, that so we may admonish ourselves, how much we have profited in this desire, and likewise excite ourselves to do the same more cheerfully. That therefore which the Apostle saith [pray continually,] is nothing else but this, continually desire a blessed life. And therefore at certain hours we do withdraw our mind from other cares and business, whereby this desire is cooled in some sort unto this exercise of prayer, and by the words of the prayer, do admonish ourselves to give heed to that which we desire; lest that which hath begun to be warm, do wax cold altogether, and at length be wholly put out, unless it be more often kindled. And therefore to continue in prayer some long time, is not (as some think) to use much babbling: for much speech is one thing, and long continued affection is another thing. It is said of the Lord himself that he continued whole nights in prayer, and used to pray very long. The brethren in Egypt are said to pray very often, but yet very briefly, and in a manner to dispatch them quickly, lest that earnestness which was carefully begun, should by longer delay wax dull and vanish away. And by this also they do sufficiently declare, that this earnestness as it is not to be forced, when it will not continue; so it is not speedily to be broken off, if it will longer endure. For in prayer we must not use many words, and yet we must not want much desire, if so be our zeal will persevere. To pray much, is to knock unto him whom we pray unto with a continual and a godly lifting up of the heart: and for the most part this business is better performed in sighs and groans, then with words: and by weeping then by speaking. For our groaning is not hid from him, who by his word made all things, and desireth not the words of man. But therefore must we use words in prayer, that we may be put in mind to have regard to that we ask, not that we may think thereby to teach or move the Lord. These things doth Austin teach. And for this end doth S. Paul appoint the public rehearsal of prayer and psalms in the Church, Coloss. 3.6. Teach and add. monish your own selves in psalms, hymns, and spiritual songs, singing with grace in your hearts unto the Lord, that the words of Christ may dwell in you plenteously. 1. Corinth. 14.26. When ye come together hath any one a psalm? let him pray with the Spirit and with the understanding, that all things may be done to edification. And because it is sometime needful that we should use words in prayer, 
The excellency of the Lords prayer.  there can be no prayer more profitable than that which the Lord himself delivered and appointed. For first of all, it doth briefly comprehend all those things which can be well and fitly asked of the Lord, showing of whom we must ask them, in what manner and order, and for what end and purpose. And Saint Austin saith, If you shall peruse the words of the prayers of all the Saints of God, which are extant in the whole scripture and chiefly in the Psalms, you shall find nothing which is not briefly contained and concluded in this Lord's prayer. Secondly, as the Creed contains the rule of faith, so this Lord's prayer is the rule of all prayers. For he that desires any thing in prayer (saith Austin) or speaketh any thing which cannot pertain to this evangelical prayer, his prayer is not spiritual but carnal and unlawful. Thirdly, for authority: for the son of god himself, who is our advocate, that bringeth our prayers unto the father, who obtaineth for us the spirit of prayer, who together with the father heareth us he prescribed unto us this form of prayer. It is a friendly and familiar prayer (saith Cyprian) to entreat the father by the words of the son. The father will acknowledge the words of the son when we make our prayer: and then we have Christ our advocate with the father for our sins. Let us propound the words of our advocate, when we miserable sinners entreat for our sins. These things saith Cyprian. 
How the Lords prayer must be used.  And it were not only rashness but impiety, to disdain either the shortness or simplicity of the Lords prayer, as though thou thyself couldst find out and compose a better form of praying. And yet the rehearsing of the Lords prayer must be no vain mumbling over, as though the words uttered without understanding had some magical force; but we must consider what the words do signify, and put us in mind of, how far they reach, and how many things they contain under them, that we may pray with the spirit and with the understanding, 1. Cor. 14. v. 15. and may include our wants in those petitions. For by this means (as it hath been said) those words will stir up our devotion. Let us therefore briefly consider every point, & compare the description of S. Matthew, with that which is set down by Luke, cap. 11. v. 2. etc. For although according to S. Luke, Christ repeated that form of prayer at another time and upon other occasion, than Matthew recordeth: yet because the form thereof is the same in both places, the comparing of them together in this exposition will not be unprofitable.  
And here we must observe, that some latin books omitting some things do repeat this form of prayer more briefly in S. Luke, than it is described by Matthew. For in the beginning it is only said [Father:] and this which followeth in S. Matthew [which art in heaven] is omitted. The third petition also is omitted. [thy will be done in earth as it is in heaven.] This also is omitted. [But deliver us from evil.] And Austin saith expressly in his Enchiridion, cap. 115. & 116. that the lords prayer in Matthew containeth seven petitions: but in S. Luke, it hath not seven but five petitions only. And he showeth that that petition, [thy will be done] is contained in the two former: & this [but deliver us:] in that which went before it, [Led us not into temptation.] Whence I gather that the Latin books even in Augustine's time, had the Lords prayer according to Luke as it is now read. But the Greek books do set down that whole prayer, even so with Luke, as it is in Matthew; save only that with Luke doth want that conclusion [for thine is the kingdom.] Now it might seem that such things as were wanting with Luke in this place, have been added from the Greek books out of Matthew. But Austin in his book of the words of the Lord, upon Luke cap. 28. And Ambrose in his fift book of the Sacraments cap. 4. do so rehearse that whole prayer out of Luke as it is extant in Matthew. Whence I gather, that the latin books differed at that time, and some of them read it so in Luke in this place, as it is in the greek, others read it so as it is now in the vulgar latin translation. As for the difference which is in some words, that we will note in the exposition. And that very diversity of some words doth show, that we are not bound to a superstitious rehearsal of words in prayer.  
This prayer contains three parts: the entrance or preface, petitions, and the conclusion, of each whereof I will speak in order.  
[Our father which art in heaven.] 
The Preface.  Austin saith, whereas in every earnest suit, we ought to procure his good will to whom we make our request, and that is most conveniently done by the praise and commendation of his benefits to whom we pray, therefore seeing we neither can nor aught to boast of our own merits before God, Christ in the beginning of this prayer hath commanded us to say nothing else but [Our father.] Hugo saith, that Christ like a good orator before the petitions prefixeth a short preface, wherein favour is sought for from the person asked, when we say [Father:] from the person ask, when we say [Our.] And surly these advertisements have their use. But because it hath been declared before, that we are to use words in prayer, not so much to move the mind of God, by rhetorical insinuations, as by rehearsing and meditating on the words to stir up in ourselves, attention, devotion, confidence, and care to frame our prayers aright, that we may show ourselves to be such suitors as the Lord would have: therefore those words are principally to be employed for this end and purpose. We will briefly note out in several points, those things which are principally to be thought upon by occasion of these words.  
As first, these words [Our father] do give us to understand, that prayer ought not to be such a bare desire in a wishing manner, as men are wont to say: would God this good might happen unto me: oh that this danger or this evil might be removed: God bless it and prosper it: God forbidden, and such like: but we must expressly name him, of whom we desire to have our request granted unto us. And not in general terms only, as when we say, God grant: God forbidden: but we must by name speak unto and call upon him, that our prayer may be directed unto him [our father] as it were in communication. And whereas the psalms do speak in the third person: God be merciful unto us: God bless us: we must understand that prayer, to be directed either to the mediator, that for his sake God would be merciful unto us and bless us; or else the devotion of the mind is to be referred to the second person. For it is the Scripture phrase to speak unto a person present in the third person, as Gen. 33.14. Let my lord go before his servant. 1. King. 16.16. Let my lord the King command. and chap. 25.25. Let not my lord the King I pray thee, set his heart against Nabal. And in that usual phrase of Scripture, let the king live, is understood: I pray God the King may live. And therefore in what words soever the prayer be framed, the mind must always think upon God, and behold him, that our desires and requests may be directed unto him. For this is the form and rule of our prayer, to say [our Father.]  
Secondly, these words do admonish us, that prayer or invocation is not to be directed to any creature, but only to the heavenly father: so as we may not direct our prayer to them, of whom we are sure their spirits do live with God. For the name Father is also opposed unto them. Isay. 63. v. 16. Doubtless thou art our Father though Abraham be ignorant of us, & Israel know us nos: thou Lord, art our Father and our redeemer.  
Thirdly, those words do teach us, that we must so conceive of God, and speak to god in prayer, as he hath revealed his essence unto us in his word. For the heathen when they go to pray, they think of a God that is eternal, the Creator, almighty, but who that God is they know not. But we are taught by these words, to make a difference between our calling upon God, and the prayers of the heathen: and to think that we call upon that God who hath thus made known his being unto us in his word, that he is the Father, the son, and the holy Ghost: to wit, the Father of our Lord jesus Christ, who sendeth the spirit of his son into the hearts of the faithful, whereby we cry, Abba father. For so the word [Father] is to be understood essentially in this place, for God, or for the Divine Majesty, or for the whole Trinity, which is the Father, the Son, and the Holy Ghost, as it is written, Deut. 32. v. 6. Is not he thy father that hath bought thee, which hath made thee and proportioned thee. isaiah, 63. v. 16. Thou Lord art our father, and our redeemer, or he that dischargeth us from bondage. The Son also is called by this general title, Father of Eternity, Isay, 9.6. And the holy ghost is called the Father of the poor.  
This title therefore doth admonish us when we are about to pray, to settle our mind against all levity, inconsideration & pride, in such devotion, reverence and humility, as those which remember themselves to pour out the words of their prayer, not unto the air, or before any creatures, but before the divine Majesty, whom we come unto in our prayer, Eph. 3. v. 14. before whose face we do appear, Psal. 141.2. and Psal. 119.58. beseeching him to be near and present in all our supplications.  
Fourthly, the word Father also, may very well be understood personally, or in relation for the person of the father, the mention and moving whereof doth necessarily include the Son whereto it hath relation. And by the spirit of the Son we cry Abba Father. So that the several persons of the Trinity in their offices and benefits toward the Church, are offered to our consideration in the preface of this prayer. And thus Saint Paul did understand the name Father in prayer indiverse places, and specially Eph. 3.14. For this cause do I bend my knees unto the father of our Lord jesus Christ. And Christ himself expoundeth [Our father] when he saith, joh. 20.17. I ascend unto my father and your father: to my God, and to your God. Therefore this title compriseth not only that the father from eternity hath begotten his only begotten Son but in respect of the Father, it containeth the benefits of our regeneration, adoption, and calling to an heavenly inheritance. In respect of the Son the mediator, it containeth the merit, office, and the benefits of his propitiation, reconciliation, & intercession, that it may warn us of that which the Son promiseth. joh. 16.23. Whatsoever ye shall ask the father in my name, he will give it you. And because a doubting and distrustful prayer obtaineth nothing, jam. 1.6. but as it is written, Mark. 11.24. I say unto you, what soever ye shall desire when ye pray, if you shall not waver in heart, but believe that ye shall receive it, they shall be done unto you. So that this title [Our father] teacheth us with what faith and confidence we are to pray unto God: to wit, not in proud and Pharisaical presumption, for our own justice or worthiness, for the works and merits either of ourselves or others, but with an humble acknowledgement and confession of our own unworthiness, for the merit and intercession of the only Son of God our Mediator, for whom the father hath adopted us to be sons and heirs, Eph. 1.5. As Daniel saith in his prayer: We have sinned and done wickedly: we do not present our supplications before thee in our own righteousness, but in thy great tender mercies: hear us for the Lords sake. Likewise, that whereto this title [fasher] hath relation doth put us in mind of most sweet consolation. Heb. 2.17. That in things concerning God we have a merciful and a faithful high priest. And 1. joh. 2.1. If we sin, we have an advocate with the father, who is the propitiation for our sins. Hebr. 7.25. and 9.24. Ever living and appearing in the sight of God for us, to make intercession for us which by him do come unto God. For he hath received gifts for men, Psal. 68.19. and he bestoweth the same on us, Eph. 4.11. So by these words, that we are not commanded to call God a Lord, just, great, almighty, terrible, but our Father, is stirred up in those which pray, confidence that they shall be heard and obtain their requests. Hebr. 4.16. Let us therefore go boldly to the throne of grace, that we may receive mercy and find grace to help in time of need. And most sweet is the saying of Bernard: That prayer which tasteth sweet of a fatherly name, giveth me assurance that I shall obtain all my requests. For the title Father affordeth us this confidence, as Christ himself declareth, joh. 16.23. that our prayers are not either grievous or ungrateful unto God, but the father so loveth us that he is delighted with this our duty, if we come unto him by our prayers, and his fatherly mind is careful for our necessities, Matth. 6. v. 32. And of his own accord is ready and forward to hear and to help us, Luk. 11.9. and psal. 103.13. As a father hath compassion on his children, etc.  
Again, this title teacheth them that pray, to consider and try themselves, whether they be indeed the sons of God, members and brethren of Christ, engraffed of the father. For they that go on in their sins without repentance, and do not seek & embrace Christ by true faith, that by him they may be reconciled unto God, cannot call God father. So very many things doth this title teach us.  
Fiftly, whereas we do not only say [Father, but our father,] this bringeth us to the consideration of that which Christ saith, joh. 20.17. I ascend unto my father and your father: to wit, that we should conceive and thînke, that God who is by nature the father of Christ, is for his sake by grace, out father also, not by nature but by adoption. And lest we should think, that he were only the father of some few, which be endued with great virtues and excellent gifts: therefore when we say [our father] we do include the whole body of believers, wherein all the members are not alike. The consideration whereof serves to beat down pride, and to work humility in the children of God that have attained to greater measure of grace, that they may not challenge any thing peculiar to themselves in this fatherhood, but reckon themselves among the common flock of God's children, saying [Our father.] It serveth also to put courage into the weaker sort, that they may not think themselves to be excluded from that fatherhood, but make account that God is no less their father, than the father of Marry, john Baptist, and Paul: and therefore are they commanded to say [Our father.] For we pray unto a father that judgeth without respect of persons, 1. Pet. 1.17.  
Lastly, this very title doth put us in mind of brotherly love: for if there be one which is our father, Math. 23.9. then are we brethren and members one to another, Mala. 2.10. Have we not all one father, and one God? why then doth every one despise his brother? This also teacheth us to pray not only for our own wants, but also to commend unto God in our prayer the necessities of our whole brotherhood, and of every member thereof saying, [Our father: give us: forgive us.] Neither need we to doubt if so be we be members of that body, but that the common prayers of the whole body do also include our necessities. For therefore especially hath he fitted a form of prayer, for such an harmony or consent, as himself speaketh; because he doth principally require our prayers to be common, that a few might meet together in his name, and agree among themselves what they will ask, Math. 18.20. And yet because we are commanded to pray in secret privately in our chamber: therefore when we say [Our father,] it is requisite that every one doth apply unto himself, that common promise of the fatherhood: as Thomas said well, My God and my Lord: and as Paul saith, I thank my God: and so doth every one's faith by this application well conclude, & say, God is my father, as jer. 3.4. Therefore from henceforth at least cry unto me, thou art my father: and after v. 19 I did take thee for my children, and said, Thou shalt call me, my father. and Math. 6.6. Pray unto [thy father] which is in secret, and [thy father] will reward thee.  
So very many profitable instructions are propounded unto us in these few words of this preface to the Lords prayer: which may thus also be considered, that by the remembrance of those benefits which God hath heretofore bestowed upon us, God may as it were be moved to give, and our confidence stirred up and confirmed to crave other more necessaries: that seeing of mere favour he hath bestowed upon us the chiefest benefit of adoption, because he will be our father and also be so called, therefore he will give us other things needful.  
Which art in heaven.] There be some that by occasion of this verb substantive [es, art,] do discourse at large about the immutable essence, and those names of God, I am that I am: which is, which was, & which is to come. But the Greek words do neither require nor admit that disputation in this place: for the words are plain, [Our father ὁ ἐν τοῖς οὐρανοῖς, which art in heaven] to show, that we do not call upon any earthly father, but on him who is, or who doth dwell in heaven, that is, an heavenly father. For so Christ himself expoundeth these words, Math. 6.26. when he nameth an 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  heavenly father. And whereas Heaven in Scripture is called the throne, the seat, mansion, or dwelling place of God, and in this place we call upon our father which is in heaven; the meaning is not, that the infinite essence of God is circumscribed or concluded, either in these visible heavens, or in the heaven called Empyreum, that is, the highest heavens, so as he is not present else where: for it is written 1. King. 8. v. 27. and 2. Chro. 2. v. 6. that heaven, and the heaven of heavens can not contain him. For he filleth heaven and earth, jerem. 23. v. 23. yea he is present in heaven in earth, in the sea, and in hell, Psal. 139. v. 7. he is higher than heaven, deeper than hell, longer than the earth, broader than the sea. That is, he is wholly present every where, within all things and without all things, as Gregory saith. Neither do we think, when we call upon our father which is in heaven in the preface of this prayer, that he is separated and disjoined, from us which pray, from our wants, and from our prayers being further absent, than heaven is distant from the earth. Like as the thoughts and the sayings of the wicked are described, job. 22. v. 13. what should God see? he walketh in the circle of the heaven, and considereth not our affairs. For in the 145. Psalm v. 18. it is written. The Lord is ready at hand to them that pray, even to them that call upon him in truth. Deut. 4. v. 29. The Lord our God is near to all our requests. and Matthew 18.20. Where two or three are gathered together in my name, and shall ask any thing, there am I in the middle among them. Now whereas our father of whom we make no doubt, but that he is present to our requests, is said to be in heaven, this the school men expound after this sort; either that the works of God do more gloriously and highly appear in the beauty, magnificence, harmony and workmanship of the visible or material heavens, then in earth: or else because in those spiritual heavens (as they call them) he doth by a full communication of himself, declare, exhibit, and show forth, all his glory, power, goodness, magnificence, not as here on earth by certain means and coverings invisible, and by sundry lets, but in full show and fruition of sight face to face, to be seen and enjoyed of the blessed Angels and of elect souls: so as the very thing, is the happiness, the joy, salvation & the eternal life of the saints.  
But I see not what comfort this meaning can afford unto us, which pray here on earth under the cross, and in much weakness. A more plain exposition is this. Because the scriptures do define of heaven wherein God hath his abode, not by any local situation; but by heavenly & divine glory, majesty, power, and fidelity. Again, that therefore God is said to be in heaven, and to dwell in the heavens, in the place of his abode, to hear in the dwelling place of his abode. 3. King. v. 30. because all things are under his government, he hath all things in his hand and in his power, he ruleth all things in all places, he is able to do, and he doth whatsoever he will, by his wisdom he foreseeth, knoweth, beholdeth, and heareth all things, and knoweth the way how to help them all, by his providence he careth for all, and by his power doth order, dispose, administer and govern all things etc. Psal. 115. v. 3. Our God is in heaven. he doth whatsoever be will. Psal. 103. v. 20. God hath prepared his seat in heaven, and his kingdom ruleth over all in all places of his dominion. 3. King. 8. v. 39 thou shalt hear in heaven, thou shalt be favour able, and shalt forgive sins. For thou only seest and knowest the hearts of all the children of men. Psal. 113. v. 5. which hath his dwelling on high, that he may behold things below, in heaven, and in earth. Psal. 102. v. 20. The Lord hath looked down from his high sanctuary: out of heaven did he behold the earth: that he might hear the mournings of the prisoner, and lose the children of death. Psal. 11.4. The lords seat is in heaven, his eyes look unto the poor, and his eye lids try the children of men. Psal. 20. v. 6. he will he are from heaven by the mighty help of his right hand. Isa. 63.15. Give heed from heaven and behold: where is now thy zeal, thy strength, and the multitude of thy mercies. And when the Lord showeth his divine glory, power and mercy by any famous hearing, help, and deliverance, the scripture saith, than God hath exalted or advanced himself above the heavens, and magnified his mercy up to the heavens, Psal. 57 v. 6. and 18. v. 5. and 113. v. 4. his glory is above the heavens. Psal. 68 v. 19 He hath ascended above the heaven of heavens.  
These testimonies of scripture do plainly expound that phrase, where God is said to be, or to dwell in heaven. The consideration hereof will also further us to expound the doctrine of Christ's ascension or exaltation into heaven, of his sitting at the right hand of God in heavenvly places. And thus the meaning of this preface of the Lords prayer is evident: for when we say [Our father,] we do by saith conceive the ready willing mind, and the forwardness of God toward us. And when we add, [which art in heaven:] I We add to the good will of God, divine power, that he is able to do and to give those things we ask, having all things in his power. II. Divine providence, that seethe and knoweth our wants, that he is present to our requests and heareth the same: that he hath a care of us: that he ordereth, disposeth, administereth, and governeth all things, and more especially in his Church. III. Divine wisdom, that he knows the way to send help and deliverance. IU. Divine rule and dominion, to wit, that it belongeth to his kingdom & office, who dwelleth in heaven, to hear our prayers, to regard our affairs, to help, to deliver, etc. In a word: the Lords prayer saith, that our father whom we call upon is, or doth dwell in heaven. I. Lest we should conceive in our mind any base or earthly thing of God, after the manner & fashion of this world, but all things heavenly and divine. II. To show a comparison and a difference between our earthly, and our heavenly father: as Christ expressly opposeth them one to the other, Math. 23. v. 9 Call no man your father upon earth: for there is one your father, which is in heaven. III. That by this title we may be admonished, to ask of God heavenly things especially: and to refer those earthly things which we ask, unto the heavenly. For we are called and borne a new to an inheritance which is laid up in heaven, as it is written. 1. Pet. 1. v. 3. iv That by this title we may be taught to acknowledge our life in this world to be a pilgrimage from God, and that our desire to this true heavenly country may be stirred up in us, & withal that we may declare that whatsoever we ask is for this end, to bring us to the country, where our father is in heaven. As for that Allegory of Austin and others, that God is in heaven, that is, by grace he dwelleth in the Saints, and those which pray aught to wish for themselves that God may dwell in them, as it is not indeed impious, so in this place it is foreign and unfit: for it belongeth to the second petition, that God's kingdom may come unto us.  
Hallowed be thy name:] 
II. part.  Now follow certain petitions in this prayer. For it is not a true prayer when we do only heap up the glorious titles of God: but prayer ought to ask some thing of God, or else give him thanks for benefits received, Philip. 4.6. and 1. Timoth. 2.1. And usually here are numbered seven petitions, which are as it were general seals and marks, whereto we may and aught to refer, and wherein we must include all those things that we ask. For it is written, 1. joh. 5.14. This is that assurance we have with God, that if we ask any thing according to his will he heareth us. and jam. 4. v. 3. Ye ask and receive not, because ye ask amiss, that ye may spend it on your pleasures. And therefore out of the petitions of this Lord's prayer which is the rule of praying, we may gather, what things we are to ask in prayer, in what order, and for what end we must ask them. For they are thus divided, that the former regard the glory of God especially, so far forth as our salvation is joined therewith. The rest contain our wants, our profit & salvation, whereof some belong to the body, others to the soul: some to this worldly life, some to our spiritual life in this world, and others to our heavenly life to come. Again, some petitions require the giving and bestowing of blessings, either temporal, or bodily, or spiritual, or heavenly which are to come: others do crave the removal of evils eitemporall or spiritual, that those which are past, may be forgiven & not imputed, those which are present may be taken away or lessoned, and those which are to come may be kept back. Again in the Lord's prayer we both crave the end, to wit, the glory of God and our own salvation, and those things which tend thereunto. The Lord's prayer also showeth the order of those things we are to ask. For first those things are to be asked which concern the glory of God & our own salvation: then such things as belong to the necessity, benefit, and commodity of our body and of this life, may well be asked, and aught so to be. So likewise in the turning back of evils, such as hinder the glory of God, or our salvation must have the first place. And then we may pray that the adversities, tribulations, difficulties and troubles of body and of this life, may either be taken away or lessened. But temporal or bodily benefits must be asked with that condition or moderation, If it be the will of God; If they will further the glory of God and our salvation: but if God shall know and judge those things to be hurtful unto us, which we think to be good and profitable unto us when we ask them, that he would keep them back and hinder them as evil. Also temporal blessings must be asked for that end, that they may be ordered, directed, and used to God's glory, and to spiritual, heavenly and eternal blessings. And thus from the petitions of the Lords prayer, may well be gathered, what things we may and aught to ask, and in what manner according to the will of God. Likewise S. Paul in certain distinct words doth show and declare the kinds of things that are to be asked in prayer, Philip. 4.6. and 1. Timoth. 2.1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for he divideth prayer into petition, and thanksgiving. Petitions, he divideth into requests, whereby we crave blessings to be bestowed: into supplications, whereby we crave evils to be turned back: into intercessions, whereby we either make request and pray to God for others, or else direct the weapons of our prayers against our enemies. And he addeth, that things to be prayed for, are such as concern the knowledge of God, and our salvation. Also, such as pertain unto godliness, or to the peace and honesty of this life.  
Now that we may the sooner dispatch the exposition of the several petitions, I will here declare unto what general heads of meditations the meaning of every petition is to be referred as we pray; according as I was wont to use them publicly in expounding the Catechism, and in private exercises of religion. To wit, that first of all we do consider by godly and devout meditation, what blessings we pray for in every petition, either to be given us; or if they be given, to be preserved and increased. Secondly, what evils in every petition we desire to be stopped, that they may not happen, if they be to come: or being present, to be turned back, that we may be freed and delivered from them: and if the remooveall be begun, that the same may still go forward more and more. Thirdly, what blessings are to be acknowledged in every petition, that we may be thankful for the same: and that this confession and thanksgiving may be kindled, may grow and be increased in us. Fourthly, in every petition there must be humble confession, that those things which are propounded, are not asked of us continually, nor earnestly and fervently, but seldom and coldly: and that we do not sufficiently consider of the greatness thereof: and that contrary to our request, we ourselves indeed do refuse and shake off those blessings which we crave, and the evils which in word we pray against, by the very contrary act we fetch and draw unto ourselves: that we do not acknowledge benefits received, neither are hearty thankful for them, but forget the same: that we regard them not, neither use them reverently with thankfulness to the glory of God, but ungratefully through abuse do bestow them ill.  
These things are to be acknowledged and bewailed with humble confession in every petition and withal we must think upon, and by prayer seek for reformation. And all those things are to be applied, both in general to the whole body of the Church, and privately unto ourselves, and namely also unto those whose necessity is known unto us. Thus shall we have large meditation in every petition, which we will not handle in this place, because it is not my purpose at this time; but will commend the same to every man's private devotion.  
Only we will expound the words in every petition, and show the meaning, withal briefly declaring how they may and aught to be applied to those four heads or chief places.  
Hallowed be thy name,] that we may find out the true meaning of this petition, we must expound the words. There is no doubt but here is treated the praise, honour, & renown of God. For [Name] is oft taken for glory and renown, Gen. 6.4. they are called men of Name, whose fame was renowned. Deutr. 26.19. The most high will set thee above all nations which he hath made, in praise, in Name, and in glory. The word [Hallowed] as we shall show by and by, is often used when any thing is highly and gloriously renowned as famous. But that we may the better consider the meaning of this petition in a godly meditation, we will for plainness sake divide the exposition into some parts. I. And first in general this petition being put in the first place, doth commend unto us the desire of God's glory, that we should chief and before all things care for, and seek the glory of God. And that we should refer all things which we ask and do, to God's glory as to the true end, 1. Cor. 10. v. 31. Do all to the glory of God. And because in this corruption of our nature we are not much careful for the true glory of God, those things which we do, which we ask, which we receive, we do either not at all, or in truth not earnestly refer them to the glory of God, but in stead of glory, we put contempt and reproach upon God, we profane, we pollute, and blaspheme his name: therefore we are commanded to pray, that God from heaven would kindle, preserve, and increase in us, a true desire of God's glory; and that we may be kept, defended, and delivered from all forgetfulness, contempt, profaning, defiling, and blaspheming the name of God and of his glory.  
II. Secondly, the name of God doth signify whatsoever proprieties of perfection, attributes or virtues, God hath revealed and declared in his word concerning his essence, his will, and his works: as that he is wise, just, great, terrible, good, gentle, merciful, patiented, penitent, jealous, visiting iniquity, and such like.  
The jew because they will not pronounce the name jehovah, 
Thargum Hierosolymi. tanum.  in stead thereof use Shem. Thence the Caldie paraphrase for God himself, putteth Shem and Hashem, a name, Gen. 10.9. for the virtues or perfections of God, are the very essence of God. Now that name of God cannot be hallowed by any addition, infusion, access, or increase of holiness: as it is written of us, He that is holy, let him be more holy, Apoc. 22.11. for it is holy in itself, that is, severed and exempt from, excelling and exceeding all other common and profane things in purity and holiness.  
But as the word [hallowed] is used, Levit. 10. v. 3. for when the Lord had slain the two sons of Aaron which offered strange fire, he saith, I will be sanctified in those which come near me. and Ezek. 38. v. 23. For the vengeance taken upon Gog and Magog he saith, I will be magnified and sanctisied. I say, 5. v. 16. After the threatening of punishments, he saith: The Lord of hosts shall be exalted in judgement, and the holy God shall be hallowed in justice. Ezek. 20. v. 9 Speaking of the return of his people, he saith, I will be sanctified of you in the sight of the heathen. and chap. 28. v. 22. of the punishment of Sidon, and the deliverance of Israel he saith, I will be sanctified in them. Chap. 36.23. Concerning the return of his people he saith: Not for you, but for mine own holy name will I do this thing, I will sanctify mine own great name, that the heathen may know that I am the Lora. when I shall be sanctified in you before them. And in this sense do we pray, that God would exhibit, show forth and declare the glory and excellency of his name, that is, of his perfections, of his attributes or virtues, whereof we have spoken, by some notable work in his Church, or against his enemies, like as it may be peculiarly expounded and understood of every name of god, which thing I leave and commend to the private diligence of the Reader. So likewise, considering that [Our Father] went before, and now followeth [Hallowed be thy name,] we may well understand by Name, the benefits of the person, the office of the Father, the merits and benefits of the son the Mediator: and the office and blessings of the holy ghost, which are revealed & made known in the scripture. Those we desire to be hallowed, that is, mercifully to be declared, made known, and showed forth towards us. So the scripture saith, we must believe in the name of the only begotten; that we receive remission of sins, and eternal life in the name and by the name of Christ.  
If these things be severally unfolded, they will afford very large meditation: 
ὑπομνήματα.  but we only lay down the chief heads of things for memories sake.  
III. By relation also we desire that the name of god may be hallowed among us, with us, and of us, that is, that those attributes, which we said were comprehended under the name of god, might shine forth with us, become known in us, be spread abroad, and become renowned in all the world. According as the scripture saith. I will be sanctified before the nations, that they may know that I am the lord. And the contrary, whereby we are forbidden to pollute, to profane, or blaspheme the name of god, showeth most plainly, what it is to hollow or sanctify it. We pray therefore that god would give us grace, to acknowledge, to consider, reverently to set forth & advance those virtues and works of god, in thought word and deed. As it is written Psal. 48.11. According to thy name so is thy praise. Which also may and aught to be enlarged in this exposition and meditation, unto all the essential and personal virtues of god. Again, we do hear desire, that we may with holiness and reverence think, and speak of the works and judgements of god, that we be not evil or envious censuters, so as we should wrongfully or profanely judge of his providence and chastisements towards us, and of his long suffering towards our enemies, by complaining and murmuring against the same; or else abuse his goodness, his gentleness and patience. Numb. 20. v. 12. when Moses and Aaron doubted of obtaining water, and the people murmured, the lord saith: ye have not believed me, that ye might sanctify me before the children of Israel. 1. Pet. 3.5. Be not afraid in time of persecution, but sanctify the Lord in your hearts.  
iv  the name of god concerning his essence, his will, his works, and judgements is made known to us in the word, we do pray that the name of god, that is, his word, may be given and preached unto us, purely, sincerely, in true and sound understanding, holily, that is, without corruption or depravation: that sincere and faithful ministers may be given us for the edification of the Church, which may discharge their duty faithfully, and be furnished with necessary gifts; And that we may be mercifully kept and preserved from all corrupting and depraving of the word of god, from wolves and hirelings.  
V Answerable to this, we must acknowledge the giving of the word, for the holy and singular blessing of god, we must reverently receive it, with diligence and devotion hear, think and meditate on the same. We must also sanctify and adorn the same with a godly life, lest by us the name and doctrine of god be polluted and evil spoken of. 1. Tim. 6. v. 1. And that other by our godly conversation, may be drawn to love and embrace this doctrine. Math. 5. v. 16. that they may see our good works and glorify your father. Rom. 2. v. 23. By breaking the law thou dishonourest God, and for you is the name of god blasphemed.  
Now let all these parts be applied to the four general heads before set down. To wit, I. What blessings we desire to be given us, to be preserved and increased. II. From what evils we desire to be kept & delivered. III. What benefits we must acknowledge to be bestowed on us, and what thanks we ought to render again for the same. IU. What manner of confefsion of sins we must make from thence. And let these be applied in special unto the whole Church, and in particular unto ourselves and unto those whose want we know. So will the meditation of this petition be very large.  
Let thy kingdom come to:] In greek it is simple [come;] but because in Luke, 11. v. 20. it is written, The kingdom of God is come unto you: It is not amiss translated [adveniat, Let come too.] Moreover the kingdom of god is taken divers ways. For there is a general or universal kingdom of God, whereby he doth mightily govern all creatures, Psal. 103. v. 19 his kingdom ruleth over all. and Psal. 145.13. Thy kingdom is an everlasting kingdom. But this we do not properly understand, for that doth mightily run over all, nothing can hinder it, neither any creature withdraw itself from under it; unless we understand our prayer thus; that all men may acknowledge, observe and reverence the providence of that kingdom of God whereby he ruleth, governeth and disposeth all things, and that they may humbly subject themselves unto it in all things. Again, there is the kingdom of grace in the Church in this life, and the kingdom of glory in the life to come, which is here properly to be understood as the preface itself showeth. For we say, Our father, [thy kingdom] come. And this is called the kingdom of the father, the kingdom of Christ, and the kingdom of heaven; & the more to commend the free gift of God, we say not; that we come to the kingdom of God, but do pray that it may come to us; or as Christ more plainly speaketh, Luke, 11.20. that the kingdom of God may come before hand unto us. And this is called the kingdom of the father, the kingdom of Christ, & the kingdom of heaven. Now the kingdom of grace is not meat and drink, but righteousness, peace, and joy, in the holy Ghost, Rom. 14. v. 17. It consisteth not in speech but in truth and in power. 1. Cor. 2. v. 5. We pray therefore that the holy ghost may be given us, that he may be powerful in us by the word, to illuminate, to convert, justify, sanctify, to lead, guide, confirm, & preserve us, that we may be found in that kingdom, and there abide and persevere, lest we should fall away thence again, and slide back into the kingdom of Satan. That God would oppose his own kingdom against the kingdom of Satan and of the world, that he would keep back and bind the devil, that he would suppress, bear down, and break of the treasons, and the power of the devil and the world, and mercifully defend & keep his church from the same: that is, as the Psalmist saith, Psal 110.2. that he would rule by the power of his right hand in the midst of his enemies: that he would tread down Satan under our feet. Rom. 16. v. 20. keep us from the world, joh. 17. v. 15. that we may overcome the world, 1. joh. 5.4. and joh. 16.33. that he would deliver us from the present evil world, Gal. 1.4. lest we should love and desire the kingdom of the world, contemning and neglecting the kingdom of God: lest sin should reign in our mort all bodies, Rom. 6.12. and iniquity bear rule over us, Psal. 9.13. and 119. but that sin may be crucified and mortified in us, Galat. 5.24. that we may become subject to the direction of the Holy ghost, and be transformed of him into the obedience of god, and become servants unto righteousness. That we answer not thus: We will not have this man to reign over us. Luk. 9.14. that we cast not off his yoke from us. Psal. 2.3. but take it unto us: because his yoke is sweet and easy, that we may find rest unto our souls, that travailing and being heavy laden we may fly to the throne of his kingdom, and there have refreshing. Math. 11.29. Hebr. 4.16. that we may first seek the kingdom of God. Math. 6.33. that we may sit down in the kingdom of heaven and not be cast thence. Math. 8.11. that we be not offences in the kingdom of God, Math. 18.6. that the kingdom of God be not taken from us, Mat. 21.43. that the kingdom of God may be within us, Luke, 17.21. That Christ may remember us in his kingdom, Luke, 23.42. And that this kingdom may continually be spread further abroad, may also come to other nations and countries, and more men ever now and then, may be gathered to that kingdom. And to be short, that we may earnestly say: Blessed be the kingdom promised to David, which cometh in the name of the Lord, Mark, 11.10. & that we may receive that kingdom, Luke, 19.15. be made and remain citizens with the Saints, and of the household of God, Ephe. 2.19. And concerning the kingdom of glory we pray, that God would make us meet to be partakers of the inheritance of the Saints in light. Colos. 1.12. that we may inherit and possess that kingdom by the grace of adoption. Math. 25.34. 1. Cor. 15.50. that we may be mercifully kept and preserved from all things which may hinder us from the entrance and possession thereof. And that, 2. Tim. 4.18. we may love, wait for and desire the coming of the kingdom of glory, and make haste thereunto, 2. Pet. 3.12. That we may be counted worthy the kingdom of God, 2. Thes. 1.5. who hath called us into his kingdom and glory, 1. Thes. 2.13. that an entrance may be made unto us, into the everlasting kingdom of God. 2. Pet. 1.11. and that we may be ready at the coming of that kingdom, Luk, 12.40.  
These things we must ask in general, for the whole body of the Church, and privately every one for himself, for those whom we know, both friends and enemies. Likewise we must apply the same to those four chief heads before set down. To wit, what good things we are to pray for in this petition: what evils we are to pray against: for what benefits we are to give thanks: and what sins of ours we must humbly acknowledge and confess in this petition.  
Thy will be done:] The will of God is taken divers ways: and therefore from the distinction of gods will, we shall most easily come to the meaning of this petition. Ancient writers call one will of god, the will of his good pleasure, disposition, or decree, when as god himself willeth and appointeth to do any thing. Now our will is weak even in it own strength, and is often hindered by some other thing, whereupon we had need to pray, that god would minister strength to that good thing that we purpose in our own heart, and remove all impediments, so that we may perform the same in action; But we need not to pray for that, concerning this disposing will of god, because he is almighty, neither can it be well and in a godly manner prayed for. For god doth whatsoever he will in heaven and in earth. Psal. 115.3. Who hath withstood his will? Rom. 9.19. The will of god abideth for ever. isaiah, 14.27. The Lord hath decreed it, who can disannul it? his hand is stretched out, who can turn it away? Isay, 4.6.11. My counsel shall stand, and my whole will shall be done.  
There is another revealed or signified will called [volunt as signi.] Whereby god commanding or forbidding any thing in the law or in the Gospel, showeth and declareth what he will have us to do, and to leave undone, Rom. 12.2. This is called the good will of god, his well pleasing and perfect will. So that in this petition we acknowledge and confess that by our own strength we cannot do and fulfil the will of god, propounded unto us either in the law or in the gospel.  
We pray therefore that god would give us the spirit of regeneration and sanctification, which may create in us a new heart, take away our stony heart, subdue and abolish our carnal stubbornness and impatience, that we may think upon, desire, will, and do, such things as please god, that we may avoid and omit the contrary, lest we should do any thing that is contrary to the will of god. And if we find ourselves not to regard, not to approve, not to will, not to do those things which god willeth, but such as god forbiddeth, hateth, and abhorreth; we pray that those things may be amended in us by his holy spirit in true repentance, that our will may be turned from evil, and made conformable to that which is good.  
On the contrary, there is another will of the devil, of the world, and of the flesh, altogether unlike and resisting the will of God. Those therefore we renounce and reject in this petition; praying, that the will of the world, and of the devil may be hindered and subdued, and the suggestions of Satan may be broken of, that we may not obey them, nor conform ourselves like unto the world, and that the lusts and concupiscence of the flesh in us, may be crucified and mortified by the spirit, that having the disobedience, the impatience, and the wicked lust of the flesh suppressed in us, our will may become so conformable to the will of God, that we shall desire, cover, or do nothing, but which that is well pleasing and approved of god. That we may judge reverently of the will of God, and submit ourselves thereto, and that the will of God may be done in us. Which good will of god the scripture containeth in these three points. I will that a sinner may be converted. Ezek. 33.11. It is the will of God that we should believe in the son of God, joh. 6.39. This is the will of God even your sanctification, that we should abstain from sin. 1. Thes. 4.3. And therefore do we ask of god, grace, strength, and aid, that we may begin and accomplish the same.  
another will of God they call his operative and permitting will. For whatsoever is done in all the world and in the Church, whatsoever befalleth us, sure it is, it cometh not to pass without the will of god, Math. 10.29. either working or permitting the same. And because we do either not approve this will of god in reasoning, or else complain thereof through impatience, murmuring and striving against the same: therefore we pray for patience, that we may with reverence and obedience, submit, or at least endeavour to submit our will to the will of god, & may strive against impatience, not judging maliciously of those things which happen unto us by the will and permission of god, but saying, as it pleaseth the lord, so cometh it to pass. And because we cannot do this of our own strength, therefore we pray especially that god would give us patience, subjection and obedience: and strength and courage against impatience. Those things also which we ask, though they seem very convenient, meet and profitable for us, yet we must always submit them to the will of god, Not my will but thine is fulfilled.  
Others also make an optative will of god, wherein he showeth by the very fact, that he wisheth and desireth those things which are profitable and wholesome for us; which notwithstanding we ourselves do often hinder by the contrary act. As when it is said: God would have all men to be saved, and to come to the knowledge of the truth. How often would I have gathered thee, and thou wouldst not? I will not the death of a sinner: but rather that he may convert and live God would have none to perish but all men to come to repentance. Where we pray, that this will of god may be mercifully fulfilled in us, and not removed from us by the suggestions of Satan, by the allurements of the world, and the concupiscence of the flesh.  
In earth, as it is in heaven:] The hebraism in this place is more fully expressed thus: even as it is in heaven, so also in earth. chrysostom thinketh, that this clause is to be referred, as it were in common, unto the former petitions. Hallowed be thy name: thy kingdom come, in earth as it is in heaven. Now here we have very good occasion to consider of that which Paul saith, that in Christ are reconciled and set at one, things in heaven and things in earth, and that there shall be one company of blessed angels and of men: and we, as Christ saith, shall become like unto the angels. We are therefore taught to pray, that this conformity between the company of angels and of men, may be begun in this life, that we may make toward and sigh after that blessed communion. And because the Angels do readily and cheerfully, without all stubbornness and resistance, of mere love and obedience, execute those things which they know God willeth: as it is said, psal. 103.20. The angels excel in strength, that do his commandment in obeying the voice of his word, to do his will: therefore we do pray, that this also may be begun in us. Again we are admonished, considering we do belong to this communion, that we should conform ourselves thereunto, and not unto this world, because we are not of this world, but belong unto an heavenly city. Now this conformity or likeness is begun in this life: but it shall at length be perfect in the life to come, which is eternal.  
Further, as the Angels think reverently of the judgements of God, and in all things approve of that which God willeth: even so we desire, that by the grace of god and the work of his spirit, we may do the same here upon earth. And so this clause contains a very profitable admonition, that while we live in the flesh here on earth, we should begin to lift up our head and our soul, to desire and to think upon our conversation in heaven with the blessed angels, and labour to begin our conformity therewith here on earth.  
Here again this exposition is to be applied to those four heads of godly devotion and meditation: to wit, what blessings we are to crave in this petition: what evils we are to pray against: for what benefits we must give thanks: what contrary sins of ours we must acknowledge and confess. And that either in general and for the whole Church, or in particular for ourselves and for others.  
Give us this day our daily bread.] That we may come to the true meaning of this petition, first we are to expound the words. And first of all, 
Lechem.  the word translated bread, doth properly signify ordinary bread for food, which is cut and chawed; as when there is distinctly named bread and water, 3. King. 13.9. Bread and wine, Gen. 14.18. wheat, bread, and meat, Gen. 45.23. But by a Metonymy it is taken for corn whereof bread is made, Gen. 47.13. psal. 104.15. and by a synecdoche for any kind of meat, as 4. King. 6.22. Set before them bread and water: than it followeth, and he made great preparation for them. It is likewise taken for the whole provision of a banquet in meat and drink: as Luk. 14.1. to eat bread with one. Exod. 18.12. Also goats milk is called bread, Prov. 27.27. The root of juniper is called bread. Yea fodder for cattle is called bread, psal. 147.9. and the fruit of trees is called bread, jer. 11.19. So that by the name of bread in this petition, we understand all things that belong and are necessary to the sustenance of the body and of this life. Our Saviour Christ, Math. 6.25. jacob, Gen. 28.20. and Paul. 1. Tim. 6.18. do contain them generally under the name of food and raiment. Those things also whereby provision is gotten, as husbandry, traffic, and such like, are comprehended under the name [bread.] Prov. 31.14. And because our Saviour Christ in this petition would contain all bodily things which are requisite for the convenient leading of this life: as when Isac prayeth for his wife, Gen. 25.21. the Centurion for his servant, Math. 8.6. Paul commandeth to pray for the magistrate, that we may lead a quiet life in all godliness and honesty, 1. Tim. 2.2. And Solomon prayeth for seasonable weather, and for the fruitfulness of the earth, 3. King. 8.36. therefore the word bread in this petition, may well be taken in a larger sense, for all those things which are required to the necessary, peaceable, and honest ordering of this life, in the common wealth, in the family, in the fruitfulness of the earth, in seasonable weather, etc.  
Further, whereas Christ calleth this bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it is not agreed on among all, what that word doth properly signify. Before Ieromes time, the latin translation had panem quotidiaenum, our daily bread: taking the reason of their interpretation without all doubt out of Luke, which addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which daily or every day is needful. Jerome translated it, supersubstantial, whom Ambrose followeth in the fift book of the Sacraments: adding, that this is not the bread which goeth into the body, but the bread of eternal life, joh. 6.40. which sustaineth the substance of the soul. And because the hebrew word Segullah signifieth our own proper goods, or a peculiar treasure, which Symmachus translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chief, singular, peculiar: and the Septuagints translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be all one, to wit, that which excelleth all substances or creatures. So that Cyprian, Jerome, Ambrose, and Austin do here understand the meat of the Lords body. Yet Ambrose addeth, and Jerome concealeth not, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also [coming to] for the Greeks' call the day ensuing, or the morrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 7.26. and Xenophon speaketh thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the instant or present year. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the winter following. For those things which are to come are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Demosthenes against Midias, calleth the next assembly following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have also sought this word in the translation of the seventy, and have found it used in this sense, Deutr. 32.2.9. Oh that they would understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the time that ensueth. Hence, 1. Chron. 20.1. In the year following. Prov. 27.1. it is put absolutely, boast not of to morrow: for thou knowest not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what the next ensuing, that is, the day next ensuing, will bring forth; where in the Hebrew is simply put [day:] and the Greeks translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, next following or ensuing. Jerome further addeth, that he hath found in the Gospel according to the Hebrews machar, which signifieth to morrow, or to come, put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This signification Erasmus embraceth. And because Christ forbiddeth us to be careful about temporal provision for the morrow, therefore he expoundeth it, that Christ commanded us to ask, not the bread of this present life, but food for the life to come. And he giveth this reason. It is not like that Christ in so spiritual a prayer to his heavenly father, spoke of corporal bread which the very Heathen receive from their parents. But this reason is not good: for God will have us to cast upon him, not only our care of spiritual things, but simply all our care, 1. Pet. 5.7. And our heavenly father knoweth that we have need even of these temporal things, Math. 6.23. He will have us to acknowledge, that it is he which giveth unto us those things which belong to our daily food: and he is angry if any shall think, that he hath received these things else where then from him, Ose. 2.8. joel 2.23. He hath also commanded us to ask these things of him, 3. King. 8.35. jacob, Gen. 28.20. and Solomon, Prov. 30.7. have asked those things in prayer. And seeing the Lords prayer is a perfect form of prayer, containing all things God will have us to ask of him; it is necessary that some place should be left for daily bread, considering it is not contained in any other petition. Again, it were great impiety, either to ascribe those things which belong to our daily food to the creature, or to our own industry, or else to ask the same in prayer of the Saints, and not to think them to be the gift of God. Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signify daily bread: for it is not derived in this signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a substance: but the theme thereof is the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to come too. And as Plutarch saith in the life of Sertorius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coming from house to house: so panis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daily bread, is that food which comes unto us, or is given by some other, which sufficeth not when we have once received it, but in this intercourse of changing times, we must needs have it come unto us ever and anon, every day or continually. So Luke 11.4. he calleth food which goeth about and cometh every day from the hand of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daily bread for the day. Hitherto belong those compositions that Hesiod calleth food sufficient and necessary for the space of a year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Plutarch in the life of Pericles, calleth food for each day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Again, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth time continually ensuing, the meaning may be this: that ever and anon as time ensueth we have in this life continual need of this bread; to teach us, that our heavenly father doth feed us continually by making new supply of bread every day. It may also thus be understood, that this bread is not called bread sought for, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as Varinus expoundeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overplus bread: that we should not ascribe the same to our own industry, but to the gift of god. Or else, that bread is not the principal thing, which we must ask of God in prayer, but is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an overplus, or a thing that cometh beside the principal. Math. 6.33. First seek the kingdom of God, and other things shall be cast unto you beside. But because adjectives ending in οὐσιοσ, are not wont to be form of participles of the feminine gender, as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore the plainnest and the safest way is to derive this word of οὐσία. i. a substance, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 panis may be that bread which is necessary for the sustenance of our bodily substance, and of our life, as it were such bread as doth belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to uphold the substance of this body and of this life.  
So Basil in his short questions expoundeth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such bread as is fit and profitable for our substances to preserve our daily life. And Suidas saith: Panis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such bread as agreeth fitly to our substance, or else such bread as we use every day. And Theophilact expoundeth it of such bread, as sufficeth for our substance and constitution. Euthymius repeateth the same thing; that it is bread which fitly serveth for our substance, for our life and constitution: adding moreover that chrysostom expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quotidianum, daily.  
Furthermore, οὐσία also signifieth goods or wealth, Luk. 15.12. Give me the portion of my goods or wealth that belongs unto me. And from this signification are derived two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as hath been said, signifieth a peculiar, a chosen, or a proper treasure: and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth common, necessary, and sufficient wealth. And the Syrian translator expressed it by a word derived of Senack, 
Senack indigere S●riace.  that we should understand it of necessary bread, whereof we stand in need. As the Baptist useth the same word, when he saith, I have need to be baptised of thee, Math. 3.14. 
panis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And [daily bread] being taken in this sense, will very fitly agree with that which is written, Prov. 30.8. Give me not poverty nor riches: feed me with bread ordained or appointed for me, or with the bread of my portion. And the Greeks' do so translate the place: Give me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things which are needful and sufficient, or which may suffice me. For godliness and a mind contented with his portion, is great gain, 1. Tim. 6. v. 6. These things I thought good to note in this place, which are worthy the consideration of the learned, that the meaning of this petition may more plainly appear.  
In this petition therefore we are admonished and taught, that men's affairs in this common outward life, are not turned about rashly and by chance; that bodily goods, and outward wealth, whatsoever belongs to the happy estate of the common wealth and of the family, do not depend upon the wisdom, diligence, and dexterity of men: neither are they to be imputed unto blind fortune, unto destiny, or to the course of secondary causes: but God himself doth dispose & govern all these things according to his good pleasure. For unless God keep the city, and build the house, men labour in vain, Psal. 127.1. So in Daniel we shall find, how the states of kingdoms are disposed of God. And, Prov. 22.2. The rich and the poor meet together: the Lord is the maker of them both. Deutr. 28.12. The Lord openeth his treasures and giveth rain: and sendeth the winds out of his treasures, Psal. 135.8. Neither may we think that God hath removed from himself, as things not beseeming his high majesty, the care of bodily, temporal, and earthly blessings, and hath distributed the charge thereof among the Saints: for he doth seriously affirm, that prosperity and adversity even in these things, doth come from him, Levit. 26.3. Deutr. 28.12. And he is angry if we do not acknowledge the same, Hose. 2.8. joel 2.23. Our Saviour Christ ascribeth unto our heavenly father, the care of our soul and body, of our life, food, and raiment, Matth. 6.32. Nay he saith, that he hath numbered the hairs of our head, Mat. 10.30. And therefore we are commanded to crave of him in prayer the bestowing of these blessings, and the remooveall and deliverance from calamities, and if these things thus happen unto us, by hearty thanksgiving to acknowledge them for his peculiar blessings. Withal we pray, that God would take from us all ungodly care, doubting, distrust, and covetousness. That we may be undoubtedly persuaded, that our heavenly father is both willing and able to give daily bread unto his children, that in quietness and hope may be our strength. Thus Moses prayeth for the fruits of the earth, Deutr. 26.15. In the story of the Gospel, the diseased lepers, the blind, etc. do pray. Isaac, Gen. 25.11. and Hannah, 1. Sam. 1.11. pray against barrenness. Paul prayeth for Magistrates, 1. Tim. 2.2. jeremy for the peace of the city, jer. 29.7. And because God will have us to labour and to use ordinary means for the getting of such things, we pray that he would lay such things before us, and bless them, that he would give increase unto him that planteth, and to him that watereth, 1. Cor. 3.6. for the blessing of the Lord maketh rich without adding sorrow thereto, Prov. 10.22. And because we are commanded to ask Daily bread, it teacheth us that we may not pray for delights, for store, and abundance, to serve for riot and for pride. And in a word, according to salomon's interpretation, Prov. 30.7. we pray that we may not be overcharged with too much wealth, nor oppressed with overmuch want. And Solomon there addeth, that we do also pray against those evils or sins which arise of excess either in wealth or poverty. Likewise according to S. Paul, Philip. 4.18. and 1. Tim. 6.6. we pray for contentation, for a godly and wholesome use of every estate, that our soul do not loath Manna, nor we desire the flesh pots of Egypt, nor quails grudgingly, Numb. 11.5. but may refer it to his good pleasure to distribute of the fishes among the company, so much as he will, joh. 6.11. for to this petition also belongs that which went before, that the fathers will be done. Now we call this [our bread] not for that it is gotten by our own industry, or is due unto us by some kind of right, but because God of his goodness hath ordained and appointed the same for the sustenance of this life, and so is made ours by the free gift of God, or else because it is necessary to every one in regard of his calling. Again God hath decreed what and how much he will dispense to every one out of his treasures of his good pleasure. And because S. Paul opposeth against the idle, and against unlawful means to get food, the commandment of labouring, that every one may eat his own bread, Eph. 4.28. 2. Thess. 3.8. we do also well understand our bread, of that which is not violently taken from others by wrong, or gotten from others in idleness, but as it is written, Thou shalt eat the labours of thy hands. Again, when as we pray for [our bread,] it teacheth us to be careful also for the necessities of others. Yea, that those things which are given to me and given to thee, are so bestowed upon us, that we should impart thereof unto other, Eph. 4.28. for it is not mine or thine, but [our bread.] And therefore it is the poor man's bread which thou detainest, when thou dost not bestow it on the poor. This bread we are commanded to pray for [this day,] Math. 6.12. Luke saith, for the day, and daily: to teach us, that God hath care over us every moment. And this very word [This day] serves to be a bridle to all foolish and ungodly care for the morrow, whereby a man may restrain and moderate that excessive desire after the things of this life wherewith all of us are troubled. And we may not think, when we have some goods and wealth in readiness, as it were in a treasury, that then we need not to make this petition, but even then also must we every day use this prayer, that we may acknowledge our store to be the gift of God, and ourselves to be the Lords beggars, as Austin saith: and that those things which are already given us may be kept safe: but especially, that out of those things that he hath given he may make daily supply of things needful for us, with a blessing, whereby he giveth strength to bread for the sustenance of this life, and causeth the use thereof to be wholesome unto us: lest that should come to pass which is written, Levit. 26.26. Ye shall eat and not be satisfied. Ezek. 4.16. I will break the staff of bread, ye shall eat with care and with astonishment: lest we should be found in the number of those that seek for, and receive, their goods, & their whole portion in this life, and are barred from the inheritance of heavenly and eternal blessings, Psal. 17.14. Luke, 16.25. Which are fatted for the day of slaughter. jer. 12.3. The ancient writers as may be gathered by their interpretations, read simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily, Luk. 11. But all copies have not the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should be referred to bread; but [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is, either so much as will suffice each day continually, or else so much as is sufficient for this day; that it may agree with that which Matthew hath [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to day.] And yet with Aristotle, politic. 2. βίος ὁ καθ ' ἡμέραν, signifieth daily food. Also, our Saviour Christ to put us in mind of this petition, hath observed and foreshowed this custom, in that before meat he blessed it and gave thanks, Math. 14.19. and 15.36. and Luke, 24.31. And therefore Paul saith, Tim. 4.2. It is a doctrine of devils, that biddeth men abstain from meats, which God hath created to be received of the faithful with thanksgiving. And nothing aught to be refused, if it be received with thanksgiving: for the creature is sanctified by the word and prayer. Where by word, he understandeth that word of God, by which the use and government of the creatures, which were created for our good, was given to men in the beginning. Gen. 1.8. and after it was lost by sin, was restored again by the intercession of the son, Gen. 9.2. And whereby the difference of meats is taken away in the new testament. Colos. 2.16. That all things may be pure, Titus, 1.15 By prayer also, he understandeth that whereby as adopted children we crave that our own bread may be given unto us from the bountiful hand of our father with his blessing, that so the use thereof may please God, and we may enjoy the same with joyful and good conscience. For this also is the special gift of God, as Solomon saith: To eat of his own bread, to drink and to rejoice, Eccles. 3.12. and 5.17.  
Thus are these things to be asked in general for the whole body of the Church, privately for ourselves, and namely for others whose necessity we know, that so we may apply this petition to the four general heads before set down. I. What blessings we are to ask. II. What evils we are to pray against, that they may be removed, taken away, and we delivered from them. III. For what benefits we are to be thankful unto God. IU. What sins of ours we must acknowledge and confess unto god in this petition for pardon and amendment.  
Forgive us our debts.] The ask of daily bread is not therefore put before the remission of sins in the order of prayer, as though money were to be sought for in the first place, and godliness learned after wealth is gotten. For our Saviour Christ biddeth us first seek the kingdom of God, Mat. 6.33. But because we are naturally carried to seek worldly goods, and it is the will of god, that his benefits should take footing in us in earthly things, and thence lift up the mind to the knowledge of god, and to the desire of spiritual and heavenly blessings: So joh. 4.53. The ruler with all his family was brought to believe in Christ, by the outward curing of his son, and Gen. 28.20. jacob saith, If God will keep me in my journey, and give me food and raiment, the Lord shall be my god. Therefore after the petition for bread, is strait joined the petition for remission of sins, and they are knit together by this copulative particle [καὶ, and,] to teach us, that with what earnest desire, we are naturally carried to seek worldly goods, with the like fervency of spirit, we should desire & care for those things, which concern the eternal salvation of our souls: and the natural desire of bodily goods and wealth, which notwithstanding Christ in this prayer doth restrain and moderate, may also teach us this by the conjunction copulative καὶ that we must pray for food to god, and refer the issue and event to his good pleasure, as hath been said.  
Now those which Mathewe calleth [debts,] Luke, expoundeth [sins] that we may know what kind of debts are understood in this place. And it is a usual Ghaldaeisme, to use the word Chab which signifieth to be indebted or bound to, for to sin, to do wickedly. And Christ in his sermons oft times putteth debt for sins, offences, and wickedness: as in the parable Math. 18.24. In the story of the sinful woman, Luke. 7.47. And Luk. 13. v. 2. Think ye that those on whom the tower of Silo fell, were greater debtor than the rest? Here then this phrase is to be marked and we must consider what instructions we must learn from this, that sins are called debts. For seeing that men do either frame unto themselves sins, from private superstition and from the traditions men, or else from some Pharisaical conceit do challenge unto themselves justice and perfection: this name [debt] doth lead us unto the law or decalogue, as it were to an obligation, which is the rule of God's justice, showing, what our nature ought to be, what we ought to do and what to omit, in what manner, with what perfection & purity. As Christ saith, Luke, 17.10. we have done those things which we were commanded to do. And Rom. 8.12. we are debtor to live after the spirit. And because that is the form of our obligation unto God: it showeth us by the contrary, how many ways we run into exceeding great debt, by doing those things, which we ought not to do, by leaving undone those things which we ought to do, and such things as we perform, by doing them amiss, imperfectly, & impurely. The same phrase also signifieth a fault, guiltiness, an offence, and condemnation: as there are many examples, when as for want of paying a debt one is condemned to some punishment: so the greeks use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to owe: as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to owe a penalty or forfeiture: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: those that are condemned to die: or condemned in a sum of money. So Christ expoundeth this, Mat. 5.25. thou shalt be cast into prison, and not come thence, till thou hast paid the uttermost farthing, Math. 18.25. When he had nothing to pay his master commanded him to be sold with all that he had. So that this very phrase teacheth us, to ask forgiveness both of the fault and of the punishment, contrary to the distinction of the Papists.  
Now for what end the Lord doth oft times lay upon the Godly in this life, after the sin is forgiven, temporal punishments, not of curses, but of correction, we have showed else where. And because the Lord enjoineth his Apostles, & those who have god for their father, to make this petition for pardon of sin every day, as we pray daily for bread: it showeth against the Pelagians, that no child of God is perfect & without sin in this life, who hath not need every day to humble himself and pray for the pardon of his sins. It showeth also against the Nonatians, that they, which sin after baptism, and reconciliation, may obtain pardon if they turn again and repent: for they which are baptised and reconciled unto god, are commanded to pray for the pardon of their sins: & look what we ask in his name, by his commandment, he hath promised with an oath to give the same unto us. The one whereof, (that is, the doctrine against the Pelagians,) doth put us in mind of our own weakness every day, & serves to bring us to humility. The other, showing that the mercy and pardon of the Father is offered unto us every day, if we turn unto him, serves to strengthen our faith that we should not despair. And this mercy and pardon we are commanded to seek for by prayer, not of the angels, or of Saints, but of God himself, in the use of those means by which God will give remission of sins. And because we are commanded to pray for the forgiveness of our debts, in this very thing, we do humbly confess before God, against Popish Satisfaction, that we cannot make sufficient payment or satisfaction for our sins, but altogether have need of free pardon for our Mediators sake. And because our sins make a separation between God and us, Isa. 59.2. therefore we crave in this petition the favour of God, reconciliation, and acceptance. And whosoever seeketh for these things, either by satisfactions or by merits, otherwise then from the mere mercy of the father, for the payment, satisfaction, and merit of Christ alone, doth not seek them well neither shall ever attain unto them: for we are commanded to ask the forgiveness of our debts: and the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forgive] is opposed to our payment, to our recompense and satisfaction; and signifieth a free gift. For the Greeks' translate the Hebrew word Salach which signifieth to be savourable and of mercy to pardon, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dan. 9.9. Unto God belong mercies and pardons. Numb. 14.19. Pardon the iniquity of the people according to the multitude of thy mercies.  
Having thus expounded these things, we may easily observe what we are to ask in this petition. We pray therefore because our debts are innumerable, infinite and unmeasurable, that God will not enter into judgement with them, that he will not impure them unto us, that he will not mark them, or require them at our hands, but for Christ his sake mercifully to pardon them, to cast them behind his back even into the bottom of the sea. Isa. 53.6. Mich. 7.19. And because the wages of sin are the displeasure, the wrath or anger of God, the curse of God and condemnation, with the punishments of this curse in body and soul, in this life, and in the life to come, even eternal death: we therefore beseech the Lord to assuage his deserved wrath, not to kindle it against us, or pour it out upon us; to lay aside his indignation, and embrace us with favour and mercy, to become and to continue unto us a gracious and merciful father, and reward us not according to our sins, neither lay upon us the punishment of his curse, nor cast us into prison till we have made satisfaction, Math. 5.25. and 18.34. but pardoning both the fault and the punishment of our sins, to set us free from the bond or obligation thereto, that we may say with Paul, Who shall accuseus? who shall condemn us? It is God that justifieth and forgiveth, who shall condemn? Rom. 8.33. And seeing they are not generally debts or sins, but [Our debts,] therefore every one that is to pray, must consider in each commandment of the law, what sins he hath run into and committed, he must distinctly observe whether they be sins of presumption, Psal. 19.14. or sins of infirmity and weakness: for so shall we rightly pray for pardon, according to the difference of our sins. And because sin is never forgiven unless we do repent, jer. 5.7. and we of ourselves are careless, according to our hard heart which can not repent, we do not weigh and consider and count our sins, how many, how great and how grievous they be, we do not earnestly grieve for our sins, nor from our heart detest and forsake them, we do not turn from them, but delight in our sins, and declare the same as Sodom, Isa. 3.9. we have not the sear of God before our eyes, neither be affected with the sense of God's wrath: therefore when we pray for the pardon of our sins, we do withal entreat, that God by his spirit would cast out of us all security, that sin may not sleep or lie dead in us, but may be raised by the Law: that he would take from us our stony and impenitent heart, and give unto us a fleshy and repentant heart, which may acknowledge and detest it own sins, which may bewail the same and fear in the sense & acknowledgement of the wrath of God. And likewise we do also pray, that he would lift us up again by true faith, and preserve us from despair: for by saith we receive the forgiveness of our sins. And because this petition of forgiveness of sins is joined by a conjunction copulative unto the fourth petition, where we pray for daily bread for the day; therefore we are commanded to make this petition for the pardon of our sins every day, and withal we be admonished to take heed that we do not so heap our sins, that we shall be found in the books of God's judgement, Dan. 7.10. without forgiveness: but we must every day pray that our daily sins may be blotted out, that they be not written with a pen of iron, and that we may not heap up unto ourselves wrath against the day of wrath, Rom. 2.5. And because God hath appointed and ordained certain means whereby he will bestow and we must receive the forgiveness of sins, therefore we do likewise pray, that God would give us such a mind, whereby we may not contemn or neglect, but daily exercise the use of the keys of heaven, the hearing of the word, the use of the Sacraments, and other exercises of faith and prayer: that God would not give us up to a reprobate sense, void of all grief, not regarding our sins or the wrath of god, Rom. 1.28. Eph. 4.17. And lastly we pray, that we may not be prevented by death, before our sins be remitted and forgiven: and that before the end of this life, we may use those means whereby the pardon of our sins may ordinarily be granted unto us. These so many and so great blessings must we conceive in our mind when we pray [forgive us our sins:] whereby we may plainly see, what devotion and intention of mind is required in the very act of prayer.  
Now all these things we must ask for the whole body of the Church in general, privately for ourselves, and namely for those whose necessity we know: for we say [Our debts, or trespasses.] And although the three latter petitions be deprecatory, that is, such wherein we pray against evils, yet they may be well applied to the four general heads set down in the beginning, and so ought to be. For as we have showed, that in the former petitory 
d that is, such petitions wherein we crave some blessings.  petitions were contained prayers against evils, thanksgivings, and confessions of sins, so there is the same reason in these deprecatory, they contain in them petitions for some blessings, thanksgivings, and confessions.  
As we forgive our debtor.] Luke hath it thus, [καὶ γὰρ ἀυτοὶ, for we also forgive.] Now we must not take the similitude according to Matthew, to be equal altogether, as though God should forgive with no more perfect measure of mercy, than we forgive others: for the flesh fighteth against the spirit in us, even then when we are reconciled to our neighbour. And God himself showeth inequality between them, Ose. 11.8. I should make thee as Adama and Zeboim, but I will not execute the fierceness of my wrath, for I am God and not man. And speaking of a most servant love of a mother, Isa. 49.15. he saith, Though a mother should forget her child, yet will not I forget thee. Neither doth Luke go about to set down the cause or reason, by which and for which we deserve the pardon of our sins. For it is the free pardon of God proceeding of his mere love and compassion towards us, Matth. 18. v. 27. And Paul useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of his mere favour hath freely pardoned you: for he opposeth not our forgiving unto God, as any price or desert, that therefore God should forgive us, because we have forgiven others before. But he saith, Eph. 4.32. be ye courteous one to another, and tender hearted, freely forgiving one another, even as God for Christ's sake freely forgave you Colos. 3.13. Forbearing and forgiving one another: like as Christ forgave: even so do you. So that this phrase doth not import the cause, whereon the pardon of God dependeth, but as Cyprian saith, it is a condition and pledge thereof. For as children are most commonly made worse by the too gentle entreating of the parents: so our corrupt flesh, hearing that gods pardon is always ready for those which pray unto him for it and repent, taketh liberty thence to sin more freely afterward, in hope of obtaining pardon easily. And thus do we abuse that endless benefit of God's free pardon, as though it were some privilege of filthiness and unlawful liberty. Therefore Christ, by this clause here added, doth bind the intent and purpose of them that pray, as it were by a public condition and promise, that they will hereafter beware of all sin, amend their life, and follow after godliness. It is therefore a most weighty admonition, by way of a vow or promise in the sight of our heavenly father, that we do not abuse this fatherly gentleness and readiness to forgive, unto liberty of sinning: but do promise and as it were vow amendment of life. And that general doctrine concerning this good purpose of amendment of life, Christ propoundeth in a special example of forgiving one another in brotherly sort, very fitly agreeing to the words of this petition, as we have said, Math. 5.39. about turning to the other cheek. And because the flesh being corrupt with a root of bitterness. Heb. 12.13. and of itself full of impatience, desirous of revenge, persisting in anger, is most far from reconciliation & forgiveness: therefore we do also pray that this root of bitterness may be lossened, beaten down & mortified in us by the holy Ghost: and a love of unity, reconciliation and forgiveing may be kindled in us, that this may never be imputed unto us, that we have not forgiven one another with all our heart, but have had the flesh still striving against it.  
And because we cannot live in this world without many sins against the Lord, neither converse among our brethren, without many offences one against another: therefore Christ joined both these together in this fist petition, that so both peace of conscience towards God, by the continual forgiveness of sins, and brotherly charity, wherewith God is chief delighted might be preserved among men by continual reconciliation & forgiving one another. And therefore doth he join brotherly pardoning with gods forgiving, as he showeth in the parable, Mat. 18.23. Which doth most plainly expound this petition that he may the more forcibly break and correct the wicked impatience and bitterness of our heart, & that he may take from us all those reasons which we are wont to pretend and heap up very gloriously in the defence of revenge as it were by our own right, concerning the greatness and multitude of our neighbours offences, concerning our own credit, and the benefits we have bestowed upon our neighbour, by comparing the debts which we that are servants do owe unto god, with the debts of fellowservants, where for the most part each one oweth something unto another. For either we do ignorantly and at unawares give the occasion unto our neighbour when he offendeth us: or else being offended and hurt do sin again in impatience and bitterness. Whereupon S. james saith, Confess your sins one unto another, and pray one for another. james, 5.16. And lest we should be offended at our neighbour for his often offending of us, and be wearied with renewing our pardons and reconcilings so often times, we have been taught before, that we must every day repeat unto god that petition [Forgive us our debts:] that we might forgive our neighbour, not unto seven times but unto seventy seven times. And by this form of condition and promise, [even as we also forgive] he doth most notably provoke and prick us. forward to be desirous and ready to forgive our brethren. That we might remember ourselves to falsify our faith solemnly given and bound in this petition, unless we do forgive our neighbour; and may also know that we pray for the vengeance of god against ourselves without compassion of forgiveness. And so, as chrysostom saith, We do not pray unto God, but provoke God, we do not obtain favour, but we pronounce the sentence of condemnation against ourselves, and at the last judgement shall be judged according to that sentence, when we say [even as we also forgive.] For by this means God is moved to withdraw and hold back the benefit of remission of sins, as the parable saith, Mat. 18.34. Neither doth this shift any whit help unmerciful men that (as Chrysost. writeth) some men when they pray omit that promise: or that some do in the mean time use other prayer where that clause is not to be had: Nay by this wile whereby they go about to deceive God himself, they deserve the greater indignation. For that sentence of God abideth sure, If ye will not forgive men their trespasses, neither will your heavenly father forgive you.  
By debtor here according to the Chaldie phrase before expounded, we understand those that have offended us, which have done something against us, or as Paul expoundeth it, Colos. 3.13. against whom we have some quarrel. And Saint Luke addeth [we forgive every man that is indebted unto us.] For seeing by nature we are wont to be more easy and gentle unto some, and harder against others, and do with less sorrow and grief bear those injuries and wrongs which are done unto us by great men, than those which are done by our equals or inferiors: therefore he taketh away all respect in this brotherly forgiving, when he saith [we forgive every one that is indebted to us.] & here he speaketh not properly and principally of civil debt, though that also is to be forgiven, or at least borne with, if it can not be demanded and paid, without the loss and overthrow of our neighbour, as the parable plainly teacheth us, Mat. 18.33. Therefore Austin doth well advise us, more to eschew the hatred of our brother, than other sins: for (saith he) that which thou headest offended in other senses and desires, might here be cured, when thou sayst, [Forgive us our debts.] but thine implacable hatred, and desire of revenge spoils unto thee that, which is added, [Even as we forgive others:] and that being spoiled, all thy sins are retained and nothing forgiven. Now he that did the wrong, and he that is wronged, both are enjoined to be reconciled: Mat. 5.23. If thou bring thy gift to the altar, and there remember'st that thy brother hath aught against thee, that is, hath any quarrel against thee, as being wronged by thee: go thy way, & first be reconciled to thy brother. For without repentance thou canst not deal with God, or ask forgiveness. And he which hath the wrong done unto him is commanded. Luk. 17.4. If thy brother sin against thee seven times in a day, and seauē●imes in a day turn again to thee: saying, it repeateth me, thou shalt forgive him, yea not unto seven times, but unto seventy seven times: and whatsoever is thus loosed in earth, shall be also loosed in heaven. Mar. 18.18. But if thy brother who hath offended thee repent not, though thou forgive him, yet God in heaven doth not forgive him, seeing he repenteth not. So that Christ speaketh of public reconciliation, Luk. 17.3. And his meaning is not, that we may or aught to keep and exercise our anger, hatred, and bitterness, that is, not forgive our adversary, unless he do repent and ask thee forgiveness. For the commandment is general, Mark. 11.25. When ye shall standready to pray, forgive if ye have any quarrel against any man, that your heavenly father may also forgive you. Therefore in heart we do forgive our debtor privately, even when they repent not, neither ask us forgiveness. Now this brotherly forgiveness containeth thus much, that we should either not conceive anger or hatred against our neighbour which wrongeth us unjustly; or else that we should lay aside, and put away anger, hatred, and enmity conceived against our neighbour for wrong done unto us: again that we should neither take revenge neither think upon, or endeavour to take revenge upon our neighbour; nay, not covet or desire that either God himself or any other should lay temporal or eternal punishment on him for wrong done unto us, unless order of justice so require. But we must rather wish them godly amendment, that being converted they may be saved eternally, and not be condemned: and if they have not repent, we must desire that they may in time be chastened and corrected in pity and compassion, with fatherly scourges of bit and bridle, that so they may be spared eternally. And thus we ought to love our enemies, wishing and praying for all things that may further them unto salvation, and to pray for them that persecute us, that this sin may not be laid unto their charge.  
And lead us not into temptation] There be divers kinds of temptations. For God is said to tempt, but yet unto good, when as by setting before us some peril, by sending some adversity, or by deferring help and deliverance, he trieth, exerciseth, & proveth our amendment, our faith, hope, patience, obedience and constancy. But temptation or allurement unto evil cometh either from the devil, or from the flesh, or from the world. And the devil properly is called the tempter, 1. Thess. 3.5. lest the tempter had tempted you: to wit, when either by inward suggestion, or else by some outward occasions of prosperity or adversity, either on the right hand or on the left, he goeth about to draw us from that which is good, or to seduce us unto evil. The flesh tempteth unto evil, when we are alured and drawn away by our own evil concupiscence, that lust might conceive sin, and sin bring forth death. The world tempteth either by evil examples, as it were by laying stumbling blocks or offences before us, or else by wicked persuasions. And as ancient writers say; the world flattereth, that it may deceive: or terrifieth, that it may confound us. For every such temptation comes either by such things as are pleasant, delectable, and to be desired, through covetousness, wicked hope and love: or else by those things that are sorrowful, fearful & terrible, in fear, dread and flight. And to explain the meaning of this petition, that distinction of Gregory is very fit: that temptation is caused by suggestion, by delight, and consent.  
That distinction also of ancient writers is very convenient for this purpose: saying, that the devil useth these wiles, these crafts and deceits in temptations to overthrow them that are wise and strong. I. When affliction continueth long, and deliverance is deferred. II. When the misery seemeth too exceeding great, singular, and strange. III. When under the colour of some great good, he doth closely move a man to take in hand some thing which is either very dangerous, or else beyond our strength and calling. iv When he doth cloak and cover vice under the name of virtue, as covetousness under the colour of providence: cruelty under the colour of justice: pride is painted under the name of abrave mind: ignorance is counted simplicity: waist or prodigality is taken for liberality, etc. V He abuseth peace, quietness, and rest, to bring them by little and little unto security. Now here we are not commanded to pray that God would not make trial of us by his temptations: for we rejoice in tribulation, knowing that affliction bringeth forth patience, and patience trial, and trial hope, Rom. 5.4. jam. 1. v. 2. Count it exceeding great joy when ye fall into divers temptations. Neither do we pray that we may be altogether free from the darts of satan, of the flesh, & the world. For he that is not tempted, what doth he know? saith the son of Syrach, chap. 34.10. and Austin upon the 60. psal. saith, By temptation comes our increase. For no man knows himself but he that is tempted. No man can be crowned but he that overcometh: nor overcome unless he strive: neither can he strive unless he have enemies, and those that will prove him. And in the 14. book of the city of God, he saith: If we have no temptations nor troubles at all, while we bear about the frailty of this life, we live not well. And very well may this be understood of the prayer of Christ, john, 17.15. where he saith: I pray not that thou shouldest take them out of the world, but that thou keep them from evil. So that the words of this petition have not this sense: that we may not be tempted: but [that we may not be lead into temptation:] And as Bernard noteth out of Cyprian, it is one thing to be tempted, or assaulted with temptation: and another thing to be lead into temptation, to wit, when we are laid open unto temptation and are exercised therewith: and another thing to be carried into temptation, to wit, when being oppressed and overwhelmed with temptation, we fall down under it, and are overcome thereby, either consenting or yielding wholly unto it. Or else, to be lead into temptation is to be delighted with the suggestion of some sin: to be carried wholly into it, is to give full consent to the temptation. Now Christ useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, not so much to lead into, as to carry into: as Austin also observed, when any thing is said to be lead or carried into. The Greek interpreters translate Hebi which cometh of Bornwell, by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to bring to, to bring upon, to lead into, to carry into. And the Hebrew word is used in the same sense about the worshipping of the calf, Exod. 32. v. 21. Thou hast brought upon thy people a great sin. Gen. 26.10. Thou shouldest have brought a trespass upon us. Gen. 27.12. I shall bring a curse upon me and not a blessing, Psal. 66.11. Thou hast brought us into a snare. 3. King. 21.29. I will not bring evil in his days.  
But the phrase, To lead or carry into temptation, whereupon the meaning of this petition dependeth, may best be understood by comparing together the use thereof. The Scripture speaketh thus of the assault or sending of temptations. 1. Cor. 10.13. No temptation hath taken, laid hold on, or assailed you, but such as pertain to man. jam 1.2. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:] which doth not barely signify to fall into temptation, but to run into, to bite upon temptations. And that is yet more grievous which Paul saith, 1. Timoth. 6.6. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] they fall into temptations as it were into a snare, which drown men in destruction and perdition. Luk. 22. v. 40. Pray, lest ye enter into temptation [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is, least at unawares being unprovided, without armour and fight, ye be wrapped in temptation, which may overcome you, yea drown you. Whence it is plain, that we are lead into temptation, when we are left unto ourselves, destitute of the help of God, and are driven into, are plunged, thrust down, or cast headlong into the wiles and mighty assaults of the devils temptations, and are suffered to be overwhelmed therewith, as though we were every way ensnared in a gin. And we do not pray without naming any person only, that we may not be lead into temptation; but speaking unto our heavenvly father, we say: [Led not thou us into temptation.] And Austin noteth that many read this petition after this manner: Suffer us not to be lead into temptation. But the meaning is more full, if it be read, Led us not, etc.  
And because the deceit of temptation doth far exceed our weakness: for we fight not with flesh and blood, but against the powers of darkness, and spiritual deceits, Eph. 6.12. And there is great danger lest we should yield in temptation and be overcome, and so drowned in perdition. Therefore first of all we pray, because Satan hath not liberty to tempt us so much either as he would or could do, but so much as God permitteth and giveth him leave, job. 1.12. that our heavenly father would not cast us off, and deliver us to the lust, to the treasons and power of this tempter, but that he would dispose of, and moderate the temptation, and not suffer us to be tempted above that, which by his grace and gift we are able to bear, as Paul saith, 1. Cor. 10.13. II. When Satan desireth to tempt us, or to winnow us, we pray that our heavenly father would not forsake us, and leave us alone unto ourselves, neither deprive us of his present grace and help in the fit of temptation; but that he would be present with us and assist us, to drive away, to put back, to suppress and bridle the devil, ministering strength and courage unto us, that being strong in the Lord, and in the power of his might, Ephe. 6.13. We may bear the temptation, jam. 1.12. We may withstand it, 1. Pet. 5.10. and may not yield, nor be overcome, nor faint in the time of temptation, Luk. 8.13. or be overwhelmed in perdition, 1. Tim. 6.9. but Ephe. 6.11. dispatching them all, may be able to fight and stand fast, and in the time of temptation may be kept from evil, joh. 17.15. And that Christ our mediator Luke, 22.32. may pray for us, that our faith, our hope, our patience, our striving and constancy may not fail. III. Because we ourselves are secure, unprovided and drowsy in time of temptation, not considering the wiles and the power of this tempter, and our own manifold infirmities, neither are we very much careful about the danger of temptation: we therefore pray, that the Lord himself would raise us out of the sleep of security, as he teacheth his Apostles, Luk. 22. v. 46. That we may watch, praying with all carefulness and vehemency, lest we enter into temptation, that God himself would arm us, giving us wisdom and strength that, that we may well oppose the same against temptations. iv We pray that god would give us patience, consolation and hope. Rom. 5.4. that howelong or how grievously soever god will have us to be tempted, we may be able to bear it, being contented with the grace of god, as it was answered to Paul, 2. Cor. 12.9. V we pray that when we are bound in the snare of temptation, and cannot thence deliver ourselves, nor find any way out, that he would give such an issue, 1. Cor. 10.13. that me may sustain and bear it, that it may be profitable for us, and turn to the glory of God. VI Because he knoweth we have but small strength, we pray that Christ would keep us from the dangerous and deadly hour of temptation, as it is Apoc. 3.3. VII. We pray that God would keep us in the time of temptation, from the presumption of Peter, and from saul's despair. VIII. that god in his indignation would not punish one sin with another, and so lead us into dangerous temptation as he did David. 2. Sam. 24. 1. and 1. Chron. 21. v. 1. and that he would not give us up to the lusts of our own heart, Psal. 81.13. or into a reprobate sense, Rom. 1.28. or to hardness of heart that we should not grieve, Eph. 4.18. And this interpretation being gathered out of the scripture itself, is the plainest and most safe.  
And these things we must pray for, in general for the whole Church, privately for ourselves, and namely for others that are tempted, craving deliverance from evils, praying for blessings, giving thanks for benefits received, and confessing that we do not manfully strive against temptations, that we yield unto them, that we do not prepare ourselves against temptations, that we take not the armour of God, that we ourselves minister baits unto the tempter, we sweep & dress up the house, Luke, 11.25. we give our members as weapons unto the tempter, Romans, 6.19. All which points we have expounded before, and here only do briefly point out the leads of instructions, leaving to set down at large the full meditations that this petition affords. Now this petition contains, a general confession of the whole Church of the weakness and infirmity even of the children of God in this life. For when we pray, that we may not yield unto temptation nor be overcome thereof, we acknowledge and confess, that by our own strength we are not able to resist any temptations: but this is the work of gods grace which must follow forthwith, after we have received new spiritual strength in regeneration.  
But deliver us from evil] Some would have this, to be no peculiar petition by itself: for the adversitive particle which is here used, hath this use and force, to join two clauses into one sentence. So as that which we do negatively pray against in the former clause [Led us not:] We do affirmatively pray for the contrary thereto, in this adversitive clause. I mean not to contend with any man about this matter: yet I think they do not amiss in the doctrine of the Catechism, which for the better instructing of the simple call this the seventh petition. For it is larger, and containeth more in it then the sixth petition concerning temptation. But leaving these fruitless contentions, I come to the exposition.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common greek tongue signifieth both these things. I. To defend, to protect, to keep and preserve from evil, that we fall not into it, thus Homer useth it, Iliad. 10. Where it is joined with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to keep, & Ilia. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which defendeth thee before. II. It signifieth to take and deliver out of evil, wherein we now are. And both these significations do very fitly agree to this petition, wherein we pray to be kept and to be delivered from evil. The greek interpreters translate those hebrew words which signify to pluck away and to deliver out of the emmies' hand, by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And so it is used for the most part in the new Testament. But 1. Thes. 1.10. it seemeth to contain both these significations being applied to jesus [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which both delivereth us and keepeth us from the wrath to come. Like as Rom. 5.9. in steed thereof is used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save. By the life of Christ we shall be saved from wrath. And joh. 17.11. Christ having respect to this petition useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to keep: I pray not that thou shouldest take them out of the world, but that thou keep them from evil. So that we do well understand both in this place, to be kept, and to be delivered from evil, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] chrysostom readeth it in the masculine gender and expounded it of the devil himself: who is not only evil in himself, but is the author and procurer of all evil, so far forth as it is hurtful and deadly unto us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who is our adversary, seeking to devour us, and like a spiteful person rejoiceth at our evil. And in the books of the new testament, Satan is understood by [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] when it is put with an article without a substantive. And [τὸ ποηρον] in the neuter gender put absolutely, for adversity, is scarcely used in the new testament. But most commonly it is joined with a substantive, as evil men, an evil heart, evil works, evil thoughts. And yet the greek interpreters call [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] an evil thing: understanding either sin, as Gene. 39, 9 of adultery with his master's wife: or hindrance, danger, loss, adversity, as 1. Kings, 25.18. To render evil for good, which in the new restament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil. In this petition therefore we understand, evil of itself, in the masculine gender for the devil himself. Also in the neuter gender, we take it, for sin, and for any hurts, dangers, adversities, which do either presently burden the soul, or the body, our goods and good name, or else are at hand, and hang over our head.  
First herefore we pray, seeing the devil walketh about like a roaring Lion, seeking whom he may devour, that God would mercifully defend, preserve, keep, save and protect us from him, from all his wiles and snares and temptations, and from his cruelty: and if he have entangled and caught us in his snares and temptations, we pray that God would pluck us thence and deliver us. II. we pray that god would keep us from every sin or evil work, that we shall not into sin. III. We pray that he would keep, protect, and defend us, from the miseries of the life to come, that is from everlasting pains, and from all dangers, losses, hindrances, and adversities of this life, of soul and body, of goods and good name: that he would stop, repel, and turn back these things as they be evils: or if we be already laden with these evils, we pray that in his mercy he would free and deliver us from them. And those things we propound unto God under the name of evil, that is, if he know, and perceive, and judge them to be evil unto us, that is, not profitable and wholesome, but dangerous and deadly. iv Because we desire, many things to be given us, which we judge good and profitable for us, as also to be preserved and delivered from many things, which we scarcely know whether they would be profitable unto us or not: therefore we add in the conclusion of this prayer; If we ask any thing which he knows and perceives would not be wholesome but hurtful for us, that he would keep and deliver us from evil. V If God see that it is not good and profitable for us, that he should take from us the messenger of Satan which buffetteth us, or else that we should be kept and delivered from adversity, than we pray that he would give us patience, obedience, consolation and hope, that we may acknowledge his fatherly care over us, lest that which God sendeth upon us for our good, become hurtful unto us. Like as in former times, they used to pray in adversity with very witty and godly brevity: ut Deus aut liberet, aut mitiget, aut datâ patientiâ salvet: that God would either deliver them, or assuage their misery, or preserve them by giving them patience. VI Because these protections and deliverances from evil in this life, are not full and perfect but only in part; for there do daily arise new assaults of the devil, of sin and adversities as they are laid before us: therefore we pray that at the length we may be fully, perfectly, and wholly delivered and set free from all assaults and temptations of the devil, of sin, of dangers and adversities whatsoever. And because this cannot befall us in this world & in this life, which is a warfare, and as the Greeks' translate it [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that is, the roving of a pirate: therefore we ask eternal life in this prayer which we believe in the Creed, that we may be translated out of this world, where the devil is prince, where the earth in this vale of misery brings forth thorns and brambles of affliction, into an other world of eternal life, where we shall be free and safe from all evils, that we may not always thus be subject and lie open to the darrs, and temptations, and assaults of the devil, the world, the flesh and calamities. So Paul saith, Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of death? 2. Tim. 4.16. he showeth a godly and excellent affection, when he saith: At my defence all men for sook me, but the Lord assisted me and I was delivered out of the mouth of the lion: and the Lord will deliver me from all evil, and will keep me or preserve me unto his heavenly kingdom, to whom be praise for ever and ever: Amen. In which words he delivereth the very last petition and conclusion of the Lords prayer. VII. We are taught in this petition to lift up our heads, to think upon, and to desire an other blessed life to come which is eternal, where shall be full deliverance from all evil. And because we are too much occupied and plunged in the matters and affairs of this life and of this world; we do also request, that God would inspire, excite, kindle, beget and preserve in us this meditation and desire: that we covet to be dissolved, that is, to leave this life, and to pass to another blessed life. And because every kind of death is not the end of misery, for the death of the wicked is the beginning of their torments, Luk. 16.22. but the death of the godly is a deliverance from all evil, and a beginning of everlasting happiness: therefore when we say, Deliver us from evil, we do also desire, that our heavenly father would keep us from evil death, that we may not die the death of the uncircumcised, Ezek. 28.10. or the death of sinners, which is worst of all, Psal. 34.22. that we may not die careless in our sins, unprepared without repentance, joh. 8.24. But that he would grant unto us a godly and saving end of this life, that we may die in the Lord, Apoc. 14.13. that whether we live or die we may be the lords, Rom. 14.8. whether we abide in the pilgrimage of this life, or be called home to our own country by death, yet still we may please the Lord, 2. Corin. 5.9. Furthermore we pray that God would put into us a care & desire to provide betime for ourselves those things which are necessary to dying well, that we may be prepared for death, lest we want oil in our lamps when the bridegroom cometh and calleth for us, Math. 25.3. And that in the last hour of this life we may have true repentance, the word, the Sacraments, faith, hope, the spirit of grace and of prayer, that when we are to die we may be found in Christ, 
Philip. 3.9.  having that righteousness which is of God through the faith of Christ, that so we may rightly commend our soul into the hands of our Father. And if we be not found sufficiently prepared, we pray that he would not suffer us to be prevented by sudden death at unawares, but would mercifully grant us space for such preparation, that our death may be a deliverance from all evil, and a passage out of this vale of miseries to eternal life. So that in this petition we beseech the Lord mercifully to be present with us in that last and dangerous conflict, wherein our adversary goeth about most busily, marking whether he can snatch us away and devour us, that so we may be kept and delivered from all evil. And that he would strengthen us, that we may not fear to die, not be afraid of death, nor taste thereof: but may departed in peace, and so when we die may be truly delivered from all evil.  
These things we must pray for in this petition, both generally and in particular, craving blessings of the Lord, praying against evils, giving thanks for benefits received, and confessing our own sins.  
For thine is the kingdom, 
The conclusion.  etc.] The latin copies want this clause, which is not in S. Luke: neither have latin writers expounded it, as Cyprian, Ambrose, Jerome, and Austin. But all Greek copies have it constantly: and the Syrian interpreter translated it: chrysostom also expoundeth it. Likewise Paul, 2. Tim. 4.17. rehearsing the last petition of Deliverance from all evil, addeth this clause, to whom be glory for ever and ever. And this clause doth very fi●ly conclude the whole prayer. For it doth specially put God in mind of his promise, and as it were of his office, showing the cause wherefore we ask those things of God, and hope that he will give them unto us.  
For thine is the kingdom.] Here he understandeth not God's universal kingdom over all creatures; but that which is called the kingdom of heaven, the kingdom of God and of Christ in the church. And these things which we ask are the blessings of this kingdom, which God hath therefore ordained for our necessity, against the devil, the world, and the flesh, that forsomuch as we cannot have from ourselves those things we ask in prayer, neither can attain unto them by ourselves, we might yet receive them from his hand in his own kingdom. And it belongeth to the office of our king in this kingdom, that he should keep & defend us against the devil, the world, and the flesh; and that he should bestow those blessings on them that believe and pray unto him, as he hath commanded us to ask, and wherein he hath promised to grant our requests.  
This prayer then in these words doth put God in mind of his commandment, of his promise, and of his office in his kingdom: and withal showeth the cause, why a man asketh these things, and seeketh for them not to any other but to God alone.  
Thine is the power.] These words teach us, that god hath these things which we ask, in his hand and in his power, although the power of the world and of the devil be great, and that he only can give these things unto us perfectly and for our good. Therefore do we crave these things of him alone.  
And glory.] In this word, faith showeth unto God, that this is a glorious thing unto him, and doth greatly turn to the glory, and praise, and renown of his mercy, power, and bountifulness, if he shall hear us, and shall grant unto us those things which we ask according to his commandment and promise, as citizens of his kingdom. So that in this clause we pray, that God for Christ's sake, whose kingdom properly this is, of his grace, whereby he governeth this kingdom, would hear us and grant our requests, for the setting forth of the bounty, of the power and glory of this kingdom.  
Secondly, this clause also serveth to stir up and to confirm the faith of them that pray in assurance that they shall be heard. For seeing [thine is the kingdom] which is therefore ordained, because in it he will bestow such benefits, he hath commanded us to ask them in his kingdom, and hath promised to hear us: therefore in these words faith shows itself certain of gods good will towards us, and with all professeth, that in prayer it relieth not on any merits or worthiness of it own, but on the favour of God alone for Christ's sake: for it is the kingdom of Christ and of grace. Then to the will of God he addeth power for he saith: [Thine is the power. So that being assured, that god is both willing, & able to perform those things which we ask: faith therefore neither can nor aught to doubt of Gods hearing of us. And because we say: [Thine is the glory:] therefore faith makes account, that god who is faithful in performing the glory of his truth, of his grace, and of his power, will surely accomplish those things which we ask, lest the heathen say; where is now their god.  
Thirdly this clause showeth us, how we are to use those benefits which we desire in prayer, for what end we are to ask them, and whither we are to refer them, and withal here we do promise, to what end we will refer them, and how we will use them, or what thankfulness we do promise to God. To wit, as it is said, Psal, 145.10. They shall show the glory of thy kingdom, and speak of thy power: to cause thy power to be known to the sons of men, and the glorious renown of thy kingdom. Now what is that glory of Gods kingdom, & how it is to be renowned, that whole psalm teacheth from the beginning to the end. 
Aman in hiphil signifies to trust, or to believe. Whence comes Amen. and Emunah faith, and truth.  And thus doth this clause or conclusion of the Lords prayer teach us very many things.  
Amen:] This is an hebrew word, derived of a verb which signifieth to believe, and to trust: whence also do come the names of faith, and truth in the hebrewe tongue. It is very significant, and therefore is used in other tongues. And because in this particle [amen.] the nature of justifying saith in applying the promise and in prayer, is notably set out: we are therefore diligently to mark the signification thereof which, that I may the better expound, I will propound example; of it distinctly. This particle [amen] is especially thus used.  
In cursings, Deutron. 27.15.16. etc. Cursed is he etc. and the people shall say, Amen. Numb. 5.22. If thou hast not defiled the bed, etc. But if thou hast defiled it, etc. god make thee accursed, etc. and the woman shall answer, amen, amen. And Rabbi David saith, this was spoken by way of prayer, or by way of assuming, whereby they took unto themselves and upon themselves those curses if they had offended.  
II. It is used for the most part in prayer or invocation, in blessing and thanksgiving, 1. Cor. 14.16. when prayers & thanksgivings are rehearsed, the Church answereth, Amen. Psal. 41.14. Amen, amen, Nehem. 8.6. Ezra blessed the Lord, and all the people lifted up their hands, and answered Amen, amen. Tobi. 9.12. they all say, Amen to the blessing upon the marriage. Apoc. 7.12. they worshipped God, saying, Amen. praise, and glory, and wisdom, and thanks, and honour, and power, and might be unto our God for evermore, Amen. And so it is a note of wishing and desiring: to wit, that faith in a true desire of heart wisheth, & by true hope expecteth, that those things which we ask in prayer may be done & performed. Thus in the story of Samosatenus with Eusebius, and with Ambrose in the 4. book of the sacraments, when as in the administration of the Lords supper, the bread of the Lord is given to every one with these words: Take, eat, this is the body of Christ given for thee, for the remission of sins: Then every communicant answered Amen. And 3. Kings, 1.36. there is a notable explication of this particle, Amen. For when David had commanded that Solomon should be anointed king to succeed him, and had further commanded them to say, God save king Solomon: Benias answered and said, Amen: Let the Lord God of my Lord the king say so. Munster saith, it is the imperative passive of the first conjugation for Heamen, that the meaning of it should be this; let this be true, let this be ratified, and confirmed of the Lord. The Chaldie dictionary saith, it is the future tense, having the first letter cut off, jeamen: 
d This is warranted 2. Chr. 1.9. jeamen deuere●a, etc. Let thy word be verified, etc.  let this be confirmed or established. The Greeks' regarding the root have most notably translated that place, 3. King. 1.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So be it, the Lord God ratify and do the word of my lord the King.  
III. This particle [Amen] is also used, when faith receiveth a promise propounded. So 1. Chron. 16.36. after the rehearsal of the promises of God, this is added: And let all the people say, Amen. jer. 11. v. 5. The Lord repeateth this promise: I will be your God, and you shall be my people, that I may confirm mine oath, etc. and I answered saith jeremy, Amen, O Lord and jerem. 28.6. when Hananie prophesied of prosperity: jeremy saith, Amen: and addeth a large exposition of that word, Amen: The Lord so do, the Lord confirm thy words, that it may be so as thou hast prophesied Luke 1. Marie hath notably expressed the signification of this particle Amen: Be it unto me according to thy word. And these significations come all to one almost: which yet for plainer explications sake, I thought good thus to distinguish, that the properties of faith in applying the promise, and in prayer, might the better be considered by the use of this particle, Amen.  
IU. Amen, is used for a note of affirmation and asseveration: as 2. Cor. 1.20. The promises of God are not yea, and nay, (to wit, as though in them one thing might be said in word, and an other thing thought in the heart: or else might be promised in words, and in deed be not performed) but in Christ they are yea, & Amen: where the Hebrew word Amen, is expounded by the Greek particle ναὶ, which is a note of affirming and assevering. Isa. 65.16. He that shall bless himself in the earth, shall bless himself in God Amen: and he that sweareth shall swear in God Amen. Whereas the greek word ναὶ, so the word Amen also is a note of swearing when any thing is affirmed and avouched, as though an oath were added thereto: & this last signification agreeth to those places in the gospels where Christ saith, Amen, I say unto you. And because the root Aman with those words that are derived thereof, hath the signification of truth, certainty, stability, constancy, etc. therefore if it be referred to the person speaking, it beareth this sense: I speak not at randum, rashly or lightly: but truly, certainly, earnestly, and constantly: and that is, I say, I affirm and avouch as though I added an oath; or if it be referred to that which is spoken, it hath this sense: that which I say, is no wavering thought, or doubtful opinion, but it is true, certain, sure, and stable which I say: which is neither changed nor altered, but is undoubtedly so decreed in the will of God, and shall indeed be so accomplished. And the doubling of the word Amen, Amen, doth enforce the asseveration, and may well be expressed in our suparlative degree, which the hebrews' want: It is most sure and firm that I say.  
Furthermore this particle amen, in the greek translation of the old testament, is sometime expressed by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fiat, be it so, Deutron. 27.15. and 26. Psal. 41.14.3. Kings, 1.36. Numb. 5.22. Sometime it is translated by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly, jer. 28.6. sometime the hebrew word is used still, 1. Chron. 16.36. let the people say amen, so Ier, 11.5. Nehem. 8.6. Tob. 9.12. the particle amen, is used in the greek tongue; & so it is kept still in the new testament, where sometime the exposition of it is set down. For that which is said of the widow, Mar. 12.43. Amen, I say, etc. in Luk. 21.3. is thus expounded: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: surely I say unto you.  
Now whereas this prayer is concluded with this particle Amen, it teacheth us, that when we come to the end of our prayer, we must consider, with what devotion we have prayed, that it be no cold mumbling over of words. Therefore after we have laid open our necessities and our requests, at the end our mind is excited and stirred up, to conceive an earnest request from the very heart, whereby the heat of our desire is kindled and inflamed, which with inward sighs doth humbly and devoutly wish and desire that our prayer may be ratified and confirmed with God, that our heavenly father for Christ our Mediators sake, would bow down his ear, would hear and receive our prayer, and perform those things which we desire [Amen, Amen:] let that be done, let that be done, O Lord, which I have asked. II. By this particle, faith doth show itself not to doubt, or to be carried about with the waves of mistrust, whether God will hear us and will perform those things which we ask: but to make sure account, that as God hath commanded us to ask, and hath promised that he will hear, so he will faithfully perform and accomplish our requests. Again by this particle, faith doth stir up itself, it doth uphold, defend, and confirm itself against doubtings. For it taketh the word [Amen] from that promise, Amen, amen, I say unto you, what soever ye shall ask the father in thy name, he will give it you: and hereto he joins his own Amen, as it were a seal, because he makes full account that God is faithful and true, joh. 3. And hence Jerome very finely calleth this particle [Amen] the seal of prayer.  
FINIS.