A LEARNED AND FRVITFUL EXPOSITION upon the Lord's PRAYER. By Arthur Dent, sometime Minister of the Word of God at South-Suberry, in Essex. LUKE 11.2. When you pray, say, Our Father which art in heaven, etc. LONDON: Printed for Nicholas Bourne, and are to be sold at the entering into the Royal Exchange. 1613. THE PRINTER, TO the READER. COurteous Reader, forasmuch as devout Christians, when they have found comfort in the labours of any learned man, it causeth in them a further desire, not only to review what they have read, but also to have a longing, as it were, after their further pains, upon any other subject. I doubt not, but am verily persuaded, that this Exposition of that Prayer, which our Lord and Saviour Christ jesus taught his disciples; penned by one that hath so well deserved of the Church of God; by publishing so many good & profitable Treatises, shall find some place among thy heavenly meditations, although it be not as I think so perfect, as the Author intended it if he had not been prevented by death. For what wilt thou do, either for all the benefits that thou hast received, or for those things that are required for thy use, or to prevent any dangers, that may be feared? I say, what wilt thou do, if thou wilt not imitate the holy Prophet, and call upon the name of the Lord? and how canst thou better call upon it, then as the Lord hath appointed? and what profit shalt thou have by calling upon him after that manner, except thou knowest the meaning of the spirit, in those words which thou pourest out before him? Wherefore seeing (as an ancient Father saith) when thou prayest for thyself, necessity enforceth thee; and Charity bindeth thee to pray for others: and seeing the holy one of God hath given thee in charge, after this manner, pray ye; this servant of God shall so instruct thee, that according to the practice of the holy Apostle, thou shalt pray with the spirit, & with understanding also, and this one thing is necessary: For all the commandments of the Lord, are so full of counsel, that every word hath his weight, yea every syllable contains a secret, so that we may all say with the Eunuch, Act. 8. How can I understand, except some man should guide me? And albeit I am persuaded that thou art full of goodness, filled with knowledge, able also to admonish others: yet thou mayest be content with skilful Apollo's, so eloquent in speech, mighty in the scriptures, and fervent in spirit, Acts 18. to have the way of God expounded unto thee by another man more perfectly. And this is that which I offer to thy Christian devotion. Use it then as becometh thee, with holiness. Peruse it often. I hope I am truly informed of the Author, I am but the Minister to publish it for thy good. Give thanks to GOD, that hath brought it to light. And the GOD of all power, when thou prayest, grant thee thy heart's desire, and fulfil all thy mind. Amen. S. T. AN EXPOSITION upon the Lord's Prayer. OF PRAYER: and what it is. PRayer, is an earnest lifting up of the mind, and calling upon God, according to his will with faith, by the help and work of his spirit. Psal. 25.1. Rom. 10.13.14. Math. 21.22. Rom. 8.26.27. Prayer, is a familiar conference betwixt God and us. Prayer, is as a Letter written unto God, wherein we deliver our mind unto him. Only God is to be called upon, in whom only we believe. Rom. 10. 1 First, because he hath so commanded. Psal. 50.15. 2 Secondly, because he hath so taught. 6.9. 3 Thirdly, because he hath so practised by example. 26.39. 4 Fourthly, because he hath promised to hear our prayers. 5 Fiftly, because the holy Ghost teacheth us to cry Abba father. Rom. 8.15. 6 Lastly, because none can hear our prayers and grant our requests but God only. Mat. 6.12. We must pray at all times. 1 Thes. 5.17. It must be the Alpha and Omega of all our actions, if we look for any good success. We must pray in all places. 1 Tim. 2.8. There be nine things to be observed in prayer. Before prayer. Reading, Meditation, and feeling of our Misery. In prayer. Faith, Zeal, and love. After prayer. Watchfulness, Thanksgiving, and Practise. Prayer is as a Bunch of Keys, wherewith God's children do open all the doors of heaven, and enter into every closet. The effects of prayer are wonderful, as appeareth by the prayers of Asa, jehosaphat, Moses, Ezechias, David, Elias, Paul, and Silas, the Disciples. Acts 4.31. and 12.5.7. The Lord's prayer is the perfect pattern of all pr●yers for matter, but not always for words. The Lord's prayer consisteth of three Parts. A Preface. Six Petitions. A Conclusion. The Preface teacheth us preparation, that we do not rashly, without consideration, rush into the presence of God, being so dreadful and holy as it is. Eccles. 5.1. Psal. 26.6. Three of the petitions do concern God's glory, and three ourselves. We must pray with greater fervency of the Spirit for the things which concern God's glory, then for those which concern our own good, as appeareth by the Method: and for the things which concern our own goods, we must pray with more zeal for heavenly, then earthly things, sith this hath but one petition, the other two. We must pray for the things that concern God's glory simply▪ above any respect at all of our own good, as the Particle (thy) in every one doth show. Our. THis word (our) doth teach, that true charity and brotherly love toward our neighbours is required in prayer, and that in common we must pray one for another, jam. 5.14. as we are every where taught in the Scriptures. In matters of Faith we say (ay) but in matters of Prayer (our:) for we must love our neighbour as ourself, and therefore pray for our neighbour as ourself. Our Father, our bread, our trespasses, Led us not, Deliver us, etc. do teach a fellow feeling one of another's good and hurt. This word (our) bringeth singular comfort to the poor, because Christ showeth unto them that God hath no respect of persons, as though he were more father of the rich, then of the poor, of the noble, then of the base, but doth account of all alike, for he is no respecter of persons. Question. Here a question may be moved, whether in our private. Prayers we should pray in general, or else in special terms, as us, or me, our father, or my father. Answer. A Christian may in private prayer say my father, Mat. 26.29. Mat. 27.46. as Thomas said, My Lord, and my God, john 20.28. and Paul, I give thanks to my God▪ Rom. 1.8. and God's promise is, jer. 3.19▪ Thou shalt call me thy father. For we are not bound unto the words of the Lords Prayer: but if we pray for our brethren, or for ourselves, we fulfil the meaning of Christ. By the word (Father) is meant the first person in Trinity, and so it is always taken in the Scriptures when one person is considered with another, as Math. 28.9. 1 john 5.7. Sometimes it is taken for the whole Trinity, as Mal. 2.10. Have we not all one Father? It is not unlawful to pray to the Son, and the holy Ghost, for invocation belongeth to all the persons in Trinity, and not only to the Father. Stephen prayed, Lord jesus receive my spirit, Acts 7.59. Paul prayed, Now God our Father, and our Lord jesus Christ, guide our journey unto you. 1 Thes. 3.11. The grace of our Lord jesus Christ, the love of God, and the communion of the holy Ghost, be with you. 2 Cor. 13.13. Men are baptized in the name of the Father, and of the Son, and of the holy Ghost, that is, calling on the name of the Father, the Son, and the holy Ghost. Objection. This Prayer is a perfect platform of all prayers, and here we are taught to direct our prayers only to the Father, therefore it is not lawful to pray to the Son, or the holy Ghost. Answer. The Father, Son, and holy Ghost are in distinct persons, yet they are not to be severed or divided, because they all subsist in one and the same Godhead or divine nature. Further, in all outward actions, as in the creation and preservation of the world, and the salvation of the elect, they are not severed nor divided: for they all work together, only they are distinguished in the manner of working. Now if they be not divided in nature or operation, than they are not to be severed in worship. In this place expressly we direct our prayers to the Father, because he is the first person in order, yet so as then we imply the Son, and the holy Ghost. For we pray to the father, in the name of the Son, by the assistance of the holy Ghost. To what person so ever the prayer is directed we must always remember in mind and heart to include the rest. We may pray unto Christ, not only as he is God, but also as he is the Mediator, that is, as he is in person consisting of two natures, yet as the Deity be the object or the thing we set before our eyes in prayer. All our prayers ought to be in faith, respecting God's promise, and Christ's mediation: and therefore the person that prayeth must first be accepted in Christ, before their prayers and sacrifices can be accepted. Mar. 11.24. joh. 14.13. Heb. 7.25. and 11.4.7. Father. GOd is the Father of the wicked, and even of all creatures in respect of creation, but in respect of reconciliation he is only the father of the elect: for he is their reconciled Father in Christ: he is their Father by adoption and grace: and therefore they only in truth can and may call him Father. God will be called by the name of Father, which is a sweet and loving name, rather than by the name of Lord, or jehovah, which are dreadful: to allure and entice us to come boldly unto him, even as children to their deer, and loving father, to put up any suit or complaint unto him. For God's children being injuried & unjustly molested, have no remedy but to go tell their father. This word (father) implies a readiness and willingness in God to hear, Es. 58.9. & 65.24. 1 Pet. 3.12. Luk. 11.9▪ 13. This word (father) doth assure us we shall be heard: for can a father not hear his child? can he deny him any thing? Math. 7.9. This assurance in prayer is necessary. jam. 16.7. Hebr. 11.6. Luke 18.7. 1 john 5.14. God doth always hear and grant the lawful requests of his children, in such time, manner and sort as he seeth good, and never faileth, if not according to their will, yet according to his will, and their best good. This word (father) doth assure us of our salvation: for in truth if we call upon him as our father, as indeed he is our father, then must we needs be his children, and being his children how can we perish? for there is no condemnation to them that are in Christ. Rom. 8.1. And it is as possible for the Devil to take away from Christ one of the members of his material body, being now glorified in heaven, as to pluck away, or cut off any member of his mystical and spiritual body here in earth. We may in a holy manner boast and rejoice in it that we have such a Father, so wise, so mighty, so loving, so bountiful, to whom we always may repair for help in time of need. If one of us had a father that were the richest & the wisest in a realm, would we not exceedingly rejoice in him, and use him? This word (father) doth note unto us the exceeding deep love, and fatherly affection which he beareth toward us his children, passing all love of mothers unto their children, as Esay 49.15. Can a woman forget her child and not have compassion on the son of her womb? Though they should forget, yet will not I forget thee. The book of the Canticles doth most expressly and abundantly lay open the unspeakable love of Christ toward his Church, for indeed no lover doth so entirely love his espoused wife as Christ loveth us: for he loveth us so dearly, and is so chary over us, that he cannot endure the wind should blow upon us. If we would eat gold we should have it. This love of his, he doth at all times, and in all things express, and shows it, as we say, and hath always showed it by election, redemption, justification, sanctification, adoption, preservation, feeding, clothing, delighting, etc. breaking through all our unkindness to do us good, and continuing daily unto us new mercies and favours, notwithstanding all our unworthiness and manifold provoking of him. This word (father) doth teach us obedience: a son honoureth his father and a servant his Master. If I be a father, where is mine honour? etc. Mal. 1.6. Why call ye me Master, Master, and do not the things I speak? Luk. 6.46. And if you call him father, etc. 1 Pet. 1.17. By this our obedience we testify our love to him again who loved us so deeply and dearly: as john 14.21. He that hath my commandments and keepeth them, is he that loveth me. This is the love of God, that we keep his commandments. 1 john 5.3. How can a Child call him Father whom he cares not continually to displease through his lewd conditions? He cannot do it, neither can any Father delight in such a child. If God be a father who is called upon, then true prayer is a note of God's child, as Acts 9.14. He hath authority to bind all that call on thy name: so 1 Cor. 1.2. the Saints are noted to be such as call on the name of the Lord: and on the contrary, it is made one of the properties of an Atheist, not to all on the name of God. Psal. 14.4. Which art in heaven. GOD as touching his essence is no more in heaven then in this inferior world, but he is said to be in heaven, because his glory and Majesty doth there most clearly shine out. GOD is said to be in heaven, because his Majesty, that is, his Power, Wisdom, justice and Mercy is made manifest from thence unto us. By the name of heaven is understood the dwelling place of God, of Angels, and glorified men, where God is more glorious then in this world. Psalm 115.3. Our God is in Heaven, and doth whatsoever he will. Psalm 2.4. He that dwelleth in Heaven shall laugh them to scorn. Esay 66.2. thus saith the Lord, Heaven is my throne, and the earth is my footstool. 1 Reg. 8.27. The heaven of heavens cannot contain him, for he is always every where? Which is all one as if it had been said of infinite greatness or height, of incomprehensible power of everlasting immortality. First therefore we are here admonished to use the action of prayer with as great reverence as possibly may be, and not to think of GOD in any earthly manner. Eccles. 5.1. Be not rash with thy mouth to speak a word before God: for he is in Heaven, and thou art in earth: therefore let thy words be few. Therefore seeing God is in heaven, away with all drowsy and dead praying, let us come with reverence in our hearts before the Lord. God is said to be our Father in heaven to distinguish him from our earthly Fathers: and that we might understand how much better he is then they, and more able to help us▪ as appeareth. Math. 7.11. The Fathers of the bodies have oftentimes a will to help their Children, but are not able, either because they are let by poverty, or distance of place, or some other means: but God, who is our Father, is rich towards all that call upon him, he is present every where, etc. Again, we do here learn that our hearts in prayer must mount up into heaven, and be lifted up above all earthly and frail things, how beautiful or goodly soever, and be wholly fixed upon the Lord. Unto thee O Lord, lift I up my soul, Psalm 25.1. Here are condemned all cold coursarie prayers, when men's minds are occupied about other matters, which is but a plain dallying and mocking with God. Such manner of praying is a very grievous sin, greater than mocking Father and Mother: for it is directly against God, the other against men. It is a greater sin to mock God, then to mock men. This sin because it is against the first Table, and therefore more hard to be discerned (for the light of the second Table shineth naturally more clearly than the light of the first) is lightly esteemed, and doth less trouble the consciences of ignorant men. God is in Heaven: therefore he is able to grant all our requests. He is our Father, therefore he is willing and ready. This overthroweth Popish Idolatry, as worshipping of Crosses, Crucifixes, roods, running a pilgrimage to worship Idols: for the GOD to whom we must pray is in heaven, and we must lift up our minds thither. How can we do this so long as our eyes and minds are poring upon an Image, made by the art of man? Hallowed be thy name. THis petition is set in the forefront because God's glory must be preferred before all things. 1 For that is the end of our Creation. Psal. 103.22. and 147.5. 2 The end of all creatures. Prover. 10.4. 3 The end of all the Counsels of God. Ephes. 1.6. 4 The only end whereunto all our thoughts, words and deeds must be directed. 1 Cor. 10.31. God's glory is a most precious thing, and we must be more chary of it then any thing, as we are more chary of a golden Cup, then of an earthen Pitcher. But alas, we care not for God's glory: Psa. 115.1. We are all for ourselves, our own glory, credit, name, commodities, etc. Herode took the glory of God to himself, and therefore the Angel of the Lord smote him. Acts 12. The name of God in this place is put for God himself, as 1 Kings 5.5. He shall build a house to my Name. Also, for the attributes of God, as his justice, Mercy, Word, Works. Providence, Power. For GOD is known to us by all these, as men are known by their names: and as all man's praise & glory lieth in his name, so all the glory of God is in these. To Hollow, is to serve, or set apart any thing from common use, to some proper or peculiar end. As the Temple was hallowed, that is, set apart to an holy use. The Priests were sanctified, that is, set apart to the service of God. All that believe in Christ are sanctified, that is, set apart from sin to serve God. In like manner, God's name is hallowed, when it is put apart from oblivion, contempt, profanation, pollution, blasphemy, and all abuses, to an holy, reverent, and honourable use, whether we think or speak of it. Objection. How can a sinful man Hollow God's name, which is pure and holy in itself? Answer. Not as he doth sanctify us, by communicating unto us an inherent quality of holiness: for we cannot make him holy, or add any thing to his holiness that is most holy in himself, and the perfection of all holiness: but we sanctify him, when we acknowledge, and celebrate, and worship him so in heart, word, and deed, that we cause his glory to be spread among men, and make manifest to the World, by the right usage of it, that it is holy, pure and honourable: the like phrase is used, Luke 7.29. Wisdom is justified of her Children, that is, declared to be just. The sum of this petition is, that we may so carry ourselves in all our actions, and the whole course of our life, that his holy name be not reproached by our occasion, but rather be honoured and magnified. Examples. The children of Israel sung a song of victory, upon Pharaoes' overthrow. I will sing unto the LORD for he hath triumphed gloriously: the Horse and him that road upon him hath he overthrown in the Sea, Exod. 15.1. David extolleth the majesty of God by his works in the heavens, Psal. 19.1. And especially in man, both in his creation and redemption by Christ, Psalm 135. and 136. O Lord, how excellent is thy name in all the earth, which settest thy glory above the heavens? Psalm 8. The very Angels of heaven at the birth of Christ, do sound out the praises of God. Glory be to God in the highest heavens, and in earth peace, goodwill towards men, Luke 2.13.14. The Saints of God have magnified his great and holy name, not only in respect of his great works of Election, Creation, Redemption, justification, Sanctification, etc. but even for his judgements and chastisements also, as job, The Lord giveth, and the Lord taketh away, blessed be the name of the Lord, job 1.21. And David, Psalm 119. It is good that thou hast humbled me. And the Apostles went forth of the Council, rejoicing that they were counted worthy to suffer reproach for the name of jesus Christ. Acts 4. According therefore to the example of these ancient worthies, every one of us must zealously strive to glorify God as Heb. 12.1. And that especially in performing the duties of our several callings, as Magistrate, Minister, Gentleman and Tradesman: for it is a thing acceptable to God and man, to be a good man in our place. A good Magistrate, that ruleth well: a good Minister, that teacheth well and diligently: a good Gentleman, that distributeth liberally: a good Tradesman, by whom a man may live quietly, peaceably, joyfully and comfortably. Abusers of this Petition. All those which are proud, joh. 5.44. Psa. 115.1. and seek glory to themselves, being so jealous of their own honour, that to magnify and lift up themselves, they will tread down the name of God. All those which profess the Gospel, Rom. 2.24. 1 Pet. 3.15 16. Act. 19.9. 1 Tim. 1.13. Exo. 20.7. and stain it with their wicked lives. All such as delight to raise up and spread slanders against the profession of Religion. All swearers and blasphemers of Gods most holy name. For all these say and babble with their mouth, Hallowed be thy name, but their hearts never careth for any such matter. Thy kingdom come. THese Petitions have a very good coherence in them: for than is God's name indeed honoured, when his Kingdom is erected in the hearts of men. Here therefore we pray for the means of the advancement of God's name. This word (thy) doth note a difference betwixt the kingdom of Christ, which is spiritual, as he himself saith, My kingdom is not of this World, and all earthly kingdoms. Secondly, it putteth us in mind that there are two Kingdoms, one Gods, and hat is the Kingdom of Heaven, another the Devils, which is called the kingdom of darkness. The pillars of the devils kingdom are, Ignorance, Error, Idolatry, superstition, Sin, and disobedience to God. The Subjects of this kingdom are all profane Atheists, carnal worldings, and all unregenerate men whatsoever: for he reigneth and ruleth over them at his pleasure: he is their God and King, and they do very hadtely and willingly submit themselves unto his sceptre and government, fight under his Standard, against God and their own salvation, Ephes. 2.2. 2 Cor. 4.3.4. 2 Tim. 2.26. Yet these ungodly men spit at the naming of the Devil, and say they defy him. This word (kingdom) is taken three manner of ways in the scripture. First, for that absolute & sovereign power of God, whereby he ruleth all things, yea, even the devils themselves, as Psal. 103. The Lord hath prepared his Throne in heaven, his kingdom is over all. Again, The Lord reigneth, let the earth rejoice. Psal. 97. Secondly, for the kingdom of Grace, as Rom. 14.17. The kingdom of GOD is not meat and drink, but Righteousness, Peace, and joy in the holy Ghost. Where, by Righteousness he meaneth the assurance of our justification before God, in the righteousness of Christ, Peace of Conscience, which proceeds from this assurance, and joy in the holy Ghost which cometh from them both, So Mark 2.15. The kingdom of God is at hand, repent and believe the Gospel. In a kingdom there are five things to be considered: 1 A King. 2 Subjects. 3 Laws. 4 Authority. 5 Officers. 1 In this kingdom Christ is king, It is he to whom the Father hath given all authority, both in heaven and earth. Math. 28.20 2 Subjects are all the elect, which do willingly submit themselves unto his government, as Psalm 110.3. and serve the Lord in fear and trembling, or at least make an outward profession of it, though their hearts be not sound. 3 Laws are the old and new Testament, wherein is set down his whole will: This is his Statute book. 4 Authority is the compelling power of his Word & Spirit, whereby he forceth the Rebels of the world to come in, as it is written, Compel them to come in. Such a conquest we read of Acts 2.17.18. And in very deed the Word and the Spirit, are the very means whereby Christ ruleth and reigneth over his: and therefore the Word is called the Sceptre of his power, Rom. 1.16. Mark. 1.14. The arm of God, Psal. 110.2. Esay 53.1. The rod of his mouth, Esay 11.4. Reasons. Because by it he doth set up his Throne in the hearts of men. By it he doth draw men into heaven as with a most mighty arm. By it he doth overthrow and destroy the power of darkness. 5 Officers of this Kingdom are, the Pastors and Ministers of the Church, upon whom this charge is laid, that they preach the Word, govern the Church, and see the execution of the King's laws. Thirdly, the kingdom of Glory is that happiness which Gods chosen shall for ever enjoy, as it is written: Come ye blessed of my Father, receive the Kingdom prepared for you from the beginning of the world. And again, It is well done thou good servant and faithful, enter into thy Master's joy. Math. 25. Come. GOds Kingdom cometh when it takes place, and is established and confirmed in men's hearts, & made manifest to all people, the impediments being removed. The Sum of this Petition. That Christ would reign over us by his Word and Spirit. That we may be subject to his kingdom in word and deed, in holiness and righteousness. That he would preserve and increase his Church. That he would destroy the power of the Devil, and the works of darkness. That he would frustrate and bring to nought, all the Counsels of the wicked, against his Truth, Kingdom and people. Things prayed for in this Petition. That Christ may guide us, and govern us by his holy Spirit, in all our particular actions, that he may have a kingdom within us. Psalm 51. Create in me a clean heart O God, and renew a right Spirit within me, etc. Establish me with thy free Spirit. Here also we do pray for the prosperous estate of the Church. Psalm 122.6. Pray for the peace of jerusalem, they shall prosper that love thee. Esay 62.7. Ye that are the Lords remembrancers, give him no rest until he set up jerusalem, the praise of the world. We do pray for Christian Kings and Princes, that God would prosper their government: for they are nursing Fathers, and nursing Mothers to the Church, Esay 49. 1 Timothy 2.2. Let Prayers and Supplications, with giving of thanks, be made for all men, for Kings, and for all that are in authorritie. We are also to pray the Lord of the harvest to send forth labourers into his harvest, that is, Math. 9.38. faithful and zealous Ministers and Preachers of the Gospel, which are the principal Studs and pillars to uphold the Kingdom of Christ, and most notable instruments both for the beating down of the kingdom of Satan and Sin, and for the saving of the souls of his people. 2 Thes. 3.1. Brethren, pray for us, that the Word of the Lord may have a free passage, and be glorified, etc. Prou. 29.18. Where vision faileth the people are left naked. Furthermore, we are to pray for all Christian Schools of learning, because they are as it were Seminaries and nurseries of God's Church. Last of all, we are to desire that the Lord would hasten the second coming of Christ, as the Saints pray, Come LORD jesus, come quickly, Romans 22.20. Therefore the godly are said to love the coming of Christ. 2 Tim. 4.8. True Petitioners. First, they that mourn and lament to see the dominion and power of the Devil to be to great as it is. Secondly, they that deal earnestly with God every day, that it may be diminished. Thirdly they that pray earnestly day and night, that God would multiply the number of his Children. Fourthly, they that long for the day of Christ, wherein he shall put down all rule, and all authority, and power, etc. Counterfeit Petitioners. Such as scorn at the ministery of the Church. Such as hinder the free course of the Gospel. Such as oppose themselves against godly Preachers, and good men. Such as take part with the wicked, and defend bad causes. Such as labour to quench and smother all good matters in their hearts. Such as put far from them the day of evil, and wait not, nor prepare themselves for his coming. Thy will be done, etc. Sense. Grant that we and all men, renouncing our own will, may readily, and without murmuring, obey thy will, and so may cheerfully execute whatsoever the Angels do in heaven. Coherence. In the former petition we prayed, that he only might be our King and reign over us: now we desire that being his Subjects, we may obey him, and do his will. Mal. 1.6. If I be a Father where is my honour? If I be a Master where is my fear? Will. Here it signifieth God's word, for in his word his will is revealed. Of the whole will of God, there be three special points, which are in this place meant. 1 Faith in the promises. 2 Sanctification. 3 Patient bearing of the Cross. Proof of the first. This is then his commandment, that we believe in the name of his Son jesus Christ. 1 john 3.23. This is the will of him that sent me, that every one which seeth the Son, and believeth on him, should have everlasting life. john 6.40. Proof of the second. This is the will of GOD, even your Sanctification. 1▪ Thes. 4.3. Proof of the third. Whosoever will be my Disciple must forsake himself, and take up his cross and follow me. Mat. 16.24. The Apostle prayeth, Phillip. 3.10. that he might know him, and the virtue of his resurrection, and the fellowship of his afflictions, and be made conformable to his death. Thy will, not mine: for since the fall of Adam, man's will is wicked and corrupt, yea, it is flat enmity to GOD, Rom. 8.7. But Gods will is most holy, right and pure, and therefore all our love ought to be upon it. Done, that is, obeyed and accomplished of men. Then the effect of the prayer is this: O Lord, seeing thou art our King, give us grace to show ourselves good Subjects in obeying thy will. For obedience is better than sacrifice, and to hearken is better than the fat of Rams. 1 Sam. 15.22. Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father, which is in heaven. Mat. 7.22. Whosoever doth the will of GOD, is my Brother, my Sister, and my Mother, Mark. 3.35. He that fulfilleth the will of God abideth for ever. 1 joh. 2.17. In Earth, as it is in Heaven. THis clause showeth the manner of doing Gods will. By heaven here is meant the souls of faithful men departed, and the elect Angels. Praise the Lord ye his Angels, that excel in strength, that do his commandments, in obeying the voice of his word, Psal. 103.20. By earth is understood nothing but men on earth: because all other creatures, in their kinds, obey God, only man is rebellious and disobedient. The word (as) doth imply a similitude not an equality. Sense. Let thy will be done by us men on earth, as the Angels and Saints departed, do thy will in heaven, that is, 1 Willingly, 2 Speedily, 3 Faithfully and continually. Ezek. 1. Therefore they are said in the Scriptures to be winged. Things prayed for. Denial of ourselves, our own wills and affections. Knowledge of God's will, for otherwise how should we do it? A fervent desire of obedience, to do his will in all our particular actions. Patience, and a willing submitting of ourselves to the will of God in all things. So did Elie the Priest, It is the Lord, let him do what seemeth him good, 1 Sam. 3.18. So did David, 2 Sam. 15.26. But if he thus say, behold I have no delight in thee: behold, here I am, let him do to me as seemeth good in his eyes. So Christ himself, Father take this cup from me, yet not as I will, but as thou wilt, Mark. 14.36. So the Disciples, and holy Christians, Acts 12.14. The will of the Lord be done. Therefore Saint james calleth Patience by the name of Wisdom, because man's chief wisdom standeth therein, that in his adversities and troubles, he patiently submits himself to the will of God. But on the contrary, it is extreme foolishness and madness, if any dare resist & set himself against it. For what good doth he by it, Can he change the will of God? No verily, Nay rather he maketh his own case worse, as well with inward grief, that tormenteth him, as also because he pulleth the wrath of God upon himself: for by our stubbornness he is compelled to lay more grievous punishments upon us. On the other side, by our patience he is moved unto pity, even as good Parents are wont, when they perceive that their Children are brought into good order by their correction. Who prayeth this Petition aright. They which bewail the sins of the world, as Ignorance, Error, Schisms, Pride, covetousness, Contempt of the word, Oppression, Swearing, Lying, etc. They which are grieved for their Impatience and disquietness of mind, For their coldness in God's service. For their unperfect obedience, and wants even in their best actions. Give us this day our daily bread. THe three former Petitions do immediately concern God, these three last ourselves: which teacheth that we must prefer God and his glory before all things. Coherence. In the first we were taught to pray, that GOD'S name may be hallowed, which is done, when God reigneth in our hearts, and his will is done: Now further his will is obeyed in three things. First, by depending on his providence, for the things of this life. Secondly, for depending on his mercy for the pardon of sins. Thirdly, by depending on his power and might in resisting temptations: and thus is the will of God obeyed. Bread. BRead, signifieth all things whereby this life is preserved, as Meat, Drink, Clothing, Health, Peace, Liberty: yea, goats milk. Pro. 27.27. and the fruit of Trees. jerem. 11.19. Genes. 1.29. And all things that pass too and fro in traffic. Pro. 31.14. In the sweat of thy face shalt thou eat thy bread. Gen. 3.19. Man liveth not by bread only, etc. Math. 4. jesus entered into the house of a certain Pharisee, to eat bread, Luk. 14. Christ useth this word (Bread) rather then Flesh, Victuals, Meat, Dainties, Varieties, etc. to instruct us to christian Sobriety and moderation in our diet, houses, etc. and to teach us to be content with a little, and to be content if we have no more but Bread, that is, things necessary to preserve life: and moreover, that we should take that fare thankfully, how thin so ever it were, which he of his mercy hath provided for us, not murmuring against it, nor fretting through impatience, as the Israelites did, who loathed Manna, which they had received of God for their present necessity. Phil. 4.12. 1 Tim. 6.8. Heb. 13 5. We may use things not only for necessity, but also for honest pleasure, Psal. 104.15. john 12.3. But notwithstanding if we have to defend necessities we must be content. 1 Tim. 6.8. Daily. THe word in Greek, signifieth, unto our Essences or Substances: the meaning is, give us such Bread as may nourish our substances, such as is fit and profitable for our nature and constitution, and wherewith our life may be maintained. Four Reasons may be alleged why Christ useth this word Daily. First, as hath been said before, that we should not seek after varieties and dainties, but that which may satisfy the necessities of Nature. Secondly, to bridle all inordinate care, and immoderate desire of Riches, and therefore Saint Luke calleth it, bread for the day, that is, bread sufficient for to preserve us for the present day. Although then we be willed to ask all outward things of God, yet we may not ask them to spend them upon our lusts, james 4.3. Neither may we make provision for the flesh, to fulfil the lusts therefore. Rom. 13.14. Our money is given us for bread, as it is written: Wherefore do you lay out your money, and not for bread? Esay 55.2. Thirdly, that we should desire no more but a competency of these things, as did wise Solomon, who only desired the mean estate, as the most safest and best. Pro. 30.8. Fourthly, that we should eat to restore vital humour, which spendeth every day by strength of natural heat. Lastly, we must ask it every day, to the end we may take pleasure in this custom, of loving & fearing God. Our. IN respect of Christ, bread is called (ours,) for having given Christ unto us, he doth in him, and by him, give all things else unto us, so that in Christ we have a proper interest in them, as it is written: All things are yours, Rom. 8.32 and ye are Christ's. 2 Cor. 3.22. and then indeed are they most of all ours, when they are sanctified unto us by the word and Prayer. 1 Tim. 4.4. that is, when we use them aright, according to the rules of God's word, calling upon his name for a blessing, before and after the use of them. Furthermore this word (our) doth teach us that every man must live of his own calling, and his own goods truly gotten, by his own sweat, and not another man's: not by Robbery, Oppression, Deceit, Lying, Fraud, and such other unlawful means, for such go to the Devil for bread, and not to God: for God giveth no bread after such sort. Again, it is called, Our bread, because we should not eat it alone, but distribute it to them that have need, as it is written, Break thy bread to the hungry, Esay 58. And again, Cast thy bread upon the waters, for after many days thou shalt find it. Eccles. 11. And job saith, I have not eaten my morsels alone. job 31. This day. THese words condemn all immoderate desire of riches, and distrustful care for time to come, and do teach us to rest on his fatherly goodness from day to day. This is noted unto us, where the Israelites were commanded to gather no more Manna, then would serve for one day: for if they did, it putrefied: whereby God taught them to rest on his providence, every particular day, and not on the means. Yet is it lawful in good manner, to provide for days, years, and times to come, as joseph in Egypt, in the seven years of plenty, stored up against the years of famine. The Apostles provided for the Church in judea, against the time of dearth, foretold by Aggabus, Acts 11.28. Solomon saith, He that gathers in Summer is the son of Wisdom, but he that sleepeth in Harvest is the son of Confusion. Pro. 10.5. So then only the distrustful care, that distracteth the mind, is here forbidden. Give us. NOT me: this serves to teach us that a man must not only regard himself, or pray for himself, but also be mindful of others. 1 Cor. 13. True love seeks not her own things. The branches of the Vine are laden with clusters of grapes, not for themselves, but for others. The Candle spends itself, to give others light: The eye seeth not for itself, but for the whole body. Give. THis showeth that God is the author and giver of all earthly blessings, and therefore we must beg them at his hands. If you that are evil know how to give good gifts unto your Children, how much more shall your Father which is in heaven, give good things to them that ask them of him? Math. 7.11. I am not worthy of the least of the mercies which thou hast showed to thy servant: for with my staff came I over this jordane. Genes. 31.10. jacob asked bread to eat, and garments to put on. Gen. 28.20. The jews were commanded to bring of the first of all their fruit in a basket, and to profess that they had received them of the Lord, as the author and giver of them. Deut. 26.2. All such deny God to be the Author and giver of these things, as seek them by unlawful means, as Theft, Oppression, Deceit, consulting with wizards, etc. they acknowledge the Devil to be the author of them. Objection. The rich need not say, give us this day, for they have abundance already, & what need they ask that they have? Answer. Though a man had all the wealth in the world, and want nothing that can be desired, yet all is nothing without God's blessing: if he wants God's blessing, in effect he wants all: wherefore even Kings and Potentates are as much bound to use this Petition as the poorest. For though a man have abundance, yet his life standeth not in his riches, Luke 12.15. Bread of itself cannot nourish and sustain our life, no more than a stone, or a chip, but the staff of bread, Esay 3. that is, a blessing upon bread. Hagg. 1.6. Thou mayst eat, and not have enough; be clothed and not warm; earn wags and put it into a broken bag, if God do not bless thee. Prou. 20.22. The blessing of the LORD maketh rich, and it doth bring no sorrow with it. Lastly, here we see, that all labour and toil, taken in any kind of calling availeth not, unless God give his blessing. Psal. 127.1. A Reason of the Order. The reason why this Petition, concerning things of this life, is set before the other following, concerning a better life, is not because bread is more excellent than remission of sins, and strength against temptations, but because men must have a being, and a sustentation by bread in this life, before they can desire forgiveness of Sins, and strength against temptations. And because by earthly things we may lift up our minds, and climb up, as it were, to the consideration of heavenly. Forgive us our trespasses. IN this & the next Petition, we crave spiritual blessings, where we note, that seeing there are two petitions which concern spiritual things, and but one for Temporal, that the care for our souls must be double more, than the care for our bodies. Coherence. God's will is done, when we trust in his providence for things of this life, and in his mercy for the pardon of our sins. Reason of the order, that first we crave things for the body, and afterwards for the soul, as though the body were more excellent than the soul. The reason hereof is, that he will train us by degrees, and draw us on by little and little to believe the forgiveness of sins, which is a great matter, and a very high point: he considereth our dullness and backwardness, and therefore dealeth with us as a schoolmaster with his dull scholars; which first teacheth them easy things, and after carrieth them to higher points. For the former petition is a step or degree to these two following, for he that will rest on God's mercy, for the pardon of his sins, must first of all rest on God's providence, for this life: for he that cannot put his affiance in God for the provision of meat & drink, how shall he trust in God's mercy, for the salvation of his soul? The ruler, by the healing of the body of his child, was brought to believe in Christ. john 4.53. By debts, sins are meant, as Luk. 11.4. where it is said, Forgive us our sins: and in Matthew 6.12. where it is said, Forgive us our debts. They are so called, because of the resemblance between them: for even as a debt doth bind a man, either to make satisfaction, or else to go to prison: so our sins binds us, either to satisfy God's justice, or else to suffer eternal damnation. Under the name of debts is contained both actual and original sins. They are called our debts, because they are of ourselves, and not of God, as Genes. 6.5. Forgive. TO forgive sin, is to cover it, or not to impute it. Psal. 32. When our sins are imputed to Christ, and his righteousness to us, then are we fully cleared and discharged. Through whom is forgiveness? Forgiveness is only through Christ, Rom. 3.24. Ephes. 1.7. Col. 1.14. Hebr. 9 Zech. 13.1. Under this one benefit of remission of sins, all the rest of the same kind are understood: as namely, justification, Sanctification, Redemption, Regeneration, Glorification. This word (forgive) teacheth that all men are sinners, and have need of forgiveness, as 1 Kings 8.46. There is no man that sinneth not. Surely, there is no man just in the earth that doth good and sinneth not, Eccles. 7.22. Who can say, I have purified my heart I am clean from my sin? Proverbs. Enter not into judgement with thy servant, for no man living shall be justified in thy sight, Psal. 143.2. If thou O God, mark our iniquities, who shall be able to stand? Psal. 130.3. O cleanse me from my secret sins. Psal. 19.12. Seeing we pray for free forgiveness, we are to hold that there is no satisfaction made by us to God's justice for sin: for to forgive, and to satisfy, be contrary: here falleth down the doctrine of satisfaction, taught in the Church of Rome. Seeing we sin daily, and therefore pray daily for forgiveness, we note the great patience and long suffering of God, that suffers and forbears still, and doth not power down his wrath upon us, and it doth teach us to use the like patience towards our brethren that offend us. Again, we may observe, that our sanctification in this life, is never perfect, because we crave pardon every day for sin, it is always in perfecting, but never perfected here. Where it is brought as a reason taken from the comparison of the less to the greater, thus: if we which have but a spark of mercy, do forgive others, then do thou, which art the fountain of mercy, forgive us: but we forgive others, therefore do thou forgive us. The Papists make our forgiving a cause, for the which God is moved to forgive us: but it is no cause, but only a sign or effect, that God doth forgive us, for our readiness and willingness in forgiving others, is a lively token of the pardon of our own sins: we must therefore be ready to forgive others, that we may have testimony in our own consciences that God forgiveth us: Blessed are the merciful, for they shall obtain mercy. If you forgive men their trespasses, your heavenly Father will also forgive you: but if you do not forgive men their trespasses, neither will your heavenly Father forgive you your trespasses. Matth. 6.14. A man doth never freely, frankly, and from his heart forgive others, till he do inwardly feel that God hath forgiven him: but when he once feeleth that, then doth he easily and readily forgive his brother, that thereby he may have more and more testimony to his own heart of God's love towards him: for a man is towards his neighbour, as he feeleth God to be towards himself: he reboundeth upon his neighbour that which he hath received from God, therefore he which feeleth not God to be merciful to himself, will never be merciful to his neighbour. A seal doth not set any print into the wax, before it hath it in itself. A coal doth not warm others, till it be hot itself: so we do not willingly forgive, till we be forgiven. But after a seal hath received his impression, and is graven, it doth imprint the same upon the wax: and after the coals be hot, they heat others, so after we feel God to be good to us, we are good to others. The manner of forgiveness. Our Saviour saith, Matth. 18. that it must be from the heart: therefore wicked are they which say, I may forgive him, but I will not forget him: he may come into my Paternoster, but he shall never come into my creed: behold the devils logic, which maketh Malice to be Charity. Blind people play with the Lords Prayer, as the Fly doth with the Candle, till she be burnt: for the more they pray these words, the more they call for vengeance against themselves. For if we be so cruel, that we cannot forgive the offences which men commit against us, which are but as the debt of one hundred pence, with what face can we require of God to be forgiven the offences which we have committed against him, which are as the debt of ten thousand talents? Look how often therefore a man doth utter this petition with a mind desirous of revenge, so often doth he call unto the Lord, to take vengeance upon him for his sins. Objection. How can any man forgive trespasses, seeing God only forgives sins? Answer. In every trespass which any man doth to his neighbour, there be two offences. One to God. Another to man. In the first respect, as it is against God and his Law, it is called a sin, and that God only forgiveth. In the other respect, it is called an injury or damage, and so man may forgive it. So in the case of these, as it is a sin against God, God only doth forgive it: but as it is a wrong to our neighbour, man doth forgive it. Objection. Whether a man may lawfully pray this petition, and yet sue him at the Law who hath done him wrong. A man may in an holy manner sue another for an injury, as a Soldier in lawful war may kill his enemy, and yet love him: so a man may forgive an injury, and yet seek in a Christian manner the remedy. But in doing of this, we must observe five things. First, we are to take heed of a private revenge & inward hatred, which if we do not conceive, we not forgive. Secondly, we must take heed of offence, and have care that our doings be not scandelous to the Church. Thirdly, our suits must be taken in hand to maintain godly peace: for if all injuries were put up, there would be no civil state or government. Fourthly, that the parties offending may be chastised, and brought to repentance for his fault: for if many were not repressed, they would grow worse. Fiftly, law must be the last remedy, as Physicians use desperate remedies, when weaker will not serve, even so must we use law, as the last means, when all other fail. The sum of this Petition. 1 All men are sinners. 2 God only forgiveth sins. 3 He forgiveth it through Christ. 4 He forgiveth it to them that confess and forsake it. 5 We may know in ourselves, that our sins are pardoned. 6 The envious man can have no pardon. Led us not into Temptation. The Coherence. THis Petition is joined with the former, to teach us, that as we must carefully pray for pardon of sins past, so also we must endeavour to prevent sins to come: we must not fall again into our old sins, neither must we be overtaken with new sins. Having obtained forgiveness of our sins, we desire of the Lord to be present with us, that we fall not again into them Though God forgive us our sins, yet he doth not free us of natural corruption, but that still remaineth and is left behind as the very seed & spawn of new sins: so that in respect of this, every one of God's children hath his hands full, and enough to do, to withstand sin, after he is justified and sanctified. Therefore, whereas it may be objected, what need he care for temptations that hath the pardon of his sins? Answer. Because forgiveness of sins, and grievous temptations be unseparable companions, for there is no man in this world so beaten and buffeted with temptations, as the penitent sinner, that crieth for the pardon of his sins. This is the estate that few men in the world are acquainted with, for many are never troubled with temptations, but live in all peace and quietness, both in body and soul: for when the strong man armed, keepeth his house, the things that he possesseth are in peace, Luke 11.2. Whereby is signified that the wicked of the World, being possessed of Satan, are not a whit molested by him with any temptations, neither need he trouble them, seeing he hath them at commandment to do what he will. But when a man once begins at make conscience of sin, and to sue unto the Lord for pardon of his offences, and still continueth in dislike of sin, and Satan, than the enemy bestirreth him, and useth all means to bring that man to confusion. Objection. Some Christian conscience may reason thus, no man is so troubled with sin and Satan as I, therefore I am not in God's favour, but am a plain castaway. Answer. If pardon of sin and temptations go together, all is contrary: if thou hadst no grief for sin, no buffeting of the enemies, the Flesh, the World, and the Devil, thou couldst not be in God's favour, but under the power of Satan: now this great measure of spiritual temptations is a sign rather of God's love: for whom God loveth, the Devil hateth: and where God worketh in love, the Devil worketh in malice. Sense. These words be but all one Petition, which hath two parts, the latter being a declaration of the former, Led us not into temptation, how is that done? by delivering us from evil. Temptation. Temptation is all wicked motions, which entice us unto sin. Temptation is nothing else but the enticement of the soul or heart, either by the corruption of man's nature, or the allurements of the world, or the Devil to any sin. Kinds of Temptations. Temptations are of divers sorts, either of the Devil, the World, or the Flesh. First, the temptations of Satan are not only innumerable, but also most sly, subtle, and pitched in method against us, and framed to every man's humour. Therefore he is called, the tempter, of his disposition, study and care, Matth. 4.1. The Apostle also saith, He was afraid lest the Tempter had tempted them▪ 1 Thes. 3.5. Our first parents had trial, with the great loss of all mankind. Christ was tempted by him, Matth. 4.1. 2 Sam. 24.2. He drove King David into that mind, that of pride he commanded the children of Israel to be numbered. 1 Pet. 5.8. Luke 22.32. He is our professed adversary, the roaring Lion that goeth about, etc. he seeketh to winnow us. Therefore we had need to take heed of the trains and traps of this deadly enemy. In the second place cometh the World with her two breasts, profit and pleasure: and with these she carrieth away thousands. Thirdly, our Flesh continually fighteth against us, and is our capital enemy, and most deadly foe: hereof the Apostle saith, I see another law in my members, rebelling against the law of my mind, Rom. 7.23. Again, the flesh lusteth against the spirit, Galat. 5. From hence springs all evil motions. (Led us not) or carry us not into temptation: to be led, is to be overcome of the temptation when it prevaileth, and wholly gets the victory: so as men tempted are brought to perdition, the meaning is this, when we are moved or enticed to sin: Lord keep us that we be not overcome, and give thou an issue with the temptation. To be led into temptation, is by the just judgement of God to be delivered over, as bondslaves to the Devil, and to our own lusts, and that oftentimes, either for our unthankfulness, contempt of his word, society, nourishing of secret sins, pride, presumption, or such like. Objection. God is just, and cannot sin: but if he lead men into temptation, then is he the author of evil. Answer. Many fearing to charge God with sin, read the words thus, Suffer us not to be led: but the Text is merely plain, Led, or carry us not. The Scriptures elsewhere use the like phrases of God: for God is said to harden the heart of Pharaoh, Exodus 7.3. And again, GOD moved David to number the people. 2 Sam. 24.1. And again, GOD sent strong delusions, that men might believe lies. 2 Thess. 2.11. Therefore as God heardened Pharaohs heart, moved David to number the people, delivered the Gentiles into a reprobate mind: and so, in the same sense, he leadeth men into temptation. Objection. God tempteth no man, james. 1.15. therefore he leadeth no man into temptation. Answer. True it is, that in S. james sense, God tempteth no man, that is, moveth no man to sin, but as he saith, every man when he is tempted is led away, and snared of his own concupiscence. God's tempting of men, is after two sorts, respecting the praise of his justice, and the praise of his mercy. Touching the first, he doth sometimes, for former evils, throw us to the Devil, yet he is not the author of evil when after this sort he leadeth us into temptation, for he doth it justly for some notable evil which he seeth in us. Touching the second, he tempteth us for the praise of his mercy, when he trieth and proveth us by corrections and chastisements, as poverty, reproaches, contempt, afflictions, etc. In which respect, Psal. 26.2. David saith, Prove me, O Lord, and try me▪ and S. james saith, Blessed is the man that endureth temptation: for after he is tried, he shall receive the crown of life, which God hath promised to them that love him, james 1. In this sense Abraham and job were tempted, that is, tried. Then we see how God tempteth after one sort, & Satan after another. God for our good, by humbling and trying of us. The Devil for our hurt and utter destruction. Therefore, though God lead men into temptation, yet is he not the author of evil. There be four respects, in which God may be a worker in temptations, and yet free from sin. First, he tempteth by offering occasions and objects, to try whether a man will sin or not, as a master that layeth a purse of money in his servants way, which he suspecteth. This trial is no sin in the Master, though the servant sin in stealing: Thou shalt not hearken unto the words of the Prophet, or dreamer of dreams, for the LORD thy GOD proveth thee, whether thou love the LORD thy GOD with all thy heart, Deut. 13. Secondly, God leadeth into temptation, by withdrawing of his grace: neither can this be a sin in God, because he is bound to no man to give him grace, and here is a difference between the tempting of God, and of Satan: God holds back grace when he tempteth, the Devil suggests evil motions. Thirdly, every action, so far forth as it is an action, is good, and of GOD, for in him we live, move, and have our being: Therefore God is a worker in temptations, so far forth as they are actions. One man kills another, the very moving of the body in the doing of this villainy is of God, but the wickedness of the action, is from man and the Devil: a man rideth upon a lame horse and stirs him, the rider is the cause o● the motion, but the horse himself o● the halting in the motion: so, God is th● author of the action, but not of the evils in the action. The fourth way, is in regard o● the end, for God tempts his servants to correct and humble them for their sins, to try their patience, faith, and love, etc. (Deliver us from evil) that is, free us from the power of the World, the Flesh, and the Devil: so evil in this place is only from the Devil, but we may take it more largely, for all spiritual enemies, as S. john saith, the whole world liveth in evil, under the power of Satan and sin: our Lord jesus likewise saith, I pray not that thou wouldst take them out of the world, but that thou wouldst keep them from evil. john 17. These words therefore, as hath been said, are an explanation of the former, for when a man is delivered from evil, he is not led into temptation: the cause being taken away, the effect ceaseth. The sum of all, is this, that for as much as we are by nature so feeble and weak, that we are not able of ourselves to stand one minute of an hour against our spiritual enemies, that therefore God would uphold us, and strengthen us by the power of his spirit, that we faint not in this spiritual combat: therefore our Saviour saith, Watch and pray, that you enter not into temptation: for the Spirit is willing, but the Flesh is weak. That there is nothing more weak than man, so soon as he is left of the hand of God, we have many testimonies and examples in the Scriptures: for thus saith the Prophet, The Lord knoweth whereof we are made, he considereth that we are but dust. Christ also saith, john 15.1. Without me you can do nothing. David, Peter, and all the Apostles were examples of many infirmities. David, when having a little rest from continually war, he, by and by, fell into adultery. 2 Sam. 11.3. Peter, when being afraid of a Damsel, he denied Christ. The Apostles, when they forsook their master. If this befell them which were endued with so notable graces, what ought every one of us to think? For thine is the Kingdom. THis conclusive reason, containeth the cause, for the which we crave all the former things, namely▪ for that they concern his Kingdom, Power, and Glory: for by the first three, his Kingdom is made manifest, and by the last three his Power is exercised: whereupon followeth the increase of his Glory. Furthermore, this conclusion is added to encourage us with boldness, and assurance, to come unto GOD in Prayer: for first, we know, that he is able to grant all these Petitions, because he is a God of Kingdoms and Power. Secondly, we know, that he will grant them, because they concern his own Glory: and so is our faith and assurance confirmed. FINIS.