AN EXPOSITION OF THE lords prayer, wherein are delivered necessary lessons for all Christians to learn and practise when they will pray: By FRAVNCES BVNNY sometime fellow of Magdalen college in oxford.  I will therefore that men pray every where, lifting up pure hands without wrath, or doubting. 1. Tim. 2. 8. 
 Woodcut printer's ornament.  
AT OXFORD, Printed by JOSEPH barns, and are to be sold in Pauls Churchyard by John barns. 1602.   

TO THE RIGHT worshipful mistress FRANCES MATTHEW, wife to the Right reverend Father in God, TOBY Lord Bishop of Durham, FRANCES BVNNY wisheth grace and peace in the author of all grace and peace.  
MAny are the miseries that are common to all mankind, as the dangers whereto this life is subject, and the unpleasant sauces of sorrow, sickness, wants, troubles, and such other grievaunces, wherewith our life is soured, do plainly teach vs. There were amongst the Heathen that in consideration hereof used to weep, when their friends were born, and to rejoice, when they died: by this custom acknowledging, that the birth is an entrance into sorrow& the vale of misery, from which by death they were delivered. Well writeth 
De civitate Dei lib. 21: cap: 14▪  Saint Augustine, that this whole life, is but a punishment. And the son of mirach notably describeth and setteth out before our eyes, the misery that belongeth to this life. Great travel is created for all 
Eccle: 40: 1▪  men( saith he) and a heavy yoke vpon the sons of Adam, from the day they go out of their mothers womb, till the day they return to the mother of all things. Then after he sheweth how diversly men are afflicted, and that this estate of life, befalleth even to him that sitteth vpon the throne, as well as to the poor, that lieth in ashes, so that none can claim in▪ this, any privilege or prerogative.  
And as all men haue their part of these common annoyances; so the godly haue besides these, their peculiar vexations, in respect of sin that is too rife in ourselves and others; whereby we are grieved to see Gods glory defaced, his name profaned, his word rejected, our most holy profession slandered, and ourselves drawn often times unto sin, against which wee strive, and should strive even unto death.  
Many also are the comforts that God affordeth us his children, that we should not in this place of our painful pilgrimage, bee altogether oppressed with sorrow and grief, and overcome with careful cogitations. Such comforts are the company of our friends and such as wee delight in▪ the use of Gods good creatures to supply all our wants, and such other helps as he blesseth us withall. But among them all, there is not any like unto that consolation, which we find in resorting to our good God, and making our moan to him, who is a Father, to the fatherless, a husband, to the widow, a help, to the helpless, and a strong tower, to the distressed, comfort, to the comfortless, to the sick, medicine.  
Now wee cannot come unto him, but by faith, nor speak unto him, as suitors to be delivered from the evil, we fear, or enriched with the good graces, that wee desire, but by prayer: which is a devout lifting up not of the hands only, but especially of the hart, unto the God of all grace, the founetaine of all goodness. So that the necessity of prayer hereby appeareth, and that wee haue continual occasions that may force us to make our requests to God.  
And least the burden of our sins should press us down to heavily, or we through our corruption or ignorance, should pray for other things, or in other sort, then we ought: our saviour Christ hath set us down a form or pattern which we must follow, wherein wee may learn, as with boldness to come before the throne of grace, nothing doubting, but that our heavenly Father, will hear the sighs and groans of us his children: so also, how to frame our prayers in such sort, as that wee may be hard, and our requests granted, as in this little treatise I trust it will appear. For though our heavenly Master promiseth that we shall find, if we seek, haue, if we ask, and the door shalbee opened, if we knock: yet we know that Saint james telleth some, that they ask, and haue not, 
jac: 4: 3:  because they ask amiss, that they might bestow or consume it on their lusts. Therfore it behoveth us to pray with feeling of our wants, that we may pray fervently, and to follow the godly advice of Saint james in another place, who will haue us to ask in 
jacob 1: 6:  faith, or faithfully, and without doubting. now to come with such confidence it 
1: Tim: 2. 8:  much availeth, that wee not only lift up pure hands, in testimony of an nought conscience, as Saint paul admonisheth 
2: Tim: 2: 22  us: but also that we call vpon the Lord with a pure heart, as the same Apostle elsewhere adviseth vs. For let every one that calleth 
vers: 19:  on the name of Christ, depart from iniquity, every one I say that professeth Christ Iesus, much more then such as seek for his help, in their prayers. These and such like cautions or admonitions, are necessary for them that seek and sue unto that most mighty God, who punisheth sin, and hateth wickedness, least that with idle words we beat the air, and haue our prayer turned into sin.  
To this end therefore especially in this little treatise vpon the Lords prayer, haue I bent myself,& directed my course, that I might instruct the ignorant, not onely what to ask, nor whereof they stand in need;( though that be not altogether neglected) for our own wants,( if we haue any right feeling of our own estate) willbe a good school▪ master to teach us that lesson: but especially, howe we should frame and prepare ourselves, in these our prayers to come before our heavenly Father; and what manner of men we ought to be, that beg such things at the hand of God. So that in this glass we may see, not only what, or how to ask& pray, but also how to live, and by what rule wee must direct our conversation. Yea magistrates and private persons, princes& subiects, pastours, and their flock, and al others whatsoever, may hereby be put in mind of some piece of duty; and that they cannot pray heartily and earnestly for that, which themselves by such means as God affordeth do not also strive to advance and maintain. For how absurd a thing is it, that wee say with our lips, Hallowed be thy name, thy kingdom come, thy will be done: and yet God having given unto us many good means, to glorify him, and set forth his praise, advance his kingdom,& bring men unto some reasonable obedience unto his holy will: we never set our hand to that plough, or apply ourselves unto that service, or at the least, we do it to coldly,& to seldome? Is not this to ask, that we care not for,& to pray for that we mind not, and to make a show to desire that we love not? Is not this to dissemble with God, as if we were careful of the things, that little or nothing trouble us?  
This and such like faults wee may find with ourselves, which also we ought to reform, unless we will ●ast of Gods heavy wrath: and we may in some good measure learn to amend thē, if we carefully regard, even those rules of life, which out of this form of prayer we should gather, as to the godly reader I trust it will appear.  
Now this treatise haue I thought good to present unto your worship as to one unto whom I confess myself many ways indebted, and by divers bonds of courtesy very much bound: And that the rather, because among many losses of friends, much sickness and want of health,& many other crosses and griefs, whereof for some yeares you haue had no small portion: I doubt not but your chiefest, your quie●est and safest refuge hath been, earnest prayer to the God of all grace, and a reposing of yourself in his goodness, who in a tender love pitieth his, and keepeth even their very tears in his bottle, and heareth their cries in the needful time of trouble. Take I pray you in good parte, this simplo token of my vnfeaned good will. regard it not according to the worth thereof in price, but think what profit it may bring to a Christian. And as often as you call upon our heavenly Father( which no doubt you do very often) think what manner of men we ought to be, that dare approach before him, and come into his presence, and how we should frame ourselves so to entreat him, that he may hear us in this vale of misery, and comfort us in all our griefs even until he bring us to that happy place of endless ioy and perfect felicity: which the Lord God in mercy give to you, and al them that unfeignedly love the Lord Iesus Christ: Amen.   

An exposition of the lords prayer.  
THat natural affection and inclination that wee haue unto our own good, and to the preservation of this our life in some happy estate, not onely maketh us to feel our wants& griefs, distresses and dangers, but also forceth us to seek for redress and remedy of the same. But as in the drought of summer, there is no good or wholesome water but in the brooks or springs to be hoped for: neither in a storm or tempest any safety for the ship, but in the haven: neither the child being in any fear, will be quiet or think himself safe, until he be in his fathers arms: even so when we haue sought 
No comfort but in God & preached in our miseries, afflictions, or sorrows, all helps or comforts possible; yet our harts can not be settled, our mindes cannot be quieted, until we haue drawn the sweet water of true comfort from God himself, that fountain that never faileth; and find ourselves entred within the haven of his help, and shrouded from all evil, under the shadow of his wings.  
And because the light of knowledge, which we might haue had of this good and gracious God, maker of all things, even by the creatures the works of his hands; hath through our corruption 
Through ignorance Idolatry.  been darkened with the clouds of ignorance: it hath come to pass that the most part of men& women in their extremities, seeking by their natural understanding to find out God, haue worshipped the creature instead of the Creator, and served the sun, the moon, and the stars, yea and things much meaner and viler then these, which all God hath made to serve our use: the fruit whereof hath been, that they haue been punished in their own inventions, and walking in 
jer. 4: 18 Es. 50. 11:  the light of their fire, and in the sparks that they haue kindled, they lye down in sorrow.  
But that long suffering God, and most ready to forgive, who desireth not the death of a sinner, 
Eze● 18: 23 Act. 17. 30:  not regarding the time of this ignorance( to punish it in such sort as it deserved) admonisheth now all every where to repent, and calleth us both by the threatenings of the lawe, and by the promises in the gospel most comfortably delivered, that 
God calleth us to him:  we leaving all other helps in our troubles, and hope of succour, would rest and rely only upon him, who can because he is most mighty, and will because he is of much mercy, and full of compassion, hear us when wee call, and help us when wee stand in need, if he see it to bee good for his glory,, and our comfort. So that now the lifting up of pure hands, proceeding 
1: Tim: 2: 8:  from a good conscience, with a pure heart, and faith ●nfemed, is through CHRIST Iesus, that acceptable service that wee must do, and that holy sacrifice that wee must offer. And to 
Our unworthiness must not discourage vs.  the end wee should not by our unworthiness bee discouraged, or by the burden of our sins bee so pressed down, that we could not with confidence lift up our heartes unto the fountain of grace and mercy, to sue for relief: our Saviour CHRIST himself, in whose mouth there was found no guile, and of whom 
Matth: 17:  God himself proclaimed from heaven hear him, in that prayer which he left unto us, to bee as a pattern for us in our prayers to imitate and follow, hath taught us to say Our Father which arte in heaven. 
God a father to us wretches▪   
What greater consolation, what sweeter comfort can there bee, then that wee sillie worms of of the earth, yea dust and ashes, whose breath is in our nostrils, whose life is but as it were a shadow, and our daies but a span long, or as a tale that is  told, should attain to the prerogative to call God our father? What greater assurance of Gods great& unspeakable mercy& loving kindness, thē that we who are the corrupt issue of our disobedient parentes, conceived and born in sin, that drink in wickedness like water, and are by nature not strangers only, but enemies also to God: should( Gods spirit bearing witness with our spirit, that we are Gods children) haue boldness to come before his presence, who is holy and a just punisher of transgressors, and say to him with confidence, Our father? he ereby we see that the hatred which was against us is abolished, Gods wrath is appeased, sin is pardonned, love is purchased, death destroyed, life restored, heaven and earth agreed, and God& man reconciled. Yea here wee are now taught that God loveth us with an assured love, with an unfeigned love, yea with a constant 
Gods love great and? free.  purpose to love us still. He loveth not us as sometime one man loveth another; because he looketh for some good at his hands. For alas what can wee yield to him that is not his,& that much more unperfect than when he gave it us? Neither is his love such as often one friend beareth to another, because he is able and willing to pleasure him sometime. But he loveth us as the father loveth his children, because they are his children, and he their father. Even so God loveth us, not because wee choose him to bee our father, but because he by grace adopted us to bee his sons. But there can bee no proportion of love in men to serte forth Gods love to us ward. For 
Psa: 103: 11  as high as the heaven ●s above the earth, so great is his mercy towards them that fear him. And that he might love us stil with a steadfast purpose, and might not find in us any cause to bee displeased at us: As far as the East is from the West, so far 
Vers. 12:  hath he removed our sins from vs. Whereby it cometh to pass that we( woeful wyghtes!) that sometime durst not look up unto heaven the place of Gods majesty, neither thought ourselves worthy to be accounpted among his meanest servauntes, haue now such ●oldnes that we dare appear before his face, and say to him, Our Father. 
The privilege of Gods children   
And this indeed is a privilege and prerogative belonging onely to Gods dear children, to approach v●to the throne of grace, with such assurance. For although he is after a sort, the father not of the godly onely, but of the wicked also, yea of all things visible and invisible, because he made them all, and as a good father careth also for them: yet none but such as God hath renewed by his holy spirit and good grace, and in whose harts he hath sealed up the hope of eternal life, can in their prayers say unto him confidently, Our Father. And that is it that here we are to learn, not what GOD is in himself; but what they who are moved by their wants and by faith emboldened to pray, should find and feel him to bee in their own consciences, that is, not a judge whom they might fear, but a Father whom they must love, and in whom they must trust.  
But here perchance the conscience pressed with the weight of sin, will cast many doubts, even as a man that cometh to talk with him 
An accusing conscience  against whom he hath offended,& whose wrath he feareth. When a sinful man that hath broken gods laws, hath neglected his service, and thereby hath deserved his displeasure, shall thus begin to pray, Our Father, and he remembreth howe disobedient he hath been against him to whom he speaketh in such sort, what comfort 
God pleased with us through Christ.  or confidence can he now find? how shall he persuade himself that so just a god as god is, will accept of so rebellious a child as he knoweth himself to be? here we must learn to turn away our eyes from ourselves▪ and to behoulde ourselves in another, or else howe long soever wee speak with god, wee shall never haue hope to speed. Wee must remember that ourselves are not worthy to offer up our sacrifices of prayer unto god. Our High Priest must offer up the 
Apocal: 8: 3:  same, and make them a sacrifice of sweet savour unto god, so that our prayer itself shall not, neither can it bee accepted, but only for Christ his sake. And not our prayers onely, but ourselves also are in him elected and chosen before th● foundation 
Eph, 1: 4: 5: ●  of the world, that we should be holy,& to the praise of the glo●ie of his grace, wherewith he hath made us accepted in the beloved. And by reason of this adoption and choice that he hath made of us, wee are his children, even the heires of al the promises, and may bouldely call him father: And that the rather because that Christ Iesus to the end there should be nothing to hinder our hope, hath died for our sins to pay the price for our transgression. And that we not onely should be blameless and without spot of sin, but also holy and fulfillers of GODS laws: this our elder brother, who hath perfectelie kept all the commaundem●ntes, hath imparted unto us this his holy obedience, so that before GOD it is to bee reckoned as ours, and although by us it cannot, yet in us( by him) the righteousness of the draw is fulfilled. Because CHRIST 
Rom: 8: 4: 1: Cor▪ 1: 30:  IESUS of GOD is made unto us, wisdom, and righteousness, and sanctification, and redemption. Therefore hereby it appeareth, not only that GOD by grace is our Father, and wee his children by adoption( though by nature enemies:) but also that by CHRIST his means, this covenant between God and us is so confirmed and ratified, that though earthly fathers or mothers could bee unnatural. so that they would forsake their children, the fruit of their body; yet the league between God and us, shall stand taste forever. For in Christ are all the promises 
●: Cor: 1: 20  of God Yea and Amen. So that although when we consider our own corruption, we may justly confess that God might worthily reject our prayers: yet in regard of Gods mercy in Christ toward us, we may conceive good hope, and say to him, Our Father.  
This word also teacheth us besides this comfort two necessary lessons: the one for our Conversation, the other for our Faith or Religion. For if we call him Father wee do thereby tie ourselves 
We must honour our Father.  to honour and obey him: then also wee set him as a pattern before our eyes, whom wee haue a desire to imitate and follow. For such is the authority of the Father over his children both by Gods lawe, and by the very lawe of nature, whereby the Gent●les were ruled that knew not God, that their children are bound to keep and do all their lawful and honest commandments. And such is the affection of dutiefull children towards their parents, that in respect of the reverence which they bear to them, they willingly follow their example, and fashion themselves unto their behaviour. And thus this one word draweth us unto holy conversation by a double band: the one is of necessity, that must force us: the other of love that must 'allure vs.  
And first let us consider what necessity of holy obedience we enjoin unto ourselves, when wee aclowledge him to be our Father. If we must honour our earthly father and mother, as God 
Exod▪ 20: ●2 Eph: 6: 1: Prov: 6: 20:  commandeth, and obey them as Saint paul willeth: then we must give ear to Salomen the wise speaking thus unto vs. My son keep thy fathers commandment, and forsake not thy mothers instruction. bind them alwaie upon thine heart, and tie them about thy neck. First therefore wee bind ourselves hereby, to hear what God saith, to learn what he teacheth, to delight in that he commaunde●h, to love his word above the hony and the hony comb,& to haue more pleasure therein, then in all manner of riches, as did the kingly Prophet David. But because it is not sufficient that wee like well of these holy and perfect ways unless we also walk in them: wee must apply ourselves to practise this obedience, which in Gods word is still required, and concerning which, God promiseth great blessings unto them and their childrens children, which think upon his commandments to do them. 
Psal: 103▪ 18:  And therefore as our Saviour Christ teacheth that they are Blessed that hear the woorde of God 
Luk▪ 11: 28:  and keep it: so the Apostle Saint james will 
james 1: 22▪  have us, to bee Doers of the worde and not hea●rers onely. For as saith our heavenly teacher, If 
joh: 13: 17,  ye grow these things, blessed are ye, if ye do them. Whereby it plainly appeareth, that hearing without doing, learning without following, knowledge without practise, is far from the duty of a natural ch●lde to his Father. Wherefore the son of S●rach e●horteth 
Eccles. 3▪ 9:  us, to honour our parentes in woorde and deed; a good pattern of the honour that wee owe unto god.  
now this childlike obedience, is not shewed 
We must ●uffer what our Father doth to us willingly. Prov: 15: 5:  in the onely doing of that which he commandeth; unless we patiently suffer such chastisements as it shall please our heavenly Father to lay upon vs. For a fool despiseth his fathers instruction, but he that regardeth correction is prudent. That god as a Father correcteth us his children whom he 
Heb: 12:  loveth, the Apostle to the Hebrewes most plainly teacheth. It therefore beseemeth us to yield unto him the honour& praise of wisdom, whereby we shall persuade ourselves that he knoweth what is best for us: Then also to aclowledge his loving kindness towards us to bee such, as that he will always haue a tender care over us, so that all our afflictions shal be either eased and mitigated, or so ordered, that wee out of them shall reap unspeakable comfort. If we comfort and confirm ourselves often times with such godly meditations, patience shall haue her perfect 
james 1: 4  work in us; so that whether there befall unto us wealth or want, ioy or grief, liberty or restraint, health or sickness, praise or reproach, life or death, yet with a settled hart and a contented mind, we shall bee able to say within ourselves, as did job 
job 1: 21:  that perfect pattern of godly patience, The Lord hath given, the lord hath taken away, blessed bee the name of the Lord: and as did Christ in the extremity of his agony Not that I will, but that thou wilt bee done. And thus July resigning 
Mark: 14: 36  ourselves to his holy will, willingly suffering with him, and for his sake here: wee shall joyfully reign with him through his good grace, else where. And this is that first band that I spake of, which after a sort forcibly draweth us unto holy conversation: because of the commandment and lawe which our heavenly Father hath given unto us, the breach whereof as in gods just iudgment it deserveth death, so GODS obedient children, will haue a desire in fear and trembling to walk in the same, not altogether for fear of punishment, but especially because it is our parte and duty, to keep and obey our Fathers commandments.  
The other cord whereof I spake, although ● 
We must stri●e to be like our father Levit: 11: 44 1: Pet: 1: 14  draw not so forcibly with such persuasion of necessity: yet it moveth us as effectually, to the holy imitation o● our heavenly father, because he thus exhorteth us: be ye holy, for I am holy. From the which words the Apostle Saint Peter draweth a strong argument to admonish& exhort the Godly of his time, not to fashion themselves according to their former lusts. And the Apostle Saint paul warneth us, that we Fashion 
Rom: 12: 2: We fashion our selves to▪ the world  not ourselves like unto this world. To reform therfore the vanity of this our daies wherein almost nothing delighteth us but new, and those many times most foolish fashions: even in the bowels of Iesus CHRIST I most humbly beseech and earnestly entreat, all them that profess the gospel,& are by the inestimable goodness of GOD, drawn out of the power of darkness, into the kingdom of light, to remember whose children they are, and to whom they say Our father, that as obedient children they may follow him, in holy and Christian conversation. It grieveth me when I see the vanity of this our nation in this point, amongst whom the gospel hath been preached now above these forty yeares. But when I see such as profess religion in some good measure, and pretend great zeal,& haue more knowledge than others, themselves to use, and in their attendaunts 
Christians in apparel monstrous:  to suffer, instead of modest, monstrous attire and strange: I cannot but blushy for shane,& mourn for grief,& quake for fear of Gods heavy iudgmen●es against this land: which so unthankfully abuseth Gods benefits,& so carelessly doth cast of all care of following him, whose children we daily say that wee are. I would ask of such professors of religion, whether they take themselves in their apparel nowadaies, to bee the godly followers of Saint Paules council, who willeth Christian women that they array them 
1: Tim: 2: 9:  selves in comely apparel, with shamefastness& modesty, not with broydred hair, or gold, or pearls, or costly apparel, but( as becometh women that profess the fear of God) with good works. Whose appareling( as Saint Peter also commandeth) let it not 
1. Pet: 3: 3:  be outward with broydred hear, and gold put about, or in putting on of apparel: but let the hide man of the hart be uncorrupt, with a meek and quiet spirit, which is afore God a thing much set by. And after he telleth us, that godly women did so attire themselves in times past. Or rather must not their own conscience testify against them, that they fashion themselves according to those wanton& stately dames, that are by the Prophet Esay bitterly reproved,& against whom Gods heavy iudgments are fearfully threatened? Of you, even of such as you are, the holy martyr Saint Cyprian asketh this question. fear you not I pray you, least at 
Cyprian de habitu virgi n●m.  the day of our resurrection, he that made you shall mistake you, and shut you out, when you run to enjoy the rewards and promises? I suppose there was never more change of fashions then in these our daies, whereby we bewray our vanity unto others, make ourselves a by word unto the world, cast away from us that modest apparel that only beseemeth Christians, proclaim unto all that we will not profess the fear of the Lord, and many ways provoke Gods wrath: And yet when we come to entreat our God we dare call him Father, whose holiness and incorruption wee are so far from following, that we, we I say, that profess more zeal then others, most willingly frame ourselves to the fonde fashion of lewd persons. And to the greater heaping up of Gods wrath to our condemnation without al excuse, we continue in this excess of pride, in these daies, when God pincheth us with hunger, and visiteth our sins with a sharp rod of sickness in many places, and threateneth also destruction by warres. Which signs of Gods wrath because they are not of force to abate our foolish pride, but that wee remain secure& senseless in that& other transgressions, it maketh the godly not without cause to fear, least a heavier judgement hang over our heads, which unless we speedily repent, we are not like to escape. Therefore as wee call him Father, so let us seek to resemble him in al holiness, modesty, meekness, lowliness, sobriety, patience& other Christian virtues: that our own consciences may testify with us, that as we call him Father, so we earnestly strive to frame ourselves to bee like unto him. And thus much for that wee learn out of this, concerning our Conversation.  
The other thing that our Saviour teacheth us hereby when he willeth us to pray thus Our Father, concerneth our Religion: For it instructeth 
prayer to God onely  us to whom we ought to make our prayers, that is to God onely. For although we haue those whom vpon earth we may call Fathers, yet in heaven, whither our prayers ought to be directed, we haue but one, as in an other place we are taught. So that this name or title that we here give unto 
Ma●th. 23: 9  God, giveth us to understand, that if with confidence we will pray, we must ask that which we want, of such a one, as both will hear us because he loveth us, and hach taken upon him to do us good: and also can hear us because he made us, and therefore knoweth our secret thoughts, and likewise help us because he hath authority over al  
But it is not the meaning of our saviour Christ in teaching us to pray our Father, to condemn as unlawful our prayers that are made unto the second or third persons in the trinity, the▪ son, and the holy Ghost, who together do work both in our creation, and our redemption. This is but one God, one I say in nature and substance; and therfore what person soever we haue especial regard unto in our prayer, yet our petitions are directed but unto one God. As for the name of the Father, son, and holy Ghost▪ they are used only for the distinction of persons. But we are taught to call vpon God the Father, not to exclude the other persons, but that we may come unto God with the greater assurance, being certainly persuaded that he loveth us as a Father.  
Lastly I note in this word, that we are directed in our petitions unto God, because we, wee I 
We though sinners are to pray to God.  say sinful wretches, are willed in our own persons not to be afraid to come before him. Wee are not willed to seek out new mediators, intercessors, or advocates. Wee learn not here that policy of the Popish Synagogue, to desire the Saints and Angels to pray for us, and to be our spokesmen. But he that  told us yea and confirmed 
joh: 16. 23: Rom. 8: 34:  it with a double oath, that Whatsoever ye shall ask the Fasher in my name, he will give it you: He is at the right hand of God,& maketh request for us: He I say sendeth us directly to God, and commandeth us to say ●ar Father. His direction is sufficient for our discharge, his word is our warrant. For there is one God, and one mediator between 
1: Tim: 2. 5.  God and man, the man Christ Iesus, as that chosen vessel of the Lord hath taught us: By which Christ Iesus, Wee haue boldness and entrance 
Eph: 3: 12:  with confidence, by faith in him. So that 
God not to be come to like other princes.  although earthly princes haue their Maisters of requests, and other means to prefer unto them the suits of their subiects, and to solicit their causes, because they are men or women, whose nature will neither suffer them to be in m places then one at the same instant, or to hear what they wish, or know what they want, that 
Tom: 5: Hom. 12●  stand in need of their help: yet doth Chrysostom justly and vpon good ground, commend the godly policy of that constant& confident suitor the woman of Chanaan, who not seeking for the mediation of james, John, or Peter, or of the whole company of the Apostles, in stead of al thē, brought a contrite and humbled hart,& came to the very fountain, thus reasoning within herself: he descended, took our flesh vpon him,& was made man, that I might be bold to speak to him. And as if he would plainly resolve this doubt,& answer this question, he setteth it down as a principle in religion in many 
Hom. in gen. 43. Hom▪ de profectu: vang.  places, that God will rather hear us for ourselves, thē other for us, confirming this doctrine by the example of this woman of Canaan, who was not heard when Christes disciples entreated for her, but her own petition was granted. And therefore Saint Ambrose doth well and truly call 
In epist ad  them but miserable excuses that men make to cloak their idolatry, that would make men beleeue, 
Rom. cap 1.  that it standeth with God as with earthly princes, who commonly hear not their subiects complaints but by the means of others. Let us therefore bee bold to come before God, the very fountain of al grace and goodness, the only hope of help, and say unto him seeing Christ hath so commanded us Our Father. For if our own heart 
1: joh: 3: 21: Heb: 7: 25:  condemn us not,( of want of sincerity) then haue we boldness to come unto God by Christ, seing he ever liveth to make intercession for vs. And thus much concerning the reverend and confident afiection which this word Father teacheth us to haue towards them to whom we must pray, whereby we may easily gather howe absurd and base a thing it is, for a Christian to prostrate himself in prayer before any creature.  
now as this title of Father may much encourage us in our prayers, because he is much more 
Luk 11: 13: Matth: 7: 11:  loving and kind to us his Children, then any natural Father can be: so yet our boldness must needs war the greater, when wee see that our Saviour Christ telleth us, that we must call him Our Father, And to whom speaketh he in this 
our  place? Even to whom he teacheth to ask forgiveness of their trespasses: to them whom he flat 
Math: 6: 15:  lye threateneth that unless they forgive others, they shall not bee forgiven at Gods hand. Therefore we here learn, that our sins cannot make such separation between god and us, if we be desirous, and strive to be separated, and sequestered from them; but that wee may assuredly hope to find mercy, and forgiveness at gods hand. For 
Not sin, but vnrepentance hurteth  although the sweet baits of ungodliness, do sometimes deceive even the deere sons, and holy Saints of god: yet not the sinning; but the not sorrowing, the not repenting for the same, doth procure the hatred of god against vs. To omit infinite examples of the holy Fathers in the old testament that might prove this sufficiently, the new testament affordeth us strong testimonies, to assure us that this is true. The sinful woman, zache, Peter, the thief vpon the cross,& paul himself, were very grievous offenders: Yet her inward faith which she did show forth by her earnest repentance was by these most sweet words confirmed, Thy sins are forgiven thee: salvation 
Luk: 7. 48. Luk. 19▪ 9.  came to Zacheus his house: Peter afterwards attained to that holy function, to bee a feeder of 
joh: 21: 15:  Christ his flock: to the thief was made that comfortable promise: To day shalt thou be with me 
Luk: 23: 43.  in Paradise: And paul was by the commandment of the holy Ghost, separated to the 
Act. 13: 2: Act: 9: 15:  Lords work, a chosen vessel to bear my name( saith God) before the Gentiles, and kings, and the children of Israel. now as the unspeakable and vndeserved mercy, which hath been shewed unto all these, must teach us with an assured faith to come unto this Our father, inwhome by the means of Christ, wee haue as good interest as they had: so must their speedy, earnest, and unfeigned repentance, teach us to humble ourselves 
Repentance  heartily, and with a full purpose of amendment, without delay, before our loving father, and to 
Ioel: 2: 12:  hearken to that godly council of the prophet Ioel who saith: turn you unto me with all your heart, and with fasting, and with worshipping, and with mourning, and rent your hartes, and not your clothes, and turn to the Lord your God. For although the lord is good to all, and, his 
Psa: 145▪ 9: Psa: 103: 11  mercies are over all his woorkes: and, as high as the heaven is abone the earth, so great is his mercy toward them that fear him: yet they unto whom this loving kindness is extended, may fitly bee compared unto vessels dipped into the water, which if they be whole, bring up the vessel full of water: but if they be broken or full of holes, were it never so full, it runneth all out. Even so they that are renewed by the fear of the LORD, which is the beginning of wisdom, are fit vessels not to receive only, but to keep also and 
Eccle: 21: 14  contain GODS good graces: but they that through their old corruption, are rotten and ●ull of riftes, though a sea of mercy should be powred into them, yet shall they bee found but empty casks. Let noc therefore our sins discourage us, but that we may notwithstanding our transgression and imperfections, with unspeakable comfort call him Our Father; let us with an assured purpose of amendment in time to come, and hearty sorrow, for that which is past, humbly aclowledge 
1: joh: 1: 9▪  our sins unto him that is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, For if still wee continue in our sins without remorse of conscience, wee are so far from having comfort in calling him Our Father, although we sound it out as with a trumpet, and that often every day, that wee shall rather find it to be most true that the prophet telleth us, There is no peace( saith the Lord) unto the 
Esai: 48: 22:  wicked. 
Act: 15: 9: Rom: 5: 1:   
But now if we find that our hartes being purified by faith, and also that being justified by faith, we haue peace toward God, through our Lord Iesus Christ. If I say we find that Gods sperit, beareth 
Rom: 8. 16:  witness with oor spirit, that we are GODS children, and so imboldeneth us to call him Our Father: then let us consider of our great pre-eminence and prerogative, that wee haue 〈◇〉 
The prerogative of Gods children:  all worldly honour and excellency. If he be Our Father, we are his children. If children, we are also heires, even heires of God, and heires annexed with Christ. Now by being such inheritors, we haue not onely assured hope in the life to come laid up for us: but also most glorious prerogatives to our comfort and consolation, whilst wee are pilgrims and travellours from our heavenly home. So that whatsoever the world esteem of us, or howsoever men hate or persecute us: yet seeing that Our Father will give us a kingdom, and hath already given to us, and for us, his 
Luk. 12: 32: Rom: 8: 32:  son Christ, how shall he not with him give us all things also? Our Father is not the creator onely and preserver of all his creatures; but also the commander and disposer of them. Can we then that are his children and obedient serxants, want any of them that may serve us to GODS glory, or our comfort? he careth for the ravens that call upon him, feedeth the fowles of the air, and clotheth most gorgeouslie the lilies of the field, and shall he suffer his own to perish? Noe, noe, let us verily persuade ourselves, that because Our Father is both owner and controuller of all things: therefore wee his children may with great boldness use the creatures, and receive his blessings, as pledges and assurances, of his father love towards vs. Yea they are sanctified unto us by the 
1, Tim: 4: 5:  woorde of GOD( wee using them according to GODS will) and by prayer. But unto 
Tit: 1: 15:  them that are defiled and unbelieving is nothing pure, but even their mindes and consciences are defiled.  
But let us here take heed that we abuse not that liberty, which wee haue by our Fathers goodness. If wee say Our Father; and in confidence of his goodness towards us, are bold to use his creatures: yea if by the word, that is by the lawful use of them, such as Gods word hath commanded, they must bee sanctified( for otherwise 
The use of the creatures:  they are vocleane unto us) then must wee learn out of GODS book to what end, and for what purpose, GOD hath permitted unto us the free use of his creatures. Is it, I pray you, that wee should satisfy therewith our monstrous and foolish pride, our filthy lusts, our beastly drunkenness, or ungodly pleasures? Not so for in these things and such like there is a double offence; the committing of such things, and the abuse of GODS good creatures. I cannot therefore but marvel at and lament the brutish folly, or wilful stubbornes, of many in our daies, who far beyond al compass of measure, or limits of modesty, or regard of their estate, or respect perchance of their ability, strive in pride to exceed one another; proclaiming to the world their folly; misspending their goods, whereof they are but stewards,& must give a straite account; giuing perhaps provocation to themselves of lewdness, and bad example unto others. Where is that modesty in apparel that Gods word requireth in the professeurs of religion, that moderation in meats and drinks, the sobriety of maides, the humility of matrons? Is this a good use of our Fathers blessings, to strive who can be proudest in all meetings, and most wasteful in all feastinges? When I consider howe greatly wee provoke God to cast down upon us his heavy iudgments for such our rebellions: howe little we fear( shall I say the threatenings? nay) the execution of his wrath: howe we daily grow in all pride and disorder: howe little sin is punished, and howe securely these things are winked at, to their greater sin and shane that should reform it: I cannot but tremble for fear of some heavy desolation that should come vpon this land, so secure, yea so stubborn in so great offences. O Lord they will not behold thy 
Esa: 26: 11:  high hand, but they shall see it, and bee confounded. Thus as it is comfortable to us, that we may be bold to say Our Father, because we know thereby that he loveth us, and giveth us leave to use his creatures: so should the goodness of God move us to repentance, sobriety and holy obedience,& a fear to offend him, especially in those things that are unto us the pledges of his love. 
our.   
And now because Christ teacheth every of us to call him Our Father, he letteth us understand, that wee are all brethren in a spiritual kindred, 
Our brotherhood.  being by grace the children of our heavenly Father, partakers of one spirit, as the earnest penny of our most happy hope, heires of one kingdom, and heavenly inheritance, and inheritors of the selfsame promises. If then it be an absurd and unnatural thing, brethren, to fall out amongst themselves, and to strive, as it seemed to Abraham, who to pacify Lot, when their herdmen were like to disagree, used these words, Let there be no strife I pray thee between me and thee; for we ar● brethren: then let us endeavour to 
Gen: 13: 8 Eph 4: 3: Colos: 3: 14 2 Pet, 1. 7:  keep the unity of the spirit, in the bonde of peace: and above all things put on love which is the bonde of perfectness, that wee may join with godliness brotherly kindness, and with brotherly kindness love. For this cause it is that our Saviour Christ, in this prayer, which he teacheth us, that it may bee as a pattern, after which wee should frame our petitions, instructeth us not to say O Father, as if wee might not haue boldness to claim him for ours. Neither doth he will us to say My Father, as if wee would share him out amongst us, and make a separation in Gods family. But he commandeth us to say Our Father, both in respect of the comfort, whereof I haue already spoken: and also to give us to understand, that in our prayers we ought to haue an earnest affection, not to benefit ourselves onely, but with a Christian care, to bee mindful of all the members of Christ his Church.  
Neither speak I this as condemning such, as in their petitions do speak unto GOD, as if he were their GOD onely, saying My God, or, My Father. For I know that the godly in the earnest craving of help, that riseth out of a great feeling of their distressed estate, do often in their deep sighs and groans, sand up such prayers unto the God of all mercy. I cried unto 
Psal: 18: 6: Psal: 59: 1:  my God. O my God deliver me. But the psalms are full of such requests. Yea and CHRIST himself by his example teacheth us, that it is lawful for us so to pray, when upon the cross he cried My God, my God, why hast thou forsaken 
Math: 27: 46  me? Much like is the confidence of the blessed virgin mary, when shee calleth God her Saviour. 
Luk. 1: 47:  And Saint paul is bold to call God, his 
1: Cor: 1: 4:  God. It is therefore not lawful onely, but also a more plain proof of an assured conscience, when in their private petitions, which upon special occasions they make, Christians run with a steadfast faith, and from the bottom of the soul, with feeling of comfort, apply unto their heavy hart, this most gracious God, as a most sovereign salve, to ease their grief. As therefore the godly haue, and we may, in our private prayers, most comfortably say My Father, My God, My Lord, or, My Saviour, as GODS spirit, shall direct our spirit to pray: so yet as any occasion shall arise, we must be mindful also of all the members of Christ his Church, as members of the body, whereinto we aclowledge ourselves to be incorporate; and as wee feel their afflictions, or know their wants, we must be ready to entreat for them saying Our Father.  
now although this comfortable title which we give unto him, might be sufficient to persuade us, to rely onely vpon him: yet because our nature is such, that as did the Israelites, we will easily start aside like a broken bow: and commit the two evilles, whereof GOD reproveth his Idolatrous people in these words My people haue 
jer: 2: 13:  committed two evils: they haue forsaken me the fountain of living waters: and dig them pits, broken pits that can hold no water: therefore our Saviour Christ knowing howe ready we are to wander after our own imaginations, and to device unto ourselves such Gods, as ourselves imagine we may best deal withal, describeth this God to whom wee must come,& before whom we must pray, in these words, Our Father 
In heaven.  which art in heaven. Which words being consi●ered of together, do so set before our eyes the true God vpon whom we must call, that wee are to foolish if we know him not, to careless of our own good, if we pray to any other. For although the wicked and vnbeleeuers, run after false gods, 
Esa: 50: 11: & kindle a fire,& are compassed about with sparks, as the prophet Esay upbraideth the wicked jews: yet because God heareth our prayers, unto him 
Psal: 65: 2:  therefore shall all flesh( that feareth his iudgments and hopeth for his mercy) come. Because that as the prophet David in another place saith, there is 
Psal: 73: 25:  not any in heaven, or earth, that he doth( or wee should) desire but God only. unto this our heavenly Father the godly haue at all times lifted up both hands and hea●ts, and haue found unspeakable comfort. I will( saith the prophet david) 
Psal: 121: 1:  lift mine eyes unto the mountaines, from whence cometh my help. My help cometh from the Lord, 
Psal: 97: 7:  that hath made heaven and earth▪ But confounded be all they that serve that which is graved: and that glory in Idols. But the Scriptures are most plentiful in this point, namely to show that the true God, dwelleth not in temples made with hands; 
Act: 7: 48.  much less that Apollo was he, who seemed to deliver his Oracles at Delphi, or jupiter that kept the capitol at Rome, or Diana of the Ephesians, or any other creature, that foolish men or women worshipped, either in their Temples or elsewhere: but wee must pray unto him who hath the heaven for his seat, the earth for his foote-stoole, whose substance is incomprehensible, whose ways are unsearchable, whose power is so infinite, that none can resist it, whose goodness is so abundant, that it is as a fountain that cannot be drawn dry. Therefore omitting all creatures bee they never so excellent, since Christ hath so commanded us, let us cry confidently in all our necessities, unto our Father which is in heaven.  
And this difference which here our saviour 
Which are in heaven  Christ teacheth us to make, between our heavenly Father,& all false Gods, doth not only reform the superstition of the Gentiles, but also the Idolatry of the Papists, who teach us not to lift up our eyes, or to sand up our prayers to heaven 
Against Idols.  to entreat our Father: but they set up Images in their churches, to keep the peoples eyes occupied in beholding them, that their minds also may be drawn away from the true God. Both these I say are confuted here by our saviour Christ by one breath because we must sue for help from heaven, not from the Temples of Idols: and in heaven, we ought not to entreat our brethren or sisters, that are at rest before us, but him that is Father& Saviour, both to them and vs. What 
Ambros: in epi, a● Rom: cap. 1:  gross●nes therefore and folly is it, that they to their condemnation will call themselves wise( as Saint Ambrose complaineth) with whom the deade can do more, and are better accounted of then the living. For they departing from the living god, like better of them, that are deade.  
But if our Father be in heaven and we vpon the earth, what hope can we haue that we shal be hard? Shal our voice pierce the clouds, or shal our cry ascend into the heaven? If at any time, any such thoughts do trouble or discourage us; 
How wee on earth are hard:  wee may well assure ourselves, first that Christ would never haue commanded us to ask, but of him of whom we should most certainly bee hard. Then also such is the nature of faith( with out which we cannot please god: For whatsoever is not of faith is sin) that it never resteth until it haue found out him, in whom onely it receiveth 
Heb: 11. 6: Rom: 14: 23  comfort. It ever asketh that it may receive, it ever seeketh until it find, it ever knocketh, until the door of mercy be opened. So that although wee are upon the earth, and can bee heard but a little way; yet our hand of faith reacheth even unto god, and the cry of it soundeth more shrill then a trumpet in his ears, as by the example of Hannah and others most plainly appeareth. 
1: Sam: 1: 13  And this faith first taketh hold of CHRIST who hath made our attonemente, and so bringeth us before GODS seat.  
Neither yet must wee tie god unto the heavens, 
Everywher  that place of glorious majesty, as if he were included within the same. behold the heavens, 
1: King: 8: 27:  and the heavens of heavens, are not able to contain him. Whither shall I go from thy spirit,( saith 
Psal: ●39. 7  the prophet David) or whither shall I fly from thy presence? If I ascend into heaven thou arte there, and if I lie down in hell, thou arte there. Let me take the winges of the morning, and dwell in the uttermost partes of the sea: yet thither shall thy hand lead me, and thy right hand hold me. And as the prophet sheweth there very plainly, that god is present every where: so he also acknowledgeth, that his words and thoughts are not hidden from him. For( saith he) there is not a woorde in my tongue, but lo, thou knowest it wholie O Lord. Yea thou understandest my thoughts a far of. And therfore the Scriptures speak sometime of gods eye, to show that he seeth all things, sometime of his ear,, to show that he heareth all things, as Tertullian very well noteth. For even 
Li de trinit:  the Sea of mans conscience, lieth open before God, as Saint Augustine speaketh. And by this 
Conf. lib 10, cap. 2.  means it cometh to pass, that the child of God, in his prayer crieth so loud that God heareth him, though he make no noise at all: he uttereth no sound, but crieth in his heart. Although therfore we say, Our Father which art in heaven, yet do wee not deny him to bee vpon the earth also; yea he is so near to every one of us, that in him 
Act: 17: 28:  We live, and move, and haue our being: so that he seeth our wants, heareth our sighs and sobs, knoweth our thoughts, and relieveth our necessities. Therfore in our prayers our comfort may be the greater, because our suits are made unto him, that hath absolute authority and power, both in heaven and earth.  
You will perchance ask, why we are taught to say Our Father which art in heaven, seeing he 
Why wee call him father in heaven▪  is not in heaven only, but in earth also? I answer first for the avoiding of our superstitious inventions, and wandring affections( as I haue declared) that it may be as a bridle to restrain& keep us back, from seeking to any other God, but the true God. Secondly because Gods glory most of all appeareth in heaven: where the Seraphims 
Esa: 6: 3:  cry one to another Holy, holy, holy, is the lord of hostes, the whole earth is full of his glory: and the four beasts without ceasing day 
Rev: 4: 8: 9▪ 10:  or night, and the twenty-foure elders, casting their crownes down before the throne, ascribe all honour, and power, unto him. And whereas the Iewes in times past, though they did sufficiently set down Gods majesty and magnificence, if they described him thus: that he dwelleth in his holy habitation, and is in his glorious Sanctuary, and sitteth between the Cherubims: now our saviour Christ teacheth both them and us, to lift up our eyes higher, and not to seek him in temples made with hands, but to look up unto him, in the place of all honour and excellency. For even that holiest place of 
Heb: 9: 24:  all, was but a figure of the true and perfect, that is the heavenly Sanctuary, whereinto our high Priest Christ Iesus is gone before, to make intercession to our God for vs.  
And thus to consider our Fathers power and 
Our hope sure.  greatness, bringeth with it double comfort. First that he unto whom wee pray, vpon whom wee rely, and under the shadow of whose wings, wee desire to bee shrouded: is in no danger of his enemies, but far out of their reach. Nimrod that lusty hunter and his companions, thought to build a tower that should reach unto heaven, but the lord easily confounded and brought to nought, their proud purposes and attempts. As at all times there haue been, so at this day there are to many Nimrods, who do build in their own conceit strong and high towers, setting themselves against the council, the gospel, and people of God. They conspire amongst themselves, and combine themselves together, they device their purposes, and endeavour to put in execution their practices, against the Lord, and against his anointed: they make strong their wicked councils, under the name of holy league, they trouble the peace of christendom, with their unquiet devices, they make havoc as they can, of Gods people, oppose themselves to the truth,& under the hypocritical colour of religion, seek to overthrow al religion& truth. But he that dwelleth in heaven shal laugh, the Lord shal haue them in derision. For 
Psalm: 2: 4:  howsoever they flatter themselves in their power& multitudes, saying in ther own persuasion, we are they that ought to speak, who is Lord over us? yet can they reach no higher thē the earth;& therfore what can their foolish imaginations prevail against 
Psal: 18▪ 10.  him that road vpon the Cherub and did fly, and he came flying upon the wings of the wind. He made darkness his secret place, and his pavilion round about him, even darkness of waters and clouds of the air. At the brightness of whose presence the clouds passed, hail ston, and coals of fire. The lord also thundered in the heaven, and the Highest gave his voice, hailestone, and coals of fire. Then he sent forth his arrows▪ and scattered them, he increased lightninges, and consumed them? What harm can they do I say to this great and terrible God, with all their might and multitudes? Can they remove the rock of our safety, or overthrow the castle of our confidence? We, no they being conpared unto him, even in their greatest strength, are weaker then water, viler then worms. Yea he hath them so bound and chained, that they cannot hurt the least of his Saints, but by his leave, and therefore to their good. All the mischief then, which they intend against God and his servauntes, shall turn to their own destruction: and this is it that they shall bring to pass; they shall provoke against themselves his implacable, but just anger, in whose favour and love is the well of life, but in his wrath, is certain and eternal death. And this comfort we haue because our Father is in heaven, from which place the dragon and his Angels are cast out, so that 
Revel▪ 12: 9  woe and danger, belongeth onely to the inhabitants of the eatth.  
And as it is a great strengthening of our faith, to know that our Father is not subject to any perils, because he is in the place of power and majesty: so wee haue this assurance thereby, that we haue also by his grace, an interest in that 
Our interest in heaven. joh. 14▪ ●▪  glorious inheritance. For our fathers house, is our home. And therfore our Saviour Christ, a little before that he should go into heaven, telleth his disciples, that he doth both go before to▪ prepare a place for them, that( saith he) whe● I am, there may ye be also. This then is our consolation. If we here in this world suffer grief or sorrow, if we be subject to persecution& affliction, if we be hated and reviled, if we be scourged& killed: what marvel is it, if our enemy deal no better with us,( for the world is our enemy& hateth us, because we are 
joh: 15: 19.  not of the world, but God hath chosen us out of the world) But when we come home to our Fathers house, sorrow shal cease, there shal be no danger, no distress, no loss, no affliction, but mirth, without mourning, ioy without easing, abundance without wanting, life without ending. This I say shal be our most blessed& happy estate, when wee shal be with our Father which is in heaven.  
Now a third reason why we are taught to say 
We must be heavenly.  Our father which art in heaven, is for our instruction. For if our Father be heavenly, holy, seperat from sinners, then how ought we to walk before him, in all holy conversation? If our father bee in heaven, it becometh not us that profess ourselves to be his children, to lye groveling here vpon the earth, as if we were tied, or nailed unto the same. It is therefore good that we hearken to the sound& godly aduise, that our saviour Christ giveth us concerning this point, which is, that wee la●e not up to ourselves treasure in earth, but in heaven, 
Mar: 6: 19▪ 20  For( saith he) where your treasure is, there will your heart be also. And that we follow S. Paules counsel, who thus exhorteth: Set your affections on 
Colos: 3: 2:  things which are above, and not on things which are on the earth. For although God hath given the earth to the sons of men, to live vpon it, and to receive 
Psal. 115: 16  the fruits thereof, with our pain and labour: yet our hoped for inheritance is eternal life, not here, but else where; not vpon earth, but in heaven. We therfore living in the world, yet must not love the world. We must learn of that kingly prophet David, who thus chargeth us: If riches 
Psal: 62: 10  increase, set not your harts thereon. And of that chosen vessel S. Paul, to use this world, as if we used it not. Our Father is in heaven, our eldest brother, 
●: Cor: 7: 31:  our head and captain is there, our crown of glory is there, our life is hidden there, our true hope and help is there. If then we be children of that Father, brethren unto Christ, members of that head, souldiers under that captain, and haue any true longing. after those spiritual and eternal good things; we must climb up thether in affection; and howsoever for a time, we are absent in the flesh, travelers, and pilgrims, in this vale of misery, our hart must bee at home. With such affection should we alway say Our Father which art in heaven. For I pray you with what confidence can wee ask any thing of him, as of our heavenly Father, if our own consciences testify against us, that we are worldly, earthly, fleshly, carnally minded, and to bee short nothing less then heavenly. Wee can never persuade ourselves, that our Father will ever haue delight in such children, as are so far unlike to their Father; or haue pleasure in the sons that are of so contrary disposition.  
And thus much concerning the preface of the Lords prayer, wherein wee haue comfort and instruction. Comfort, in that we are commanded to call him Father, and that our Father; and such a Father as is in heaven, that is in the place of might and glory, whether we his children haue promise that we shall come. So that our Saviour Christ would haue us hereby, as Moses a far of saw the land of promise, so in our prayers, although on earth as it were to look, unto our heavenly Canaan. Our instruction is to learn to obey God because he is our Father, both in doing that he biddeth,& in suffering that he layeth vpon vs. Thē also we learn to reform ourselves according to the pattern that he setteth before us in al our conversation. For it is a praise for the child, to be like his virtuous Father. And to whom we must make our prayers wee are here plainly taught, namely to God only whose love to us ward, passeth the love of any Father to his child, who because he is in heaven, wee therefore must lift up our harts thither, and haue our affections heavenly.  
The second part of the lords prayer containeth six petitions, whereof the first three teach us to ask such things as chiefly do concern Gods glory: the three last petitions, do especially concern ourselves, and those things that belong not to our life onely, or our body; but also to our soul, and happy or godly life.  
The first petition is, Hallowed be thy name. By 
Gods name  the name of God is here mente whatsoever wee know of God. For as by their names we know all the creatures, in so much as when we hear a thing name, we know what is mente thereby: So those attributes or properties whereby wee set forth Gods nature, whether of goodness, or of greatness, or whatsoever else, are his name. And so the effect of this prayer is, that what thing soever it is, that wee hear, learn, or know of GOD, we frame ourselves with all reverence to receive it, and to make such use thereof, as may bee most to GODS glory.  
The order itself of these petitions, wherein the things that belong unto God( as it is meet and right) are preferred before those things that concern ourselves: teacheth us what reckoning 
Gods glory to be preferred.  wee oughtt to make of al things in this world. For if we be truly sanctified to the lord, and haue such care of Gods glory as wee ought to haue, we will so greatly love it, and so wholly regard it, that no profit, pleasure, ioy, love, hope, honour, safety, or life itself, shall more delight us, then the doing of that whereby God may be glofied. No grief, fear, danger, reproach, hatred, loss, or death itself, shal terrify us from doing it. Yea whatsoever it is that concerneth God, either his glory, or his will, or his kingdome, we must as it were forgetting ourselves, and what thing soever we most rejoice in, wholly and readily apply ourselves to fulfil the same, and to further it with all our endeavour, This is it that God by 
Deut: 6: 5:  his servant Moses, requireth of his people in the Lawe, and our Saviour Christ, confirmeth the same unto us as a thing most necessary, to love 
Mat: 22: 37:  the Lord our God with all our heart, and with all our soul, and with all our mind. And in this respect it is that the same teacher of perfect holiness saith, he that loveth father or mother more then me, is 
Mat: 10: 37  not worthy of me: and he that loveth son or daughthe more then me, is not worthy of me. This zeal to further Gods glory, and to obey him, hath so wrought in the godly, that they haue been content to be tried by mockings and scourgings, yea, moreover 
Heb: 11: 36  by bonds and prisomment. They were stoned, they were hewn a sunder, they were tempted, they were slain with the sword, they wandered up and down in sheeps skins, and in goates skins, being destitute, afflicted, tormented. This was to our Saviour 
joh: 4: 34:  Christ his meate, and always hath been to the Saints of God their greatest ioy.  
And amongst the things which especially concern GOD, wee must begin with the sanctifieng of his name, that is, his glory. First because all our actions, yea our very words and thoughts, ought always to bee directed to Gods glory, as God willing shall after appear. Then also because the sanctifieng of Gods name is so needful, that until an earnest desire therof be settled& planted in our harts, nothing that wee do, can be good or acceptable unto God. If we pray, we must in the requests that we make, have a special eye to Gods glory. If we give alms, if wee mourn& weep for our sins, if we be doing good to others, in al things our chief regard ought to be this, that god may be glorified. For this cause must the light of religion or profession, shine( by our holy& Christian conversation) before men, that 
Mat: 5: 16:  they may see our good works, and glorify our Father which is in heaven. For this cause our Saviour Christ teacheth us in this prayer to lay this foundation▪ ro set before our eyes first the Hallowing of Gods name.  
But Gods name is of itself holy, in so much as whatsoever we consider in God, whether his wisdom, or his goodness, or his greatness, or his iustice, we cannot find any thing but holinesse in him: so that we must vnfainedly confess, that Holy and reverend is his name: why are we thē taught 
Psal: 111: 9  to pray, that his name which is never other then holy, neither yet can be, should be hallowed? We do not make request that it may bee holy in it 
Howe wee pray for sanctifying Gods name  self, but that we his creatures may sanctify the same, both in our hart& affection, loving his word, conforting ourselves in his promises, fearing his greatness, trembling at his iudgments, rejoicing in his mercies:& also in al our life& conversation, by serving him in holiness and righteousness, such as shal be through Christ acceptable unto him.  
And great reasons there are that may not move 
Reasons why wee should sanctify Gods name.  us onely, but that should even force and drive us, earnestly to seek and sue for this: first the commandment of our Saviour Christ, which to a Christian man or woman should be of such weight, that it should more press us, then any profit or pleasure. Then also that duty which of every one of us is required, in respect whereof it is, that the sweet singer of Israel, doth thus stir us up to that office: give unto the Lord ye sons of the mighty, 
Psal 29: 1:  give unto the Lord glory& strength. give unto the Lord glory( due) unto his name, worship the Lord in the glorious sanctuary. And again, give unto the 
Psal 96: 7:  Lord ye families of the people: give unto the Lord glory& power give unto the Lord the glory of his name. whereby we see, how earnestly the spirit of God by the prophet, requireth this duty to bee performed. Thirdly the example of the creatures, should be a great inducement to move us thereto. For in that they keep their course,& serve to such use as God created thē unto, thereby they confess the wisdom of God,& acknowledge him to be holy in al his works. Therfore so often as we see spring time, summer, harvest,& winter, night& day, light& darkness, the profitable order also of the sun, the moon& the stars, the ornaments of the heavens,& the beauty& comely decking of the earth: wee haue great cause to praise the maker of these things,& to hallow his name, who hath created these to our use;& to confess his wisdome& power, who hath set thē in so comely an order;& his mercy to us ward, for whose sakes especially these things were made. And the other creatures, because we haue so good use of thē should move us to praise gods name for thē& by their example in that they obey gods order,& so in some sort yeld to Gods wisdome& goodness due honour, ought to provoke us to glorify his name: so is the example of the Angels, those excellent creatures worthy to be followed, whose song is this in the praise of God, Holy, holy, holy, Lord God of hosts. 
Esa: 6: 3:   
Fourthly, if we look vpon Gods benefits towards us many ways, what cause haue wee to praise him? He hath created us of nothing, according to his own Image, most excellent creatures. He hath given to us comeliness of body, reason,& understanding. He made all things to serve us,& us to set forth his praise. Haue we not then great cause to hallow his name? But yet his goodness towards us is greater. When we through our corruption, had marred that which he made good; he mended that which was amiss, reformed that was faulty, renewed that was old, and sanctified in some measure, that which was unholy; O therefore 
Psal: 107: 7:  that men would confess before the lord his loving kindness, and declare the wonders that he doth for the sons of men! For what can wee render 
Psal: 116: 12:  unto the Lord, for all his benefits towards us? Offer unto God praise, and pay thy vows to the 
Psal: 50: 14: 23.  most high. For he that offereth praise doth glorify him.  
Now as these& many other reasons may induce us to confess, that wee must sanctify Gods name, unless we will reject Christes commandment, neglect our duty, bee more slack and dull herein then the senseless creatures,& more unthankful then beseemeth Christians: so there is nothing that should rather 'allure us, seriously to seek, and earnestly to pray, that Gods name may be hallowed, then the great lets& hindrance that we haue, whereby we are made more slack and unwilling to do the same. For of our own nature wee are prove and inclining to evil, ready to transgress, delighting in pleasures& fleshly lusts, easily taken with the sweet baits of sin; unwise and unwary in matters belonging to the salvation of our souls. Our harts are most ready to conceive and think, our mouths to speak and utter, and all the members of our body to do the things that profane the name of God.  
Then if wee haue regard unto the things that are without; good lord what incouragemente haue these our ungodly motions, what provocations unto sin do wee feel, what allurements unto wickedness, what discouragemente from good? The world sometime frowneth, and sometime fawneth, but alway deceiveth. The devill stirreth up our own corruption, and bloweth as it were the fire of impiety that is within us, to make us worse then naught. Our friends under a colour of worldly friendship, by worldly persuasion abuse us; our foes by threatenings and brags seek to terrify vs. So that sometimes by faire means sometime by foul always by false, we are drawn back, if at any time we would sincerely sanctify the name of God. Sith therefore it is so hard a thing for us being so many ways letted to perform this duty: we see, good cause there is, why our Saviour Christ in this form of prayer which he setteth before us, should teach us to beg as a thing most necessary, that Gods name may bee Hallowed.  
But why are wee taught to ask this of our 
God onely worketh in us to sanctify him.  Father in heaven? Because he only can give it; he onely by his holy spirit can work it in us; who also of his abundant grace and mercy, shall and will frame them to it, that earnestly seek it. We can say Our Father which arte in heaven. Wee may speak the words of prayer: But unless we haue the spirit of prayer, which God onely giveth us from above; although we number our prayers vpon our beads or knots, or score them up as vpon a Bakers score, to call God to reckenning for them: yet such prayers are turned but into sin, so far are wee from Hallowing Gods name by them. If wee haue in our mouth always, GOD bee praised, or, The LORD bee thanked, and sing many songs of thankes giving unto the almighty: yet if GOD do not inwardly touch us, with sweet and comfortable feeling of his graces toward us, that wee may sing and make melody to the Lord in our harts 
Eph: 5: 19:  our mouth or lips are but as a sounding brass or tinkling Cimball, and yield not to GOD, the honour due unto him. Wee may bestow our goods vpon the poor, or do other external works of charity: but GOD in such things is not glorified, unless wee haue regard to the end of the lawe, which is, that love proceed out 
1: Tim: 1 5:  of a pure hart, and of a good conscience, and of a faith unfeigned; which things unless GOD work in us, wee cannot attain to them. And for all our works of obedience to Gods law, howsoever men esteem of them: yet are they not either acceptable services to God, or such as can sanctify his name worthily, unless our harts be( first) 
Act: 15: 9:  purified by faith, which because it is Gods gift, must bee asked of him. For until the three of our 
Matth. 7 1. 18:  hart be made good, what good fruit I pray you can we hope, that it may bear? Therfore howsoever in our outward appearance, we may seem to haue a kind of resemblance& imitation, of such godly& Christian deeds: yet because his name is not truly and sincerely hallowed, unless wee follow the Apostle Saint Peters council, to sanctify 
1: Pet 3. 15:  the Lord God in our hearts: we haue no hope, that ever wee shall perform this duty holily, except we haue this grace from God, who only must, because he only may, give us new and clean hearts, and renew right spirits within vs. Therefore our saviour Christ teacheth us to 
Psal. 51: 10:  beg this of him, and to him to say, Our Father which art in heaven, hallowed be thy name.  
Now to show in few words, what it is that we 
What wee ask in this petition.  sue for in this petition: wee pray that God will give us such means to learn, and such grace to know Gods will, that we also may be obedient unto the same, and so glorify him in words, in works, and every way, yea even in our sufferings also. But because that every one of us doth owe a twofold duty unto God; the one general, by that our general vocation, whereby we are called Christians; the other particular, in respect of some more private place, or peculiar function, whereunto we are appointed; it shall not bee amiss to consider, how we may both in the one,& other, use the best means to hallow the name of God.  
First therefore we pray that the word of god, 
Gods word published:  wherein his iustice, wisdom, goodness,& greatness is abundantly revealed, may bee published and proclaimed, that the sound of it may be hard far and near. This mean to hallow Gods name, Saint paul hath respect unto, when he willeth the Ephesians to pray for him that utterance 
Eph: 6: 19:  may be given unto him, that he may open his mouth boldly, to publish the secret of the gospel. And writing to the Colossians; pray( saith he) for us, 
Colos: 4: 3▪  that God may open unto us the door of utterance, to speak the mystery of Christ. He willeth also the Thessalonians to pray, that the word of God may 
2: Thes: 2. 1▪  haue free passage, and be glorified. And unto this had Peter and John regard, when they thus prayed. And now, O Lord●, behold their threatenings, 
Act: 4: 29:  and grant unto thy servauntes with all boldness to speak thy worde. And as wee desire that the gospel may haue happy success, so do wee ask that all stops and hinderaunces may be taken out of the way: that the cruelty of the aduersaries thereof may be stopped, their malice mitigated, and pride assuaged: that either their heartes may bee converted, or their purposes confounded, and brought to naught. Of which sort of petitions wee haue many in the Scriptures, but especially in the psalms. If then this knowledge of Gods will, be one of the means that wee haue to Hallow gods name; with what confidence or comfort of conscience, can they say hallowed be thy name, which seek by al means possible to hinder the course of the gospel in word& dead, teaching the ignorance is the mother of devotion affirming most ungodly,& yet stiffly, that lay men or women may not read the Scriptures in the mother tongue, will not suffer them to bee translated, but persecute them that love them, yea kill such as red them, and so do what they can, to hid this light, under the bushel of their own traditions? But to leave them that are without unto their Lord to whom they shall either stand or fall: with what countenance can they who profess 
Negligence in maintaining gods word.  themselves to like of Gods word, and haue authority and power to maintain the same in all sincerity and truth, and yet never seek soundly to set forth the same; I say with what countenance can they pray, that Gods name may bee hallowed? Shall not their own conscience accuse them, that they haue not to the uttermost of their powers sanctified Gods name, in zealous setting forth of his truth, in their kingdoms, countries, cities, towns, and howsen, wherein God hath made them great, that they might haue glorified him? I heartily therefore beseech you, whom God hath lifted up above your brethren, to that end that al your power should be employed to his glory that gave it to you: if you haue any regard of duty, love of the truth, tender care of your people, respect of your own estate after this life; so encourage the godly, and compel the obstinate, with others to hallow Gods name, by receiving and hearing his word, that here you may say without an accusing conscience in respect of your own negligence herein, Hallowed be thy name; and elsewhere without fear& confusion, hear these words, give an account of thy stewardship. And wee also that are Ministers of Gods word, of what great place soever, must remember, that we are salt, to give season, and candles to give light to others, as a light I say shining ●n a dark place; and therfore both by speaking and living, we must hallow Gods name, especially among them that are committed to our charge: taking great h●ede, that neither by our negl●gence in teachin●, wee cherish their ignorance; neither by our ungodly life, w● offend the weak ones, or open the mouth of slanderers.  
And as wee here pray, that God will by all 
That the word may be believed▪  means publish his word: so we also crave that it may be believed. For otherwise what glory shal God haue yielded by us unto him, if the messengers that bring these tidings, may complain 
Esa. 53. 1.  with the prophet Esay, Lord, who will beleeue our report, and to whom shall the arm of the Lord be revealed? We therefore desire, that God by his holy spirit, will sanctify our hearts, that when the knowledge of his will is offered unto us, we may not be so godless and graceless, as to iest at it, or the preachers thereof, refuse to hear it, or to persecute it, or them that teach it: but that our consciences may yield unto us this testimony, that God therein speaketh to us, and therefore that we will with all readiness hear it, and with all reverence beleeue it.  
And concerning this point it must here be remembered, 
Gods word our only rule.  that it belongeth to the hallowing of Gods name, that we receive no doctrines, but such as out of Gods book shall be delivered& taught. For how can we give him the praife of wisdom, if we doubt whether his word contain whatsoeeur is necessary for us to know, and think it fit that there should be matched with it, the traditions of men? Or how can we imagine that to be a rule of our religion, which men so over rule at their pleasure? Therfore that we may truly hallow his name, we must admit no teacher but him onely. For we haue but one lawmaker in Christ 
Ma●h: 23:  his church, and one Master in the same, even Iesus Christ, to whom God hath assigned that office, 
Matth: 17. 6  and whom he hath commanded us to hear.  
But because that the more we know, the greater is our comdemnation, unless our life be in some measure answerable to the same( for heavy is the iudgment of that servant, that knoweth his maisters 
Luk. 12. 47:  will and doth it not) it is therefore needful that we should set forward yet one step more, towards the hallowing of Gods name: that is 
doing Gods word▪  that unto hearing and believing, wee should add doing. But because after in this and in the petitions following, I shall haue better occasion to entreat therof; it shall now suffice only to note thus much: that without our holy obedience, gods name is never truly glorified, and therefore that in this petition we ask, that God will so frame us to obedience, that wee may serve to his glory. But the end of our obedience is here chiefly to be noted. For if wee obey that we may▪ hallow 
Mat: 5: 16:  Gods name, as our Saviour Christ, most plainly teacheth us that we should: then must wee not seek thereby our own praise; much less may we hope thereby to merit and deserve Gods favour, and to satisfy for our sins. 
Luk: 9: 62: Heb: 3▪ 14:   
But because No man that putteth his hand to to the plough and looketh back, ●s apt to the kingdom of God. For we are made partakers of Christ, of we keep sure unto the end, the beginning( of our assurance by the gospel) wherewith wee are upholden: and he( only) that endureth to th'end, shalbe saved: therfore that we may more sincerely glorify god, we pray yet farther, that God would give us constancy 
Continuace  and continuance, to persevere always in hallowing his name. For it is an easy matter to speak of religion, and profess the truth, so long as the world alloweth thereof. But if our friends will forsake us, our neighbours despise us, our enemies trouble us, our Masters molest us, our Landlords undo us, our Magistrates imprison, punish and put us to death, unless we will deny our religion, or dissemble with the world, and yet continue constant; i● we bee in danger to lose our friends, our goods, our life, unless we will forsake that God whom we haue served, and that faith that we haue favoured; and persever in our profession still, then shall we hallow Gods name. But this settled& steadfast hart, and firm purpose to abide in the truth, is not in any but in such, as haue in their own persuasion, ascribed unto God the praise of power and goodness; that he can if he will, and will if it bee good, for his glory, and their comfort deliver thē. They will say then in the face of those bloody tyrants with the three children We are not careful 
Dan: 3: 16: 17: 18:  to answer in this matter. Behold, our God whom we serve, is able to deliver us from the hot fiery furnace, and he will deliver us out of thy hand O king. But if not, be it known to thee O king, that wee will not serve thy Gods, nor worship the golden Image, which thou hast se● up. They in their very consciences, subscribe unto that which S. paul testifieth, that God is faithful, which will not suffer his to bee 
1. Cor: 10: 13  tempted above that they bee able, but will give the issue with the tentation, that they may be able to bear it. Yea they aclowledge also, the praise of just and righteous dealing to belong unto God, with whom it is a righteous thing, to recompense to 
2: Thes: 1: 5:  such as are troubled, rest with the saints of God▪ To be short they glorify his name because their constancy doth testify, that they are persuaded that the issues of death belong to God, and 
Psal: 68: 20:  therefore will confess him before men, what danger soever may follow of it, rather then by denying him to dishonour his name.  
And if this our constancy come to farther trial, then must wee by our suffering hallow Gods 
Suffering.  name, wherein are diuers points to be considered. 
The cause of suffering  As first the cause. For not every one that is hanged vpon a three, as was Christ, suffereth as a weldoer; for the theeues were justly punished. Not every one that was stoned to death, as was Steven, was a Martyr; for it was a death appointed to many malefactours. Not every one that is cut in pieces, as was Esay, is a prophet, for it is a death adiudged to many wicked persons. It is not the death, but the cause that maketh one to bee a Martyr. If wee therefore suffer for our evil doings, how is God glorified thereby? If ye bee railed vpon for the Name of Christ, blessed 
1: Pet: 4: 14: 15:  are ye: for the spirit of God, and of glory resteth vpon you: which on their part( that persecute you) is evil spoken of, but on your part is glorified. But let none of you suffer as a murthere●, or as a thief, or as an evil doer, or as a busy body, in other mens matters. Therefore to the end wee may even in this, confidently lift up our heartes unto God, wee pray here, that if it seem good unto him, to give leave to our enemies at any time, to haue power over us, whether for our chastisement, or for our trial: yet he will always so guide us by his good grace, that we never justly deserve any their punishments. But if for Gods cause, for his truth and gospel, for his glory, we endure any thing; because therein we hallow Gods name, our saviour Christ speaketh unto us to comfort us: Blessed are ye, when men 
Math: 5: 11: 12:  revile you, and persecute you,& say al manner of evil against you for my sake▪ falsl●. rejoice and bee glad, for great is your reward in heaven.  
But the cause of our suffering being not evil, we must afterwards haue great regard, that we make it not worse, by handling it not well. Wee 
Patience.▪  must not therfore be angry at the means which God useth to humble and afflict us, although it bee done by our enemies; wee must not seek to take revenge; we must not murmur or repined against God: but we must love our enemies, bless 
Math: 5: 44:  them that curse us, do good to them that hate us, and pray for them that do hurt and persecute vs. So did Christ when he was vpon the cross: Father 
Luk: 23: 34:  forgive them, for they know not what they do. So did Steven the first Martyr that was stoned to death: he cried with a loud voice: lay not 
Act: ●▪  this sin to their charge. So did Saint paul that chosen vessel, who of himself for our example testifieth thus, and of his brethren the Apostles: Wee are reviled, and yet wee ●lesse: wee are 
1: Cor▪ 4: 1●▪ 13:  persecuted and suffer it; we are evil spoken of, and we●●ray. If wee first endeavour to c 〈…〉 e up unto this step of perfection, wee shall in the end go higher, and learn of the same Apostle To 
1: Thes: 5: 18  give thankes in all things, not in prosperity only, 
Thanksgiving in tro●ble▪ job: 1: 21:  but also in adversity. And this lesson patient job by his example teacheth us: Naked( saith he) came I out of my mothers womb, and naked shall I return thither: the Lord hath given, and the Lord hath taken it: blessed be the name of the lord. And that this our patient and settled mind, may( as the Apostle exhorteth us) be known unto al men, it much concerneth the hallowing of Gods name. And therefore in this prayer wee make request, that God will in all our sufferings, arm us with such quietness, and endue us with such a thankfulness of hart, that we may praise God for all that he sendeth, and even from the bottom of hart say The Lord is righteous in all his ways, and holy in all 
Psal: 145: 17  his works. And this we crave at the hand of God so often as we say H●llowed be thy name. 
The end of our suffering.   
Thirdly it must be considered to what end we must endure with patience, if we thereby will hallow Gods name. For the merchant through hope of gain▪ and profit, is oft times content to take in hand many dangerous voyages, to abide much trouble, and sustain much grief. Other men will do the like for their pleasures and delights. And they that run in a race, or wrestle for a game, as the Apostle teacheth us, will abstain 
1: Cor 9: 25  from such things as may hinder them, although it be but to get a corruptible crown. Some for their sufferings look for praise of men, other for merit of God. But all these respects that wee haue to ourselves, do hinder us for seeking the glory of god, or hallowing his name. What must then▪ be the principal end that we should haue regard unto? Even Gods will: because it is his pleasure it should bee so; Which the Apostle Saint Peter, calleth a suffering for conscience sake toward 
1: Pet. 2: 19: 13:  God, or as in another place he saith For the Lords sake. And that we may the more willingly, for Gods cause,, take in good parte, whatsoever he shall lay vpon us: we must call to mind howe graciously God dealeth with us, how fatherly he chastiseth us, howe gently he correcteth us, how long he spareth us, how slow he is to anger, how ready to forgive: These I say and such like meditations, would be strong inducements to move us, in al our sufferings, be they never so grievous, to sanctify the name of God.  
hitherto I haue declared, howe that in this first petition, we ask that God would grant us the means to hallow his name, either in our doings or in our sufferings. In our doings that he will direct us to know, beleeue, obey, and confess his will; in our sufferings, that the cause may bee good, the manner godly, the end Gods glory, Now it remaineth that I show against the assaults of sin what use wee haue of this petition even in our good works: that is, in what respect we need to pray, that in them, gods name may be hallowed.  
Fulgentius that godly and learned father, who as it seemeth had good experience of the subtleties of satan, and know the depth of his deceauable devices: giveth a most necessary and Christian caveat, unto Proba a godly and virtuous virgin: 
Epist: 3:  admonishing her to take good heed, that if that tempter and enemy of mankind, cannot draw her to do the things that are evil, he make her not proud of doing, the things that are good. For sometime when he cannot prevail by the sins where unto he allureth: yet he overcometh us by our own virtues. he riseth, by those means that should press him; and foileth us, by virtue that overthroweth him. But this is not the first attempt of satan, he maketh this his last refuge. When by no other means he can bring his purpose to pass, then he trieth this way. His earnest endeavour is, 
Sathans practices:  to snare us in his 'gins, and catch us in his traps. And therfore he will as that Father there reporteth see if he can draw v● to sin, and that for the most part by sweet allurements. said violas 
Psychomachia ●nx.& sbriet. pugna.  lasciua iacit, fo●ijsque osarum, d●micat, as Prudentius very well noteth in the cumbate between sobriety and Riot. excess saith he or riot That wanton casteth violets in mens ways, and fighteth with rose leaves. And thē after he sheweth that by such means, the strength or courage of virtue being somewhat abated, 'vice by little and little creepeth in. If this device of his haue not good success, yet he will not give over, but trieth another way. He w●l endeavour to discourage us from doing of good, setting before us many terrors, and many dangers. If that prevail not, yet hath he a third slight, and that very dangerous, by corrupting some way or other, our good actions, and our good affection●, with some old leaven of sin, to hinder as much as may be our holy ovedience unto gods will. And if in that we also withstand him, thē his last shift is, to make us proud, of that that is in vs. Seing therfore his common enemy of mankind, hath so sundry ways, to hinder us from sanctifieng gods name; either openly, by tempting us to manifest& know● wickedness, or covertly by poluting our good works, sometime with sin, when wee are doing thē, sometime with pride, when we have dōe thē: it is most needful that we take good heed, and watch all opportunities to glorify god. And whereas I haue before spoken of our obedience as of a mean to hallow gods name( as it is in dead a principal mean, to the which the rest are but helps) that the obedience of our harts, that is the readiness& willingness which before I haue said we beg at god hands, may haue her perfect work, let us consider further what we crave in this petition, concerning the performance& accomplishing, of those our good motions,& godly desires to obeyour heavenly Father. We ask as doth the prophet David, that the Lord will keep us from presumptuous 
Psal: 19. 1▪ Open sin:  sins, that he will not let thē reign over us: That he will keep us I say from such sins& transgressions, as the world knoweth& accounteth for sin: Least the reproof wherewith the Apostle S. Paul toucheth his country men the jews, should charge us when he saith, The name of God is blasphemed among the 
Rom: 2: 2  Gentiles through you. For if men glorify our heavenly Father when they see our good works, as our Saviour Christ plainly teacheth us; then when they behold the evil works, especially of them that profess more knowledge of godliness thē other do, they dishonour& take occasion to reproach his glory thereby, Therfore that we may attain unto the Hallowing of Gods name, we first pray, y● that whereby it may be profaned& evil spoken of, may be reformed in us, that is, that the whole body of sin, may in us at the least be snubbed, that it abound not in the fruits of ungodliness.  
But because it is no great praise for a man to say of fruit or of a three that they are not evil; but that it is looked for that the goodness thereof should be commended: even so gods name is not much hallowed, in that we cannot justly and charged 
Holinesse:  with grievous crimes: but thē shall his name be truly sanctified, when we are created in Christ 
Eph: 2: 10:  Iesus unto good works, which God h●th ordained, that we should wa●ke in them: when we serve the Lord in 
Luk. 1: 75:  holiness& righteousness, al the daie● of our life. Hereof come these exhortations in the Scripture very common: Cease to do evil, learn to do well, eschew 
Esa: 1: 16: 17: Psal: 34: 14:  evil, do good. And that is it also that wee here crave at Gods hand Hallowed be thy name: Teach us O Lord so to live, that wee may serve thee, so to do, that we may glorify thee, to haue our candle so burning, the light of our lamp so shining, we may so be clothed with the wedding garment of holy conversation answerable to our profession, and so be decked with the robe of righteousness and godly life, that through us,& by us, thy name may always bee praised. For our works are much better then a thousand mouths, to set forth Gods glory. And we are known to be Gods children, not by words, but by works, as the three is judged to be good, not by the leaves or flowers, but by 
Epist: 107:  the fruit, as Saint Barnard saith.  
But in our good works there may be many 
stains in-our works  wants, which are as spots and stains in a piece of white cloath, whereby the beauty of it is marred: so I say, there are in our good deeds such imperfections, as hinder the sound and sincere hallowing of gods name. Let us well examine our own hartes▪ and I doubt not but we will al most humbly confess, that the best works that we do, are not such as god requireth of us in every respect, or that can worthily set out his holy name. Our knowledge is here unperfect, we know( but) 
1: Cor: 13: 9: 12:  in part. For now we see through a glass, darkly. Our love is far short of the rule whereby it must be tried. For who can say whilst he liveth in this vale of misery, that he hath his hart so hallowed, and his affections so sanctified unto god, that he can love the Lord his God with all his hart, with all 
Mat: 22: 37  his soul, and with al his mind? If a man be so shameless as to say he could; yet I am sure no man is so senseless, but that sometime, his own conscience will tell him he cannot. The rule of charity towards our neighbours is this, Thou shalt love thy neighbour as thyself. Which perfection if at any time, vpon some good and godly motions, and effectual working of gods spirit, if I say a godly man haue sometime attained unto such perfection of love, that the love towards his neighbour, hath made him forget himself, his profit or safety; yet alas such heavenly affections haue so bad lodging in this our body subject to sin and corruption, that long they cannot tarry or abide with vs. How weak is the faith even of Gods dear children? How soon is the light of Gods promises, which by his spirit he hath kindled in us, dimmed with fear and mistrust vpon every occasion? How is our faith darkened many times with these thick clouds of despair? If any of us be better persuaded of ourselves,& feel not our infirmity in this behalf let us look vpon the godly that are gone before us, Abraham, David, job, jeremy, Peter, with many such like, who feeling a sweet taste and comfort in Gods promises; yet in danger and distress, shewed manifest tokens, and some of them made plain confession of their great weakness. All which being considered, wee may learn thereby, earnestly to call vpon our good GOD, that it may please him so to lighten our ignorance, to increase our love to God, and our charity to our neighbour, and to strengthen our faith, that wee in, and by this, may always sanctify his holy name.  
And as we haue very often wants and infirmities in our good and godly cogitations, and in our deeds also: so sometime they are mingled with very sinful and corrupt affections. 
worldly respects in serving of God  As when wee will seem to serve God, yet not for Gods cause, but to please men, to seek preferment, to gain either goods or friends, or for fear of loss. And to this end, and in this regard haue many things been done under the name of the works of charity, whereby rather idle loiterers are mainetained, then the poor and needy relieved. Yea and such is our corruption, that if our works of duty towards our neighbour, haue not altogether such considerations: yet wee shall find a coldness, or unwillingness, or some negligence in performing of the same. Al which stumbling blocks and impediments, wee are here taught to pray that they may be taken out of the way, that wee in hallowing of Gods name may haue a free course and passage: that these worldly respects being reformed, our coldness somewhat kindled, and al our wants supplied, we may truly set forth the praise of Gods name.  
And because we are here commanded to ask that, the contrary whereof hath a flat prohibition in the third commandement, there is a great coherence between the one and the other, in so much as we may well expound this petition, by that commandment. Therefore that we take not in vain GODS holy name, it is very necessary, that in all, even our best works, we endeavour 
Holy affections:  to call for a sincere affection to do the same. For that holiness of hart, is that oil and incense which must bee laid vpon the people of Israels 
Levit: 2: 15:  meate offerings to make them through Christ, sweet and savoury unto God. If wee talk of religion, wee must do it with great reverence. What haue the lips polluted with wicked words, or the mouth defiled with excess of drinking, or that tongue that is stained with untruths and shames, what haue these to do with the word of God? fear they not that strait interrogative. whereupon they are to be examined, before 
Taking Gods name in vain Psal. 50: 16  a judge that knoweth al things, yea seeth the secrets of the heart, whereof David maketh mention: Unto the wicked said God, what hast thou to do, to decalre my ordinances, that thou shouldst take my covenant in thy mouth. Seeing thou hatest to bee reformed, and hast cast my words behind thee? A jewel of▪ gold in a swines snowte is nothing comely. And GODS holy and sacred words, in the mouth of a profane man are nothing seemly. O consider this ye that forget GOD▪ in the midst of your drunken assemblies and meetings. You never almost talk of religion, but when your tables are defiled with spewings, your stomachs oppressed with surfettinges, your heads made giddy with unmeasurable and ungodly quaffings, your tongue scarce able to speak, your legs to carry you: yea when you are least like unto men, then will you most talk of God, of whom we should not think, but as of the God of glory, whom we m●st not worship, but devoutly, or serve, but with fear, of whose word wee should not talk, but with reverence, neither of his praise, but with joyfulness, by whom we must not speak, but in truth, iudgment, righteousness, so shall we hallow the name of God. And this I 
jer: 4: 2  trust may suffice to teach us, that in all the general duties of a Christian man or woman, nothing can be acceptable unto God, but that whereby we go about to hallow Gods name. Let us therefore in all our conversati●n strive to sanctify Gods name, in our words, in our works, in al our endeavours, yea in thos● our ordinary well wishings unto others, God speed, God bless, God save, and such like, not using them as words of course, for fashion sake, but let us earnestly endeavour, to haue them to proceed from a sanctified affection.  
And as wee cannot in these offices and 
In our several vocations wee must sanctify Gods name:  works, which every Christian is bound to do, please. GOD unless wee haue an earnest care of his glory: so neither in those particular callings which are amongst us, Civill or ecclesiastical, even from the highest to the lowest, must wee do any thing, but that our chief scope and purpose must be, to hallow the name of our heavenly Father. Kings and mighty monarchs must rule and govern, not seeking their own pride, pro●ite, or pleasure, but GODS glory, Subiects also in their obedience, must set before their eyes that end. The greater wealth or authority that he giveth to any, the better means they haue, and by a more straight bonde such men are tied to glorify God, as the parable of the talents teacheth vs. And therefore I cannot but much lament, the dangerous case which they stand in, vpon whom God hath bestowed great talents of authority or wisdom, with which notwithstanding, they gain nothing so much as they might ●o to Gods honor. I would aduise all such before it bee too late, to fear that sharp but just judgement, that when such as are low shall haue mercy, yet the mighty shall 
Sap: 6: 6:  bee mightily tormented. For if through their fault, others haue not glorified as they ought to do the name of God; how shall they stand before their lord and Master, when he shal call them to reckoning? Such men often haue emulation am●ng themselves, and strive who shal be greatest, who shall bee most praised and renowned: But who striveth to bee best, and chiefly respecteth the honouring of God? Therefore in stead of Macheuill his profane conceits,& the perilous policies of worldly men, who make for the most part religion, to wait as a handmaid, vpon the earthly wisdom of men, which is not descended from above: But leaving I say such patterns, which we are but too ready to follow; let this petition hallowed be thy name, be as a glass before our eyes, according to the which, wee will address our whole life and conversation. It is a good prayer for every of us to begin our day work withall. Princes, subiects, high, low, learned, unlearned: yea the labourer and handicrafts man. That every one of us may bee diligent in our calling, not abusing it to do wrong or violence, to deceive or defrawde, by any false weights, false measures, false labour or work. To bee short, it were very good wee would take nothing in hand, but that lifting up our heartes unto God, saying with a devout mind, Hallowed he thy name, wee would consecrate our work to GODS glory. But here Princes whose consciences are chiefly charged for good refourmation both in their CHURCH and Common wealth, may do well to set before them the examples of the godly kings of Iuda in the things wherein they are commended by the spirit of God. As that of Asa who took away the high places, broke 
2. Cro: 14: 3  down the Images, put down the groves. And when jehosaphat came to bee king, he did these 
2: Cro. 17: 6  things yet more. But Ezechiah went farther then they, for besides such abuses in religion as they reformed, he also broke the brazen Serpent 
2: King: 18: 4  that Moses had made, because the people bur●t incense to it. So careful were these godly kings, that there should not be in the ways of their people any stumbling blocks, whereat either the weak might be offended, or the obstinate confirmed. For princes must haue as tender a care over their people, that they command not any thing whereof just offence may be taken, or the conscience grieved: as mothers haue not to give any meate to their children, which they know is not fit for their tender stomachs: And ought to consider whether the things which they commande, do tend to the sanctifying of Gods name or not. For that must bee the mark that they must aim at.  
And for their whole duty it is a notable good lesson that the queen of the South as our saviour 
Mat: 12: 42: 2: Cron. 9 8  Christ calleth her, giveth unto Salomon the most reno●med Prince for wisdom that we can red of: Thy God hath made thee king over Israel 
How princes execute Iudgement and iustice. ( saith she) to execute iudgment& iustice. And this execution of iudgement& Iustice in sovereign Princes standeth in making of Magistrates not for favour, but such as they know to be godly, men of courage, hating covetousness, fearing God: even such as will carefully& faithfully look to the people that are under them. Then also these that haue this supreme government, must haue an eye to such their magistrates. lest they pervert iustice or do wrong, and punish them sharply if they find them faulty, because their ungodly dealing is hurtful to many. They must care to provide good laws and cause them to be executed. They must set themselves against the sins of their land with might and main: punishing especially the greater sort, that others by their example may be afraid to offend. They must take great heed lest by not punishing the sins of their subiectes, or pardoning their dangerous and great transgressions: they do make themselves partakers of other mens murders, adulteries, violences, or wrongs whatsoever. To be short they may sanctify Gods name as they ought, they should fashion their household after Dauids pattern, and the rule of the Apostles, in 
Psal: 101:  modesty( though seemly enough for princes courts) and comely attire, leaving foolish and unseemly fashions( wherein now in these daies there is to much delight) to such as profess not in so sincere sort as we do, the gospel of Christ. For we ought with al readiness to obey S. paul that forbiddeth us to fashion ourselves after this 
Rom: 12: 2:  world, but would haue us to delight in another change, which is of all sorts to little regarded; namely in the renewing of our mind. unto those godly& Christian virtues, should princes seek to the uttermost of their power to comform their people,& so shal they sanctify Gods name, which by contempt of these things is exceedingly profaned.  
But sovereign princes are forced to use the help of inferior Magistrates for their better governing of their subiects: Which if they do not zealously seek to set forth Gods glory, must one day feel to their confusion, that which Ely heard and felt: They that despise me, shall be despised. For 
1: Sam. 2: 30  God will call the greatest of you to a reckonning. look well then I pray you to your charge, sanctify Gods name yourselves, and by sharp punishments reform thē that are stains& blots, nay the biles& botches of our land. I hear credebly that as in to many places, so even in the right eye of our realm there are soul motes, nay filthy beāes, I mean notorious houses of graceless persons that live to filthely. And although the stews are not suffered, yet to many known places there are of shameless harlots, in the eyes of the government, under the nose of Magistrates that haue authority enough to reform such faults, if they had care and courage to perform so good a service to the hallowing of Gods name. Where is the zeal of Phineas in you the Magistrates, to turn away the Lords wrath from this land by your courage in reforming so great filthiness: fear you not least he that threatened by his prophet that he would visit jerusalem with lights, 
Soph: 1: 12:  should come and visit London, and find out all those filthy corners that you suffer, which are a stain to that we profess, a dishonour to our country, a snare to the people, and against yourselves invisible arguments either of your carelessenes in looking to your charge, or of coldness in setting forth Gods glory. You think perchance the offenders are to many and to well frended for you to punish. The better service you shall perform to her that hath under god placed you in your authority; The more good shall you do your country in reforming that sin in such persons; the more shall you sanctify the name of GOD, in showing your zeal and courage, in defence of his glory. Bee furtherers therefore of that you beg, that with more boldness you may say, Hallowed bee thy name.  
And for us that are called unto that 
Ministers glorifieng God  high function of the ministry of the word, our service and whole travail ought so to be dedicated to the lord, that we should seek nothing so earnestly as Gods glory. For wee are as messengers from our lord and Master, to wooe in his behalf, and to win the good will of men& women to him. We are as friends to the bridegroom, who rejoice not only at the hearing of 
2: Cor: 11: 2  his voice, but also prepare and deck the bride, that shee may please her husband. We should bee shepherds, to watch Christs flock from wolves and wandring; Stewards, to give Gods family their meate in due season; voices, crying out against sin and superstition; Gods husbandmen, to sow and plant in the field of his church, labourers in his vineyard, to prune his vine, his soldiers, to fight his battels against all his enemies; Yea we should be light, to direct, and salt to season others, that by our ministry Gods glory may shine, and his name be hallowed. And therefore our continual groaning, our sighing and sobbing unto God ought to be, that by our ministry Gods name may be sanctified.  
And here, oh that it pleased God to give me a fountain of tears, to lament and bewail the misery of these our daies, wherein the sun of Gods truth shineth most clearly, and the star of his word appeareth most beautifully, but because we are blinded with the love of ease, or gain, or 
Negligence in our ministry.  some such corruption, the eye of our conscience being put out, wee see not that the neglect of our duty, procureth against us most imminent danger; because wee follow rather the deceivable lusts of the wicked world, then seek in our calling with our whole endeavour to glorify God. Many of us are content to take the charge, of the poor ignorant& untaught people, that we may enjoy the fat and the fleece; but who learneth of that good shepherd to call his own sheep by name and led them out, and to go before them,& to teach 
Ios: 10: 3:  them to know his voice? Many of us study to serve and glorify men, that they may glorify us again, and serve our turn; with adding charge to charge, living to living, even sin to sin. Some wait in the court and great mens houses gaping and suing still for more, although they haue no great care to discharge the charge that is already committed unto them. Some loiter in the country, with too little regard of doing their duty. Alas how is the people by this means nussed in ignorance, confirmed in error and superstition, made a pray to every runagate Priest that cometh from Rome or rheims, to draw them to rebellion against God and man, whereby God doth want his honour, and princes their obedience? This therefore is a most needful meditation, whereabout our hart should always be occupied: this is a necessary prayer for us to make, not daily only, but hourly, that Gods name may be sanctified, by our diligence, care, watchfulness, and faithfulness in our ministry. And thus much of the first petition of the prayer, Hallowed be thy name.  
The two petitions next following, are but as it were the means to perform the former. For if Gods kingdom bee established, and his will obeied, then is his name hallowed. But the first of these two, is this, Thy kingdome come. For in earthly kingdoms, there is first a kingdom and state established, then follow the laws& decrees which in the same must be obeied: even so in giving due honour to our heavenly Father, we must first aclowledge▪ his thr●ne, and power, then also wee must frame ourselves to live according to his laws and will.  
But what is the meaning of this request? was not God king even then when our Saviour Christ taught us this form of prayer? Or doth he not now rule with power and majesty? If he do, why are wee taught to say Thy kingdom come? With that kingly Prophet David wee must confess:( O Lord) Thy throne is establ●shed of old: 
Psal: 93: 2:  thou arte from everlasting. And again The lord is high above all nations, and his glory above the 
Psal: 113: 4:  heavens. Yea The Lord sitteth upon the floods, 
Psal: 29: 10  and the LORD doth remain king for ever. He is a great king over all the earth. We pray not therefore 
Psal: 47: 2:  in this request, that God may be a king, but Thy kingdom come. As if we should say. O God 
The meaning of this petition  wee aclowledge and confess that thou rulest& reignest in heaven and earth; to thee al creatures stoop and thee they serve; thou commandest the sea, and it obeyeth; the winds and waves, and they are calm and quiet; thou settest up princes, and mighty ones, thou makest of the meanest; again thou pluckest them down, and dauntest their stout stomachs, with thine angry countenance; thou turnest also their hartes, as seemeth good to thy divine wisdom. As thou thus showest thyself, to be a king over all thy creatures; so reign after a more especial manner in thine elect children, to our good, and their glory.  
Now the kingdom of God is taken after two sorts. For it signifieth either the kingdom of grace▪ or the kingdom of glory, both which wee crave in this petition. But first and principally, 
Our obedience.  that which is called the kingdom of grace. Wee desire therefore in this, that GOD will so reform our heartes and frame them to obedience, that he in us may haue the dominion, and bear the sway, and wee may yield ourselves to bee governed by his spirit. But because wee must climb up to this throne of grace by certain steps: there are here sundry things sued for. As first that the Lord will work in us, a reverence to the rod, or 
A reverence to his word  sceptre of his power, which is his word, thereby to subdue our rebellious affections,& to tame our ungodly lusts: so that whensoever we shall begin to wander after our own ways, we by this sceptre may be reclaimed.  
But Gods kingdom is not as yet established amongst us, as soon as we are content to hear him speak; but it is father required of us, that by Gods good grace our evil affections being cut of, this immortal seed, this Word of truth, may 
1: Pet: 1▪ 23: Iam: 1▪ 18:  be planted and grafted into the hart of us,& there grow fruitful and yeld good increase, of holy and Christian conversation. So that when the old man is crucified with Christ and the whole body 
Rom: 6: 6:  of sin destroyed, that we serve not sin from henceforth: And are renewed in the spirit of our mind: and put on the new wan, which after God 
Eph: 4: 23.  is created in righteousness and true holiness, and haue mortified our members which are upon 
Colos: 3: 5:  the earth: then haue we attained to the second step of gods kingdom. So that to entreat god that his kingdom may come, is to beseech him, that by his holy spirit, our affections being subjecteth to the rule of reason,( of reason I say guided by gods word) our wills framed to gods pleasure▪ our minds also lightened by his spirit of wisdom and council, and all the members of our body, being made Servants unto righteousness in holinesse: 
Rom: 7: 19:  we love nothing but him, wee fear nothing more thē him, we serve nothing besides him, neither will in our harts be subject to any other but to him, giving to him all honour and fear.  
Thirdly we ask in this petition, the increase 
Increase of grace.  of his graces in us, and to us ward; that we stepping forward from grace to grace, from faith to faith, may join virtue with faith; and with virtue, 
2: Pet: 1: 5:  knowledge; and with knowledge, temperance; and with temperance, patience;& with patience, godliness; and with godliness, brotherly kindness; and with brotherly kindness, love. For if these things be among us and abound, they will make us that we neither shal be idle, nor unfruitful in the knowledge of our Lord Iesus Christ. When our life shall be adorned, with this faire chain of Christian virtues, much more precious& beautiful then any chain of gold about our neck, or bracelets about our arms: then the kingdom of god, hath mighty increases in vs. This happy increase in heavenly graces, the Apostle prayeth for unto the Philippians; I p●ay( salrh he) that your 
Philip: 1: 9:  love may abound more and more, in knowledge,& in all iudgment. And to the Colossians Wee cease not 
Colos. 1. 9:  to pray for you, and to desire that you might be fulfilled with knowledge of his will, in all wisdom and spiritual understanding. And these things doth our saviour Christ teach us to ask in these words, Thy kingdom come. For by the coming of Gods kingdom wee desire nothing else, but that it should be made manifest, increased,& perfected in us, by his good help and succour.  
But now because The kingdom of God is not 
Rom▪ 14: 17  meate nor drink, but righteousness, and peace, and io●e in the holy Ghost: we may hereby assure ourselves, that Gods meaning is not, in or by these outward observances to reign over us, or to entangle our consciences with such trifles. For Meate maketh not us acceptable to God: for neither 
1: Cor: 8:  if wee eat, haue we the more, neither if we eat not, haue wee the less. In which words Saint paul teacheth us the selfsame lesson that he learned of our saviour Christ. That which goeth 
Mat: 15: 11:  into the mouth defileth not the man, but that which cometh out of the mouth, that defileth the man. So that not the meat and drink, which we with thanksgiving to him that bestoweth the same vpon us, receive moderately, and use them soberly, maketh us more unholy; but blasphemies, swearings, slanderings, cursings, settlings, malicious and corrupt speeches, do load us with sin. Neither doth abstinence from Gods good creatures sanctify them that abstain, but rather( if they therefore esteem themselves the holier) defileth them. This prayer then extendeth itself even unto the things that are external. For in it 
Not to be in subiection to ●hese outward things:  we crave that no man at his pleasure bear rule over us, or condemn us in meats and drink, or in respect of a holiday or new moon, or of the sabbath: especially that these things, or rather a superstitious conceit of these things, should never bear such sway in our consciences, that our own heart would forb●de us, saying, Touch not, taste not, handle not, and that our own 
Colos: 2: 21  persuasion would make us afraid, to take our parte of any of Gods creatures, which without breach of the lawe of charity, or the politic ordinances of the common Wealth, may be received. Therefore wee pray, that righteousness and peace, and joy in the holy Ghost, may so bee rooted and settled in our heartes, that we may with a Christian courage, either use these external things as meats, marriage, and such like, which some men in the abundance of their impiety, haue accounted profane at sometime, or for some men: or refuse the bondage of ceremonies as may most serve for GODS glory, and other mens good. And thus wee see howe GOD reigneth in our heartes as king, both in framing our harts to an inward and sincere obedience; and also in governing our consciences in the good use of all his creatures.  
But this petition Thy kingdom come, may not only bee understood of that particular power, which wee wish that God would show in every one of us( whereof hitherto I haue spoken:) but also more generally that God would show himself to bear rule in his church, that his word might be obeyed, his truth maintained, his people preserved, his enemies scattered, that wee all his servants, being delivered out of the hands of our enemies, should serve him without fear; in holiness& 
Luk: 1: 74: 75:  righteousness before him, all the daies of our life. To be short we pray that in this church of God, or among the people of God, the traditions of men being rejected, unwritten verities( so called, but in truth falsities) abolished,& all decrees besides the holy and sacred Scriptures, trodden under foot; the light of Gods laws may only shine unto us, and the sceptre of his word be only obeyed among vs.  
And thus we see what is the sum and substance of that we ask here, Thy kingdom come: namely that as in the former petition we craved that God might haue honour due to his name, which by sundry means is performed, so in this wee entreat him also, that he may haue holy obedience, that his word may haue such effect, as that it being planted in us, and sin rooted out, we may greatly increase in al godliness. And further that the peace of God so rule in our consciences, that wee never stand in any fear, lawfully to use Gods good creatures; that God only, and not superstitious conceits, may rule in our heartes, and bear the sway. And lastly that our heavenly Father, will so guide his whole Church after the light of his word, and so defend it of his great goodness; that it neither bee brought into the bondage of the kingdom of darkness, by error; neither yet be made a pray to the wicked, by their ungodly and cruel practices.  
Now how great is the necessity of this prayer, as all men may easily see, that enter into any due consideration, of the miserable estate of this wicked world: so the g●dly cannot but confess it, and therefore often and earnestly seek and sue, that GODS kingdom may come. For alas when wee take a view of the practices of the world, wee may easily see, that a great number of them, who haue in their mouths not seldom these words, Thy kingdom come, yet do not endeavour by such good and great means as God hath given unto them, to set forth the same; even they who should bee the great labourers to set it up, and after some sort pillars in this world to uphold it, by that great authority and power that God hath called them unto; do nothing so much as seek to set up themselves, and advance their posterity, setting forward Gods kingdom in the mean time, but by grains and scruples. Doth not religion many times serve policy, and the gospel of God, attend vpon the pleasure of men? Profit, delight, ease, favour of men, estimation and credit in the world, and such like things, are chiefly thought vpon, but GODS kingdom, no further then it may stand with these. Seeing therefore there is so little hope, that great ones will abandon their own affections, to enlarge GODS kingdom: wee haue good cause to ask this of him, who can rule and guid the harts of all men,& use the means of all creatures to serve his turn.  
again the gospel hath now above forty 
Reformation  yeares been preached in this our land. Shall we ask what reformation in religion, is now more then at the first? Some things were then tolerated, if not offensuie to many of the godly, yet needles and unfruitful, to speak the least evil of them. Are they not still left and suffered, yea so, that sometimes godly men, are by them brought in bondage and subiection, unto Atheists and ungodly persons, and enemies unto religion, who seek by them to take advantage against faithful ministers that reprove their sin, or discover their disobedience? If Common earths haue their parliaments, for taking order for inconveniences, and to reform such things as by experience are found to bee evil: If men of occupation, will revewe the work that they haue made, and correct that is faulty: howe cometh it to pass, that in the Church there is so little amending of that which is amiss▪ why should we abound in knowledge more and more, as a little before is shewed, if not to practise it? And howe can wee bee said to practise it, if wee seek not to fashion ourselves in all things according to it▪ But you will say the laws of men need mending, because they are unperfect: As for Gods lawe it is such as may not be altered, and so pure, that it cannot bee bettered. This is most true. Yet if we haue sometimes born with some things not in material points, but in things of less moment, least at the first we should offend the weak( for then that was alleged) it were in my iudgment good for us to take heed, that by to much forbearing, wee make them not obstinat and stubborn, that were but weak, and so by means to increase their sin: or grieve and offend in such things the most godly. God hath given unto this realm many blessings, great light and knowledge of the gospel of salvation, and a most peaceable profession of the same, by the means of our most blessed sovereign: oh that it might please his fatherly kindness, so to work yet more in her heart, that nothing might bee left in Gods service, seemeth it never so little, but that which should set forward Gods kingdom. God is my witness I seek not undutifully any innovation or alteration, I thank God heartily for that sincere truth that wee haue, but I wish to all Christian Princes, but especially to such as God hath set over this our land, to bee jealous with great jealousy for the lord God of hostes, and with a fervent zeal, to seek the increase of Gods kingdom, and the taking away of any thing that may hinder it: that so growing nearer and nearer to the perfection of this kingdom, we may with greater comfort say always, Thy kingdom come.  
But there are also among us, such as are enemies to this kingdom of God, which he by his son Christ Iesus doth administer& govern; 
Recusante.  who will haue a Pope to rule over them, a man whose office, is derogatory unto Christ, whose doctrines are contrary to the word of God, and whose doings, are like the doings for the most parte, of profane men. And as they use all means they can, to overthrow this kingdom of God,( for they seek all ways, either to pull down the sceptre of this kingdom which is the word, or to keep it hidden in the case, that it bee not seen) so are many of them in our North countries perilous subiectes to the kingdoms of men. And though they will promise much, and profess great fidelity, and protest confidently of their loyalty: yet I would wish that you whom GOD hath made great, to oppose yourselves against the greatest of his aduersaries, either abroad, or at home, should not trust them. For why their neighbours, find them at home stubborn enough, and very insolent vpon every occasion. These dare( so I had almost said rebelliously, they dare I say) so boldly, withstand the truth, that there are with us some households, and diverse children, that either will not, or dare not come to the Church. Yea and they dare sometime to assemble in great companies, which how dangerous a thing it may bee in policy, let wise peacocks judge. For my part I know it to bee little good divinity, to suffer the wedding dinner to be so unfurnished; they should bee compelled to come in.  
You will perchance reply, that there is authority enough by Commission to conuente them. But who shall bring them in, especially in these wild countries? They are many, they are bold, and some of them godless enough, and such whose state cannot be meaner then it is, and so fit for any change. And therfore it is needful such were looked unto. I haue heard also that there are of them, who though they will not in any wise submit themselves to the kingdom of God: yet they find means to exempt themselves, from the danger of the laws of men. They are so well frended, that they can, nay they dare procure themselves to be bound, to answer before them, whose name and authority should be fearful, to such wilful withdrawers of their loyalty& obedience: because that as through their greatness they may, so in respect of their duty, they must haue a vigilant eye over such starting subiectes. But what is the cause of this their boldness? Is it because they hope to find more favour there where they are not known, then among them that are somewhat acquainted with their behaviour? Indeed they sometime find too much. Or is it rather because they trust never to bee called before them to make answer? It may very well be. For who will imagine, that they who are troubled with so many matters of great importance, may haue leisure to think of recusants two hundred miles from them▪ But if the most honourable table would indeed call such, and let thē taste somewhat of law, if they would not dutifully conform themselves, they might work a terror in the hartes of very many that are now obstinate. But if under that colour, they be free from al lawful punishment; at home, because they will not answer; above, because they are never called; consider I pray you, how repugnant that course is to the laws, and how dangerous to the state. If any man may live in a common wealth, and not be a subject in the same, but despise the laws, and contemn authority, what may grow thereof it is not hard to conjecture. These things make gods deere children, seeing such faintness in some to maintain Gods cause; in other, such boldness, even in these daies of the gospel, to impugn the truth, and despise authority; the consideration I say of such things, causeth them in grief, with groans to cry, and in anguish of hart to say, Thy kingdom come. To be short, the abundance of sin, the slackness of punishment, the encouragement of the bad, the oppressions of them that cannot withstand, the excess in pride, the monstrous shapes of men and women, in their head, and in their body,& that when God calleth us to mourning and lamentation, these I say, and many other our gross transgressions, wherewith wee defile our land, pollute ourselves, procure Gods wrath, and provoke his judgements against us, give us just cause earnestly to cry, Thy kingdom come.  
But besides these impediments which wee find without, whereby the increase of Gods kingdom is greatly hindered, if every of us consider truly, what we feel within ourselves, it will make us seriou●lie to say, Thy kingdom come. For wee haue our own lusts as rebellious 
Our own lusts:  subiectes, striving to reign in us, and to bear the sway. And they are to GODS kingdom sworn enemies. satan taketh occasion thereby also, to blow the bellows, and to stir the coals of our corruption, and to make our own lusts, our pleasures and delights, to fight against our souls. His onely endeavour is to set up his throne in our heartes, that wee might serve him as our king. The world likewise as a deceitful neighbour, sometime favoureth and flattereth, sometime threateneth us, leaving nothing untried, to beguile vs. Thus every one of these three●, enemies to our king and to us, seek to set up in our consciences, their chair of estate, and to get the Soveraignetie over vs. satan an old crafty adversary, subtle, malicious, cruel, vigilant, watching all opportunities, going always about seeking to devour. The world wherein wee live, wherein is plenty both of things which wee love, and that wee haue, that we like, and that wee fear. Yea our own selves, our flesh, that wee haue always with us, and cannot leave it; our own affections which always go with us, sleep with us, and which we can neither mislike of, nor be without, All these labouring to bring us into subiection unto them. is it not necessary that wee crave of god, that he will show his power in us, and by his spirit mightily subd●e th●se our mortal foes, and deliver us out of their thraldom?  
But because this kingdom of grace, is as it were always in the cradle;( for the Church shall always find enemies, to trouble the quiet peace thereof, and stumbling blocks in her way, to hinder all her godly proceedings:) as we seek in this petition the direction of gods spirit, for our sanctification, and the defence of his stretched out arm, for our protection, whilst wee must do him service in this vale of misery; so do wee also pray for the 
The ending of our miseries.  consummation of our joy, the ending of our miseries, the finishing of our battels, the full fruition of our happy estate; which is that wee call the kingdom of glory. Neither is this kingdom of grace and of glory, two divers kingdoms: But the kingdom that wee call of Grace, is the beginning, of that which wee call of glory. Therefore the kingdom 
kingdom of grace.  of Grace is as if a king new called to his kinkdome, and finding many that rebel against him, haue continual toil and trouble, striving and fighting always against thē, that rise up against him; neither can he be said to haue a glorious& flourishing kingdom, until that he having subdued his aduersaries, reign quietly and peaceably over his subiectes. But when his estate is without fear or danger, either of foreign or home enemies, then is he indeed a glorious and triumphant king. Even so we whilst here we 
kingdom of glory.  live, compassed about with mighty& malicious foes on every side, which seek either by faire means, to entice us, or by false means, to deceive us, or by forcible means, to constrain us, to obey their will; against whom wee are not able to lift up our hand, or oppose ourselves, but as wee are assisted by Gods good grace: although wee wee are by the power and spirit of Christ kings 
Apoc: 5: 10:  unto God, yet doth not our glory as yet appear. But when these our bodies shal be renewed, death ablolished▪ and life restored, and we shal be wholly sanctified to the sincere service of our God; then shal we haue mirth without mourning, ioy without sorrowing, light without shadowing, glory without fading, bliss without ending. We are here although heires, yet not much differing from seruants, because we are under age( for we are but children:) but when we are perfect men, and( come) to the measure of the age of the fullness 
Eph: 4: 13:  of Christ, then shall we possess eternally, that inheritance which here we hope for, and strive to attain unto.  
If then as we crave here Gods good grace to direct and defend us, in this our place of perilous pilgrimage, so we also beg of God an end of these our miserable daies: then let us consider what affections we ought to haue, and how we should be minded, when we say Thy kingdom come. We desire him to consume the world, to hasten the coming of his son Christ Iesus, to judge the 
We must be holy.  quick& the dead: we provoke him to pronounce his sentence. What manner of persons( then) ought 
2: Pet: 3: 11 12:  wee to be in holy conversation and godliness? Looking for and hasting unto the coming of the day of god. Shall we sin without remorse, or transgress the law of God, without regard? Shall we walk after our own lusts, wallowing in our worldly delights, greedy desires, malicious purposes, deceitful practices, and follow such ungodly ways, and yet say, Come Lord Iesus, come quickly? 
Apo: 20: 2●  Let us take heed if we so do, lest our own tongue call for vengeance against ourselves, and our prayers be turned into sin. But if we will in good earnest, and with an assured persuasion that we shall be heard, and with comfort say, Thy kingdo● come: then must we fly from evil, hate sin, and bee sorry for our transgressions, wee must love godliness, and haue a constant purpose of amendment: that this glorious kingdom of GOD whensoever it cometh, it may come to our consolation, and not to our confusion. Therefore so often as wee beg this at gods hand, it behoveth every one of us, from the highest to the lowest, carefully to consider, howe sincerely wee have performed all manner of dueties to GOD or man, howe wee haue aimed at that mark in our whole life, howe wee ourselves haue furthered the same kingdom, to the uttermost of our power, for fear least when our mouth shall say Thy kingdom come, our own heart answer us, that wee by our doings do hinder the same, and that wee ask wee wot not what, and that wee would not haue. And thus much of the two petitions.  
now followeth in order the third petition, Thy will be done in earth, as it is in heaven. But because this word Will of god, hath not in the scripture always one signification, wee must understand, that it is sometime taken for gods secret and hidden council, as joseph telleth his 
Gods secret will. Gen. 45:& 50: 20:  brethren, that it was not they, but god that sent him before for their preservation: showing that god therein, had his Will, that is, his secret council. And Saint Peter willeth us if Gods 
1: Pet: 3: 17  will bee so( that is, if GOD in his determinate purpose, haue so appointed it) that wee rather suffer for well doing, then for evil. And if wee should expound this petition after this interpretation, the sense is not evil. For then it hath this meaning. O LORD GOD who in wisdom governest all things, and disposest of thy creatures, as it seemeth good to thee according to thy unspeakable knowledge, whose thoughts are out of our reach, and thy ways past finding out: work thine own will, perform in us thy pleasure. Thou arte the potter, wee are as the pot. Thou arte the Creator, wee are thy creatures, the works of thy hands. Thy will bee done. Of this mind was that most patient job. In this sense our Saviour CHRIST said, Not 
Luk: 22: 4▪  my will, but thine bee done. According to this will of GOD, was paul ready not to bee 
Act: 21: 13  bound onely, but to die also at jerusalem, for the name of the LORD Iesus. And the godly at Cesaria, when neither by entreating, nor by tears, they could turn him from going to jerusalem, submitting themselves to Gods good pleasure, said; The will of the Lord be done.  
Sometime by Gods will, wee are to understand his known or revealed will. Of this Saint 
1: Thes: 4: 3  paul saith, This is the will of God even your sanctification. And Saint Peter; So is the will of God, 
1: Pet: 2▪ 15:  that by wel● doing, ye may put to silence the ignorance of the foolish men. And of this the prophet David maketh this suite unto god: Teach me to 
Psa●. 143: 10  do thy will, for thou art my God. And then this prayer hath this sense. O Lord, in heaven what thou 
Gods will revealed.  biddest is done, what thou commandest is obeied: frame also our heartes that are here upon the earth, to serve thee as sincerely, and to do thy will as readily. And this do I take to be the true meaning of these words. So that here we pray, not so much that gods determinate council may stand and be executed, as that wee may do that which is acceptable to him. For this will of god is simply good, and acceptable to him when it is performed. But that his secret will or determined council as Saint Peter calleth it, 
Act▪ 4: 28:  is good but in respect of such ends or purposes, as GOD hath appointed the same unto.  
And here is it first to bee marked of whom our Saviour CHRIST teacheth us to 
God must f●ame us to do his will  beg this: even of our heavenly Father. If wee of ourselves had power to do GODS will, and to perform his commandements, then were this petition, as also the two former, needless. But such is our blindness, that we cannot know his pleasure of our own selves, or by our skill: For the natural man perceiveth not the things of the 
1: Cor: 2: 14:  spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned. And when we understand our heavenly Fathers will, such is our stubbornes sometime that we will not do it, Because the wisdom of the 
Rom: 8: 7  flesh, is enemity against God: for it is not subject to the law of God, neither indeed can bee. Yea and when God hath begun in us his work of new birth, so that wee haue our mindes lightened in such sort, that wee haue some understanding of his law; and our harts so reformed, that fain we would be obedient unto it: yet such is our weakness, that The good thing which we would, we do not; 
Rom: 8: 19: 23:  but the evil which we would not, that do we. Because there is a law in our members, rebelling against the law of our mind, and leading us captive to the law of sin, which is in our members. We then being such, and so far from all ability to keep Gods law: it is most needful that we should seek for strength from God, to supply our weakness, and for his grace, to reform all our infirmities,& crave this of him as our saviour Christ hath taught us, saying Thy will be done.  
And this untowardness which we in ourselves do find, yea the lets and hindrances which we meet withall, whensoever wee endeavour to perform the same; is one reason that should induce us to think this petition to bee very necessary, to bee used of us often. For seeing, as I haue shewed before, wee ought to employ our whole life to glorify Gods name; and that is done especially, by resigning ourselves who●e to bee ruled by his laws, and to obey his will: if 
Our affections carry us against God, will.  wee look vpon our rebellious affections, which are continually striving to hinder our good courses, and so to make us dishonour God, wee will I warrant you often, from the very bottom of our hart with deep sighs say; Thy will be done. If we apply ourselves wholly to depend vpon God, and to make him our staff& stay: the least trouble or danger that we fall into, either moveth us to some mistrust of Gods help, or maketh us too earnestly to hang vpon worldly means. In poverty, we cannot rest vpon Gods providence, who was unto Abraham his exceeding great reward,& 
Gen: 15: 1:  hath promised to give us all things that we stand in need of; but to enrich ourselves, we will labour too greedily and mistrustfully, deal deceitfully, take other mens goods or possessions by fraud or force, and use many ways, rather then apply ourselves to know and do Gods will. It is the will of God, that we should love our enemies; bless them that curse us; do good to them that hate us; 
Math: 5: 44:  and pray for them which hurt us, and persecute vs. But what doth the corrupt nature of man in this? Wee grudge, wee murmur, we revile, wee bear malice, wee seek reuenge. Wee are sometime violently carried with a furious motion, to show all extremity: sometime a conceit of our estimation& credit, maketh us to overthwart this will of God, lest others should think us, not to be men of our hands. An inordinat love of the world, doth entangle us; an ambitious desire of praise and preferment, doth tickle us; the filthy lust of our wanton flesh, be witcheth us; the vain fear of man whose breath is in his nostrils, discourageth us; to bee short, so many affections as we haue, so many enemies within us, oppose themselves, to the will of God, and seek to make us follow the will and lust of man. In all these extremities, if wee haue any good regard of our duty to God, wee will say with sobs, Thy will be done.  
And then if on the other side wee remember, 
Gods wrath against sinners.  what heavy judgements God hath denounced, against the transgressors of his word and will, how unhappy shall bee their end: it will make us, in anguish and bitterness of our soul to say, Thy will done. For as they are blessed that know the will of GOD and do it: so 
Luk: 12: 47:  the servante that knoweth his Masters will, and prepareth not himself, neither doth according to his will, shall bee beaten with many stripes. For without( the heavenly jerusalem and holy city) 
Apo: 22: 15:  shal be dogges, and enchanters▪ and whore mongers& murtherers,& Idolaters,& whosoever loveth or maketh lies. Because they haue not the wedding garment of sincerity and holy conversation, They 
Mat: 22: 13:  shalbe bound hand and foot▪ and taken away( from the wedding dinner) and east into utter darkness; there shall bee weeping and gnashing of teeth. They 
Apoc: 21: 8:  shall haue their part in the lake which burneth with fire and brimstone, which ●s the second death. That therefore we may in some good measure, bee reformed by the grace of his holy spirit, to do that which is agreeable to his will, and escape his wrath,( into whose hands to fall it is a fearful thing) 
Heb: 10: 31:  let us learn of our heavenly teacher to say, Thy will be done.  
Here therefore we utterly renounce our own will, and abandon our own desires, and bid farewell to all our affections, whatsoever are not agreeable to Gods pleasure. We humbly aclowledge, and reverently confess, that his word is perfect, and his will is good, and that as it cannot bee but corrupt, that cometh from us: so whatsoever he willeth, must needs be holy. And to the end wee may attain to the doing of the same, wee first pray here, that we may haue understanding 
To know his will.  of his will. For how can we do it, unless we know it? For as in the first petition wee haue asked that his word may be published and maintained, and in the second that it may be reverenced, as the sceptre and mace, whereby he maketh his power known: so here we pray, that we may be framed to do and practise the same. First therfore we must know Gods will,& so think of that which the prophet requesteth of God, saying Teach me, O Lord the way of thy commandements. 
Psa: 119: 33 34. 27▪ 98.  give me understanding and I will keep thy draw. Make me to understand the way of thy precepts If the prophet david, whom God had endued with great knowledge of his law, whereby he was made wiser then his enemies, had need to beg this knowledge of god, then how much more we, who seek it not so zealously, and seriously as he did? Let us therefore when we say this prayer, remember that our minds are dark●ned with the gross mist of ignorance, and entreat God that in his great mercy, by his holy spirit he will lighten our harts that we may know his will.  
Then secondly it is necessary that we love his 
love of God● 〈◇〉  will: wherein we haue also that kingly prophet a pattern whom we should follow. Oh( saith he) how I love thy law, it is my meditation continually. I 
Psal: 1●9 ●● 127.  love thy commandments above gold, yea above much fine gold. And that wee may love it the more fervently, he assureth us that great good shall befall them that love it. They that love thy lawe shall haue great porsperity, and shall haue no hurt▪ What is the cause we follow our worldly delights either of profit or of pleasure to greedily? It is not be cause we love them? If then wee could love heavenly things; by howe much they are better worth loving, so much more easily wee would seek after them. here therefore wee pray that GOD will incline our heart unto his testimonies.  
And although having attained to these two things, wee haue goue forward two good steps, to the doing of GODS will: yet are wee not come to the perfection. Thirdly wee 
Ability to do Gods will  ask here of GOD, that he will give us ability to do the same. For as before I shewed, wee are weak and very unable to serve GOD according to his word. Wee haue many drawebackes, that will not suffer us to go on forward, with such constant courage as wee ought to do. The commandment itself hard to perform, because it requireth all the powers of man, to the perfect keeping of it. All which things being considered wee do not onely pray that GOD will direct us, in the paths of his commandments; but also that he will strengthen our weakness, supply all our 
Psal: 17: 5: Philip: 1: 6:  wants, Stay our steps on his paths, that our feet slide not, perform that good woorke that he hath begun in us, to the day of IESUS CHRIST: 
1: Pet: 5: 10▪  make us perfect, confirm, strengthen, and stablish us, in every good way. To bee short wee pray, that we who without CHRIST are not able to do any thing, may bee able to do all things 
joh: 15: 5: Philip: 4: 13 ( agreeable to GODS will) by the help of Christ that strengtheneth vs. All these things we beg of our heavenly father in this sort of prayer, when we say Thy will be done.  
And least we should surmise or suppose, that we pray here that the Angels that stand before Gods face, and are ministering spirits, to serve for his glory and our good, might perform the duty that they owe unto him: our Saviour Christ giveth us to understand, that wee desire that Gods will may be done In earth, of us sinful and wretched 
Gods will done of us here  creatures, that live in this vale of misery. Thy will be done in earth. This earth is the place of trouble and trial, of temptations and offences, of lets and hindrances, of sin and wickedness. whilst therfore wee are in the place of striving and fighting, wee must endeavour so to fight the lords battle, that our enemies being by Gods good grace subdued, wee may without let or hindrance, do the will of our heavenly Father. Even here I say where the danger is of not doing GODS will, wee beg that our God will so stand with us, that wee may do it, triumphing over all things, that withstand the same.  
In this also doth our Saviour Christ reform our corrupt and forward thoughts. For wee acknowledging our own imperfection,& that sincere holinesse, which the lawe as a severe schoolmaster prescribeth unto us, which wee are not by any means able to perform: are strait ways ready either like faint hearted souldiers, to yield without striking one stroke, and not to endeavour to perform Gods will: or else imagine that it is enough, that the Saints of God▪ shall then attain unto perfect holiness, when this corruptible body hath put on incorruption: and so put of from time to time, to apply ourselves, unto the will of God. But our Saviour Christ correcteth that error, teaching us that howsoever wee find ourselves unable to do as we should; yet while we are vpon the earth, we must strive to be perfect. We must seek to deny our own will, that Gods will may be obeyed. This should be our meditation night& day. For the accomplishing hereof, we should humbly beg his grace, Which only vorketh in us both 
Philip: 2: 13  the will, and the deed, even of his good pleasure, that his holy will may be done vpon earth.  
And because that many times we deceive ourselves with a bare show or shadow of holiness; and delight to set before us the example of others, not judging ourselves to be evil, if other bee worse: therefore he giveth us a pattern to imitate and follow, whereby if we be directed, we shall not do amiss. He draweth us to a consideration of those heavenly spirites, and pointeth as it were with the finger, unto that holy obedience of the celestial Saints: that we seeing how sincerely they do 
Perfection in obedience  Gods will, may endeavour ourselves to do the like. Therfore he teacheth us thus to pray, Thy will be done in earth as it is in heaven. Not that we can hope, that whiles we carry about us this body subject to sin, we may ever attain to such perfect fulfilling of Gods will as either they do, or we should perform: but Gods dear children should haue such desires,& hearken unto this godly exhortation, or rather admonition, that our heavenly Master giveth vs. Be ye therefore perfect, as you● father which is in heaven, is perfect. And if we thus endeavour to be better then we can be,& are displeased at ourselves, for being worse then we should bee: then for Christ his sake, shall all our wants be pardonned, and all our imperfections covered, under the cloak of his perfect obedience. Therfore we may with good comfort pray, Thy will be done in earth as it is heaven, seing that which is lacking in us, shall be fulfilled in him, and that sincere obedience which is inherent in him onely, shal be imputed unto us as ours.  
And that wee may aim nearer the mark of true obedience, let us call to mind, howe the Angels in heaven do obey GOD. First therefore 
Willing obedience.  they obey willingly, without murmuring or grudging, without repining or resisting. And this is as an excellent perfume, to make our obedience sweet and savoury, if it come from a willing heart. For th●s is Abraham commended unto us, that when GOD willed 
Gen: 12: 1:  him, to get him out of the country,( where he was born) and from his kindred, and from his fathers house, to a land that GOD would show him, without any reasoning or disputing he obeied Gods will. The Apostle therefore to the Hebrewes; sheweth this to bee a notable fruit or 
Heb: 1:  effect of faith. It is required that the people offer 
Exod 35: 5: Psa: 2●. 29:  their sacrifices, with a willing hart, and Moses to their praise, giveth testimony that they did so. David giving advice and fatherly council to Salomon his son, concerning the building of the 
2: Cro: 28 9  Temple saith thus: And thou Salomon, my son, know thou the God, of thy Fathers, and serve him wi●h a perfect heart, and willing mind. And if we will give any thing to such as stand in need: If there be first a willing mind, it is acceptable according 
2. Cor: 8 12  to that a man hath, and not according to that he h●th not. And, as every man wisheth in his heart, so 
2: Cor: 9. 7:  let him give, not grudginglie, or of necessity: for God loveth a cheerful giver. If wee haue charged of of people committed to us, wee should care for them( for them I say not for ourselves) not by 
1: Pet: 5▪ 2: 1: Cor: 2: 1●  constraint, but willinglie, not for filthy lucre, but of a ready mind. So the Apostle Saint Peter teacheth us, Saint paul also testifieth the same. This wee see, that whether wee offer to GOD, or give to man; whether wee serve the Creator, or govern our fellow creatures, yea in all things that wee would have well done, a joyful and willing mind, is as I said before, as it were the salt that maketh it savoury: because that without this willingness, nothing that we do can haue any season in it. But being seasoned herewith through Christ& for his sake, it shalbe acceptable.  
A second thing that commendeth the obedience of the Angels, is their readiness and speed 
Speedy obedience.  that they use to perform it. They make no delay, they put not of from time to time, but with all hast dispatch their business. And therefore in the sixth of Esay, and in sundry places of the prophet Ezechiel, the Angels are described having wings, wherewith they fly, for speedy dispatch of their messages. And in this point wee haue also Abraham a very good pattern, when he was commanded to offer up his son Isaac, the son of his age, the onely hope of the promises. For to follow Gods will even in that point, Abraham rose up 
Gen: 2●: 3:  early in the morning: behold his readiness. Our saviour Christ adviseth us thus, Agree with 
Matth: 5: 25  thine adversary quickly. For as in al things delay is d●ngerous, so in Gods matters, or when we go about his work, it is before God most odious. This the Prophet David knew, and therefore he speaketh thus to GOD, I made hast, and 
Psa: 119: 60  delayed not to keep thy commandments. Alesson most necessary for all Christians. men or women. Our sins are great: they cry out for vengeance; yet wee differ and put of from day to day the time of our repentance. But since it is gods will that we should repent, and turn from our ungodliness unto the Lord, as his manifold exhortations unto repentance, do declare; Let us not lull ourselves asleep in the cradle of security, prolonging the time for our amendment, but let us heartily without hypocrisy, and hastily without delay, eschew evil and follow after good.  
But this is a needful glass, for such as are in authority to look in, whether they bee such as bear the sway, and haue the rule of others, or such as by their greatness are able to do good to others. For it is the will of god, that wee as the members of one body, should all haue ●are to do good one to another, and that the most excellent members, whom GOD hath made most honourable, should herein show most readiness. You therefore whom GOD 
magistrates should do good speedily  hath placed in high rooms, and set you near unto princes, giuing you favour in their eyes: help the distressed, pitty the poor, further their just suits, prefer their honest causes, Open thy 
Prov: 31. 8:  mouth for the dumb, in the cause of all the children of destruction: Yea and do it speedily, not looking to they gain, but to his good, and Gods glory. And that you may show that you haue an earnest care, with all speed to further gods will▪ and to do him this good service: haue an eye to your servantes, look into their doings, suffer not in any wise their love of filthy lucre,( for the Apostle Saint Peter justly calleth 
1: Pet: 5: 2:  it filthy, if it be any hindrance to the performance of GODS holy will) let not I say their greedy getting, sometime to maintain riot and vain expenses, bee any stain to yourselves, or stop of the cause of the poor suitor, 
Bribery an hindrance to speed in doing Gods will▪  or let of doing the will of GOD in such sort, as may bee most acceptable to him, A lesson doubtless necessary to be taught in our days wherein bribery is so common, that for the most parte the favour of great personages, is greatly abused thereby. For the distressed ones, whose cause is not onely to bee pitied, but also some remedy to be provided for the same, by the means of such buying& selling the help that they hope for, are forced many times to pay for the very looks that they haue, and words that they hear, much more for any good that is done unto them. By such means it cometh to pass, that the benefit which at the length they receive, with much suite and great charge, is so late and long in getting, that the expenses of their suits grow greater, then the benefit that they reap, so that where they hoped for gain, they find loss. But if wee know what wee ask in this petition, Thy will bee done in earth as it is in heaven, we must from hence forth, learn with more readiness to succour them that stand in need of our help.  
It is the will of God likewise, that Iudges, 
Administration of iustice Exod: 18▪ 21 2: Cro. 19. 6  and such as haue administration of iustice committed to them; as men of courage, fearing God, and dealing truly, should execute judgement, not as their iudgement, but as Gods iudgment, as it is indeed, and therfore they must deal therein, with a perfect heart. And doubtless the Magistrates in whom are these virtues, commended by jethro and jehosaphat, cannot but earnestly endeavour, with such speed as they may, to dispatch the causes that are brought before them. But I know not how it cometh to pass, that in many courts suits hang very long, poor mens causes go slowly forward; which fault cannot altogether bee imputed unto the obstinacye of the parties, who many times will rather follow the badst shifts that any wrangling lawyer can find out, then they will lose their unjust matter: but surely such as sit vpon the bench might somewhat mend those things, if they durst for fear of great ones; or would show themselves free from corruption This is it that the prophet Amos complaineth of against the princes of the children of Israell, Ye haue( saith he) turned iudgment into 
Amos. 6.  gull, and the fruit of righteousness, into wormwoode. Where he doth not find fault only, because they oppressed and did wrong; but that even if they did right, yet it was with such delays, and with so excessive charges, as that the very fruit of righteousness was bitter unto them; so that a wrong sentence or judgement with speed against them, would less haue hurt them, then the matter going on their side doth, being so dela●ed. If therefore we vpon the earth, will do the will of our heavenly Father as it is done in heaven: wee must then strive to do it readily and with speed as do the ministering spirits of God.  
A third thing required in our obedience is faithfulness, 
Faithfuln●  which also the prophet david seemeth to commend the Angels, for in these words Praise 
Psa: 103: 20  the Lord ye his Angels that excel in strength, that do his commandment, in obeying the voice of his word. For following the prescript rule of gods word, without mingling or mangling the same( which is here ascribed unto the Angels) is to 
faithful obedience.  deal faithfully, and according to the credit committed. It is required of the stewards( saith Saint paul) that every man be found faithful. faithful 
1: Cor: 4: 2: 1: Sam: 3. 20 Math: 25:  samuel was the Lords prophet. The faithfulness of the seruants that gained by their talents is praised. The Apostle Saint paul commending unto the Corinthians Timothy: and to the Ephesians 
1: Cor: 4: 17 Eph: 6▪ 21: Colos: 1: 7: Heb 3: 5:  Tychichus:& to the Colossians Epaphras, giveth unto thē this praise, that they were faithful. And it is said of Moses, that he was faithful in all( Gods) house. Now wherein so ever wee will serve God, let us do it faithfully and with a perfect heart, as jehosaphat exhorted his Iudges. If thou be a Magistrate, and haue authority and government committed unto thee, be thou faithful to God, who hath brought thee to that honor and to the people, to whom thou owest thyself, with that thou canst do. If thou be a teacher and minister of the word, to show light to them that sit in darkness, sight to the blind, and knowledge to the ignorant: let thy care over thy flock, thy diligence in thy ministry, thy painfulnes in thy thy calling, thy discretion in dividing aright the word of god, thy skill and courage in rejecting the traditions of men, thy travel in cutting down sin, thy striving for the truth, proclaim and testify thy faithfulness in thy function. If god haue committed to thee the talent of honour and ability, learn how job in like estate behavedued himself, that thou maiest faithfully occupy, until thy master come, or else call thee to account. He therfore thus reporteth. I delivered the poor 
job: 29: 12:  that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish ●●me vpon me; and I caused the widows hart to rejoice. I put on iustice; and it covered me; my iudgment was as a rob, and a crown. I was the eyes to the blind, and I was the feet to the lame▪ I was a father to the poor; and when I knew not the cause, I sought it out diligently. I broke also the chaws of the unrighteous man;& pluck● the pray out of his teeth. God made him a mighty man; he faithfully employed his might, to the benefit of them that stood in need, by comforting the afflicted, by relieving the distressed, by resisting the cruel purposes of the wicked. Oh that in these our daies, we had among us many Iobs; I say many such, as could and would be patrons for the poor, against the violence of their oppressors. To bee short, subiects to their princes, inferiors to their superiors, seruants to their Masters, and every one of us in such offices or duties as wee owe to others, must show ourselves faithful, that the will of our heavenly Father, who hath appointed to every one of us our calling, and after what sort we should walk in the same, may be done of us in earth, willingly without▪ gruging, readily with out delaying, faithfully without corrupting as it is of the Angels in heaven. So shal we find the fruit 
Pro: 28: 20:  of that promise, A faithful man shal abound in blessings. And thus much for the three first petitions, which in a manner wholly concern the glory of god,& wherein we should show, what care we haue of his honour.  
having now shewed our selves zealous for him whose we are, we are come to our own wants▪& sue to haue thē supplied. And here we must learn to pray after another manner,& as it were to change our key, to ask with less fervency, I mean not of faith( for we must as assuredly look for performance in these, as in the other) but of affection. The things that belong unto God, we must so crave, as that our prayers may testify, that our heartes are wholly kindled with a fervent love to the same,& that we are consumed& eaten up with the zeal of him. We beg thē simply& without condition. But when we seek to haue our necessities relie●ed, we must always understand this condition: If God will,& if it may stand with his glory and our good. For we should be so affencted, that what soever becometh of us, we regard not, so that God may be hanored. Not our life, not our own salvation, should be dearer to us, then gods glory. And therfore because the mercy of God towards the people of Israell, whom he had chosen for his inheritance, did much set forth his glory, Moses ●ather desired to bee ●ased out of the book▪( of life) 
Exod: 32. 3●  which God had written, then that by the destruction of that people, Gods glory should be diminished: and S. paul in defence thereof was content, to haue been separated from Christ. Which examples 
Rom: 9: 3:  may teach us, how much greater earnestness we may use, in asking those things that concern God, then the things that belong to ourselves.  
now there are three petitions also that concern ourselves. The first of them, concerneth the things that belong to this life: the other two pertain to the life to come. The first craveth the bodies sustenance, the two last, the souls happiness. But how cometh it to pass, that we are taught first to ask the things earthly? Are these transitory blessings, that belong only to this world, more excellent then the spiritual graces, which are helps and furtherances to the life to come? Is the body more worth then the soul▪ or earth to be sought for, before heaven? Not so. Our saviour Christ when he willeth us not to fear them that can kill the 
Mat: 20: 28:  body only, vut him that can destroy both body& soul: teacheth us that the soul should be especially regarded. Yea he expressly chargeth us, first 
Matth 6: 33  to seek the kingdom of God, and his righteousness, with this promise, that then All these( worldly) things shall be ministered unto vs. The principal thing that we should care for, is eternal life; such things as belong to the body are but accessories,& in comparison of the first, of no account. And yet our heavenly teacher in this pattern of prayer, directeth us first to ask Our, daily bread, that is food and raiment and other necessaries, for this present life, and afterwards to beg a supply, of the wants of our soul.  
He seemeth herein first to haue had a true consideration 
Why wee here ask bodily things first  of our infirmities, and to haue trained and enticed us forward by our own affections. For as good and natural mothers, when they will teach their children to go, cast something before them that they haue delight in, whereby they al lure them to press forward after the same; and when they would haue them to reach forth their hand, they hold somewhat before their eyes which may move them to take hold thereof; not that the things whereby shee allureth her child, to do that shee would, are of any reckoning, but they are used to effect better matters: even so our Saviour Christ, knowing that the things that belong to our body, are for the most parte, more grievou●ly wanted, more heartily loved, and more earnestly sought for; teacheth us by exercising ourselves to ask these things, to haue more will and skill, to crave the things that are better. So that when wee pray according to that form of prayer here set down, we are to call to remembrance, how loathe we are to lack,& howe ready we are to seek, for these things; and with all to accuse ourselves, who in spiritual graces, are very little touched with very great wants, little fear great dangers, and seek slackly and slowly, for eternal good things. And thus is this petition in the first place, not as most necessary, or as if tha● wee desire therein were most excellent; but as that which commonly wee feignest would haue.  
Secondly we are hereby taught, to confess 
God giveth this▪ much more heavely things  and aclowledge our own great weakness, or rather vnhability, to attain to the things that are heavenly. For if meate, drink, and clothes, which in the iudgment of man, may be gotten by industry and travail, and are ordinarily had here upon earth( for the ground doth yield us our sustenance, and the beasts of the field, and the worms themselves help us with clothing) if I say these common helps of our life cannot otherwise be had, but at the hand of our heavenly Father: then I pray you what madness is it, if we that can not get sustenance for our life, or cleathes for our ●arkesses, think we haue in our own power the spiritual graces, and heap that by our industry& works we may obtain the same. For if ●●e cannot put fruitfulness into the ground, or the nourishing power into our meate, ●ut that it must come ●rom God: how much less are we able, to make the field of our heart f●t ● fertile, and to s●ncti●y ourselves, unto our LORD GOD? And thus should our heart reason within us, when wee are taught to ask first of GOD our daily bread.  
Thirdly this also should work in us a wonderful comfort. For wee being by adoption the 
God feedeth the body, much more the soul.  children of God, and felio wheires with Christ of that everlasting inheritance, which by his blood sheedings hath purchased for us; and seeing notwithstanding our hope and home is in heaven, yet he would haue us to ask, that he might give, these temporal blessings to us: We may be much more assuredly persuaded, that he shall not suffer us to want any thing, that may further us to eternal life. The consolation that wee are to gather out of this, standeth especially vpon consideration of that our most happy estate, that we shal fully enjoy in the life to come. For our GOD, Of his abundant mercy, hath he begotten us again, unto 
1: Pet. 1: 3:  a lively hop, by the resurrection of Iesus Christ from the deade; to an inheritance immortal, and undefiled, that fadeth not away, reserved in heaven for us, which are kept by the power of God, through faith unto salvation. To this end he hath made us kings, to conquer all our enemies, and to subdue our rebellious affections: And Priestes, to offer up our bodies a living sacrifice, holy, and 
Rom: 12: 1:  acceptable unto GOD: and shall he not furnish us with things necessary for these functions? Yes undoubtedly, he that teacheth us to ask things necessary for the body, which is many times a hindrance to all our good purposes; doth even thereby assure us, that wee shall bee readily hard, and easily obtain, if wee beg heavenly things. And thus wee see howe our Saviour CHRIST, willing v● to begin first with the supply of our bodily wants, lifteth us up thereby, unto an assured hope, of obtainng heavenly graces and benefits.  
And thus much for the order. Now let us consider the petition itself. unto our heavenly Father wee say, Give us this day our daily bread. Are we not hereby taught, that whensoever wee would haue our prayers heard, or requests granted, wee must pray unto our heavenly Father. Whether wee sue for things belonging to Gods glory, or that touch our selves; whether for temporal or eternal graces, it is God, to whom only we must pray, who only can hear, who only will give, that wee stand in need of. In this petition this may evidently appear, as also it is plain in the rest. Who is it I pray you that ruleth the heauens and earth, that causeth the rain to fall from the firmament, and the clouds to drop their dew in due season, giuing rain early and late, the first and the latter rain? even the Father of rain, who giveth 
job: 38: 28: job: 5: 10: job: 36: 27:  rain vpon the earth, and powreth water vpon the streets: who also restraineth the drops of water,( whereby it cometh to pass that) the rain powreth down, by the vapour thereof. And that God, that said at the first, Let the earth bud 
Gen: 1: 11:  forth the bud of the herb, that seedeth seed, the fruitful three, which beareth fruit according to his kind: doth even at this day Make the 
Psa: 147. 8 9  grass to grow vpon the mounetaines, he giveth to be●stes their food, and to the young Ravens 
Mat. 6: 26: 30. Psa▪ 50: 10: 12:  that cry. he feedeth the fowles of the heaven,& clo●theth the grass of the field most gallantly. All the beasts of the forest are his, a●d the ca●tell of a thousand mounetaines. Yea, The world is his, and all that therein is. Is it not then great reason that if we will haue use of the creature, wee should ask leave of the Creator? If wee wil● enjoy any thing that belongeth to him, that wee beg it at his hands? Let then the sorrows of them bee 
Psal: 16. 4:  increased and multiplied that offer to another God( their prayers,) and seek either to stocks and stones, or to the saints who they imagine are represented by their Images: but no doubt the lines shall fall unto us in pleasant places, yea wee shall haue a faire heritage, if wee with confidence, prostrating ourselves before the throne of grace, say as Christ here teacheth us, give us this day, our daily bread.  
And because we are commanded to ask of gods 
evil getting restrained.  gift our daily bread, what can be more plain, to repress in us all fraud and shifts, all violence and wrongs, or any other way of getting, but only by his blessing. If thou get by lying and forswearing, as ahab king of Israell, by the help of Iesabell his wife, got Nabothes vineyard: If 
1: King: 21: 10: 13: Iam: 2. 6:  thou get by violence& oppression, as S. james saith the rich men of the world do of the poor, of the which also the scriptures in many places, but namely that holy man job,& Esay the prophet 
job: 24: 2▪ 3: 4: Esa: 10: 1: 2  do bitterly complain, as we also justly may in our daies: If thou get by stealing and robbery expreslye against the eighth commandment: If thou get by defrauding thy brother( which is reproved by Saint paul) in any bargaining, 
1. Thes▪ 4. 6:  buying, or selling: to bee short, if by might, wealth, wresting of Lawe, wrangling, vsery, bribery to hinder the good cause, if I say by any evil means, direct, or indirect, thou get abundance of treasure, wherewith thou buildest many princelike palaces, farest dilicatelie, art apparelled gorgeouslie, fillest thy coffers with gold and coin▪ thou must not take these thy riches to bee GODS good gift; but gotten by thine unlawful dealing,& therfore no blessing belongeth unto them: for the treasures of wickedness, profit nothing. 
Prov: 10: 2: How riches evil gotten come.   
But some man will here perhaps ask a question; if these riches come not by the gift of God, how they then enjoy them. Can they get them whether God will or not? Not so. For he 
Dan: 6: 22:  that did mouzel the mouths, and stay the fierce nature, of the hungry Lions;& ●●ake the extreme 
Dan▪ 3: 27:  heat of the burning fire, so that it had no power to hurt: and destroy the crafty council of subtle 
2: Sam: 17: 14  Ahitophel; and made the waters of Egypt and the earth also sundry ways barren for their obstinacy, as the story of Exodus sheweth: can if he will, and as he will, prevent all their policies, hinder all their purposes, frustrate all their labours, and with the breath of his mouth, bring to nothing, all the fruit of their travelles. Yea themselves also,( what account soever the world maketh of them) are in such subiection to his will, that they haue no strength, when he will weaken them, no authority, when he will abase them, no excellency, when he will humble them; as might be proved by many examples; so that as their drifts haue no good is●ue, so themselves haue no force, against the lords will. It is then Gods will ●o give so good a blessing, to so evil endeavours, as to enrich men by so ●ad means? Yea verily, ●●e may bee said then to bless them, when he increaseth to them worldly wealth, to convince their own consciences, to make them more inexcusable, to heap up coals of fire vpon their head: not ●or any love, he beareth to wrong, or delight that he hath in oppression. So then although he giveth ●v●n such goods after a sort, because he giveth a kind of worldly blessing to their s●●r●; yet he is properly said to 
Howe Go▪ giveth us blessinge●▪  give us those things, wherewith and enricheth us by a happy increase, of our godly labours, in some lawful calling. And that he will thus give unto us things necessary for this life, we ask in this petition give us this day our daily bread.  
here then we learn to depend upon Gods providence, and to rest upon his goodness: Not that▪ we should in the mean time live idly, with out calling, or without care, buty walking in our vocation,( which also must be such as may be necessary& profitable to the common wealth) we follow not gain too greedily, we do not cark and care too mistrustfully, we do not seek to increase by our industry and labours unlawfully, or vnthankfully ascribe that unto the gift of the creature, which wee receive of the bountiful goodness of the creator. Wee here pray that God will give us some such place in the common wealth, as that we may therein be profitable to ourselves and others. Then also that God will give unto al our labours& pains good success. Thirdly, that he will increase our store in such sort, that we may see and be forced to confess, that the 
Ioel: 2: 14:  lord hath left a blessing behind him. And lastly, that he will give power and virtue to these creatures, that they may bee profitable unto our use and turn to our good, as God willing after shall be said.  
And as in the beginning of this prayer he taught us to say, Our father, that we might think of that communion of saints, and fellowship that wee 
Others want to be thought vpon  haue one with another, and frame our affections accordingly: so here he teacheth us, not to think of our own wants only, but also to pray for the supply of the wants of others. And therefore he willeth us to say, give US OUR bread, and not give me MY bread. For if we be the members of IESVS CHRIST, in whom wee are coupled and knit together into one body, and by whose spirit we are united, and made of one mind: we can no more bee without feeling of our brethrens miseries, then our body can be without grief, if our hand, or foot, or any other member of the same, bee pinched& pained. The law itself that saith unto us▪ Thou shalt love 
Mat: 22: 37:  thy neighbour as thyself, giveth us to understand, that we should not be more unmindful of others, then of ourselves. So that if wee know of any particular person, that hath want of things necessary for this life, we learn here to be mindful of such. And because wee are sure that there are many unknown unto us, that stand in need of meate for their bellies, and clothing for their backs▪ we are here admonished, to haue a general care for all our brethren and sisters, and do here entreat God, to give to such as lack necessary maintenance for this life.  
But when wee say give us this day our daily bread, doth Christ by this word( us) mean only those who may truly and undoubtedly, call God their Father, as the words themselves seem to import( for it seemeth by this prayer, Our Father, give us our bread, that we are taught to be mindful of our brethren only) or else must wee also think of the miseries of them, that as▪ yet do not 
We must pray for supply of al mens wants.  call God their Father, no neither can they, because they know him not? This is a thing most certain and out of question, that our care must extend unto all men. And although they do not show themselves to bee our brethren, or to obey our Fathers, that either by security in ungodliness, and wickedness without remorse of conscience, or by serving of Idols, the work of mens hands, do pollute and dishonour the name of God: yet must wee be careful to do them good: First in respect of the excellency of their creation, and because they are the work of his hands that made vs. I● regard whereof also, we are bound to pi●y the beasts and fowles, and must not mussel 
Deut: 25: 4: Deut: 22: 1: 2: 4: Exod: 20: 10  the mouth of the ox that laboureth for us, but help them out of the pit if they be in danger, and let them haue their due rest. Then also howsoever they seem to bee unto us, yet the lords hand is not so tied, but that when he will, be may draw them into his fold. For we know not, whether they be goates, or wandring sheep. Therefore we must not cast away al care even of them; but as occasion shall serve, commend them to Gods good providence, for their meat and maintenance: so shall we follow the Apostles council, that willeth us to do good to all men. But our especial 
Gal: 6: 10:  care must be for our brethren( and al they are our brethren, that are partakers of our holy profession.) And for that cause, when that elect& chosen vessel▪ Saint paul had warned the Galathians in the place before alleged, that they should do good to all, he by and by addeth, But specially unto thē which are of the household of faith.  
It followeth give us This day our daily bread. Because the nature of man is in these bodily things too too earnest, nether can easily keep any measure in seeking the same; therfore our saviour Christ restraineth herein our greedy appetite, and tieth our desires to certain lists and limits, that they wander not to far out of the way. whereas therfore we haue naturally, an earnest love to lay up much store, for many yeares,▪ and with a greedy affection to gather goods; our saviour Christ giveth us in these words a caveat, to correct that 'vice,& teacheth us, that our affection should reach 
Present need.  no further, then the present day: give us this day our da●ly bread. Now what can be more absurd, then that we should desire of God, that knoweth the very thoughts of our hart; is a just judge; and hateth al dissumulation and hypocrisy;& shall punish the same▪ that he would give us things necessary for this day, and yet we haue provided before hand, with excessive care, for many yeares? Is not this to mock God, and to deal deceitfully with him, from whose eyes nothing can bee hidden. The lord therefore so restrain our corrupt affections, wandring after the wealth of this world, that our own harts never be witnesses against our tongues of lying, when wee say Give us this day our daily bread.  
But is all providing before hand forbidden and unlawful? May not a man if his ability will serve, keep any thing for the better maintenance 
Whether it is unlawful to provide before hand  of his family, and education of his children, and bestow his goods vpon that, which afterwards, may be profitable to them and theirs? Yes verily: and we are warranted therein, by the examples of the godly, and the word itself. jacob went over 
Gen 32: 10  jordan to Mesopotamia, when hre fled from the wrath of his brother Esay, with his staff onely, that is, poor& destitute. But God so blessed his labours& travail, under his uncle Laban, that he grew to great wealth. For the man increased 
Gen: 30: 43  exceedingly, and had many flocks, and maid servants, and men servants, and camels, and asses. Now what did he with these things? did he leave them behind him, where he had gotten them? had he no care of the time to come? Yes: when he returned home to his own country, he took all with him, that God had given him, as after in the 
Chap: 32:& 33: Gen: 51:  story of Genesis it appeareth. joseph foreseing a dearth that should follow, laid up provision of corn for sundry yeares. Neither was it unlawful for the people of God, to buy land one of another, and so to care for time to come; only this is provided, that one oppress not another therein. 
Levit▪ 25: 14 15: 16:  And in the story of Ruth we haue an example therof▪ For Boaz buyeth the land that was Elimechs And our saviour Christ himself, every of whose actions serveth to us for an instruction, when he had fed about five thousand people with five barley loaves and two fishes, and that they were satisfied, 
joh: 6: 12:  said to his disciples: Gather up the broken meat that remaineth, that nothing bee lost. And the Apostle Saint paul teacheth us, that fathers 
2: Cor: 12. 1.  ought to lay up for their children, which he would not haue done, if it had been ungodly. Nay on the contrary he saith expressly, that ●f there be any 
1: Tim. 5: 8:  that provideth not for his own, and namely for them of his household, he denieth the faith▪& is worse then an infidel. But that these words, do not so strictly forbid all care for to morrow, or the time that followeth, that it should be ungodly to make any provision for the same; nature itself may teach vs. For wee get in summer to live vpon in the winter. Yea wee gather in harvest that, wherewith we must bee nourished the year following. And the meaner sort upon the market day, provide for the weekes iustenance. And these things are not unlawfully done, or otherwise thē becometh good Christians, but well& wisely.  
How shall we then so moderate our affections, and walk in a middle way, that we neither break Christs commandement, Care not for the morrow, 
Mat. 6. 3●  or despise his aduise in this petition, give us This Day, our daily bread: neither yet on the other side, show ourselves too careless for our estate, and for the welfare of our posterity? Although it is very hard for us, who by our corruption are carried easily, to an unlawful care for things of this life, to walk without staggering in the right path: yet there is a Christian and frugal regard, not lawful only, but also necessary, I say not that may, but that must bee had, which but for our bad affections that pollute it, could haue no show of evil. First our greedy lust, must not so far over rule us, as that in getting 
greediness forbidden.  of things wee bee unjust, not caring by what wrong or wickedness wee come by it, so that wee haue it. For wee must always make this reckoning, that as a little before, out of Salomon I shewed, The treasures of hard-heartedness( such are they that are wickedly gotten) profit 
Pro: 10: 2:  nothing, they haue no promise of good, they shall not pleasure us, because they procure Gods wrath against vs.  
Then also, that which in lawe and conscience is honestly and truly come by, and in that respect wee may justly claim to bee ours; yet is it not so ours as that we may use it as we will. For 
Good use of our goods.  wee are but stewards of our Masters goods, for the benefit of others. And although our Master will not be so hard with us, but that he will be content, that we thrive under him, yea he is every way abundant in all goodness towards us: yet would he not haue us careless of others; nay he will be angry with us, if wee be so greedy of enriching ourselves, that wee neglect the distressed estate of the poor and afflicted. And as we must haue great care, that we maintain not in any wise, the idle and unprofitable life of the loose loiterers: so we must on the other side, haue a good regard, that the poor and needy bee competently relieved, and all godly endeavours, well supplied. And this being performed, why should not that which remaineth bee our portion, to keep against the time of need? sickness may come unto us, and many other occasions there may fall out, whereby by our daily labour, we cannot help ourselves. Doth godliness teach us, that then we may not haue any thing to sustain our bodies withal? That wise man Salomon, teacheth us rather to learn of the Pissemire, 
Prove: 6▪ 6▪  in the summer of our youth, health, strength, and the time of such other good means, which God affordeth us to get by; that wee provide for the winter of our age, sickness, weakness,& for such other casualties, that may bring us to want. Abraham, Isaac, jacob,& many other good men were rich. Was that any offence against God, that they abounded in wealth? God forbid: these worldly goods are Gods great blessing, if they be well used, they are given by him, and of his goodness. If then to haue store be no fault. why must wee pray as if wee should haue no more, but for this present time? To be short; by this we are admonished, not to spare our goods, when occasion shalbe offered to spend them to Gods glory,& the 
Wee must not ioy in riches. Psal. 62. 10 Prov 11: 28  good of others. Then also that wee must not set our delight vpon them, if any remain unto vs. If riches increase, set not your hearts upon them. For, he that trusteth in hi● riches shall fall. According to that which the Apostle Saint paul willeth Timothe 
1: Tim. 6: 17  to give charge of: saying: Charge them that are rich in this world, that they bee not high minded, and that they trust not in uncertain riches. Therfore wee must not care mistrustfully for to morrow, doubting whether God care for us or not; for that were to deny Gods providence, and to call into question that abundant love, that he beareth to all his creatures. Neither must we care greedily; for that were to depend vpon ourselves more then we should, as if Gods blessing vpon our labour were not sufficient, unless our greedy affection should watch over it, or rather control it. But we must care to do our duty in our vocation, honestly, faithfully,& painfully, committing the success to God, to give increase at his pleasure. We must care also with fear and trembling, to walk before him in holiness& righteousness, least by our ungodliness we should provok him, instead of a blessing, to sand a curse vpon vs. And if we thus care for to morrow, yea for al the daies of our life, although we be not altogether careless of worldly matters, but think of providing for time to come, yet we shal pray with the more comfort, Give us this day our daily bread. A●d thus we see, that although our Saviour Christ restraineth here our immoderate& greedy care,& correcteth the confidence that we haue in our diligence,& industry, yet it is not simply unlawful to provide for ourselves, so that we haue a sufficient care of others. But our fault is, that we commonly begin at the wrong end, that is, we will first serve ourselves in al abundance, before we haue any eye to our neighbours wants.  
Furthermore our Saviour Christ instructing 
Daily▪ prayer.  us thus to pray, give us This day, our daily bread; teacheth us that wee must daily use this exercise of our faith which is in prayer. And therefore as our body needeth food daily, so must we also beg it daily of him, that openeth his hand, and filleth 
Psa: 145. 16  all things living with his good pleasure. Even so long as we haue a day to live, we must say, give us this day our daily bread. And thus we learn with one breath, what is our daily want▪ and what ought to be our daily duty. For Christ by the parable 
Luk: 18: 11:  of the unrighteous judge, teacheth us to pray always, and not to bee ●aint. The Apostle Saint Paul exhorteth the Colessions to continue in prayer, 
Colos. 4: 2: Rom. ●2: 12 1▪ Thes: 5: 7  and watch in the same with thank●●giving. And also the Romans, and the Thessalomans, to pray always. But because we are very slack and sluggish, to offer up these our spiritual sacrifices,( such is our dulues:) therfore it is amiss, that our own wants should ever as it were iogge us on the elbow, to put us in mind what we should do. For in this petition, we request no more but this daies bread; and therfore if to morrow, and afterwards we will be fed, we must make a new svit, and ask it again.  
But why do we ask for Our daily bread? If it bee ours, what need wee to ask it? If wee haue it not, why do wee call it ours? Not without great cause doth that our heavenly teacher, will us in this sort to pray unto our GOD. First by this word ours, to signify unto us( as I noted before) that compassion and fellowfeeling, that wee should haue, for every of our brethrens grief. here therfore wee are taught to pray, not for ourselves only, but to haue a supply of such things, as others lack. So that this word Ours, comprehendeth not onely things necessary for our selves, but for our household also, to whom we owe that duty to be careful for them: yea for all them that are of this brotherhoode, and that may say unto our God, our father which art in heaven. Yea and in some respect for all Gods creatures, mankind especially, over whom, that wee should haue a conven●ent car●, there is great reason as is before declared.  
But is this bread ours so, that none must haue 
Ours but to bestow well  any portion therof▪ Haue we it only to ourselves? No: I haue said a little before, that we are but stewards, as in truth we are, in al these things that we receive of God. The talents are delivered to us not that we should keep them▪ or use them at our pleasure, but to occupy, that good may redound to others thereof. Therfore in this respect, this which we call our bread, is none other, but that which God hath committed to our trust, that whereof he hath made us dealers, that we should as Esay exhorteth, deal our bread unto the hungry. 
Esa: 51▪ 7:  Which job did as himself doth testify abū●atly, 
job: 31: 16: 17: 18: 19: 20  in not restraining the desire of the poor or widow, but filling their bellies with his morsels,& every way releiuing thē. But here we must understand, that this liberality towards the needy, is not required in like measure or plenty to be performed of every one, but according as God hath made th●m able. The poor widow that gave 
Luk: 21: 23:  her two mites, was more commended, then all they that gave more by much. Only this is required, that our heart without all hypocrisy or diss●mulation, being earnestly bent to do therein what we can, wee should with a Christian compassion, not pitty them only, but also help them that lack. And they whose state is so mean, that they can spare nothing for others, if they haue yet a willing mind, to do good when they can, even this readiness in them is acceptable unto God, for Christ his sake: who requireth not that of any, that he giveth not to them first. And this I speak to this end, that none should faint in this petition or be discouraged, if they be not able to e●tend their goodness unto the needy. They may also say without fear give us Our bread, because as they are able, they are well content, to impart the same to other that need sorer then they do.  
But in this word our saviour Christ especially teacheth us, to content ourselves with our own. Our bread, that is, that which we get truly 
Truly gotten  by our labour, travel, or painefulnes in our vocation. So that we haue here two things to bee considered. First that we take nothing that belongeth to others. Then also, that we enjoy not any thing, but that we may justly claim to bee our own, by our true labouring in our calling for the same.  
For the interpretation then of this petition, we must consider of the eight and ten commandments, for the keeping whereof we are taught to pray. namely that we use no subtlety, falsehood or deceit; that we get not any thing by picking& stealing; that wee wrong none by might or oppression; that we delight not in spoil and robbery; to be short that we may not for our own profit or gain, use any unlawful means to the hurt or hindrance of another. And as we pray that our hands may be clean and free from violence and wrongs: so also that our hearts and affections,& all our desires, may bee void of coveting an evil 
Habak: 2: 9:  covetousness, as the prophet speaketh, or from so much as wishing that, we haue no good right unto.  
Then also concerning our faithfulness in our vocation, that every one may therein do that work, that God hath appointed him unto, wee crave his assistance: As if we would say. O Lord thou hast ordained to every one of us, our place& standing, thou hast given us some might& means, to bee profitable to ourselves and others; thou wouldst also haue us keep our standing carefully▪ and to take pains in the same diligently: give me▪ O Lord, skill and will, so to labour in my calling, that I eat not the bread of slothfulness, or give myself over to idleness, or the works that belong not to my vocation, or other exercises that may hinder the same; that wee may in some measure bee worthy of the bread that wee eat, and of the woorldlie blessings that wee enjoy: so that wee may with confidence call it Ours, seeing wee▪ travel to do some duty for the same. This petition therefore giveth to every one of us a necessary instruction. Arte thou a Prince, and sittest in the throne of majesty? 
Princes must be vigilant  It is the seat of government▪ Thy very place teacheth thee, that it is looked for at thy hands, zealously to set forward GODS truth; to repress errors; to reform any thing that is amiss in the Church or common wealth; to execute iudgment; to do iustice; to be a comfort to the oppressed; a terror to the oppressors; to bee a strength to the weak▪ and to be short, to haue a care, I say a great and continual care, over all that are committed to thy charge. And sure herein the sovereign authority, ●s it is worthy of all honour and obedience,( for God hath set them over all other:) so yet they that are in it, are in some respect in a hard estate. For they must not onely themselves, haue a fatherly regard over their people: but also they must haue a vigilant eye, over the magistrates whom they place under them, that they abuse not their authority, to the hurt of any. For God shall require this duty of the higher powers, who are ordained immediately by him. The inferior authority I 
magistrates carefu●l to do good.  confess also is of God, but appointed by the highest; who therefore are bound in duty and conscience, to haue good respect, that they do as they ought, every of them in their place. Which watchfulness over their subiects, when Princes find it to be in them, so that their conscience beareth them witness, that they haue earnestly endeavoured to do this their work: oh how sweetly may they pray, and with what great confidence may they say, give us this day our daily bread.  
And you al who are next under the highest power, as your Princes favour maketh you great; so yet God hath his work in it. As the Prince giveth you a charge▪ so the Prince of al Princes, will require one day at your hands the performance thereof, and will haue an eye to your doings. You are not of the meanest servantes that God hath. He hath allowed you a liberal portion, that you might bee the better able to serve him sincerely. Bee so painful to do good every way in your places. that at night when you go to rest, your own heart finding comfort, that GOD by his spirit hath wrought in you that day paste, ability and readiness to walk in your vocations, and in the morning likewise, when you shall find in you a willingness to do the like, you may with confidence assurance say, give us this day our daily bread. Ours I say, which by thy good grace, wee haue laboured for.  
As for you my fellow labourers in the Lords 
Ministers must bee painful.  work( and I pray God we may be found labourers, not lotterers) it is pity if we take no pains that we should haue any gains. If we be shepherds, 
Esa. 56▪ 11: 10:  what life more painful? If we be watch men, who should be more vigilant▪ If we bee stewards, what calling should be more discreet and 
1. Cor: 4: 2:  faithful? It we be voices, what are we good for, but when we sound to the edifying of the people? 
Luk: 3 4.  If we be light, wee must shine unto others. If 
Mat 5: 14: 13:  wee bee salt, wee must season others. Is the shepherd that loytereth when he should labour, the watch man that sleepeth when he should watch, or the steward that regardeth not the household, but is absent, or otherwise occupied then about his his charge, worthy of meate and mainetenaunce? Wee think not so of our servants. If wee bee not crying voices we do little good. And the light under the bushel is unprofitable, the salt that is vnsauourie, is good for nothing, but to bee cast out, and trodden under feet of men. Therefore that wee may with an assured confidence ask Our bread, even as servants that haue been at work, look for their meales, let us in our vocation bee discreet and diligent; let us I say be faithful about our Masters business.  
And if wee go through all estates of men, all kind of callings, this commandment is general and belongeth unto all, even from the highest to the lowest: Occup●e till I come, go about thy business, work in thy calling, be not idle or 
Luk: 19. 13:  slothful. And it is also most certain, that every of us, shall one day hear this dreadful charge, give an account of thy stewardshippe, unless 
Luk: 16: 2:  by faithful labour, wee wisely provide against that day. Is there any one member of the body unprofitable or without some office? Not the least or basest parte of the body can bee well spared, because it serveth to some use. So 
loiterer:  should it be in every common wealth. The loitering life should bee hated of all. Draco that great law-maker among the Athenians punished by death such as were found idle. The Iudges of Areopagus by Athens, curiously enquired, by what trade men lived, and grievously corrected the slothful persons. And the Massilians would not permit any to be a free man in their city unless he had some honest trade to live by. It is written that sinneth( I suppose the second) king of Scots, made laws that fugitives, vagabonds, and idle persons( mark howe they be marrowd) should bee whipped, and burnt in the check. And also if there were any slothful husbands among them, that would suffer their ground to be come through weeds unfruitful, for the first offence he forfeited an ox, for the second fault ten, for the third he lost his land. And Alexander the third● King there, commanded that the Magistrates should diversly punish all that neither had some good occupation to maintain them, nor some patrimony. But infinite examples might be alleged to this end. Saint paul that willeth the Thessalonians to work with their own hands, that they might 
1: Thes: 4: 5:  behave themselves honestly towarde them that are without, and that nothing bee lacking unto them: would also that such as haue not any handy labour, should yet work painfully in their calling, as may easily appear by the godly instructions and charges, that he giveth to Timothe and Ty●e.  
There was sometime in France a king Lews by name, son to Charles the simplo, who by reason of his slothfulness or idleness, was surnamed Doe-nothing. We haue too many in 
Rob. Gagw li: 5:  these our daies that full well deserve that name. For I pray you what are the exercises of many of our gentlemen, and also of sundry others? How do they profit the common wealth? do they 
Do nothings.  not bestow the day, nay in a manner al their daies in hunting, hawking, wanton courting, dansing, or such vain delights, which if they be well look● into, will perchance be found to be some ways as hurtful to the common wealth▪ as they are unprofitable to them that use thē? But do they better employ the night? Not much For even then also they haue their carding, dising, and such other pastimes, to spend their thrift, and to wast good time. I speak not against some of these things, as if I would condemn them as simply evil. But in the least evil of them, it were to bee wished that there were moderation used, and that wee would remember, that none of all these things, is a necessary calling in a common wealth. And when any haue toiled themselves in these things day and night, taking much more pains, then others haue done, that haue notwithstanding been profitable to their country, then would I know of them, what comfort they haue in respect of all their labour, when they should ask their meate at the hand of God, to say unto him, give us our bread? Howe haue they deserved it? Are these travels such as God will accept of? No no, my dear brethren: I am verily persuaded that among many great transgressions, whereby we haue provoked the lord to anger, one of the greatest that procured the late long and grievous famine, not without other plagues of God also, is this common idle life, which a great number of the doe-nothings do live in these daies, as if they were born but to go up and down, take their pleasure, and carry their own clothes. O let this then be speedily reformed. Let us apply ourselves diligently, to serve God and our country in some good calling, that having in some good sort done our duty, we may boldly come to our Master and say, give us Our bread.  
And thus I trust it appeareth, that wee may not justly call it ours, unless we come truly by it, or labour for it painfully. But by labour here I 
Labours of divers sorts  do not understand onely that pains that the body taketh, handy crafts, or those that we call day-labours. For the Prince laboureth, in taking care to govern well: the councillors and nobles, in devising and advising, and executing orders necessary for the Church and common wealth. Ministers, by being in their calling,& amongst their flock, discreet and diligent, the gentlemen in seeking by authority and council, to prevent evil, between neighbours,& to do good. And these labours, which are rather the work of the hart, then of the hands, are far more painful, then is the travail of the body. For when the labouring man hath done his day work, he eateth his meat sweetly, and sleepeth soundly: whereas they that sit in the highest places, feed many times with care and grief, break their sleep; and beat their brains, for others good. Are they not then well worthy, to haue a greater portion allowed for their maintenance? Yes verily. And I pray GOD that they and every one of them, may so work in their places, that whatsoever it is that they haue, they may lawfully come by it, and take good pains for it, that when they say, Give us our bread, their own hart may not answer, thou carest more for thy profit, pleasure, ease, estimation, preferment, then for the doing of thy duty to the good of others, therefore there is little or nothing due to thee. For although the labourer 
Luk: 10: 7: 1: Cor: 9: 7▪  is worthy of his wages; yet is there none of us, but if wee hire men to work, and wee see they loiter when they should labour, we will not onely think their meate, drink, and wages, evil bestowed vpon them; but also judge them to be● theeues and robbers, that take that they work not for.  
now because wee are willed to pray for our Daily bread, this word Daily may put us in mind of the frailty of our nature. For hereby we aclowledge& confess, that unless the Lord do daily nourish,& as it were repair our decaying bodies, they cannot continue. But the word may perchance more aptly be expounded, by that 
Prov: 30: 8  prayer of Salomon, feed me with food convenient for me: or as the Syrian te●t readeth this petition, Give me the bread that is necessary. And so this word teacheth us temperance and moderation, 
Temperance  and to content ourselves with that meat and drink, that may sufficiently strengthen our body, to continue the labour of every day. And therefore we call it Daily bread, that is needful for our daily sustenance. Drunkards therfore& gluttons,& 
Drunkards and gluttons  such other Epicurs, as make their belly their god,& haue their whole delight in quaffing& surfeiting, who in excess of their wickedness, will scoffingly speak of their daily bread, or daily drink, haue here so little defence of their prophance abuse, of Gods good creatures; or of their jesting at the word of God: that it rather condemneth them, in that they take these things so excessively, which they should use so soberly:& because by the abuse of thē, they impoverish themselves, weaken their bodies, wast their wits,& every way unable themselves, to do good in their calling. Is it then any marvel, though that just revenger of wickedness, take from godless wreaths, many tims their necessary maintenance? Or if they ask& receive not, because they 
Iam: 4: 3:  ask amiss, that they might consume it on their lust? But let us crave as we ought to do, that as God hath set us our task, and appointed us our work; so he will relieve us in such sort, as that wee may be able well to endure his work, and do our duties daily.  
But whether do they that haue great store of al things, rich revenues, large possessions,& the world at will, need to make this petition▪ give 
The rich must pray thus as well as the poor. Ezech▪ 5: 16  us this day our daily bread? Yes verily as well as the meanest▪ For the Lord can if he will, break the staff of our bread, and bring a famine, because it shall not be able to nourish them that eat it, or do them good. He can also, as by common experience we may learn, bring unto our musics such a loathsomenes, that we cannot abide to receive any meate. Or he can so weaken us by sickness, that when we haue eaten it shall not profit vs. And so of his other creatures. Therfore that the things which God doth bestow vpon us may be to our comfort, we entreat him in this petition, that as we daily receive his blessings, so he will bless us unto them, and them unto us, that they may turn to our good, and bring daily nourishment to our bodies. And this is to be added to the causes before alleged, why we ask our daily bread, not onely to correct our care but also that though wee haue plenty, GOD may bless our abundance, that it may bee profitable to vs. 
What bread signifieth here   
But what is meant by this word bread, and what are the things that here we sue for? First we ask in this petition, for those things that do most near concern the body, that he will give us 
Gen: 28. 20 food▪ clothes.  bread to eat,& clothes to put on, as jacob going towards his uncle Laban, when he fled for fear of his brother Esau, desired of God. Of whom as it seemeth S. paul learned that lesson, which he also taught to Timothe, When wee haue food and raiment, let us therewith be content. And because 
●. Tim. 6. 8:  as it seemeth, our saviour Christ meant in this one word, to comprehend all things whatsoever we here stand in need of unto our sustenance and apparel, we may add also, our house or habitation, with their appurtenances which may worthily 
Houses.  bee reckoned amongst Gods blessings. And therefore the prophet Moses, showing howe God was many ways gracious and good unto the people of Israell, declareth to them, that God gave them cities which they builded not, houses 
De: 6: 10: 11  full of all manner of goods which they filled not, welles digged which they digged not, vineyards and olive trees, which they planted not. Now al such things we ask here of God, so far forth as they may be necessary for vs. Neither let any of us deceive ourselves, because wee see that men ordinarily by good husbandry thrive and wax rich; let us not I say be brought therfore to imagine, that wee by our industry, can procure these things to ourselves. The godly haue always asked these things of God, acknowledging him to be the fountain, from whence they must spring, as I said before of jacob. The prophet david saith: The eyes of al wait vpon thee( O Lord) thou givest 
Psa. 145. 15  them their meat in ●ue season. But this I haue touched in the beginning of this petition more largely. And as God giveth these things, so man hath no means of himself, that can help him any thing. And therfore to correct such thoughts in the Israealits, Moses telleth them, that it is god, that 
Deut: 8: 1●▪  giveth thē power to get substance. Then let us humbly confess, that it is Gods full hand, that must increase our store,& therfore this bread, that is, whatsoever this life needeth, let us crave of him.  
But why doth our saviour Christ rather under the name of bread then of any thing else, teach us to pray to haue all our necessities relieved. Bread is a food nothing sumptuous, but very common, and is for the most parte the poor mans 
contentedness with that God giveth:  dish▪ We are therefore hereby taught, to content ourselves with whatsoever, it shall please God to bestow vpon vs. If as we are taught we ask bread; shall we think much and murmur, if god bestow not vpon us dainty fare, costly apparel, and sumptuous buildings? O let us carefully remember what wee beg, and let us compare it with that the most of us haue, either in food, or in clothing, and yet can scarcely bee content with it; and we shall see& must confess, that although by our words, wee would make God beleeue( if we could deceive him) that any thing would please us, yet by our deeds, wee do proclaim it, as by the sound of a trumpet, that wee cannot bee satisfied with any thing. But especially concerning apparel. For every new fashion, 
New fashions  be it never so fond or vain, pleaseth us for better thē the old, be it never so comely. But what marvel is it though we love strange fashions of apparel; since that we seek to make our body also as strange as we can. Yea the very head of man with is the principal member in the body, within this few yeares, how foolishly hath it been disguised, both in the heir of the head, and also in the heard? How hath it been altered, to howe many( I had almost said monstrous) forms, hath it been changed: Although it is not unlawful before God to wear costly apparel,( for good men& women as we may red in scriptures haue always dōe it) so yet there should be respect had, to the place and calling that men and women are of, which I suppose was never less respected in this our Realm, thē at this day. whereby it is come to pass, that the living which hath in times past, been sufficient to fill many bellies,& cloath many backs; is now scarce able to disguise one body. For why should I not call it disguising, when they utterly forget, not only the rules that the Apostle in many places giveth of comely attire, but also seem in apparel to disguise all Christian modesty. Yea and this sin aboundeth in the house of Israel, I say in the houses of them, that will say in outward appearance as well as others, Give us this day our daily bread. The abuse also of other creatures of God, is to great. But I may not stay here to speak of thē particularely. Only I pray the godly reader, by that which hath been spoken, to judge of the rest, and in every thing to examine himself, whether as he is content, to ask of our heavenly Father bread, that is, whatsoever it shal please GOD, be it never so mean, to supply his want, whether I say by his doings, he find himself to bee well content with the same. And let us frame ourselves according to the godly council of the Apostle which is this, Haue no care of the flesh to fulfil the lusts 
Rom: 13: 14  thereof.  
What then, do I here hold it unlawful, 
Whether all metings and mirth be forbidd●  for friends to meet and make merry together in more abundant maner then ordinarily: Not altogether unlawful; but yet when I remember both times past& times present, I am verily persuaded, that any great good cometh not therof; At the least I know these meetings are very daungerous. job understood so much, or else he would 
job: 1: 5:  never haue been so careful for his children as it appeareth he was, to sanctify them, and after sacrifices, to make reconciliation, and to entreat God for them. And Salomon prefereth the 
Eccles: 7: 4:  house of mourning, before the house of feasting, doubtless because though it is less pleasant, yet it is also less damgerous. Therefore for feastinges& all such like pleasures wherein we delight, I would wish they should be more seldom, and not so ordinary; more moderate, and not excessive, at the times of ioy, not in the daies of mourning; when God fawneth vpon us, not when he threateneth, much less when he sharply scourgeth vs. And let us never so rejoice in the creatures, but that the more liberally wee take of them, wee may always remember, that the more thankful wee ought to be to our heavenly Father, by whose goodness we haue received so good a portion. And thus, although this bread that we beg doth signify, but such sustenance as must of necessity bee had, for the preservation of our body: yet because that in this vale of misery, some recreation is some time needful, to give us as it were a breathing time from continual sorrow and grief, even this also the godly may ask,& be warranted by this petition. For if berad strengthen the hart of man, 
Psal: 104: 15  as David teacheth us: and the hearts of such as fear the lord, are cast down by many griefs and vexations, and so made faint and weak: then may they be bold to ask of their good God, who hath a tender care over them, not onely for that bread that maintaineth the bodily life; but for that also that may cherish and raise up the very soul discomfited. But choose pleasures I say the godly may more boldly use then other, because they are in less danger to abuse them, seeing their affections are in heaven, and they after a sort sequestered 
T●t: 1: 15:  from these worldly delights. As for them that are defiled and unbelieving( that is to say wicked and ungodly men, because) their very mindes and consciences are defiled,& by that means are become, to every good woorke reprobate, all things that they do, all things that they haue are turned into sin, and therefore their mirth shall end with mourning, their ioy with weeping, their pleasure and delight with wo● and heaviness.  
now there are other things also, which are 
Other things 〈…〉 ked o 〈…〉 jed for 〈…〉 e  after some sort necessary for this life, without the which, we cannot well do our duties to God or man. As competent ability for worldly goods. And therfore Salomon in his prayer maketh request thus, Give me not poverty, nor riches. Why not poverty? 
Prov: 3 〈◇〉  least I bee poor and steal, and take the name of my GOD in vain. Health of body also. For as sickness is among the plagues, which god 
Levi: 26: 25: Deut: 28: 21 22:  threateneth to bring vpon his people, when they are found disobedient: so is health, among his good blessings, especially if it be well used. But it is many times taken away, for, and by, abusing it Then also peace abroad, and quietness at home, are unto the godly, sweet helps to the performance of Christian duties: that the stumbling blocks of malice and mischief, discord and debate, being removed out of our way: wee being delivered out of 
Luk: 1: 74: 75:  the hands of our enemies, should serve God without fear, al the daies of our life, in holiness, and righteousness before him. All these things, and such like as appertain unto this life, we crave of God here under the name of daily bread.  
But to what end do we, or at the least should 
Why wee ask these things.  we, ask al these things of our heavenly Father? May we here only haue respect to our own pleasure or profit, or cherish any other of our worldly affections? As in the three first, we especially regard gods glory, but yet so also, as that it may be well with us, if we set forth the same: So in this, although we somewhat regard ourselves, yet the sum& substance of all is, that wee may the better walk in our calling, and serve god in the place or estate, that he hath appointed us to live in. So that if we beg riches, health of body, honour among men, authority, knowledge, wisdom, or any other such thing, wee must neither sue for these things to spend them vnthriftely for ourselves, or hurtfullie against others, by suits and violences, but that we may bee the better able to set forth Gods honour in our vocations. And if God haue given us any portion of any of these, we must remember whose stewards we are who hath bestowed them vpon us, to what end,& that wee must bee called to an account for our using or abusing of them. Which meditations, if they could often and earnestly be thought vpon, and enter deeply into our heartes: I doubt not, but it would readily ease us, not only of many our foolish, vain, and ungodly expenses, but also reform, sundry our evil and outrageous affections. And that wee ought especially to regard this end in asking;& anne at this mark in spending or using al these worldly helps, we may see in one or two examples,( for in so plain a matter many need not.) What was it I pray you that grieved david, when he was banished out of his country by the cruelty of Saule or other his enemies? Was it that he left his friends, his wife and family, or that he wanted his goods or possessions? It was his absence from Gods house that most of all troubled him, as himself doth plainly testify. O Lord of hostes( saith he) howe amiable 
Ps: 84▪ 1: 2:  are thy dwellings? My soul longeth, yea and fainteth for the courts of the Lord, my hart and my flesh rejoice in the living God. Yea he accounteth the birds happy, that may build their nests near Gods altars, and the men blessed that dwell in his house. And this his earnest love to Gods house, he in another place doth testify when he saith: I rejoiced when they said to me●, wee will go into the 
Psal: 122: 1:  house of the lord. Desireth he to be at home and enjoy his goods, to live at ease, in pleasure and delight, or to seek his gain greedily? No, but to praise god, in his holy house, with other. And that good king Hezethiah when he was like to die, 
Esa: 38: 11:  was grieved that he should no more praise God among the living; but after having received promise of life, the chiefest thing that he thinketh vpon, is to bee thankful unto God for his goodness. Thus wee see why these godly kings desired either life or living. even to honor God in it, and by it. And thus much of the fourth petition, wherein we are taught to ask of God all things necessary for this present life, yea if need bee for our honest delight therein, so that we use them holily, and moderately, and to Gods glory.  
After wee haue begged that which any way belongeth to the body: it now followeth, that wee should with a much more earnest affection, sue for those things that belong to the soul. Well saieth that ancient Father Cyprian, After a supply of food, pardon of sins is prayed for, 
In orat: do: serm: 6  that he who is fed of God, may live in God: and not only this present and short life, may bee provided for, but also that which lasteth ever, to which we may come, if our offences be forgiven vs. And whereas there are two things necessary for us in this behalf, sorrow for sins that are past, even such sorrow as may drive us to crave at Gods hand pardon and forgiveness; the other a purpose of amendment in our life after; First we are taught to begin with forgiveness of the trespasses that wee haue committed, and then to crave a continuance in godliness, in the rest of our life.  
To speak therefore of the first of these two, which is in number the fifte petition, it is not a simplo petition, as are the other, but it hath a kind of limitation, or as the Lawyers speak, rather a stipulation and promise annexed to the same, forgive us, as we forgive others. But let us 
forgiveness necessary:  first consider of the prayer, which is, forgive us our trespasses. Which thing howe necessary it is that we should crave, it will easily appear, if wee haue any regard either to this life, or to the life to come. For as godliness is profitable to all things, which hath the promise of the 
1: Tim: 4: 8:  life present, and of that that is to come: so on the other side, sin and ungodliness, hindereth Gods blessings that they cannot in so abundant measure be bestowed vpon us, as otherwise they should be, it depriveth us of our hope, separateth us from God, and raseth out his image, according to which we were created. And as God 
Levit 26: Deuter: 28.  promiseth to bless our store, our cattle, our fields our cities, our houses, the fruit of our body, and ourselves also, if we serve and fear him: So on the contrary, he threateneth many plagues to bee powred out against such as transgress his laws, and break his commandements. But that sin procureth plagues, and provoketh Gods wrath, if we would doubt of it, the drowning of the world, 
Gen: 7: Gen: 19: Exod▪ 7: 8▪ 9 10: 11: 14▪  the fearful destruction of sodom, and al those cities of the plain, the plagues of egypt, the punishments of Gods own people for their sinning against the Lord, as in sundry places of the book of Iudges is described, the carrying away of the ten tribes, the captivity of Iuda, the destroying of jerusalem, the utter defacing and rasing of the temple, are so sufficient testimonies,& plain demonstrations of it, that they who see it not, are too blind, and they who fear not Gods heavy indignation against them for sin, when they look but vpon themselves and what they deserve, are to secure and senseless. By this therefore I trust it doth appear, that they who are sinners, haue great need to ask forgiveness of their offences, and to say as here wee are taught, forgive us our trespasses.  
But now the question will bee whether we be sinners or not; or at the least whether our sins be so great and grievous, that they must procure( unless they be forgiven) the fearful displeasure of God. For such is the corruption of our 
justifying ourselves.  nature, that we will seek as much as we can to justify ourselves, as did the most wicked and rebellious Iewes, who because the Temple of the 
jer: 7: 4: 10:  Lord was among them, and they might therfore come and stand before the Lord; thought al was well with them, their sacrifices must needs bee acceptable to God,& they an holy and good people. Or else if our conscience will not suffer us so quietly to sleep vpon our sins, but that we are sometimes put in mind of them; then will wee extenuate them in our own persuasion as much as we can, so that so bad as wee are, wee will not seem to bee. We will either lay the fault vpon 
Laying the fault on another.  other, as Adam did vpon eve, The woman( saith he) which thou gavest to be with me, shee gave me of the three, and I did eat. Yea he doth not only lay the fault vpon his wife, but some what also vpon God, that gave him that woman for his help, which was herein his hindrance. And the woman being charged, blameth the serpent, The serpent 
Gen: 3: 12: Make it less in words.  beguiled me, and I did eat. Or else perchance we will in words mitigat the grievousness of our fac●, as Aaron did, when he had suffered the people to commit Idolatry to a golden calf, nay had furthered them therein, in making them their calf of their earings, wherewith when Moses charged him, mark I pray you, how as much as might be, he excuseth himself, making his fault small. First he blameth the people, they were set on mischief, and would needs have Gods to go before them. Then( it followeth) I said to them, y● 
Exo: 32: 22:  haue gold, pluck it of: and they brought it me, and I cast it into the fire, and thereof came this calf. Who would now think by his words, that he had made any great fault? And yet he did not so much as dissuade the people from their wickedness, which he ought to haue done. But he called for their gold earings, fashioned them with a graving tool, and made it a melted calf. Then he made an altar before it, and proclaimed an holiday for it. So that he who first yielded to their Idolatrous affections, now is content to maintain the same. And yet would he persuade Moses, as if it were all the peoples doing, and that calf came without his help, to bee a golden calf. We deceive ourselves also sometime by other 
Example  mens example. Yea and often wee do wrong, because wee are ignorant, and know 
Ignorance:  not howe to do well, and yet even this our ignorance also is wilful, because wee will not hear that wee might learn. With such fig three leaves wee seek to hid our sins, that wee cannot see them; and with such mists wee dazzle our own eyes, that wee cannot perceive them as wee ought. And by that means we know not the necessity of this petition, forgive us our trespasses.  
Therefore that we may sweetly and savourly say to our heavenly Father, forgive us our trespasses, 
acknowledging of our sinne●. 1: joh: 1: 9:  we must confess that we are offenders. For if we so do, we haue this comfort, If we acknoweledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. Let us therefore consider what wee are by nature. Wee are the sinful seed of our disobedient Father Adam; conceived and born in sin and iniquity; our heart and affections, prove and ready to evil; our mind and understanding ignorant and vnskilfull of that which is good. Out of this corrupt spring and filthy fountain, what good or sweet water can be looked for? Verily this crab three, bringeth forth nothing but the sour crabs of breach of Gods law: in so much as the godly themselves, who are in part become new men, so far forth as the spirit of sanctification hath regenerated them, yet are forced to complain, that as Saint paul of himself saieth, I see another lawe in my members rebelling against the lawe of my mind, and leading me captive unto the law of sin, which is in my members: even so all the rest of us must needs say, as he also doth, that wee do not the good thing which we would, but the evil, that we would not, that do we. For alas what duties do we omit, that God requireth of us? What works leave we undone, that we are commanded to do? For many things which we should, we do not, because we know them not. And not seldom we are like to servants that know their Masters will, and do it not, because of such draw-backes as we find within ourselves, which hinder us in our course of holy obedience. And as we leave undone many good things, so that good also that we do, is done for the most part so coldly& negligently, so unwillingly and without such delight as we ought to haue in it, to such wrong ends,& in such worldly respects, that if we haue any true feeling of our own affections, and a right knowledge of a good work, what it is, and how it must be perfected, wee shall find that nothing can bee more comfortable to us, then that we may boldly say, forgive us our trespasses. Especially if wee add to these considerations, a view of our sins which daily we do commit, in thought word& deed, against God, against man, privily and openlie, in iest, in earnest, in youth, in our age. Of these I mean not to speak particularly, but leave every Christian man or woman to examine their own hartes without hypocrisy, and their own thoughts, without partiality. only this will I 
Examples a false rule.  aduise all, that mean truly and sincerely to try themselves, that they do not prove their deeds; by the false rule or squire of mens examples, looking what other do( for then we commonly content ourselves that wee bee not so bad as the worst, and wee can find none so good by far, as wee should bee, excepting only Christ) but Gods word must bee the glass by which wee should dress ourselves, and the pattern that we ought to follow, by which if we be guided, we cannot do amiss.  
If I say we should thus earnestly ripp up our hurts, then should we easily find that we need the corrosive of repentance, unpleasant, but yet wholesome, to eat ware the deade affections of our corrupt consciences, and polluted minds, that the sovereign salve of Christ his death, may bee the more effectual to the forgiveness of our sins. And if we seek not this help, we shall undoubtedly prove to our great grief, that the taste of sin is too too bitter, and the end thereof shalbee uncomfortable. For wee cannot dwell with a more noisome neighbour, or receive a 
sin troublesone:  worse guest then sin is. If thou reject her, shee flattereth thee; if thou hear her, shee deceaveth thee; if thou lodge her, shee snareth thee; if thou keep her to long, shee killeth thee; so that the better thou dost welcome her, the more shee seeketh thy destruction; and the more thou pleasest her, the more she crieth to God for vengeance against thee. For if the sins of Sodom did cry, 
Gen: 18: 20  why may not ours▪ When thou wouldest be quiet, shee disquieteth thee; when thou wouldest sleep, shee wakeneth thee; yea shee is unpleasant sauce to thy meate, and troubleth all thy delights. So that thou canst find no true rest, until thou feel forgiveness of sin.  
And let us not here deceive ourselves, imagining 
forgiveness the onely way to escape Gods wrath for sin:  our sins are not so great, but that we have many ways and means to take them away, so that wee need not for them ask forgiveness at the hand of GOD. This is a caveat or admonition very necessary to bee given, because the Church of Rome, as in many points it swarveth quiter from the sincere truth; so in this, do they to mightily maintain and foster in the heartes of men, a secure senselessness in sin, and hinder their endeavour of turning unto God, persuading them that for many of their sins they need not say with the humble Publican, O God be merciful to me a sinner. For concupiscence, 
Luk: 18: 13: Concupiscence, no sin an evil and unseasonable doctrine. Bellarmine hath al this  they deny it to bee a sin. Which their doctrine if they could by some shifts and subtleties, defend to be good and true: yet how unseasonable is it at any time, especially in these our daies of to much licentiousness, to make the people secure in any thing that is not good? They cofesse it to be vicious, and 'vice, the fountain of temptations, the law of the members resisting the Law of God, evil, the nourisher of sin, the way unto sin, the effect of original sin, a civillwar, unlawful, hated of God, the cause of sin Hath this fruit of theirs so pleasant a taste, that it must not be said to be a crab? What wrong do we unto God, or what encouragement in transgression give we unto man, that wee must haue these that will bee the holy ones of the world, to be our adversaries, in defence of so bad a thing▪ I think myself sufficiently satisfied for that point, in that the Apostle Saint 
Rom: 7: 7:  paul calleth concupiscence sin: yea and not once, but often, as our adversaries grant. Why should I seek ways to make it no sin? The Lord rather of his infinite mercy, work in our heartes, a detestation of that and all things that are evil, and give the spirit of prayer, even as concerning concupiscence to say, Forgive us our trespasses.  
And as they would not haue concupiscence to be sin, how badly soever they writ or else think 
Popish blasphemies of venial sin▪  of it, so haue they venial sins, that may be purged and taken away by light and easy means, for the which they imagine( as it seemeth) they need not say fervently in good earnest forgive us our trespasses, 
Bellar. de Amiss grat. ●ib. 1. cap. 12  but they think we may be as easily freed from them, as wee may bee cleansed from the filth of our feet, and that al the venial sins put together, are not so evil as one mortal sin, in so 
Ibid, c. 13.  much as if God would do his worst, he could not 
Ioid. c. 14:  punish a venial sin,( which is purged by some work of charity) but only by temporal punishments. 
Andrad l. 3: Orthodox: Explic:  And therfore for them there needeth no repentance: a little holy water, or the bishops blessing, or a knock upon thy breast with thy fist, or the mumbling up of Pater noster will serve the turn. These men are afraid belike, least men should hate their own wickedness, and mistake of their own imperfections, and so seek unto him: that is the onely physician to heal them. And by that means the great gains that they got for Masses and Trentals, Diriges, and their other satisfactions, should be diminished. For although they haue many ways to take away venial sin, yet none is either more commended, or oftener prescribed, then that by their money( especially such as had good store) they should hire Priests, but above al other the monks or Friers, to help thē after they were departed out of this life, with their purchased prayers, to pluck them out of Porgatory, and so they could not with any great feeling or fervency say, forgive us our trespasses.  
As for the difference between sins vental& 
Sin mortal and venial  mortal, we do in some sort willingly receive it; but not in their sense. Wee know that there is a sin that is mortal indeed, for it shal never be forgiven, a sin( I say) unto death, for which Saint 
Math: 12: 32 1. joh ●5: 16:  John darreth not warrant us, that we may pray, which our Saviour Christ calleth a sin against the holy ghost. B●● al other sins be they never so great or many, are by the grace of God pardonable and venial. Although of their own nature, how light account soever we make of them, they are mortal, that is, they deserve, yea& also bring death, unless that our deadly wound, and daungerous disease, be cured by that merciful Samaritan, that had pitiful compassion upon him that 
Luk: 10: 33 34: 35: Math: 12: 13  was sore wounded by theeues;& that good physician, that came to heal the sick, and call the sinners unto repentance. Otherwise our heavenly teacher, that true interpreter of the Law of God, would never haue  told us, that we sin and transgtesse, not only by our actions, but also by our affections. Neither would Saint paul so sorrowfully haue said, O wretched man that I am, who shal 
Rom▪ 7: 24:  deliver me, from the body of this death? That is, saith Primasius an ancient Father vpon this place deadly pleasure, delight of the flesh, infirm●●y of the body, and the force of custom. If he acknowledge that his body deserved death in respect of sin, as here he doth; and yet being now regenerate, he was more free from great and notorious offences, or those which they call mortal sins, then ever was any Papist in the world: then belike he confesseth that this his body, was a body of death▪ that is subject to, or deserving death for venial sin, but that Christ delivered him from the same. So that we may with greater earnestness,& yet with an assured hope say, forgive us our trespasses.  
Neither yet do wee make all sins equal or 
All sins not equal  alike. We know, that in the offences themselves, there was a difference, between the excuse that Abraham( not so wholly depending vpon God as he should haue done) caused his wife to make to save his life, to Pharaoh king of egypt, and Ah●melech 
Gen: 12: 13: Gen: 20. 2: Mat: 26: 71.  king of Gerar: and that fault of Peter, who denied his Master with cursing& swearing. lots wife in looking back as shee was departing 
Gen. 19: 26:  from sodom sinned not so grievoully, as did Lot in his drunkenness and incest. Shimei his 
2: Sam: 16: 7  cursing of David, was not so heinous a trespass, 
2▪ Sam: 11:  as Davids killing of uriah, and adultery with Bethsabe his wise. W●e know that all sins are to bee esteemed great or little, according to their objects and circumstances. But because in least trespass there is guiltiness found, and transgression of the Lawe of GOD: therefore even for them must wee pray earnestly and say, forgive us our trespass;. And thus much for the necessity of this petition, in respect of the corruption wherewith wee are polluted, and the sins wherewith wee are defiled.  
now if wee look into the Danger that wee 
Our danger by sin:  fall into by reason thereof: then did the chased heart, never so desire the water brooks, as our soul will desire the forgiveness of our offences. For they shorten Gods arm, and as it were fetter or tie his hands, from doing us good; they hinder his blessings; procure his plagues; hasten his judgements. For he that in mercy visiteth 
Psal. 65: 9: 10: 11:  the earth, and watereth it, and make h●trich, blessing the bud, crowning the year with his goodness, and so giveth great increase to them that fear him: even he also Turneth the floods into a Wildernesse, 
Psal: 107: 33  and the springs of water into dryness, a fruitfvll land into barrenness, for the hard-heartedness of them that dwell therein. But these are small matters in comparison of the terrors 
terrors of conscience.  of the conscience, which feeleth fearful cogitations without comfort or consolation: which maketh the godly to groan grievously, to sigh& sob seriously. As for the wicked they betray all helps that reason offereth; their own thoughts are to them most cruel tormentors. If they look up to heaven, they tremble at Gods presence; if they behold the earth, they imagine every grass pile to bee a witness against them; When they consider of the creatures, they take them for their enemies, as if GOD, against whom they know and feel they haue sinned, had armed them to their destruction; they suspect all things; they fear all things; goods, lands, wife, children, unto them are unpleasant. To bee short, they find no sweetness or pleasure in any thing, no help, no hope: but would give all the world if it were theirs, that with an assured conscience( such as GODS children haue) they could say, forgive us our trespasses.  
And thus wee see, that all without exception are sinners in such sort, as that every one needeth to ask God forgiveness: and also that our transgressions, are odious before God, hurtful to ourselves, and to our own consciences, as a most heavy burden. And shall we yet flatter ourselves in our sins, and promise to ourselves peace and safety, even when wee may justly look for sudden destruction? What were the iniquities of sodom, that procured her fearful desolation? Pride, fullness of bread, and abundance of idleness was 
Ezec: 16 49  in her, and her daughters; neither did shee strengthen the hand of the poor and needy. Are not our transgressions as great as these: Our sumptuous building beyond all compass of measure, our gorgeous apparel far above our degree, our misshapen heads, our disfigured faces, and monstrous disguised bodies shall testify against us of our pride before God and man. Our over common drunkenness, and excessive surfeiting, or compelling others to drink more then they may, that wee may please and delight ourselves in their beastly behaviour( a thing hated of profane kings, 
easter: 1. 8:  and yet with great applause used of us:) our misp●nding of daies and nights, in this fearful abuse of Gods good creatures, doth publish and proclaim that wee haue to much fullness, when our brethren about us faint for want of sustenance. As for idleness, the beginning of evil, and the 
Basil Hexam Homil 7. Seneca▪  very burial of a man that is alive( for idleness hideth all the good things that are in a man) it is to well liked of. I speak not of such onely 
idleness.  as do nothing, but also of them that are not occupied about things profitable to others. For it is one kind of idleness, not to bee well occupied. And this reigneth to much in some of the greater sort, who for the most parte, do least evil when they are idle. Who if they would regard their calling as they ought, might do much good, being painfully busied to walk in the same. And for the poor and needy, God grant that they who haue the commanding of others, would straitlye call vpon the execution of the godly laws provided in that behalf( which otherwise are like to do little good) until they bee throughout this realm, even in the uttermost North partes so established, that the impotent may bee well relieved, as duty bindeth us; and the slothful forced to work, as Christian policy teacheth vs.  
Cursing and swearing are so little reproved, 
Cursing. Swearing.  that young children dare without shane or fear, defile their mouths therewith. whoredom is counted but a sweet sin, especially 
Whoredome  among great ones, whom none dare reprove, much less correct, though their bastards stand up daily, to bear witness against them, of their filthy life. But howsoever, as those ungodly men do think, and dare say, The 
Prov: 5: 3:  lips of a strange woman drop as an hony comb, and her mouth is more soft then oil: yet the end of her is bitter as wormevvoode, and sharp as a two edged sworde. Her feet go down to death, and her steps take hold of hell. Yea, though a sinner do evil an hundred 
Eccl. 8: 12:  times, and GOD prolongeth his daies: yet I grow it shall bee well with them that fear the lord, and do reverence before him. But it shall not bee will to the wicked, neither shall he sung his daies, he shall be like a shaddowe, because he feareth not before GOD. If then they dare, whilst GOD suffereth them, like untamed colts to play in the halter; both do wickedly, because they are without fear of due and deserved punishment; and speak of it without shane, because they haue cast of all Christian modesty; and make a sport of sin, as if they would say with those wicked ones, that Wearied the lord with their words: where 
Malac: 2: 17  is the God of iudgement? Or as they of whom ieremy complaineth, that as if the threatenings of Gods judgements against them, had been all but a fable, durst as it were challenge God, to dhe as he had threatened saying, Where is the word 
Iere: 17: 15  of the lord? Let it come now: If I say they bee come to such depth of security in sin, yet let them bee well assured, that for all these things, God will bring them to iudgement. But it 
Eccle: 11: 19:  would be to long to reckon up our sins, in consideration whereof, wee may see if wee bee not too blind, and know if we be not senseless, that it is most necessary, that wee should earnestly and faithfully say to our heavenly Father, forgive us our trespasses, not only in respect of those lesser sins that are common unto all, and led unto death if they be not forgiven: but also in respect of our many great sins, wherewith we pollute our land, and endanger our own souls.  
And now it is time that we consider what we ask in this petition, and what we haue to learn out of the same. First it is not unprofitable for us to remember, to whom our saviour Christ giveth this pattern of prayer. Saint Luke reporteth that one of his disciples said unto him, Master 
Luk: 11: 1:  teach us to pray, as John also taught his disciples: and thereupon he said, When ye pray, say, our father 
Mat: 5: 1:  &c. And it seemeth also by Saint Matthew that he taught this, his disciples being gathered about him. Yea there is none so perfect, ●neither hath been( Christ only excepted) but that he must, if he will see God, say forgive us our trespasses. And in asking forgiveness of sins, we confess ourselves to be sinners: which thing is good for us to do, as david by his experience teacheth us, who saith thus, When I held my tongue(& 
Psal: 32: 3:  confessed not my faults) my bones consumed. But if we aclowledge our sins God is faithful and just to 
1: Ios: 1: 9:  forgive us our sins, and to cleanse us from all iniquity. Let us therefore with that kingly prophet confess against ourselves our wickedness unto the Lfrd: unto the Lord I say whom we haue offended, and who can forgive them, and will if wee ask earnestly, for his son Christ his sake. But as for that Popish shrift, or confession in the ears of a Priest, I say thereof boldly with Saint Augustine: 
Shrift or ear comfession: Con: l: 10: c: 2  What haue I to do with men, that they should hear my confession, as if they would heal all my infirmities? A curious sort of men are they, to prie into another mans life; but slow and slothful to amend their own. And here because the begging of forgiveness of offences, employeth a confession of the same, the puritans called Cathari( for it is a name fit for them that say they are perfect, not for such as only wish that things were more sincere) those puritans I say are here strongly confuted. For if al must ask forgiveness of sin, then all haue sin. So are the Novatians also, who denied hope of mercy to such as fell after baptism to notorious sins. But if there had been no hope of remission, Christ would not haue taught such to say, forgive us our trespasses.  
Secondly we are here taught, howe this our 
Howe sin is taken away:  transgression is taken away, namely by forgiveness. And seeing he who is our heavenly prophet, teacheth us, that by this means, wee must bee cleared and freed from sin: Let us learn of him; for he is our only Master; and beleeue him, for he is the truth; and receive his doctrine, for if there 
Math: 23: 8: Ios: 14: 6:  were never guile found in his mouth, surely in this matter, of so great wait, belonging to the 
1: Pet: 2: 2:  salvation of our souls, he will not deceive vs. He then that teacheth us to feel our sin: willeth us to say, forgive us our trespasses. Now S. Matthew and Saint Luke differ somewhat in words, in this petition, though not in the matter. For Saint Matthew willeth us to ask forgiveness of our debts. The self same word in the Sirian tongue,( which it is thought our saviour Christ did speak) signifieth both Debt, and also sin. And therefore whereas after Saint Matthewe we pray, forgive us our debts, after Saint Luke we say, forgive us our trespasses, expressing that in plain terms, which the other, by a very apt figurative speech, did signify. For man was many 
Sin a debt:  ways bound unto God, to yield unto him holy and sincere obedience. First because he hath made us, and not we ourselves. Then also wee aclowledge 
Psal: 100: 3:  him to be our lord, we must then serve him; our Father, we ought then to honour him. having thus so many ways right over us, and an interest in us, look what he commandeth, we ought to obey. But we haue forfeited our recognisance; we haue not performed covenant, and paid our debt, but are by sin brought further behind hand with him, then ever we can be able to satisfy for. For we are even that distressed seruant, that had nothing to pay a very great sum, neither could we ever haue satisfied the 
Mat. 18: 25:  same, but it pleased that king our Master, to forgive us all the debt. We are that man that fell among theeues, and was robbed of all that he had, in so much as his raiment was taken from 
Luk: 10: 30:  him; and was also wounded, and so left not able to help himself. For our goodly and gorgeous garment, of holy obedience, by the force of sin is taken from us, and wee are now clad, with the filthy rags of our own corruption. And that worse is, wee are so weakened by the wounds of our transgression, that we as half dead, are no way able to help ourselves. Wee must therefore pray, that the most merciful samaritan, even Christ our saviour, will power into this our wound, the wine of comfort, and oil of compassion, that he I say would heal us with this sweet salve, Thy sins are forgiven 
Luk 7: 48:  thee. For otherwise wee shall not find ourselves only half deade, as the Church of Rome, straining this parable somewhat further then they should, doth erroneously gather; but even wholly or quiter dead, as our saviour Christ teacheth, purposely declaring what our estate is; and 
Ios. 5. 25:  the apostle in sundry places, yea rotten in our corruption. 
Eph: 2: 1: Col: 2: 13:   
If then the debt of our sin be so great,& wee haue not any thing to satisfy for the same: If all we had by our creation to help ourselves withall, be taken from us, and wee so weakened with the wounds of sin, that wee haue no strength left, wherewith to recover our salvation, or to cast from us the burden of sin: Let us say wi●h the prophet david, Blessed is he whose wickedness 
Psa: 32: 1. 2:  is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity. Our saviour Christ maketh us in this, like to a poor man, that is bound in obligation, or set in a debt book, for a sum which he knoweth not howe to pay, and yet if he cannot satisfy it, he must die in prison. Oh how joyful will that poor man be, if he be put in hope, that vpon his svit the debt will be pardonned, the bill canceled, or the book crossed? even so doth our saviour Christ comfort hereby the distressed conscience, whom he teacheth to say, forgive us our trespasses. For although our conscience tell us, that wee cannot make payment; yet Christ hereby assureth us, that there is great hope of pardon& forgiveness. And because he teacheth us to say forgive us our trespasses, we are infallibly to gather, that we cannot haue our quietus est, until our heavenly Father, who is our creditor, forgive the debt: neither can we be eased of the burden, or freed from the guilt of sin, but by him that calleth all unto him that are weary and laden, promising that he 
Math: 11: 28  will ease them.  
But what are these sins that we ask forgiveness of? If we beleeue the very pillars of the church of Rome, they will tell us that venial sins, may many ways be taken away, so that if wee do not ask forgiveness, yet by any work of charity they are so purged, that they cannot be punished eternally. Therefore though among other remedies for such small stains, the saying of the Pater noster, say they is one, that will quiter take it out, or wipe it away: yet because there are many other helps( as before I said) they think it not very needful that we should ask forgiveness thereof. Or if it so fall out that they say dimit nobis debita nostra,( for to speak in the tongue wee know, it hath been thought heretical, and worthy extreme punishment) yet their meaning is not thereby to crave humbly pardon 
Papists for venial sins think not that they are beholding to Christ:  and forgives as here wee are taught: but even by speaking these very words, to merit the taking away of the venial sin. For they will haue al their works sati●factory; So little beholding they will be to Christ.  
As for mortal sins they are heavier, then that they can so easily bee removed( so they teach us) as by asking forgiveness. And therefore to be cleansed from them, they will haue us to do other great works, to merit and deserve or make recompense for the same. And the Popes pardons are a good remedy for them, a good salve for that sore, or else they haue heinously deceived the world these many yeares, in promising pardon of sins without exception, to such as had their indulgences. But howsoever they haue born the world in hand, that wee must( our sins being once in baptism remitted) make satisfaction by our works, for the transgressions of the law, whereby wee after baptism offend: yet it is most certain, that the least sins that wee can commit, because they hinder that perfection 
forgiveness for all sins.  which the lawe requireth, are therfore no way but by pardon abolished. And the greatest offences because they are as fowle spots in a white garment, can no way bee washed away but by forgiveness: so that for all our sins of what weight or quality so ever they bee, against God, against man, in word, thought, or deed, of commission, or of omission; wee must learn of Christ to say, forgive us our trespasses.  
And if any man ask, why wee should daily crave this forgiveness, or oftener as Gods spirit 
Why this prayer must still be said:  shall move us, seeing that in baptism there is full remission of all our sins, past, present, or to come. I answer that in this prayer, wee crave at the hands of our most merciful Father, that wee who cannot if wee bee not too careless, but feel the weight and burden of our sins which still presseth us down, and aclowledge the filthiness of them, in the sight of God, may comfortably feel and find, within our own consciences, that forgiveness and pardon of our transgressions, which God in his word, hath promised, and in baptism sealeth up unto vs. So that hereby wee show a continual care and longing, that that sacrament and the grace thereby assured unto us, may effectually comfort our mourning mindes, and raise up our feeble harts, weakened and grieved with the wound of sin.  
moreover because our saviour Christ teacheth us to say, forgive us our trespasses, he adviseth 
ourselves thus must pray  us to be careful while here we live and walk in that way, wherein are stumbling blocks, and stones to stumble at on every side; and we ourselves so weak that wee are not able to go vprightelie in the perfect way: that wee may sue for our own peace, and make our own requests, that he against whom only wee haue chiefly offended in breaking of his lawe and commandments, will pardon and forgive vs. But if wee will leave this to bee done by our attorneys, and to be dispatched by our delegates, we haue no warrant for that in Gods book; and therfore shall find no comfort therof, in the time of death, nor fruit of it afterwards.  
Lastly the forgiving of this debt importeth 
Full forgiving  as much, as the acquitting us of the fault, and of the punishment. For who can say the debt is forgiven, if the debtor be cast in prison, or otherwise punishod for not paying it? Even so in this debt that we owe to God, because our saviour Christ instructeth us, that wee must ask forgiveness of it, wee may haue an assured confidence, that not the fault onely, but also all the effects of Gods displeasure, due to us for the same, are taken away. Otherwise( which God forbid that any Christian should once think) God were not a just God, if he should punish without cause. And what cause can there be of punishment, when there is no offence? Or in what equity can the fault bee laid against us, which is pardonned. Therefore against that Popish Paradox of half forgiveness,( who will not in any wise, that the punishment should be forgiven, but the fault onely) let us hold fast this most comfortable doctrine, that he that said to him that was sick of the palsy Thy sins are forgiven thee, said also, arise 
Matth: 9: 2:  take up thy bed and go to thine house. Yea let us with a constant persuasion, oppose ourselves against that Pop●she doctrine, whereby the Church of Rome, for their own gain and lucre, seeketh to hid from the distressed consciences, the inestimable benefit of CHRIST his death; assuring ourselves that he who thus spoken to that diseased man, arise take up thy bed, and go to thine house, that we may grow that the son of man hath authority in earth to forgive sins, as the three Evangelistes with one month bear witness, thereby also giveth us to understand that if the punishment remain, there can bee no certain persuasion of the hart, that the fault is pardonned. And thus much for this petition  
now followeth the condition, or the promise annexed thereto, As we forgive them that trespass against vs. And here wee are to remember, that wee do not hereby so justify ourselves, or commend our forgiving of others, as if it were so perfect, that wee would not crave of GOD to bee more merciful to us, then wee can bee to them that offend us, But wee only show, howe that the consideration of our debt, wherein wee stand indebted to GOD, and in his danger, maketh us willing and ready to forgive such as haue falted to us, that with better assurance wee may ask forgiveness. So that wee do not in these words, ask like measure of mercy at Gods 
Readi 〈…〉 to for 〈◇〉  hands, as we are willing to show to others( for we cannot so freely, and heartily forgive, neither with so sincere an affection as we ought) but do even testify before God, that we are not desirous to bear any malice or envy, but rather would bear with our brethren, that our heavenly Father, might not be provoked to deal hardly with vs.  
Neither must we imagine that our forgiving 
Our forgiving others no cau●e of our forgiune●:  others, is the cause why God forgiveth us( God forbid that this so necessary a petition, should be carried up by so weak a wing) but rather we do by the consideration of Gods great goodness to us ward; tie ourselves to be good to others, and haue a resoluce purpose to forgive. And this is a most necessary addition, to put us in mind of the hard measure, that we may justly at Gods hands look for, if we show ourselves unmerciful to others. For, With what measure we meate, it shall be 
Matth: 7: 2: Math. 6: 15:  measured to us again. And if we do not forgive men their trespasses, no more will our heavenly Father forgive us our trespasses. This is plainly 
Matth: 18:  taught us in the parable of that rigorous servant, who because he would not forgive his fellow one hundred pence, but entreated him very hardly, was therefore himself delivered to the tormentour, until he should pay that which he should never be able to satisfy for. For there shall bee condemnation merciless, to him that sheweth not mercy. 
Iam. 2: 13:   
And seeing we call God our heavenly Father,& thereby aclowledge ourselves to bee his children: it is good reason that as in christian virtues we seek to imitate our Father: so in this also, according to that commandement of our Saviour CHRIST, Be ye merciful as your Father also 
Luk. 6: 36:  is merciful; knowing that our labour therein shall not bee in vain; seeing that he in whom all the promises are Yea, and Amen, that is are performed and accomplished hath thus proclaimed: Blessed are the merciful: for they shall obtain 
Math: 5: 7:  mercy.  
hereby then wee learn. that when wee prostrate ourselves before the God of all mercy, looking for mercy and forgiveness of our sins: we must cleanse our own hearts from all corruption of rancour and malice, and by the sanctification of the spirit, haue a full and resolute purpose, of pardoning whatsoever offences committed against vs.. For otherwise wee ask against ourselves a heavy judgement, if with a mind purposing revenge and hatred, wee say to our heavenly Father, that great and mighty GOD, forgive us, as we forgive them that trespass against vs. For it is all one as if wee should say, I will not forgive, and therefore forgive me not. And then as the prophet David saith, they are 
Psalm: 32▪  happy whose sins are forgiven: so on the contrary where forgiveness of sins is not, there is nothing but a portion with the devil and his Angels, in utter darkness, weeping and wailing& gnashing of teeth. Therefore when we will pray to our good God, let us first strive to the uttermost of our power, to sweep out of every corner of our heartes, the filth of malice; and endeavour not to forgive onely, but also as much as in us lieth to forget, whatsoever wrongs any man, either by word or deed hath offered unto us: that having this testimony of a good conscience, that we as heartily as wee can do, pardon all faults committed against us, we may with the greater assurance of the same holy spirit, which hath wrought this good in us, say to our heavenly Father, forgive us our trespasses, as we forgive them that trespass against vs.  
But shal that forgiving them that trespass against me acquit them of sin, and make them free from that iniquity, as the Pope saith he doth 
Our pardoning taketh not away mens sins  by his pardons ease men of that burden? Not so. For in every such sin there is an offence against God, which we cannot meddle withall. For what haue we to do, to take Gods office vpon us? There is also a wrong done unto man. This man may remit, so far forth as it concerneth him.  
Neither yet must we imagine that al wrongs or evil dealings must be suffered amongst men, because it becometh Christians to be ready to forgive. For first this is no inhibition to Magistrates, 
evil must be punished although we must forgive:  but that they may pronouncing just judgements against malefactours, seek by force of Lawe, to restrain and bridle evil doing among men. But they also must take heed, that they execute the laws, lawfully: that is, without respect of persons, not for fear or favour of any, either for love or hatred, or for hope of gain, or with any other corrupt affection: Least they pronouncing a just sentence or iudgment, yet not justly, because they are moved thereto by some affection, bee found guilty of innocent blood, and defile with their corruptions, GODS judgements.  
And private men also, may without breach of 
Iustice must be dōe justly Private men may reform their wrongs.  the Lawe of christianity, restrain and reform the wrongs done unto them. But wee must in any wise take good heed, that neither our earnestness in seeking our right, or in defending ourselves, bee any occasion of offence unto others; or that we give them just cause to slander our profession: And also our mind, must even in seeking lawful means, to redress such wrongs as we suffer, bee far from malice or rancour( as before I haue said) least as another hath offended against the law of charity in wronging us either in word or deed: so we also break the same lawe, whilst with an unlawful affection, we seek lawful mends. And thus much of the fifth petition.  
Now followeth the sirt, And lead us not into tentation, but deliver us from evil. Wherein wee pray for help& assistance of Gods spirit, against sin, in time to come, as we haue craved before, forgiveness of things past. And this petition consisteth of two parts. For we first entreat him, that he will not deal with us, as in his deserved wrath he might: secondly that we may haue his merciful deliverance from evil. The first parte therefore is expressed in these words: And lead us not into tentation. Which words might in my iudgment easily be understood, and should haue had no great difficulty in thē, but that there haue been some at all times, that wresting the word of God to a wrong and wicked sense, even unto their own destruction as Saint Peter telleth 
●: Pet. 3: 16  us, would for their own excuse, make God, even that God that hath no delight in iniquity, but is a just revenger of al wickedness, to be the cause& author of their evil. The Manichees those ancient heretics, among many other their heresies did hold this blasphemy. Yea and some other also perchance before them. In which respect Saint Ambrose, and long before him Saint Cyprian, durst not say with our Saviour CHRIST, lead us not, but let us not, or, suffer us not, to bee led into tentation, perverting the sense; and changing the words. Neither are there wanting in these daies, which are bold to charge us with that same blasphemy, if wee ascribe unto GOD any more, then permission or suffering the actions of wicked men.  
For the cleared of this point, because I purpose 
God not the auth● of sin  to speak one word or two, first I proclaim it unto the world, that we are so far from making God the author of sin,, in ourselves or others,▪ that wee fully consent in doctrine with Saint james, and give unto him the right hand of fellowship, when he admonisheth thus; Let no man say when he is tempted, I am tempted of God. 
Iam: ●: 13:  For God cannot be tempted with evil, neither tempteth he any man. But yet we know that it is not in vain, that our Saviour Christ saith lead us not into tentation. Neither is it a kind of speech, strange unto them that are acquainted in Gods book. For God is said to harden Pharaohs hart. 
Exod: 4: 21  And in the prophet Esay, the people complain thus. O Lord why hast thou made us to err from 
●sa: 63: 17:  thy ways, and hardened our heartes from thy fear? And the Apostle Saint paul, speaking of the Idolatrous Gentiles, saith that God gau● them 
Rom. 1. 24.  up to their hearts lusts, unto vile affections, into a reprobate mind. And showing Gods heavy iudgments against them that perish; by the deceive ablenesse of that man of sin, and child of perdition, he pronounceth that God shall sand thē strong 
2: Thes: 2: 1  delusions, that they should beleeue lies. In al which things the selfsame judgement of God against the wicked is expressed, that here is spoken of by our saviour Christ. For to harden the heart●, to make to err, to deliver into a reprobate mind, to sand strong illusions, is nothing else, but to lead into tentation, and the holy Ghost chargeth God with all these.  
now therefore let us reverently adore the judgements of God, and soberly consider, howe the holy Scriptures ascribe these things to god. And first we must resolve with ourselves, and h●ld it as a principle in divinity, that God doth 
God putteth no evil into us:  not put any evil into any; he corrupteth not their heart; neither maketh he them evil, that were good. This bee far from any Christian hart, thus to think of God. But as he is holy, he loveth holiness, and is the author of all goodness. 
joh: 6: 44: God forceeth none to evil or good.  And although God draweth all them that come unto Christ, by the sweet motions of the holy spirit, as by a strong cord, or a double chain: yet doth he not force or constrain any, either to do evil or good. For he is a most pleasant spring of wholesome water, from which no bitterness can come: and although he move us effectually, yet he constraineth us not forcibly to serve him, much 
Ezec 18: 23  less then to displease him. For he desireth not that the wicked should die. These two things be cause they are confessed of all, need no further proof. Namely that God putteth not evil into any; neither constraineth them to do evil.  
From what founetaine then followeth the evil 
Iam 1: 14:  that we commit? every man is tempted, when he is drawn away by his own concupiscence and is 
sin cometh of ourselves  enticed, saith Saint james. That fruit springeth, from the roote of bitterness that is in vs. And we so readilye, nay so greedily, yield unto the provocations of sin, that we need no forcing at all thereto. For this cause job saith, that we drink 
job: 15. 16  in wickedness as water: and the Apostle to the Hebrewes 
Hebr: 11: 25 Iam: 4. 1:  speaketh of the pleasures of sin, as doth Saint james also. It is therefore good council that the same Apostle to the Hebrewes giveth. 
Heb: 3: 13:  Exhort one another daily while it is called to day, lest any of you be hardened, through the deceitfulness of sin. For sin is like a cup, well mingled with sugar and delectable spices above, but with poison, in the bottom. At the first it hath delight& pleasure, but in the end, bitterness& death. Thus then it appeareth, that sin cometh not from God, but from ourselves, yea and that with too much readiness.  
How then is God said to harden the heart, to led into tentation, to give up, or deliver into noisome lusts, or a reprobate sense? Or how doth he make men to err? For as I haue shewed before, all these things are affirmed of him. he first withdraweth his holy spirit from 
God withdraweth his spirit:  those whom he is said to harden, and by that means are they become hard and unprofitable to any good work, having that living founetaine of heavenly graces stopped from them, whereby only they can be softened. For as GOD may bee truly said to harden the earth, as also he doth threaten by his prophet 
Levi: 26. 19:  Moses, that he will make the earth hard as brass, for the wickedness of the people, not because he putteth any hardness into it, but because in withholding the drops of heaven, and the rain from above, it is become dry▪ and unfruitful: so he hardeneth us, when he softeneth us not.  
Then likewise he doth more then suffer men to be solicited by such motions,& alured by such occasions, as through their fault draw thē to sin, 
Occasions of sin.  and turn in the godly to their bettering, by making them to walk more warily before the Lord: but to the wicked, these occasions which are offered,& they most greedily according to their corruption do abuse, are as it were furtheraunces, to the plucking vpon them gods just iudgments. This may appear by that story of Ahab. God purposing to execute his wrath vpon Ahab a wicked king, hath with his ministering spirits, as it were a consultation, and saith: Who shall entice Ahab, 
1: King: 22● 20: 22: 23:  that he may go& fall at Ramoth G●lead? And there came forth a certain evil spirit and offered his service in this sort: I( saieth he) will bee a lying spirit, in the mouth of all his Prophetes. To whom the lord said, thou shalt entice him, and also prevail, go forth and do so. And of this the prophet of the Lo●de M●chaiah doth conclude, that the lord hath put a lying spirit, in the mouth of all Ahabs prophets. And why should we think it strange, that God should in such sort deal with his creatures. The mother that loveth the child most tenderly, yet if shee see him too greedy of a knife, will perchance sometime let the child hold the knife in his hand, yea will so guide the knife, that it shall cut his finger, not that shee is careless or that shee doth not regard her child, but thereby shee teacheth him to take heed, how he meddle with a knife again. So God dealeth many times with thē whom he loveth, by casting such blocks in their way, at the which whilst through their default they stumble and fall, they may learn afterwards, to look better to their feet, and to take heed more carefully. As for the wicked and rebellious, God as a just judge, delivereth them up into a reprobate mind, as to a tormentour, even hereto, begin their endless punishment.  
And as by such occasions he trieth the faithfulness of his servants, and discovereth the hypocrisy of the wicked: so doth he also give 
The knowledge that evil men devi●e by, is of God  wit and knowledge unto al men whereby they devise; and ●ower also and ability, to execute and do even those things, that are contrary to his will. For whatsoever understanding or strength we haue to do any thing, from him only 
Act: 17: 28:  we haue it, In whom wee live, move, and haue our being. For God even our good God, that hath given unto us such gifts of body or mind; doth not for the most parte withdraw the same, no not when wee go about those things that displease him: but doth therein as politic and wise princes will do, when they see subiectes whom they advanced to high authority, begin to abuse their honour, and to despise their sufferaigne. They will let such a one alone until they haue taken him in the snare, and then will they not only resume their dignity, and take it from him, but his life also. even so God letteth men alone that do abuse these his gifts, but when he seeth his time, they shall pay dear for it; and shall render a heavy account, of their contempt of Gods good graces.  
And whereas I said before, that God doth more then suffer occasions to be offered unto men, which they readily turn to their hurt, as appeareth by his consulting of Ahabs destruction, his sending of that lying spirit whereby he was deceived; it is very consonant to the whole doctrine of the holy Scriptures, which teach God to bee governor and ruler of the world, that the answer of the tongue is of the Lord, that the steps 
Prove: 16: 1 Pto: 20: 24: jer: 10: 23:  of man are ruled of the lord. For O lord I grow( saieth the prophet ieremy) that the superintendency of man is not in himself, neither is it in man to walk and direct his steppe●. Yea, the kings 
Pro: 21: 1:  heart( bee he never so mighty) is in the hand of the lord, as the rivers of waters: he turneth it, whethersoever it pleaseth him. Are not two 
Mat▪ 10. 29:  sparrowes sold for a farthing? and one of them shal not fall to the ground without your Father, saith Christ our saviour. The Lot is cast into the lap: 
Pro: 16: 33:  but the whole disposition therof is of the Lord. If he rule the tongue& steps, yea the harts of princes; if he haue to do in the taking of sparrows, and the disposing of lots: doth it not hereby manifestly appear, that he worketh also in our actions, and in the occasions which wee turn to good or evil? But let us learn by examples howe these 
Occasions of evil are of God n●t the abuse of the occasion 2: Sam: 11: 2  occasions of the evil that wee do, are of God. David was alured to sin by the sight of Bethsheba. That Bethsheba did bathe herself, and that David did at that time▪ rise out of his bed, and walk on the roof of his palace, these actions, which were the occasion of his sins, were governed and directed by God. It was no doubt Gods work also, that the damsel did charge Peter to haue been one of them that followed 
Mat: 26: 69:  Christ, which was unto him an occasion, to forswear and curse himself in the denial thereof. He that governeth the sparrows in their falling to the earth, and ordereth the lots, did also direct them in these actions. What then? did God cause David to lust, or Peter to deny his Master? No he made David to see Bethsheba, and Peter to hear what the damsel said: but the one had his own lust kindled by the sight of his eye, the other his faith sore shaken, by hearing that question of the maid: and they both were deceived by their own corruption, and drawn to sin by their own fault.  
But God hath in these things no sinful affection, 
Psa: 145▪ 17 The end why God doth this:  he is holy in al his works. And as a wise governor of al our actions, by such falls he letteth his children see their weakness, that they may take better hold of him that is their strength; and so in mercy forsaketh them, for a time, that that they may cleave the faster to him for ever. But against the wicked, by such means he executeth his just iudgments, punishing in the● sin by sin. And this is it that the Apostle Saint paul teacheth the Thessalonians. Because 
2: Thes: 2▪ 10 ( saith he) they received not the love of the truth, that they might be saved: therefore God shall send them strong delusion that they should believe lies, that all they might be damned which beleeue not the truth, but had pleasure in unrighteousness. And thus do we yield unto our great God sovereignty and dominion, in acknowledging his power and working in all things. And thus we give unto 
2. Cor▪ 4: 6:  him the praise of wisdom, Who( daily) commandeth the light( of his mercy and iustice) to shine out of the darkness( of our sins.)  
now out of this which hitherto hath been 
God author of the fact not of the sin:  said, we learn first that God in all that we do hat evil is, is author of the fact, but not of the fault; of the work, but not of the wickedness that is therein. So that wee must in every such action, bee wise to put a difference, betwixt that which is Gods part therein;& that which our corrupt nature polluteth: as in manythings there is to bee seen a manifest discrepaunce between a thing itself, and the imperfection that is in the same. A workman cutteth with an axe or edgetoole that is broken or rough. The workman is cause of the cutting, but not of the roughness or vneuen cutting. The schoolmaster maketh his scholar that stammereth to say his lesson, and he in saying stutteth or stammereth. The Master is the cause of his speaking, as justly he may( for he hath authority over him) but the stammering, is of some imperfection in his speech. Or the Master commandeth his servant that halteth, to go to do such business as he hath for him to do: he is now the cause of his servants going, but not of his halting; that is of himself. So likewise God in all our works, worketh in us, or with us, so far as there is no corruption in the same: but the sin that we commit, is wholly ours, 
Eccl: 15: 11: 12. 20:  and not his, as of the son of mirach we may truly learn.  
Secondly that whatsoever he worketh in us, 
God worketh to a good end  he doth it always to a good end, and with a good affection: either mercifully dealing with his children to their amendment; or justly executing his judgements against the impenitent; and always setting forth his glory, both in the one,& by the other. So that if wee rightly examine his ings, wee shall be so far from making him the Author of sin, that wee may rather plainly confess, as truly wee may, with the Apostle Saint paul, that God shall be justified in his words, 
Rom: 3: 5▪ ( yea and in his works also) and overcome when he is iu●ged. And thus much of this question, whether God be the author of sin, which God forbid we should once surmise.  
But for these words of this petition, there is not in my iudgement any great hardness therein. For we pray, that God would not deal with us according to our deserving, neither reward us according to our wickedness, but that he would strengthen our weakness, correct our cowardice, reform our infirmities, and supply al our wants: not giuing us over to our own lusts; but watching over us with a vigilant eye, that wee fall not into such wicked lusts, as our own corrupt nature is prove unto. But because of this request there are sundry branches, it is not unprofitable to speak of the particular things contained in this prayer.  
First therefore we crave of God, that seeing our weakness is such, as that wee haue always just cause to mistrust our own strength; God will in such sort deal with us, that wee bee not 
Wee pray not to bee tempted to evil▪  tempted. That is, that no occasion bee offered unto us, whereby wee may bee moved to evil. For our nature is like to a water, which so long as it is not stirred or troubled seemeth clear: But if a stick, or any other thing, bee it never so clean, bee thrust into the same, the filth and mud ariseth, and sheweth itself: even so wee, vpon every occasion do show our corruption, and our wicked affections vpon every light motion, are most ready to burst forth. Wee therefore knowing our proneness to sin, and our weakness to withstand such assaults, first desire that wee bee not tempted or solicited to evil.  
Then also that if God see it to bee fit, either for his glory, or our good, that wee should so bee tried: wee crave that God in this our trial, will not withdraw from us his helping hand, leaving us to ourselves, and our own 
We pray for Gods help.▪  concupiscence. Because wee know that we are not then able to withstand the very least assault, one minute of an hour, but that readilye wee yield, and are lead away captives.  
And thirdly wee ask, that he will assist 
Assistance of Gods grace  us by his grace. Because it is not enough if he doth but look on. Therefore wee desire of our heavenly Father, that he will not 
1: Cor: 10: 13  suffer us to bee tempted ●bove that we bee able, but will even give the issue with the tentation, that we may bee able to bear it. That so wee may hear to our unspeakable comfort, that ioieful voice: My grace is sufficient for thee: 
2: Cor: 12: 9  for my ●ower is made perfect through weakness.  
Lastly, in consideration of our sins which haue deserved, that God should in most severe manner deal with us: wee beseech GOD, not to punish our former wickedness, with the 
Not to pun●sh our sins past.  losing of the rains of liberty to sin hereafter: neither to acquit our looseness of life, with ignorance or contempt of the word, as God doth many times most justly: neither yet on the contrary, to render to us wickedness of life, even with greediness, without remorse; for our carelessness in the knowledge and service of him. For that God doth thus deal with his disobedient servants, as many other testimonies do prove, so none more plainly, then that 
Rom: 2: 21: 24. ●6:  which the Apostle Saint paul writeth to the romans, that the Heathen did after some sort know God, but did not glorify him as God, wherefore God gave them up to their heartes lusts, and to uncleanness, yea to most vile& unnatural filthiness. And thus much concerning the first parte of this petition, wherein we entreat God to forbear to power forth his displeasure.  
The second parte of this prayer, is a craving of his grace and assistance, but deliver us from evil. 
The necessity of this petition:  He that understandeth not howe necessary this petition is; knoweth not how weak, simplo, and heedless himself is; how strong, crafty, and diligent an adversary he hath. he considereth not in what place he liveth, namely in the world, which sometime by faire words, and show of profit or pleasure or such like worldly things deceiveth; and sometime by fears, dangers, griefs,& vexations terrifieth. He remembreth not howe great and ready a mean, this his subtle and fly enemy hath to prevail, by reason of our own flesh, which lusteth against the spirit, whereby it cometh 
Gal: 3: 17: Rom: 7▪ 231  to pass, that we haue a lawe in our members, rebelling against the lawe of our mind. And vpon this occasion it is no hard matter for him to prevail, who hath within ourselves so mighty helps, namely our desires, delights, pleasures, and all our natural disposition. So that the Apostle S. Peter had good reason to exhort us thus, abstain from fleshly lusts which fight against the soul. We 
1. Pet: 2: 11:  therefore that are of ourselves so weak, and subject to sin, and haue that our ancient adversary who still goeth about as a roaring lion seeking whom he may devour, with whom also our own lusts haue made such a conspiracy, that they are ready to betray and deliver us into his hands: we I say, that stand in such a dangerous case,& see our nature to be polluted with original corruption, and our li●e to be stained with our actual and committed transgressions, haue great cause not only to say; but even to cry from the bottom of the heart, with faith vnfamed, deliver us from evil.  
And as on the one side, wee see our wants in that we are taught thus to pray; and our weakness 
Our vnabili●y to deliver ourselves:  to resist the assaults of satan: so we understand also how unable we are to deliver our selves from evil: whether it be that evil one, our ancient enemy; or our own evil lusts within us, that are always drawing us to evil; or any outward evil, whereby we are troubled. In all these wee must crave help of our heavenly Father, otherwise we cannot be delivered from them. For even he that gave jacob for a spoil, and Israel to the 
Esa 42: 24: 2: King. 24:  robbers, because they sinned against the lord, as the story of the kings sheweth: He I say, and no creature, no Saint, no angel, but as he is gods ministering spirit, sent and appointed to do that service, is of power, to free us from any danger or distress. And therefore wee must rest under the shadow of his wings, and not seek any other patron or helper. In our necessities& bodily wants, unto him we must say, Deliver us from evil.  
As for the evil whereby our soul is assaulted, we are much less able to free ourselves from it. Even we I say that haue received the first fruits 
Rom: 8: 23 Eph: 4 30: joh: ●: 13:  of the spiri●; and are se●led by the spirit of Go● unto the day of redemption. We are born not of blood, nor of the will of the flesh, nor of the will of man, but of God: with the word of truth; that are born( I say) 
Iam: 1: 18: 1: Pet: 1: 23:  anew, not of mortal seed, but of immortal, by the word of God, who liveth, and endureth for ever: 
joh: 8: 36:  We that haue so many graces bestowed upon us, cannot bee truly freed, until the son haue made us free, and therefore must sub, and sigh, seek, and sue, for that leading spirit of God, that Spirit of adoption, whereby wee( may) cry 
Rom: 8: 14:  Abba, Father, and crave this grace and help of him, whereby wee may bee delivered. For therefore did our Saviour Christ teach his holy Apostles, Saint Peter, upon whom he had bestowed many great graces, Saint John, 
Gal: 2: 9:  whom he loved above the rest, and Saint james, which three were counted to bee pillars in the Church, and the rest thus to pray, that al succeeding ages might learn, that our heavenly Father only can work this our deliverance from evil.  
now although whilst wee are in this vale of misery, we always haue occasions, to beseech 
What evil we pray against  God to deliver us from all sorts of evil, bodily& ghostly, temporal and spiritual: yet here especially we pray to be delivered ftō those evils, the committing whereof, is an offence against God. And because that for the perfecting of this our deliverance, there are sundry things so necessary, that without them it cannot be: therefore in this petition, we sue for all those things.  
As first, that it would please god to loose the 
The chains of sin to be loosed  chains of sin, and to break the fetters of iniquity, and to set our hart at liberty, from that miserable thraldome and bondage wherein our transgression holdeth us; that we being delivered from 
Luk: 1: 74:  the hands of our enemies, might serve him without fear, in holiness and righteousness, all the daies of our life.  
Secondly, that wee being freed from sin, and enlarged from the dominion thereof; may be 
To be coupled to Christ:  coupled and knit fast unto Christ our head, so that by his spirit and power, wee may receive a godly increase, in all Christian conversation, towards god or man. According to this did the prophet David make his humble suite thus: O 
Psal: 86: 11:  kni● my heart unto thee that I may fear thy name. Our soul being thus glued unto GOD, with the glue of love and zeal towards him, wee shall bee so shielded under the shadow of his wings, and fenced about with the power of his spirit, that not the gates of hell, shall bee able to bring us into thraldom, or work our woe.  
And that we may stand the faster, in that freedom and liberty whereunto God hath brought us: we thirdly ask of him, that he will give unto 
spiritual armor: Eph: 6: 14: 16: 17:  us, both his spiritual armor for our safety and defence, the girdle of verity, the breastplate of righteousness, the shield of faith, the helmet of salvation: and also for a weapon, whereby we may annoy and put back our adversary, the sword of the spirit, which is the word of God. For being thus armed at all assays, with this spiritual complete armor, we shall with great confidence say, deliver us from evil, and with greater comfort, feel the effect thereof.  
Fourthly, we beg of him, that he will buckle 
The buckling of this armor:  unto us this armor, that it may bee fast and not easily shaken of, when we are in the battle: And that he will teach us, to use aright that spiritual sword, which is the power of God unto salvation, to every one that believeth. For wee see 
Rom: 1: 16:  that many do handle the same to their own destruction: whilst they pervert the scriptures either for the mainetenaunce of their blasphemies and heresies; or for defence of their wickedness.  
Last of all wee ask of our heavenly Father, 
God help:  that he will vouchsafe not only to encourage us to fight with a good courage the lords battle; but also that he will hold us up that wee fall not, and when we are down, that he will so protect us, that then our enemy give us not a deadly wound, but that he will raise us up again, and make us able to stand against all assaults of sin.  
But because these things cannot be perfected in us, unless God by his spirit make us new creatures, taking away by little and little this our corruption: wee therefore ask in this petition, that it will please our heavenly Father, the worker 
Hatred of sin.  of all mercy and grace; to give unto us a hatred and detestation, of our own ungodly& wicked affections, which of ourselves we cannot attain unto. For we are greedily and violently carried, to love and like them but too well▪ Therefore here wee crave that God would scatter and consume in us by his good grace, all those motions whereby the world and satan our ancient enemy seeketh to deceive vs. Then also that by the fire of his holy spirit, he will kindle in our hearts, an earnest love and longing. after the truth, godliness, with all other Christian virtues, that as by our hatred of sin, we declare ourselves no● to bee of the worse sort: so by our love of holy obedience we may prove ourselves, to bee the children of God. And because in Christianity chiefly, not to profit is to go back: therfore wee also sand up our groans unto our good God, that he will increase in us these good things, 
Increase in goodness.  and make us to grow in knowledge and heavenly wisdom, zeal, godliness, love, patience, temperance, and such other Christian ornaments. And moreover that he will strengthen our weakness, and confirm our feebleness, that wee in this combat may prevail, and obtain the victory through Christ that liveth in us, and strengtheneth 
Galat: 3: 20:  vs.  
Now after these petitions in some sort explained, remaineth the addition or conclusion of the Lords prayer: For thine is the kingdom, the power, and the glory for ever, and ever, amen. Which words although they are omitted by S. Luke, yet are they worthy to be thought vpon, not only because they are written by Saint Matthe we, but also because they contain pr●fitable doctrine. And whereas there are two things necessary for us to be persuaded of, in all the prayers that wee make, either to God or man, if we will pray confidently, and with h●pe that wee shall bee heard: that is an assurance of Gods love, and a knowledge of his might: in the preface of this prayer, Christ hath taught the former, when he assureth us that his love towards us is such, as that wee may without doubting call him Father: and now in the knit●ing up of the same, he calleth us to the consideration of his power: that wee with comfort may call vpon such a God, as both will hear us, because he loveth us, and can help us, because all power belongeth unto him.  
And first when wee aclowledge that kingdom 
God above all kings:  to bee his, wee are taught not to haue our eyes dazzled with the external glory of these worldly Princes or Potentates, whose breath is in their nostrils, it departeth, they return to their 
Psal. 146: 4.  earth, and then their thoughts perish: but to fix our hart and hope vpon him, to whom of right all kingdom and dominion belongeth: and in comparison of whom, the mightiest monarchs and most puissant Princes that rule vpon the earth, are but petty magistrates, that owe unto him honour and homage. For when wee confess that kingdom is belonging to him, it is as much as if wee had said, that the kings that wee see to rule and reign vpon the face of the earth, are his pheasants, set in their rooms by him, and by him to be deposed as he shall see it fit. They are to obey his commandments, and to govern as he prescribeth; or else that great king whose right to reign wee do here confess, shall punish thē for abusing their authority. sovereign and absolute kings they are not, howsoever they come to their royal estate, but his subiectes and servants. For whatsoever may be said to be kingdom, we say here that it is his.  
Secondly wee ascribe unto him power. So that as in the former title, we confess that he only 
Power to subdue his foes or help his servauntes  hath right to rule and govern: so here wee grant that he hath ability and means to dispose of all things at his pleasure. Earthly kings and princes be they never so mighty, and haue they never so good right to reign over their subiects yet cannot always either subdue their rebellious traitors that rise up against them; or without these ambitious neighbours, that seek to encroach upon their Dominions. But this our king, as he may claim as his own all the kingdoms of the earth, yea the rule of heaven and earth, and of all his creatures: so because power is his, that is, belongeth unto him, and to no other, therfore hath he such might, that none can withdraw their necks from the yoke of his government. Neither Pharaoh the mighty, nor Nabuchad-nezer the proud, nor julian the Apostata( who confessed himself to bee to weak to deal with this mighty and powerful king) were able to withstand him. For he hath not onely the angels, his ministering spirites, to work his will; but men also at his commandment, to execute his just wrath; not onely against their enemies, and such as they hated, but even against their friends and companions, as did the Midianites in the daies of Gideon. he( such is his power) can cast down 
judge: 7: 2●▪  hailstones upon his adversaries to destroy them, as they did against the five kings that were gathered against Iosua. he can cause 
Ios: 10: 11:  them to hear a noise of chariots, and horses, and a great army, as he did for Samaria against 
2: King: 7: 6  the Syrians, so that they fled for fear. Yea what thing is there so weak or base, that 
He maketh weak means strong  he cannot make strong or valiant, to work his will. The frogs, flies, lice, yea the ashes or dust under our feet, are mean creatures and contemptible. But God by them made the stubborn and hard heart of Pharaoh to yield. worthily therefore wee yield unto him the power and might, who because he doth but speak the woord, and things are effected, therefore doth even what himself willeth. So that we justly may say as Christ hath taught us, thine is power.  
Thirdly we ascribe unto him glory, that is, honour, laud, and praise. Because he wisely governeth the whole world, and mightily disposeth of all things, as it seemeth good to him: wee do therefore confess most willingly, that 
Psal: 115: 1:  not unto us, but to his name the praise must bee given. The sum therefore of this conclusion is, that GOD rightfully may, and mightily doth, dispose of all things; and therfore that the glory of all our actions belongeth unto him, and no other.  
And we must mark this word for, which sheweth that the words following are a reason of that which went before. Wee seem therefore in the shutting up of this prayer, to declare what 
The cause of our boldness in prayer.  it is that hath emboldened us to call upon him. even this, because kingdom is his, and therefore nothing ca●●e be done, but at his appointmente. Power is his, and therefore wee can haue no help, but from him. Glory is his, and therefore cannot bee yielded to ourselves, for any our doings, or to any other creatures whatsoever. here therefore wee learn a most necessary lesson, which the lord GOD for his great mercies sake, imprinte in the heartes of them that call upon the name of the lord, that they may learn to depart from that great iniquity, wherewith the world hath been, and yet is, most dangerously infected. For wee haue in our necessities, distress or danger, vowed our vows unto them that were no Gods, that if they would deliver us, wee would bee thankful for it, and offer some token of thankfulness unto them. Wee haue prayed unto them, as if they could help vs. Wee haue vowed ourselves before them, as if they had been Gods. Wee haue put in them too much trust and confidence, as if they had been able to do us good. Yea, before stocks and stones, the work of some carpenter or Mason, with the help of a Painter, wee haue said even before the Images of men or women, without regard of what sex or sort they are, Our father.  
But here our saviour CHRIST in these words teacheth us, that we cannot confidentlye call vpon any for help or succour, but only upon him to whom kingdom, power, and glory belongeth, that is vpon God only. Let them then that do please themselves so well, in their invocation of saints or other creatures, bring forth and set before us any creature in heaven and earth, any angel or archangel, any saint departed man or woman, that can truly challenge to themselves kingdom, power, and glory; then may they with the better assurance call vpon such, if also they haue any warraunte out of the word of GOD, that such will haue a Father-like love and care over them. But kingdom, power, and glory belong to GOD only, and therefore our prayers also, cannot well and christian-like be made or directed to any other. And thus much for the instruction or lesson that here we haue to learn.  
We haue also out of this comfort or consolation, in that we▪ who in the beginning assured ourselves of his Fatherly love towards us, do now also know his power and might that he hath to do us good. So that as we may rightly and truly persuade ourselves, that he will help us because he hath a Fatherly affection unto us: so we may assure ourselves likewise, that he can do us any good, that wee stand in need of, because that all kingdom, power, and glory is his, and therefore all things are at his commandemente. And thus much as it pleased God to direct my pen, haue I thought good to set down, for the explanation of that, which wee commonly call the lords prayer.  
Now I beseech thee( O Christian Reader) to consider well with thyself, how necessary an exercise prayer is for us, who here as pilgrims and strangers▪ do travell in this vale of misery, where wee find many wants, fall into many dangers, are swallowed up of many griefs, and compassed about on every side, with many lusts, that fight against our soul. In all which calamities, wee haue no supply, safety, comfort, or defence but in flying to our heavenly Father, making our moan,& uttering our complaints unto him, and as it were shadowing ourselves, under the protection of his wings. Neither can wee do this, but by humbling ourselves before the throne of grace, by our fervent and faithful prayers, crying not in words only, but in heart especially, Our Father which art in heaven.  
And because above all things Gods glory must be sought for; let us as we are here taught first and for most pray, that our good and gracious God▪ will so direct our hearts, our mou●hes, and al the members of our body that in thought, word, and dead, wee may seek every one of us, in our vocation and place, and according to the talent committed unto us to glorify his holy name, yielding ourselves to bee governed in al things by him, and that wee may study to the uttermost of our power, and employ our whole endeavour to advance his kingdom; submitting our wils unto his most holy will, in all our conversation.  
And let it not content us when wee haue thus prayed as in this prayer we are taught: but let us also examine without partiality, whether wee haue according to the trust committed to us, sincerely sanctified Gods name, enlarged his kingdom, and obeied his will, according to the authority, power, learning, wisdom or wealth bestowed vpon us: that if we find ourselves short in any duty, prince or subject, of high or low degree, learned or unlearned, we may know& confess, that to beg of God, that which ourselves do not with our whole might strive to further; is to bewray the weakness of our prayers, that they come not from the good treasure of a sanctified hart▪ and to discover our own hypocrisy.  
Or if we ask the things that perta●●e to us, whether belonging to this life present, or else those most excellent graces, of forgiveness of sins, and sanctification of Gods spirit, to keep us from sin: we must always remember, that to prayer, wee most join practise of holy obedience and Christian life, that wee may power forth our prayers not onely with lifting up of pure hands, but also with a confident demauding, which a good conscience 
1: Tim: 2: 8: 1: Pet: 3: 21:  maketh to God. By this means it shall come to pass, that as our adversaries will drive us to use that comfortable remedy of prayer, whereby we shal think ourselves well quieted, when we haue made our moan to our heavenly Father: so our petitions, proceeding from such a sanctified hart, shalbe acceptable to God, through Iesus Christ our lord, being seasoned and mad● savoury and sweet▪ with those sweet Odours, that were given to that angel with the golden censer that he 
Revel. 8: 3:  should off●r with the prayers of al Saints. To the which Angel, even the Angel of the covenant, Christ Iesus, with the Father and the h●ly Ghost, be al honour, power, and glor●e now and ever: Amen.  
FINIS.