THere be not onely cauills of profane men, but also con­ceits in the hearts of the godly them­selues which trou­ble them much, a­gainst the necessitie and benefit of vsing praier. For first, if God know what we want before we aske, what neede is there, or what auaileth it, to shew and solicite our suits to him which knoweth them alreadie? for such rehearsalls are woont to be troublesome and grieuous. S. Hierome answereth very finely: That, in prayer we [Page 2]are no shewers, but suiters: and it is one thing, to make knowne to him that is ig­norant; and another thing, to intreat and aske of him that knoweth. Yet this answer remooueth not all difficultie. For our hea­uenly father doth not onely know, what thing we want, but also vnasked of his fa­therly care and fauour, is readie and for­ward of his owne accord to helpe vs be­fore we aske. And therefore it seemeth, there is either no benefit or no neede of praying; I answer: we doe not pray with that intent, and for that ende, as though we would by our praiers stirre vp God, and put him in minde of his dutie, beeing negligent and careles of our affaires; or o­therwise as beeing hard and merciles, al­lure him by our praiers, and bring him in­to an other minde. We know indeede that God is readie of his owne accord to giue good things, but yet to those which doe repent, and humble themselues vnder the mightie hand of God, who by faith do seeke, knocke, and aske. And therefore we doe poure out our praiers before God, [Page 3]not for that we doubt of his good will, but that we may indeede shew our selues to bring true repentance, because he hath promised sorgiuenesse of sinnes to them which repent, Ezek. 8.23. that he will as­swage his iudgements, and bestow his blessings, Ier. 18.8. and giue grace vnto the humble, 1. Pet. 5.5. And that it may appeare that when we call vpon God, and thinke vpon his promises, we bring with vs and likewise doe exercise true faith, because the Lord hath promised all good things to him that doth knocke and aske, Math. 7.7. and that we doe come boldly to the throne of grace, that we may receiue mer­cie and find grace to helpe in time of need, Hebr. 4.16. Againe, spirituall blessings can not otherwise be receiued then by faith: indeede bodely or outward benefits are oft bestowed vpon the wicked also: and yet that those may be profitable vnto vs, it is the will of God that we should wait for them by hope, and receiue them by faith from his fatherly hand. And therefore we pray in faith, that we may shew forth our [Page 4]desire to receiue from God not onely cor­porall blessings, but those especially which are spirituall, heauenly, and eternall. And that we would so receiue from God the blessings of this life, that by his blessing they may be profitable vnto vs. And be­cause God would haue this glorie giuen to himselfe, to be the fountaine, the author and giuer of euery good thing, Iam. 1.17. & that we should wholly relie vpon him: we therfore in praier doe testifie, that we neither ascribe them to any other, nor seek them elswhere, but doe wholly hope for, expect, and require the same from God a­lone: for God hath promised, that he will be readie and willing to helpe such. Also in our praiers we doe thus lay open our wants and miseries before God, not as though we knewe them not, but that by pouring out our cares in the Lords bo [...] ­some, we may disburden & ease our owne soule. And the promise is most sweete and comfortable, Psal. 37.5. and 55.22. 1. Pet. 5.7. Roule & cast thy waies vpon the Lord, and he will haue care and bring it to passe. [Page 5] Chrysostome addeth also this reason why we should pray: That by often calling vp­on God we may become familiar with him. Again, that we may more highly esteem, and more reuerently vse that which God bestoweth vpon vs when we aske and knocke.

These things are carefully to be thought vpon concerning the necessitie and bene­fite of praier, least that beeing otherwaies too cold and backward vnto praier by these conceits, that God is forward to help vs of his owne accord, we doe suffer our selues to be withdrawne from the exer­cise of praier. Neither let vs abuse that most sweete sentence of the readie good-will of God toward vs, which ought ra­ther to be an incitation and a motiue to excite and confirme our diligence & con­fidence in praier. There be some which reason thus, or at least doe trouble them­selues with those conceits: seeing God vn­asked, and before we pray doth know, yea beforehand hath set down & appoin­ted what he will doe and what he will [Page 6]giue: we doe therefore either aske in vain, that which otherwaies should come to passe; or els doe wickedly in praying, as though we hoped by our praier to turne God from his firme decree and purpose, and so make him changeable and vncon­stant. To this obiection some answer thus. If that which we aske be ordained before­hand to be done, then we pray vpon good and sure confidence. If it be not, yet we goe not about to hinder or stoppe the course of Gods predestination; because we pray that Gods will may be done. But Luthers exposition is more plaine & safe; to wit, that we are not commaunded to busie our selues about the hidden fore­knowledge of God, or to search into his secret counsels: but we must dispose our selues according to his will reuealed vnto vs in his word, where he teacheth that by repentance and praier, gods wrath is appeased, many dangers and euills are a­voided, and many benefits obtained. Ier. 18. v. 8. Ezek. 33. v. 11.1. King. 8. v. 56. And therefore he hath straitly charged vs to [Page 7]pray: yea he is angry when no man sets himselfe by praier betweene the Lord and the land lest it be destroied, Ezek. 22. v. 30. Both these therefore do warne vs to pray, first that god of his owne accord is readie to helpe, and knoweth what we want, & what himselfe will doe. Secondly, that it is his will and commaundement we should pray. Neither must we from the secret foreknowledge of god, frame or admitte exceptions against those things which are plainely revealed and commaunded in the word. If thou canst not reconcile them, leaue vnto god the hidden reasons of his secret foreknowledge, and doe thou those things which are commaunded and ap­pointed to thee in the reuealed word; to witte, that thou maist pray and that conti­nually. These things I haue noted by occa­sion of that saying: Your heauenly father knoweth whereof yee haue need, euen be­fore ye aske, Math. 6. v. 8.

Our Sauiour Christ before this prayer giues this commaundement: After this manner pray ye: whereby he would not [Page 8]bind those whome he teacheth to pray, vnto this set number of wordes as vnto a worke done: for that were to babble in­deede. And the Apostles themselues, as we may read in their acts, and epistles, often prayed in other wordes after the deliuerie and receiuing of this forme of prayer from our Sauiour Christ. And that which is the strongest proofe, Mathew and Luke setting downe this Lords prayer, doe not cu [...]iously obserue the selfe same wordes altogether. But our Sauiour Christ in a short example would shew vnto his disci­ples the manner howe to pray, according as his custome was to teach a generall do­ctrine by propounding some particular example, where vnder the speciall we are to vnderstand the generall. And therefore in this platforme of prayer, his purpose is to shewe, I howe few and small a number of wordes we must vse in prayer, contra­ry to the vaine babbling of the Pharises & of the Heathen. II VVho is to be called vp­on, or to whome we must direct our prai­er: III with what confidence we must pray: [Page 9] IV howe and for what causes: V what thinges we are to aske: VI in what order: VII by what meane: VIII and for what end. And thus are all the principall points, which are required in true prayer, contained in this platforme. So that it was both truely and finely saide of Austine in an Epistle to Proba, we haue libertie in praying to vse other wordes so that we say the same things which this prayer containeth: but we haue not liber­tie to say other, diuers or contrarie things. And this it is which Mathew saith, cap. 6. v. 9. thus, or after this manner pray ye. And that saying of Christ recorded by S. Luke 11. v. 2. when ye pray, say is all one with this. But here Austine mooues this obiection: if we must not vse many wordes in pray­er for that our heauenly father knows our want by the same reason, and for the same cause, we should not vse fewe wordes, no not those which are here appointed by our Sauiour Christ. The answere is: that in regard of God, and for his cause, we neede, neither many nor few, nor any wordes at all in prayer, neither doth the [Page 10]forme of prayer consist in the repetition of wordes. For to pray is to lift vp the minde vnto god, What it is to pray. to poure out the heart before God, & to aske something of him: but no man doth truely aske any thing, which desireth not the same, and desire is an affection of the minde. And therefore though he vtter with his mouth the best wordes that can be, vnles there be also a lifting vp of the minde, with attention and deuotion, so as the heart may truely desire that which he asketh, that man prayeth not indeed. But he that lifteth vp his mind, and with a deuoute inward affection of heart, doth intirely aske any thing of God, that man doth truly pray, although he ex­presse not in wordes his desire. One man cannot intreat another vnles he vse words or gesture: but the inward and most secret corners of the mind and heart are plainely seene of God, and therfore Dauid saith, my growning is not hid from thee, Psal. 38. v. 10. & Psal. 10. v. 17. The Lord heareth the de­sire of the poore: thine eare harkeneth to the preparation of their heart. And Psal. [Page 11]38.10. My whole desire is before thee. Rom. [...]. v. 26. When we knowe not what to aske, the spirit it selfe maketh request for vs, with sighes which cannot be expressed. And it were a foolish thing, therefore to vtter our praier in wordes, as though god could not vnderstand the desire of our heart. And yet the Saints of god in the old testament, and the Apostles in the new are said, to haue vsed wordes in praying. Nei­ther doth Christ without cause say thus, in Luke, [when ye pray, say] but it was for our sakes and for our prayers. Which is carefully to be considered, that we may learne to vse vocal prayer wel and profita­bly: for our minde doth not throughly cō ­sider and regard those things which we want, or are to aske, especially if they be spirituall, and pertaine to the glory of god. And therefore the words which we vse in praying, doe by a kind of advertisement lead vs to that consideration, that so the desire of our heart may be rightly infor­med. Now the heart in praier ought to be penitent and humble. But because we doe [Page 12]for the most part rush vpon this exercise of praier, without due cōsideration of our sinnes and vnworthines: therefore the re­hearsing of words is profitable, whereun­to if the minde giue heede, that we may pray with the Spirit and with the vnder­standing also, 1. Cor. 1.15. then will the me­ditation thereof prepare the heart to seri­ous repentance and to true humilitie. The desires of our heart are commonly out of order, so as oftentimes men neither think vpon the order, nor on the ende of those things they are to require: but the words which we vse in praier doe aduertise vs of those things we are to thinke vpon when we pray. And doubtles the rehear­sing and meditation of Gods promises doth stirre vp, kindle, and increase our faith. We are often slow to praier, and in praying cold and drowsie, neither doe we come vnto God with the deuotion of minde we ought to doe. But when as in praying we repeat the words, by diligent meditation thereon, and by due considera­tion of the promise and commandement, [Page 13]our minde is mooued to lift vp it selfe vn­to God, our deuotion is kindled, and bee­ing once kindled is conunued and increa­sed. Also the diligent marking of those things we are to aske, whereof we are put in minde by the words of our praier, doth excite and kindle in our benummed and frozen heart a good affection vnto praier. For those wordes, because they are the words of Christ, be the toole or instru­ment of the Spirit, whereby the Spirit of praier will be powerfull and effectuall in vs. And therefore that which Christ here deliuereth [When we pray, SAY:] doth binde vs so farreforth as the rehearsall of words in praying is hereunto auaileable, to excite, and kindle, to continue and in­crease our deuotion, least it should waxe colde and benummed and be quenched altogether. And hereunto sometime lon­ger praiers serue best, otherwise those which are shorter. To this purpose Au­stin in his 121. epistle to Proba, writeth many things substantially, some whereof pertaining to this place, I will here set [Page 14]downe. He which forbiddeth much bab­bling in praier, because he knoweth what is needefull for vs, doth likewise command that we should alwaies pray and not faint: not because he would haue our will made knowne to him, whereof he cannot be igno­rant, but to exercise our desire, whereby we may receiue that which we are about to giue. For that which he would giue is very great, but we are little and strait and can not receiue the same. And therefore it is saide vnto vs, open thy mouth: for so much the more fully shall we receiue that which is exceeding great, by how much we doe more faithfully beleeue it, more firmely hope for it, and more earnestly desire it.

Therfore we doe alwaies praie in faith, hope, and charitie, with a continued de­sire: but yet at certaine times we doe with words intreat the Lord, that so we may admonish our selues, how much we haue profited in this desire, and likewise excite our selues to doe the same more cheare­fully. That therefore which the Apostle saith [pray continually,] is nothing els but [Page 15]this, continually desire a blessed life. And therefore at certaine houres we doe with­draw our minde from other cares and bu­sines, whereby this desire is cooled in some sort vnto this exercise of praier, and by the words of the praier, doe admonish our selues to giue heede to that which we de­sire; least that which hath begunne to be warme, doe waxe cold altogether, and at length be wholly put out, vnles it be more often kindled. And therefore to continue in praier some long time, is not (as some thinke) to vse much babbling: for much speach is one thing, and long continued affection is another thing. It is saide of the Lord himselfe that he continued whole nights in praier, and vsed to pray very lōg. The brethren in Egypt are saide to pray very often, but yet very briefly, and in a manner to dispatch them quickly, least that earnestnes which was carefully begū, should by longer delay waxe dull and va­nish away. And by this also they doe suffi­ciently declare, that this earnestnes as it is not to be forced, when it will not conti­nue; [Page 16]so it is not speedily to be broken off, if it will longer endure. For in praier we must not vse many wordes, and yet we must not want much desire, if so be our zeale will perseuere. To pray much, is to knocke vnto him whome we pray vnto with a continuall and a godly lifting vp of the heart: and for the most part this bu­sinesse is better performed in sighes and grones, then with wordes: and by wee­ping then by speaking. For our groning is not hid from him, who by his word made all things, and desireth not the wordes of man. But therefore must we vse words in praier, that we may be put in minde to haue regard to that we aske, not that we may thinke thereby to teach or mooue the Lord. These things doth Austin teach. And for this ende doth S. Paul appoint the publike rehearsall of praier and psalmes in the Church, Coloss. 3.6. Teach and ad. monish your own selues in psalmes, hymnes, and spirituall songs, singing with grace in your hearts vnto the Lord, that the words of Christ may dwell in you plenteously. 1. Co­rinth. [Page 17]14.26. When ye come together hath any one a psalme? let him pray vvith the Spirit and with the vnderstanding, that all things may be done to edification. And because it is sometime needefull that we should vse words in praier, The excel­lency of the Lords prai­er. there can be no praier more profitable then that which the Lord himselfe deliuered and appoin­ted. For first of all, I it doth briefly compre­hende all those things which can be well and fittely asked of the Lord, shewing of whome we must aske them, in what manner and order, and for what ende and purpose. And Saint Austin saith, If you shall peruse the wordes of the prai­ers of all the Saints of God, which are ex­tant in the whole scripture and cheifly in the Psalmes, you shall finde nothing which is not briefly contained and concluded in this Lords praier. Secondly, II as the Creede containes the rule of faith, so this Lords prayer is the rule of all prayers. For he that desires any thing in prayer (saith Austine) or speaketh any thing which cannot per­taine to this Evangelicall prayer, his prayer [Page 18]is not spirituall but carnall and vnlawefull. III Thirdly, for authority: for the sonne of god himselfe, who is our advocate, that bringeth our praiers vnto the father, who obteyneth for vs the spirit of praier, who together with the father heareth vs he prescribed vnto vs this forme of prayer. It is a friendly and familier praier (saith Cy­prian) to intreat the father by the words of the sonne. The father will acknowledge the wordes of the sonne when we make our prayer: and then we haue Christ our advocate with the father for our sinnes. Let vs propound the wordes of our aduo­cate, when we miserable sinners intreat for our sinnes. These thinges saith Cypri­an. How the Lords prai­er must be vsed. And it were not onely rashnes but im­pietie, to disdaine either the shortnesse or simplicity of the Lords prayer, as though thou thy selfe couldst finde out and com­pose a better forme of praying. And yet the rehearsing of the Lords prayer must be no vaine mumbling ouer, as though the wordes vttered without vnderstand­ing had some magicall force; but we must [Page 19]consider what the wordes do signifie, and put vs in minde of, how farre they reach, and how many things they conteyne vn­der them, that we may pray with the spi­rit and with the vnderstanding, 1. Cor. 14. v. 15. and may include our wants in those petitions. For by this meanes (as it hath bin said) those words will stirre vp our deuo­tion. Let vs therefore briefly consider eue­ry point, & compare the description of S. Mathew, with that which is set downe by Luke, cap. 11. v. 2. &c. For although accor­ding to S. Luke, Christ repeated that form of prayer at another time and vpon other occasion, then Matthew recordeth: yet be­cause the forme therof is the same in both places, the comparing of them together in this exposition will not be vnprofitable.

And here we must obserue, that some la­tin books omitting some things do repeat this form of praier more briefly in S. Luke, then it is described by Mathew. For in the beginning it is only said [Father:] and this which followeth in S. Matthew [which art in heauen] is omitted. The third petiti­on [Page 20]also is omitted. [thy wil be dōe in earth as it is in heauen.] This also is omitted. [But deliuer vs from euill.] And Austine saith expressely in his Enchiridion, cap. 115. & 116. that the lords praier in Mathew containeth seauen petitions: but in S. Luke, it hath not seauen but fiue petitions onely. And he sheweth that that petition, [thy wil be done] is contained in the two former: & this [but deliuer vs:] in that which went before it, [Lead vs not into temptation.] Whence I gather that the Latin bookes euen in Austins time, had the Lords prai­er according to Luke as it is now read. But the Greeke bookes doe set downe that whole prayer, euen so with Luke, as it is in Mathew; saue onely that with Luke doth wāt that conclusiō [for thine is the kingdome.] Now it might seeme that such things as were wanting with Luke in this place, haue beene added from the Greeke bookes out of Mathew. But Austine in his booke of the words of the Lord, vpon Luke cap. 28. And Ambrose in his fift booke of the Sacraments cap. 4. doe so re­hearse [Page 21]that whole praier out of Luke as it is extant in Mathew. Whence I gather, that the latin bookes differed at that time, and some of them read it so in Luke in this place, as it is in the greeke, others read it so as it is now in the vulgar latin transla­tion. As for the differēce which is in some words, that we wil note in the exposition. And that very diuersity of some wordes doth shew, that we are not bound to a su­perstitious rehearsall of wordes in pray­er.

This praier containes three parts: the en­trance or preface, petitions, and the con­clusion, of each whereof I will speake in order.

[Our father which art in heauen.] The Pre­face. Au­stine saith, whereas in euery earnest sute, we ought to procure his good will to whome we make our request, and that is most conueniently done by the praise and commendation of his benefites to whome we praie, therefore seeing we neither can nor ought to boast of our owne merits before God, Christ in the beginning of [Page 22]this praier hath commanded vs to say no­thing else but [Our father.] Hugo saith, that Christ like a good oratour before the petitions prefixeth a short preface, wherin fauour is sought for from the person as­ked, when we say [Father:] from the per­son asking, when we say [Our.] And sur­ly these aduertisments haue their vse. But because it hath beene declared before, that we are to vse words in praier, not so much to mooue the minde of God, by rhetori­call insinuations, as by rehearsing and me­ditating on the wordes to stirre vp in our selues, attention, deuotion, confidence, and care to frame our praiers aright, that we may shew our selues to be such suiters as the Lord would haue: therefore those words are principally to be imploied for this ende and purpose. We will briefly note out in seuerall points, those things which are principally to be thought vpon by occasion of these words.

As first, these words [Our father] doe giue vs to vnderstand, that praier ought not to be such a bare desire in a wishing [Page 23]manner, as men are woont to say: would God this good might happen vnto me: oh that this danger or this euill might be re­mooued: God blesse it and prosper it: God forbid, and such like: but we must expresse­ly name him, of whome we desire to haue our request graunted vnto vs. And not in generall tearmes onely, as when we say, God graunt: God forbid: but we must by name speake vnto and call vpon him, that our praier may be directed vnto him [our father] as it were in communication. And whereas the psalmes doe speake in the third person: God be mercifull vnto vs: God blesse vs: we must vnderstand that praier, to be directed either to the mediatour, that for his sake God would be mercifull vnto vs and blesse vs; or else the deuotion of the mind is to be referred to the second person. For it is the Scripture phrase to speake vnto a person present in the third person, as Gen. 33.14. Let my lord goe be­fore his seruant. 1. King. 16.16. Let my lord the King command. and chap. 25.25. Let not my lord the King I pray thee, set his [Page 24]heart against Nabal. And in that vsuall phrase of Scripture, let the king liue, is vn­derstoode: I pray God the King may liue. And therefore in what words soeuer the prayer be framed, the minde must alwaies thinke vpon God, and behold him, that our desires and requests may be directed vnto him. For this is the forme and rule of our prayer, to say [our Father.]

Secondly, these wordes doe admonish vs, that prayer or invocation is not to bee directed to any creature, but onely to the heauenly father: so as we may not direct our prayer to them, of whome we are sure their spirits doe liue with God. For the name Father is also opposed vnto thē. Isay. 63. v. 16. Doubtles thou art our Father though Abraham be ignorant of vs, & Is­raell know vs nos: thou Lord, art our Father and our redeemer.

Thirdly, those wordes doe teach vs, that we must so conceiue of God, and speake to god in prayer, as he hath revealed his es­sence vnto vs in his word. For the heathen when they goe to pray, they thinke of a [Page 25]God that is eternall, the Creatour, almigh­ty, but who that God is they knowe not. But we are taught by these wordes, to make a difference betweene our calling vpon God, and the praiers of the heathen: and to thinke that we call vpon that God who hath thus made knowne his beeing vnto vs in his word, that he is the Father, the sonne, and the holy Ghost: to witte, the Father of our Lord Iesus Christ, who sen­deth the spirit of his sonne into the hearts of the faithfull, whereby we crie, Abba fa­ther. For so the word [Father] is to be vn­derstood essentiallie in this place, for God, or for the Diuine Maiesty, or for the whole Trinity, which is the Father, the Sonne, and the Holy Ghost, as it is written, Deut. 32. v. 6. Is not he thy father that hath bought thee, which hath made thee and pro­portioned thee. Isaie, 63. v. 16. Thou Lord art our father, and our redeemer, or he that dischargeth vs from bondage. The Sonne also is called by this generall title, Father of Eternity, Isay, 9.6. And the holy ghost is called the Father of the poore.

This title therefore doth admonish vs when we are about to pray, to settle our minde against all levity, inconsideration & pride, in such deuotion, reuerence and hu­mility, as those which remember them­selues to poure out the wordes of their prayer, not vnto the aire, or before any creatures, but before the diuine Maiestie, whom we come vnto in our praier, Eph. 3. v. 14. before whose face we doe appeare, Psal. 141.2. and Psal. 119.58. beseeching him to be neere and present in all our supplica­tions.

Fourthly, the word Father also, may ve­ry well be vnderstood personally, or in re­lation for the person of the father, the mē ­tion and moouing whereof doth necessa­rily include the Sonne whereto it hath re­lation. And by the spirit of the Sonne we crie Abba Father. So that the seuerall per­sons of the Trinitie in their offices and be­nefits toward the Church, are offered to our consideratiō in the preface of this prai­er. And thus Saint Paul did vnderstand the name Father in prayer indiuerse pla­ces, [Page 27]and specially Eph. 3.14. For this cause doe I bend my knees vnto the father of our Lord Iesus Christ. And Christ himselfe ex­poundeth [Our father] when he saith, Ioh. 20.17. I ascende vnto my father and your father: to my God, and to your God. There­fore this title comprizeth not onely that the father from eternitie hath begotten his onely begotten Sonne but in respect of the Father, it containeth the benefits of our regeneration, adoption, and calling to an heauenly inheritance. In respect of the Sonne the mediatour, it containeth the merit, office, and the benefits of his propi­tiation, reconciliation, & intercession, that it may warne vs of that which the Sonne promiseth. Ioh. 16.23. Whatsoeuer ye shall aske the father in my name, he will giue it you. And because a doubting and distrust­full praier obtaineth nothing, Iam. 1.6. but as it is written, Mark. 11.24. I say vnto you, what soeuer ye shall desire when ye pray, if you shall not vvauer in heart, but beleeue that ye shall receiue it, they shall be done vnto you. So that this title [Our father] tea­cheth [Page 28]vs with what faith and confidence we are to pray vnto God: to wit, not in proud and Pharisaicall presumption, for our owne iustice or worthinesse, for the works and merits either of our selues or others, but with an humble acknowledge­ment and confession of our owne vnwor­thines, for the merit and intercession of the onely Sonne of God our Mediatour, for whome the father hath adopted vs to be sonnes and heires, Eph. 1.5. As Daniel saith in his praier: We haue sinned and done wickedly: we doe not present our supplicati­ons before thee in our owne righteousnes, but in thy great tender mercies: heare vs for the Lords sake. Likewise, that whereto this title [fasher] hath relation doth put vs in minde of most sweete consolation. Heb. 2.17. That in things concerning God vve haue a mercifull and a faithfull high priest. And 1. Ioh. 2.1. If we sinne, we haue an ad­vocate with the father, who is the propitia­tion for our sinnes. Hebr. 7.25. and 9.24. Euer liuing and appearing in the sight of God for vs, to make intercession for vs [Page 29]which by him doe come vnto God. For he hath receiued gifts for men, Psal. 68.19. and he bestoweth the same on vs, Eph. 4.11. So by these words, that we are not comman­ded to call God a Lord, iust, great, almigh­tie, terrible, but our Father, is stirred vp in those which pray, confidence that they shall be heard and obtaine their requests. Hebr. 4.16. Let vs therefore goe boldly to the throne of grace, that we may receiue mercie and finde grace to helpe in time of neede. And most sweete is the saying of Bernard: That praier which tasteth sweet of a fatherly name, giueth me assurance that I shall obtaine all my requests. For the title Father affoardeth vs this confidence, as Christ himselfe declareth, Ioh. 16.23. that our praiers are not either grieuous or vngratefull vnto God, but the father so lo­ueth vs that he is delighted with this our dutie, if we come vnto him by our prai­ers, and his fatherly minde is carefull for our necessities, Matth. 6. v. 32. And of his owne accord is readie and forward to heare and to helpe vs, Luk. 11.9. and psal. [Page 30]103.13. As a father hath compassion on his children, &c.

Againe, this title teacheth them that pray, to consider and trie themselues, whe­ther they be indeede the sonnes of God, members and brethren of Christ, ingraf­fed of the father. For they that goe on in their sinnes without repentance, and doe not seeke & imbrace Christ by true faith, that by him they may be reconciled vnto God, cannot call God father. So very ma­ny things doth this title teach vs.

Fiftly, whereas we doe not onely say [ Father, but our father,] this bringeth vs to the consideration of that which Christ saith, Ioh. 20.17. I ascend vnto my father and your father: to witte, that we should conceiue and thînke, that God who is by nature the father of Christ, is for his sake by grace, out father also, not by nature but by adoption. And least we should thinke, that he were onely the father of some few, which be indued with great vertues and excellent gifts: therefore when we say [our father] we doe include the whole bodie [Page 31]of beleeuers, wherein all the members are not alike. The consideration whereof serues to beat downe pride, and to worke humilitie in the children of God that haue attained to greater measure of grace, that they may not chalenge any thing peculiar to themselues in this fatherhood, but rec­kon themselues among the cōmon flocke of Gods children, saying [Our father.] It serueth also to put courage into the wea­ker sort, that they may not thinke them­selues to be excluded frō that fatherhood, but make account that God is no lesse their father, then the father of Marie, Iohn Baptist, and Paul: and therefore are they commanded to say [Our father.] For we pray vnto a father that iudgeth vvithout respect of persons, 1. Pet. 1.17.

Lastly, this very title doth put vs in mind of brotherly loue: for if there be one which is our father, Math. 23.9. then are we bre­thren and members one to another, Mala. 2.10. Haue we not all one father, and one God? why then doth euery one despise his brother? This also teacheth vs to pray not [Page 32]onely for our owne wants, but also to cō mend vnto God in our praier the necessi­ties of our whole brotherhoode, and of e­uery member thereof saying, [Our father: giue vs: forgiue vs.] Neither neede we to doubt if so be we be members of that bo­die, but that the common praiers of the whole bodie doe also include our necessi­ties. For therefore especially hath he fit­ted a forme of praier, for such an harmo­nie or consent, as himselfe speaketh; be­cause he doth principally require our prai­ers to be common, that a few might meete together in his name, and agree among themselues what they will aske, Math. 18.20. And yet because we are commanded to pray in secret priuately in our chamber: therefore when we say [Our father,] it is requisite that euery one doth applie vnto himselfe, that common promise of the fa­therhoode: as Thomas said well, My God and my Lord: and as Paul saith, I thanke my God: and so doth euery ones faith by this applicatiō well conclude, & say, God is my father, as Ier. 3.4. Therefore from hence­forth [Page 33]at least crie vnto me, thou art my fa­ther: and after v. 19. I did take thee for my children, and saide, Thou shalt call me, my father. and Math. 6.6. Pray vnto [thy fa­ther] which is in secret, and [thy father] will reward thee.

So very many profitable instructions are propounded vnto vs in these fewe words of this preface to the Lords praier: which may thus also be considered, that by the remembrance of those benefits which God hath heretofore bestowed vpon vs, God may as it were be mooued to giue, and our confidence stirred vp and confir­med to craue other moe necessaries: that seeing of meere fauour he hath bestowed vpon vs the chiefest benefite of adoption, because he will be our father and also be so called, therefore he will giue vs other things needefull.

Which art in heauen.] There be some that by occasion of this verbe substantiue [es, art,] doe discourse at large about the immutable essence, and those names of God, I am that I am: which is, which was, [Page 34]& which is to come. But the Greek words doe neither require nor admit that dispu­tation in this place: for the wordes are plaine, [ Our father ὁ ἐν τοῖς οὐρανοῖς, which art in heauen] to shew, that we doe not call vpon any earthly father, but on him who is, or who doth dwell in heauen, that is, an heauenly father. For so Christ him­selfe expoundeth these wordes, Math. 6.26. when he nameth an [...]. heauenly fa­ther. And whereas Heauen in Scripture is called the throne, the seate, mansion, or dwelling place of God, and in this place we call vpon our father which is in hea­uen; the meaning is not, that the infinite essence of God is circumscribed or con­cluded, either in these visible heauens, or in the heauen called Empyreum, that is, the highest heauens, so as he is not pre­sent else where: for it is written 1. King. 8. v. 27. and 2. Chro. 2. v. 6. that heauen, and the heauen of heauens can not con­taine him. For he filleth heauen and earth, Ierem. 23. v. 23. yea he is present in heauen in earth, in the sea, and in hell, Psal. 139. v. 7. [Page 35]he is higher then heauen, deeper then hell, longer then the earth, broader then the sea. That is, he is wholly present euery where, within all things and without all things, as Gregory saith. Neither doe we thinke, when we call vpon our father which is in heauen in the preface of this prayer, that he is seperated and disioyned, from vs which pray, from our wants, and from our prayers being further absent, thē heauen is distant from the earth. Like as the thoughts and the sayings of the wick­ed are described, Iob. 22. v. 13. what should God see? he walketh in the circle of the he­ven, and considereth not our affaires. For in the 145. Psalme v. 18. it is written. The Lord is readie at hand to them that pray, e­uen to them that call vpon him in trueth. Deut. 4. v. 29. The Lord our God is neere to all our requests. and Mathew 18.20. Where two or three are gathered togither in my name, and shall aske any thing, there am I in the middle among them. Nowe whereas our father of whome we make no doubt, but that he is present to our re­quests, [Page 36]is said to be in heauen, this the schoole men expound after this sort; either that the workes of God doe more glori­ously and highly appeare in the beutie, magnificence, harmony and workeman­ship of the visible or materiall heauens, then in earth: or els because in those spiri­tuall heauens (as they call them) he doth by a full communication of himselfe, declare, exhibite, and shew forth, all his glorie, po­wer, goodnesse, magnificence, not as here on earth by certain meanes and couerings invisible, and by sundry lettes, but in full shewe and fruition of sight face to face, to be seene and enioyed of the blessed Angels and of elect soules: so as the very thing, is the happines, the ioy, saluation & the eter­nall life of the saints.

But I see not what comfort this mea­ning can affoard vnto vs, which pray here on earth vnder the crosse, and in much weakenesse. A more plaine exposition is this. Because the scriptures doe define of heauen wherein God hath his abode, not by any locall scituation; but by heauenly & [Page 37]diuine glory, maiestie, power, and fidelitie. Againe, that therefore God is said to be in heauen, and to dwell in the heauens, in the place of his abode, to heare in the dwelling place of his abode. 3. King. v. 30. because all things are vnder his gouernment, he hath all things in his hand and in his power, he ruleth all things in all places, he is able to doe, and he doth whatsoeuer he will, by his wisdome he foreseeth, knoweth, be­holdeth, and heareth all things, and know­eth the way how to helpe them all, by his prouidence he careth for all, and by his po­wer doth order, dispose, administer and gouerne all things &c. Psal. 115. v. 3. Our God is in heauen. he doth whatsoeuer be will. Psal. 103. v. 20. God hath prepared his seate in heauen, and his kingdome ruleth o­uer all in all places of his dominion. 3. King. 8. v. 39. thou shalt heare in heauē, thou shalt be fauour able, and shalt forgiue sinnes. For thou onely seest and knowest the hearts of all the children of men. Psal. 113. v. 5. which hath his dwelling on high, that he may be­hold things below, in heauen, and in earth. [Page 38]Psal. 102. v. 20. The Lord hath looked down from his high sanctuarie: out of heauen did he behold the earth: that he might heare the mournings of the prisoner, and loose the children of death. Psal. 11.4. The lords seat is in heauen, his eyes looke vnto the poore, and his eye lids trie the children of mē. Psal. 20. v. 6. he will he are frō heauen by the mightie helpe of his right hand. Isa. 63.15. Give heede from heauen and behold: where is nowe thy zeale, thy strength, and the multitude of thy mercies. And when the Lord sheweth his diuine glory, power and mercy by any famous hearing, helpe, and deliuerance, the scripture saith, then God hath exalted or aduanced himselfe a­boue the heauens, and magnified his mer­cy vp to the heauens, Psal. 57. v. 6. and 18. v. 5. and 113. v. 4. his glorie is aboue the hea­uens. Psal. 68. v. 19. He hath ascended aboue the heauen of heauens.

These testimonies of scripture doe plainely expound that phrase, where God is said to be, or to dwell in heauen. The consideration hereof will also further [Page 39]vs to expound the doctrine of Christs as­cention or exaltation into heauen, of his sitting at the right hand of God in heauē ­ly places. And thus the meaning of this preface of the Lords prayer is euident: for when we say [Our father,] we doe by saith conceiue the readie willing minde, and the forwardnesse of God toward vs. And when we adde, [which art in heauē:] I We adde to the good will of God, di­uine power, that he is able to doe and to giue those things we aske, hauing al things in his power. II. Diuine prouidence, that seeth and knoweth our wants, that he is present to our requests and heareth the same: that he hath a care of vs: that he or­dereth, disposeth, administreth, and go­uerneth all things, and more especially in his Church. III. Diuine wisdome, that he knowes the way to send helpe and deliue­rance. IV. Diuine rule and dominion, to wit, that it belongeth to his kingdome & office, who dwelleth in heauen, to heare our prayers, to regard our affaires, to help, to deliuer, &c. In a word: the Lords praier [Page 40]saith, that our father whome we call vp­on is, or doth dwell in heauen. I. Lest we should conceiue in our minde any base or earthly thing of God, after the manner & fashion of this world, but all things heauen­ly and diuine. II. To shewe a comparison and a difference betweene our earthly, and our heauenly father: as Christ expresly op­poseth them one to the other, Math. 23. v. 9. Call no man your father vpon earth: for there is one your father, which is in heauē. III. That by this title we may be admoni­shed, to aske of God heauenly things espe­cially: and to referre those earthly things which we aske, vnto the heauenly. For we are called and borne a new to an inhe­ritance which is laid vp in heauen, as it is written. 1. Pet. 1. v. 3. IV. That by this title we may be taught to acknowledge our life in this world to be a pilgrimage from God, and that our desire to this true hea­uenly countrey may be stirred vp in vs, & withall that we may declare that whatsoe­uer we aske is for this ende, to bring vs to the countrey, where our father is in hea­uen. [Page 41]As for that Allegorie of Austine and others, that God is in heauen, that is, by grace he dwelleth in the Saints, and those which pray ought to wish for themselues that God may dwell in them, as it is not in­deede impious, so in this place it is forraine and vnfit: for it belongeth to the second petition, that Gods kingdome may come vnto vs.

Hallowed be thy name:] II. part. Nowe followe certaine petitions in this prayer. For it is not a true praier when we doe only heap vp the glorious titles of God: but praier ought to aske some thing of God, or else giue him thankes for benefites receiued, Philip. 4.6. and 1. Timoth. 2.1. And vsually here are numbred seauen petitions, which are as it were generall seales and markes, whereto we may and ought to referre, and wherein we must include all those things that we aske. For it is writtē, 1. Ioh. 5.14. This is that assurance we haue with God, that if we aske any thing according to his vvill he heareth vs. and Iam. 4. v. 3. Ye aske and receiue not, because ye [Page 42]aske amisse, that ye may spende it on your pleasures. And therefore out of the petitions of this Lords praier which is the rule of praying, we may gather, what things we are to aske in praier, in what or­der, and for what end we must aske them. For they are thus deuided, that the former regard the glory of God especially, so farre forth as our saluation is ioyned therewith. The rest containe our wants, our profit & saluation, whereof some belong to the body, others to the soule: some to this worldly life, some to our spirituall life in this world, and others to our heauenly life to come. Againe, some petitions re­quire the giuing and bestowing of bles­sings, either temporall, or bodily, or spiri­tuall, or heauenly which are to come: o­thers doe craue the remoueall of euils ei­temporall or spirituall, that those which are past, may be forgiuen & not imputed, those which are present may be taken a­way or lessoned, and those which are to come may be kept backe. Againe in the Lords prayer we both craue the ende, to [Page 43]witte, the glorie of God and our owne sal­uation, and those things which tend there­unto. The Lords praier also sheweth the order of those things we are to aske. For first those things are to be asked which concerne the glorie of God & our owne saluation: then such things as belong to the necessitie, benefite, and commoditie of our bodie and of this life, may well be as­ked, and ought so to be. So likewise in the turning backe of euills, such as hinder the glorie of God, or our saluation must haue the first place. And then we may pray that the aduersities, tribulations, difficulties and troubles of bodie and of this life, may ei­ther be taken away or lessened. But tem­porall or bodely benefits must be asked with that condition or moderation, If it be the will of God; If they will further the glorie of God and our saluation: but if God shall know and iudge those things to be hurtfull vnto vs, which we thinke to be good and profitable vnto vs when we aske them, that he would keepe them backe and hinder them as euill. Also tem­porall [Page 44]blessings must be asked for that end, that they may be ordered, directed, and v­sed to Gods glorie, and to spirituall, hea­uenly and eternall blessings. And thus from the petitions of the Lords praier, may wel be gathered, what things we may and ought to aske, and in what manner accor­ding to the will of God. Likewise S. Paul in certaine distinct words doth shew and declare the kindes of things that are to be asked in praier, Philip. 4.6. and 1. Timoth. 2.1. [...], est, vel [...]. for he deuideth praier into petition, and thanksgiuing. Petitions, he deuideth into requests, whereby we craue blessings to be bestowed: into supplications, wher­by we craue euills to be turned backe: into intercessions, whereby we either make request and pray to God for others, or else direct the weapons of our praiers against our enemies. And he addeth, that things to be praied for, are such as concerne the knowledge of God, and our saluation. Al­so, such as pertaine vnto godlines, or to the peace and honestie of this life.

Now that we may the sooner dispatch [Page 45]the exposition of the seuerall petitions, I will here declare vnto what general heads of meditations the meaning of euery pe­tition is to be referred as we pray; accor­ding as I was wont to vse them publikely in expounding the Catechisme, and in pri­uate exercises of religion. To wit, that first of all we doe consider by godly and de­uout meditation, what blessings we pray for in euery petition, either to be giuen vs; or if they be giuen, to be preserued and in­creased. Secondly, what euills in euery petition we desire to be stopped, that they may not happen, if they be to come: or beeing present, to be turned backe, that we may be freed and deliuered from them: and if the remooueall be begunne, that the same may still goe forwarde more and more. Thirdly, what blessings are to be acknowledged in euery petition, that we may be thankfull for the same: and that this confession and thanksgiuing may be kindled, may grow and be increased in vs. Fourthly, in euery petition there must be humble confession, that those things [Page 46]which are propounded, are not asked of vs continually, nor earnestly and fer­uently, but seldome and coldly: and that we doe not sufficiently consider of the great­nes thereof: and that contrarie to our re­quest, we our selues indeed doe refuse and shake off those blessings which we craue, and the euills which in word we pray a­gainst, by the very contrarie acte we fetch and drawe vnto our selues: that we doe not acknowledge benefits receiued, nei­ther are heartily thankfull for them, but forget the same: that we regard them not, neither vse them reuerently with thank­fulnes to the glorie of God, but vngrateful­ly through abuse doe bestow them ill.

These things are to be acknowledged and bewailed with humble confession in euery petition and withal we must thinke vpon, and by praier seeke for reformation. And all those things are to be applied, both in generall to the whole bodie of the Church, and priuately vnto our selues, and namely also vnto those whose necessitie is knowne vnto vs. Thus shall we haue large [Page 47]meditation in euery petition, which we will not handle in this place, because it is not my purpose at this time; but wil com­mend the same to euery mans priuate de­uotion.

Onely we will expound the wordes in euery petit [...]on, and shew the meaning, withall briefly declaring how they may and ought to be applied to those foure heads or chiefe places.

Hallowed be thy name,] That we may finde out the true meaning of this petiti­on, we must expound the words. There is no doubt but here is treated the praise, honour, & renowme of God. For [Name] is oft taken for glorie and renowme, Gen. 6.4. they are called men of Name, whose fame was renowmed. Deutr. 26.19. The most high will set thee above all nations which he hath made, in praise, in Name, and in glorie. The word [Hallowed] as we shall shew by and by, is often vsed when a­ny thing is highly and gloriously renow­med as famous. But that we may the bet­ter consider the meaning of this petition [Page 48]in a godly meditation, we will for plain­nes sake deuide the exposition into some parts. I. And first in generall this petition being put in the first place, doth commend vnto vs the desire of Gods glorie, that we should chiefly and before all things care for, and seeke the glorie of God. And that we should referre al things which we aske and doe, to Gods glorie as to the true end, 1. Cor. 10. v. 31. Doe all to the glorie of God. And because in this corruption of our na­ture we are not much carefull for the true glorie of God, those things which we doe, which we aske, which we receiue, we doe either not at all, or in truth not earnestly referre them to the glorie of God, but in stead of glorie, we put contempt and r [...] ­proch vpon God, we profane, we pollute, and blaspheme his name: therefore we are commanded to praie, that God from hea­uen would kindle, preserue, and increase in vs, a true desire of Gods glorie; and that we may be kept, defended, and deliuered from all forgetfulnes, contempt, propha­ning, defiling, and blaspheming the name [Page 49]of God and of his glorie.

II. Secondly, the name of God doth signifie whatsoeuer proprieties of perfe­ction, attributes or vertues, God hath re­uealed and declared in his word concer­ning his essence, his will, and his workes: as that he is wise, iust, great, terrible, good, gentle, mercifull, patient, penitent, ielous, visiting iniquitie, and such like.

The Ievves because they will not pro­nounce the name Iehovah, Thargum Hierosolymi. tanum. in stead thereof vse Shem. Thence the Caldie paraphrase for God himselfe, putteth Shem and Ha­shem, a name, Gen. 10.9. for the vertues or perfections of God, are the very essence of God. Now that name of God cannot be hallowed by any addition, infusion, accesse, or increase of holines: as it is written of vs, He that is holy, let him be more holy, A­poc. 22.11. for it is holy in it selfe, that is, se­uered and exempt from, excelling and ex­ceeding all other common and prophane things in puritie and holines.

But as the word [hallowed] is vsed, Le­vit. 10. v. 3. for when the Lord had slaine [Page 50]the two sonnes of Aaron which offered straunge fire, he saith, I vvill be sanctifi­ed in those vvhich come neare me. and Ezek. 38. v. 23. For the vengeance taken vp­on Gog and Magog he saith, I will be magnified and sanctisied. I saie, 5. v. 16. After the threatning of punishments, he saith: The Lord of hoasts shall be exalted in iudgemēt, and the holy God shall be hallowed in iu­stice. Ezek. 20. v. 9. Speaking of the returne of his people, he saith, I will be sanctified of you in the sight of the heathen. and chap. 28. v. 22. of the punishment of Sidon, and the deliuerance of Israel he saith, I will be san­ctified in them. Chap. 36.23. Concerning the returne of his people he saith: Not for you, but for myne owne holy name will I doe this thing, I will sanctifie mine owne great name, that the heathen may knowe that I am the Lora. when I shall be sanctified in you before them. And in this sense doe we pray, that God would exhibite, shew forth and declare the glory and excellency of his name, that is, of his perfections, of his attri­butes or vertues, whereof we haue spokē, [Page 51]by some notable worke in his Church, or against his enimies, like as it may be pecu­liarly expounded and vnderstood of euery name of god, which thing I leaue and cō ­mend to the priuate diligence of the Rea­der. So likewise, considering that [Our Fa­ther] went before, and nowe followeth [Hallowed be thy name,] we may well vn­derstand by Name, the benefits of the person, the office of the Father, the merits and benefits of the sonne the Mediatour: and the office and blessings of the holy ghost, which are revealed & made known in the scripture. Those we desire to be hal­lowed, that is, mercifully to be declared, made knowne, and shewed forth towards vs. So the scripture saith, we must beleeue in the name of the onely begotten; that we receiue remission of sinnes, and eternall life in the name and by the name of Christ.

If these things be seuerally vnfoulded, they will affoard very large meditation: ὑπομνή­ματα. but we onely lay downe the cheife heads of things for memories sake.

III. By relation also we desire that the name of god may be hallowed among vs, with vs, and of vs, that is, that those attri­butes, which we said were comprehended vnder the name of god, might shine forth with vs, become knowne in vs, be spread abroad, and become renowned in all the world. According as the scripture saith. I will be sanctified before the nations, that they may know that I am the lord. And the contrary, whereby we are forbidden to pollute, to profane, or blaspheme the name of god, sheweth most plainely, what it is to hallow or sanctify it. We pray therefore that god would giue vs grace, to acknow­ledge, to consider, reuerently to set forth & aduance those vertues and workes of god, in thought word and deed. As it is vvritten Psal. 48.11. According to thy name so is thy praise. Which also may and ought to be enlarged in this exposition and meditati­on, vnto all the essentiall and personall ver­tues of god. Againe, we do heare desire, that we may with holinesse and reuerence thinke, and speake of the workes and iud­gements [Page 53]of god, that we be not euil or en­vious cēsuters, so as we should wrongful­ly or prophanely iudge of his prouidence and chastisements towards vs, and of his long suffering towards our enimies, by complaining and murmuring against the same; or else abuse his goodnesse, his gen­tlenesse and patience. Numb. 20. v. 12. whē Moses and Aaron doubted of obtaining water, and the people murmured, the lord saith: ye haue not beleeued me, that ye might sanctifie me before the children of Israell. 1. Pet. 3.5. Be not afraide in time of perse­quution, but sanctifie the Lord in your hearts.

IV. Seing the name of god concer­ning his essence, his will, his workes, and iudgements is made knowne to vs in the word, we doe pray that the name of god, that is, his word, may be giuen and prea­ched vnto vs, purely, sincerely, in true and sound vnderstanding, holily, that is, with­out corruption or deprauation: that sincere and faithfull ministers may be giuen vs for the edification of the Church, which may [Page 54]discharge their duty faithfully, and be fur­nished with necessarie gifts; And that we may be mercifully kept and preserued from all corrupting and deprauing of the word of god, from woolues and hire­lings.

V. Answerable to this, we must ac­knowledge the giuing of the word, for the holy and singular blessing of god, we must reuerently receiue it, with diligence and deuotion heare, thinke and meditate on the same. We must also sanctifie and adorne the same with a godly life, lest by vs the name and doctrine of god be polluted and euil spoken of. 1. Tim. 6. v. 1. And that other by our godly conuersation, may be drawne to loue and embrace this doctrine. Math. 5. v. 16. that they may see our good workes and glorifie your father. Rom. 2. v. 23. By breaking the lawe thou dishonourest God, and for you is the name of god blasphe­med.

Nowe let all these parts be applyed to the foure general heades before set down. To wit, I. What blessings we desire to be [Page 55]giuen vs, to be preserued and increased. II. From what euills we desire to be kept & deliuered. III. What benefits we must ac­knowledge to be bestowed on vs, and what thanks we ought to render againe for the same. IV. What manner of con­fefsion of sinns we must make from thēce. And let these be applyed in speciall vnto the whole Church, and in particular vnto our selues and vnto those whose want we know. So will the meditation of this peti­tion be very large.

Let thy kingdome come to:] In greeke it is simple [come;] but because in Luke, 11. v. 20. it is written, The kingdome of God is come vnto you: It is not amisse translated [adueniat, Let come too.] Moreouer the kingdome of god is taken diuers waies. For there is a generall or vniuersall king­dome of God, whereby he doth mightily gouerne all creatures, Psal. 103. v. 19. his kingdome ruleth ouer all. and Psal. 145.13. Thy kingdome is an euerlasting kingdome. But this we doe not properly vnderstand, for that doth mightely runne ouer all, no­thing [Page 56]can hinder it, neither any creature withdraw it selfe from vnder it; vnles we vnderstand our prayer thus; that all men may acknowledge, obserue and reuerence the prouidence of that kingdome of God whereby he ruleth, gouerneth and dispo­seth all things, and that they may humbly subiect themselues vnto it in all things. A­gaine, there is the kingdome of grace in the Church in this life, and the kingdome of glory in the life to come, which is heere properly to be vnderstood as the preface it selfe sheweth. For we say, Our father, [thy kingdome] come. And this is called the kingdome of the father, the kingdome of Christ, and the kingdome of heauen; & the more to commend the free gift of God, we say not; that we come to the kingdome of God, but doe pray that it may come to vs; or as Christ more plaine­ly speaketh, Luke, 11.20. that the kingdome of God may come before hand vnto vs. And this is called the kingdome of the father, the kingdome of Christ, & the kingdome of heauen. Nowe the kingdome of grace [Page 57]is not meat and drinke, but righteousnesse, peace, and ioy, in the holy Ghost, Rom. 14. v. 17. It consisteth not in speach but in trueth and in power. 1. Cor. 2. v. 5. We pray therefore that the holy ghost may be giuen vs, that he may be powerfull in vs by the word, to illuminate, to conuert, iustifie, sanctify, to lead, guide, confirme, & preserue vs, that we may be found in that kingdome, and there abide and perseuere, lest we should fall away thence againe, and slide backe into the kingdome of Satan. That God would oppose his owne king­dome against the kingdome of Satan and of the world, that he would keepe backe and bind the deuil, that he would suppres, beare downe, and breake of the treasons, and the power of the deuil and the world, and mercifully defend & keepe his church from the same: that is, as the Psalmist saith, Psal 110.2. that he would rule by the power of his right hand in the middest of his eni­mies: that he would tread down Satan vn­der our feete. Rom. 16. v. 20. keepe vs from the world, Ioh. 17. v. 15. that we may ouer­come [Page 58]the world, 1. Ioh. 5.4. and Ioh. 16.33. that he would deliuer vs from the present euill world, Gal. 1.4. least we should loue and desire the kingdome of the world, contem­ning and neglecting the kingdome of God: least sinne should raigne in our mort all bodies, Rom. 6.12. and iniquitie beare rule ouer vs, Psal. 9.13. and 119. but that sinne may be crucified and mortified in vs, Galat. 5.24. that we may become subiect to the direction of the Holy ghost, and be trans­formed of him into the obedience of god, and become seruants vnto righteousnesse. That we answer not thus: We wil not haue this man to raigne ouer vs. Luk. 9.14. that we cast not off his yoke from vs. Psal. 2.3. but take it vnto vs: because his yoke is sweete and easie, that we may finde rest vnto our soules, that trauailing and beeing heauie laden we may flie to the throne of his kingdome, and there haue refreshing. Math. 11.29. Hebr. 4.16. that we may first seeke the kingdome of God. Math. 6.33. that we may sit downe in the kingdome of heauen and not be cast thence. Math. 8.11. [Page 59]that we be not offences in the kingdome of God, Math. 18.6. that the kingdome of God be not taken from vs, Mat. 21.43. that the kingdome of God may be within vs, Luke, 17.21. That Christ may remember vs in his kingdome, Luke, 23.42. And that this kingdome may continually be spread further abroad, may also come to other na­tions and countryes, and more men euer nowe and then, may be gathered to that kingdome. And to be short, that we may earnestly say: Blessed be the kingdome promised to Dauid, which commeth in the name of the Lord, Marke, 11.10. & that we may receiue that kingdome, Luke, 19.15. be made and remaine citizens with the Saints, and of the houshould of God, Ephe. 2.19. And concerning the kingdome of glory we pray, that God would make vs meete to be partakers of the inheritance of the Saints in light. Colos. 1.12. that we may inherit and possesse that kingdome by the grace of adoption. Math. 25.34. 1. Cor. 15.50. that we may be mercifully kept and preserued from all things which may hin­der [Page 60]vs from the entrance and possession thereof. And that, 2. Tim. 4.18. we may loue, waite for and desire the comming of the kingdome of glory, and make haste therevnto, 2. Pet. 3.12. That we may be counted worthy the kingdome of God, 2. Thes. 1.5. who hath called vs into his king­dome and glory, 1. Thes. 2.13. that an en­trance may be made vnto vs, into the euer­lasting kingdome of God. 2. Pet. 1.11. and that we may be ready at the comming of that kingdome, Luk, 12.40.

These things we must aske in generall, for the whole body of the Church, and priuately euery one for himselfe, for those whome we knowe, both friends and eni­mies. Likewise we must apply the same to those foure chiefe heades before set down. To wit, what good things we are to pray for in this petition: what euills we are to pray against: for what benefits we are to giue thankes: and what sinnes of ours we must humbly acknowledge and confesse in this petition.

Thy will be done:] The will of God is ta­ken [Page 61]diuers waies: and therefore from the distinction of gods will, we shall most easi­ly come to the meaning of this petition. Auncient writers call one will of god, the will of his good pleasure, disposition, or decree, when as god himselfe willeth and appointeth to do any thing. Now our wil is weake euen in it owne strength, and is often hindred by some other thing, wher­vpō we had need to pray, that god would minister strength to that good thing that we purpose in our owne heart, and re­mooue all impediments, so that we may performe the same in action; But we neede not to pray for that, concerning this dispo­sing will of god, because he is almightie, neither can it be well and in a godly man­ner prayed for. For god doth whatsoeuer he will in heauen and in earth. Psal. 115.3. Who hath withstood his will? Rom. 9.19. The will of god abideth for euer. Isaie, 14.27. The Lord hath decreed it, who can disanull it? his hand is stretched out, who can turne it away? Isay, 4.6.11. My counsell shall stand, and my whole will shall be done.

There is another reuealed or signified will called [volunt as signi.] Wherby god commaunding or forbidding any thing in the law or in the Gospell, sheweth and de­clareth what he will haue vs to doe, and to leaue vndone, Rom. 12.2. This is called the good will of god, his well pleasing and per­fect will. So that in this petition we ac­knowledge and confesse that by our own strength we cannot doe and fulfill the will of god, propounded vnto vs either in the lawe or in the gospell.

We pray therefore that god would giue vs the spirit of regeneration and san­ctification, which may create in vs a newe heart, take away our stony heart, subdue and abolish our carnall stubbernesse and impatience, that we may thinke vpon, de­sire, wil, and doe, such things as please god, that we may auoide and omitte the con­trary, lest we should doe any thing that is contrary to the will of god. And if we find our selues not to regard, not to approoue, not to will, not to doe those things which god willeth, but such as god forbiddeth, ha­teth, [Page 63]and abhorreth; we pray that those things may be amended in vs by his holy spirit in true repentance, that our will may be tur­ned from euill, and made conformable to that which is good.

On the contrarie, there is another will of the deuill, of the world, and of the flesh, altogither vnlike and resisting the will of God. Those therefore we renounce and reiect in this petition; praying, that the will of the world, and of the deuill may be hin­dred and subdued, and the suggestions of Satan may be broken of, that we may not obey them, nor conforme our selues like vnto the world, and that the lusts and con­cupiscence of the flesh in vs, may be crucy­fied and mortified by the spirit, that hauing the disobedience, the impatience, and the wicked lust of the flesh suppressed in vs, our will may become so conformable to the will of God, that we shall desire, couer, or do nothing, but which that is well plea­sing and approued of god. That we may iudge reverently of the will of God, and submitte our selues thereto, and that the [Page 64]will of God may be done in vs. Which good will of god the scripture containeth in these three points. I will that a sinner may be converted. Ezek. 33.11. It is the will of God that we should beleeue in the sonne of God, Ioh. 6.39. This is the will of God e­uen your sanctification, that we should ab­staine from sinne. 1. Thes. 4.3. And there­fore doe we aske of god, grace, strength, and aide, that we may beginne and accom­plish the same.

An other will of God they call his ope­ratiue and permitting will. For whatsoe­uer is done in all the worlde and in the Church, whatsoeuer befalleth vs, sure it is, it commeth not to passe without the will of god, Math. 10.29. either working or permitting the same. And because we doe either not approove this will of god in re­soning, or els complaine thereof through impatience, murmuring and striuing a­gainst the same: therefore we pray for pa­tience, that we may with reuerence and obedience, submit, or at least indeauour to submit our will to the will of god, & may [Page 65]striue against impatience, not iudging ma­litiously of those things which happen vn­to vs by the will and permission of god, but saying, as it pleaseth the lord, so com­meth it to passe. And because we cannot doe this of our owne strength, therefore we pray especially that god would giue vs patience, subiection and obedience: and strength and courage against impatience. Those things also which we aske, though they seeme very conuenient, meete and profitable for vs, yet we must alwaies sub­mitte them to the will of god, Not my will but thine is fulfilled.

Others also make an optatiue will of god, wherein he sheweth by the very fact, that he wisheth and desireth those things which are profitable and holesome for vs; which notwithstanding we our selues do often hinder by the contrary act. As when it is said: God would haue all men to be sa­ued, and to come to the knowledge of the trueth. How often would I haue gathered thee, and thou wouldest not? I will not the death of a sinner: but rather that he may [Page 66]conuert and liue God would haue none to pe­rish but all men to come to repentance. Where we pray, that this wil of god may be mercifully fulfilled in vs, and not remoo­ued from vs by the suggestions of Satan, by the allurements of the world, and the concupiscence of the flesh.

In earth, as it is in heauen:] The He­braisme in this place is more fully expres­sed thus: euen as it is in heauen, so also in earth. Chrysostome thinketh, that this clause is to be referred, as it were in com­mon, vnto the former petitions. Hallow­ed be thy name: thy kingdome come, in earth as it is in heauen. Nowe here we haue very good occasion to consider of that which Paul saith, that in Christ are reconciled and set at one, things in heauen and things in earth, and that there shal be one companie of blessed angels and of men: and we, as Christ saith, shall become like vnto the angels. We are therefore taught to pray, that this conformitie betweene the companie of angels and of men, may be begunne in this life, that we may make to­ward [Page 67]and sigh after that blessed communi­on. And because the Angels doe readily and chearefully, without all stubburnnesse and resistance, of meere loue and obedi­ence, execute those things which they know God willeth: as it is saide, psal. 103.20. The angels excell in strength, that doe his commaundement in obeying the voyce of his word, to doe his will: therefore we doe pray, that this also may be begunne in vs. Againe we are admonished, conside­ring we doe belong to this communion, that we should conforme our selues there­unto, and not vnto this world, because we are not of this world, but belong vnto an heauenly citie. Now this conformitie or likenes is begunne in this life: but it shall at length be perfect in the life to come, which is eternall.

Further, as the Angels thinke reuerently of the iudgements of God, and in all things approoue of that which God willeth: e­uen so we desire, that by the grace of god and the worke of his spirit, we may doe the same here vpon earth. And so this [Page 68]clause containes a very profitable admoni­tion, that while we liue in the flesh here on earth, we should beginne to lift vp our head and our soule, to desire and to thinke vpon our conuersation in heauen with the blessed angels, and labour to beginne our conformitie therewith here on earth.

Here againe this exposition is to be ap­plied to those foure heads of godly deuo­tion and meditation: to wit, what blessings we are to craue in this petition: what euills we are to pray against: for what benefits we must giue thanks: what contrarie sinns of ours we must acknowledge and con­fesse. And that either in generall and for the whole Church, or in particular for our selues and for others.

Giue vs this day our daily bread.] That we may come to the true meaning of this petitiō, first we are to expoūd the words. And first of all, Lechem. the word translated bread, doth properly signifie ordinarie bread for foode, which is cut and chawed; as when there is distinctly named bread and wa­ter, 3. King. 13.9. Bread and wine, Gen. 14.18. [Page 69] wheat, bread, and meate, Gen. 45.23. But by a Metonimie it is taken for corne whereof bread is made, Gen. 47.13. psal. 2 104.15. 3 and by a synecdoche for any kinde of meate, as 4. King. 6.22. Set before them bread and water: then it followeth, and he made great preparation for them. 4 It is like­wise taken for the whole prouision of a banket in meate and drinke: as Luk. 14.1. to eate bread with one. Exod. 18.12. Also goates milke is called bread, Prov. 27.27. The roote of Iuniper is called bread. Yea fodder for cattell is called bread, psal. 147.9. and the fruit of trees is called bread, Ier. 11.19. So that by the name of bread in this petition, we vnderstand all things that belong and are necessarie to the suste­nance of the bodie and of this life. Our Sa­uiour Christ, Math. 6.25. Iacob, Gen. 28.20. and Paul. 1. Tim. 6.18. doe containe thē generally vnder the name of food and rai­ment. Those things also whereby prouisi­on is gotten, as husbandrie, traffique, and such like, are comprehended vnder the name [bread.] Prov. 31.14. And because [Page 70]our Sauiour Christ in this petition would cōtain al bodily things which are requisite for the cōueniēt leading of this life: as whē Isac praieth for his wife, Gen. 25.21. the Cē ­turion for his seruant, Math. 8.6. Paul com­mandeth to pray for the magistrate, that we may lead a quiet life in all godlines and honestie, 1. Tim. 2.2. And Salomon praieth for seasonable weather, and for the fruit­fulnes of the earth, 3. King. 8.36. therefore the word bread in this petition, may well be taken in a larger sense, for all those things which are required to the necessa­rie, peaceable, and honest ordering of this life, in the common wealth, in the familie, in the fruitfulnes of the earth, in seasonable weather, &c.

Further, whereas Christ calleth this bread [...]; it is not agreed on among all, what that word doth properly signifie. Before Ieromes time, the latin translation had panem quotidiaenum, our daily bread: taking the reason of their interpretation without all doubt out of Luke, which ad­deth [...], which daily or euery [Page 71]day is needfull. Ierome translated it, Super­substantiall, whome Ambrose followeth in the fift booke of the Sacraments: adding, that this is not the bread which goeth into the bodie, but the bread of eternal life, Ioh. 6.40. which susteineth the substance of the soule. And because the hebrew worde Segullah signifieth our owne proper goods, or a peculiar treasure, which Sym­machus translated [...], cheife, singular, peculiar: and the Septuagints translate [...], he thinketh [...] and [...] to be all one, to witte, that which excelleth all substances or creatures. So that Cyprian, Ierome, Ambrose, and Austin doe here vnderstand the meate of the Lords bodie. Yet Ambrose addeth, and Ierome concea­leth not, that [...] signifieth also [com­ming to] for the Greekes call the day en­suing, or the morrow [...], Act. 7.26. and Xenophon speaketh thus, [...], in the instant or present yeare. And [...], in the winter following. For those things which are to come are called [...]. And Demosthenes against Midias, [Page 72]calleth the next assembly following, [...]. I haue also sought this word in the translation of the Seauentie, and haue found it vsed in this sense, Deutr. 32.2.9. Oh that they would vnderstand [...], the time that ensueth. Hence, 1. Chron. 20.1. In the yeare following. Prov. 27.1. it is put absolutely, boast not of to morrow: for thou knowest not [...], what the next ensuing, that is, the day next en­suing, will bring forth; where in the He­brew is simply put [day:] and the Greeks translate it [...], next following or ensu­ing. Ierome further addeth, that he hath found in the Gospel according to the He­brewes machar, which signifieth to mo­row, or to come, put for [...]. This signi­fication Erasmus embraceth. And because Christ forbiddeth vs to be carefull about temporal prouision for the morrow, ther­fore he expoundeth it, that Christ com­maunded vs to aske, not the bread of this present life, but foode for the life to come. And he giueth this reason. It is not like that Christ in so spirituall a praier to his hea­uenly [Page 73]father, spake of corporall breade which the very Heathen receiue from their parents. But this reason is not good: for God will haue vs to cast vpon him, not onely our care of spirituall things, but sim­ply all our care, 1. Pet. 5.7. And our heauen­ly father knoweth that we haue neede euen of these temporall things, Math. 6.23. He will haue vs to acknowledge, that it is he which giueth vnto vs those things which belong to our daily foode: and he is angrie if any shall thinke, that he hath receiued these things els where then from him, O­se. 2.8. Ioel 2.23. He hath also commanded vs to aske these things of him, 3. King. 8.35. Iacob, Gen. 28.20. and Salomon, Prov. 30.7. haue asked those things in praier. And seeing the Lords praier is a perfect forme of praier, containing all things God will haue vs to aske of him; it is necessarie that some place should be left for daily bread, considering it is not contained in a­ny other petition. Againe, it were great impietie, either to ascribe those things which belong to our daily foode to the [Page 74]creature, or to our owne industrie, or else to aske the same in praier of the Saints, and not to thinke them to be the gift of God. Therefore the word [...] may well sig­nifie daily bread: for it is not deriued in this signification [...], a substance: but the theame thereof is the verb [...], and [...], which signifieth to come too. And as Plutarch saith in the life of Serto­rius, [...], comming from house to house: so panis [...], daily bread, is that foode which comes vnto vs, or is giuen by some other, which sufficeth not when we haue once receiued it, but in this intercourse of chaunging times, we must needs haue it come vnto vs euer and anon, euery day or continually. So Luke 11.4. he calleth foode which goeth about and commeth euery day from the hand of God, [...], daily bread for the day. Hitherto belong those compositions that Hesiod calleth foode sufficient and ne­cessarie for the space of a yeare [...]. And Plutarch in the life of Pericles, calleth foode for each day [...]. Againe, be­cause [Page 75] [...] signifieth time continually en­suing, the meaning may be this: that euer and anon as time ensueth we haue in this life continuall neede of this bread; to teach vs, that our heauenly father doth feede vs continually by making newe supplie of bread euery day. It may also thus be vn­derstood, that this bread is not called bread sought for, but [...], that is, as Varinus expoundeth it, [...], ouerplus bread: that we should not ascribe the same to our owne industrie, but to the gift of god. Or else, that bread is not the principall thing, which we must aske of God in prayer, but is onely [...], an ouerplus, or a thing that commeth beside the principall. Math. 6.33. First seeke the kingdome of God, and other things shall be cast vnto you besides. But because adiectiues ending in οὐσιοσ, are not wōt to be formed of participles of the feminine gender, as of [...], ther­fore the plainnest and the safest way is to deriue this worde of οὐσία. i. a substance, that [...] panis may be that breade which is necessarie for the sustenance of [Page 76]our bodily substance, and of our life, as it were such bread as doth belong [...], to vphold the substance of this bodie and of this life.

So Basil in his short questions expoun­deth this word [...], that is, [...], such bread as is fitte and profitable for our substances to preserue our daily life. And Suidas saith: Panis [...], is [...], such bread as a­greeth fitly to our substance, or else such bread as we vse euery day. And Theophi­lact expoundeth it of such bread, as suffi­ceth for our substance and constitution. Euthymius repeateth the same thing; that it is bread which fitly serueth for our sub­stance, for our life and constitution: adding moreouer that Chrysostome expoundeth [...], quotidianum, daily.

Furthermore, οὐσία also signifieth goods or wealth, Luk. 15.12. Giue me the portion of my goods or wealth that belongs vnto me. And from this signification are deri­ued two wordes [...], which as hath [Page 77]beeue said, signifieth a peculiar, a chosen, or a proper treasure: and [...], which bee­ing opposed to [...] signifieth com­mon, necessarie, and sufficient wealth. And the Syrian translatour expressed it by a word deriued of Senack, Senack in­digere S [...]ri­ace. that we should vnderstand it of necessarie bread, whereof we stand in neede. As the Baptist vseth the same word, when he saith, I haue neede to be baptized of thee, Math. 3.14. panis [...]. And [daily bread] beeing taken in this sense, will very fittely agree with that which is written, Prov. 30.8. Giue me not pouertie nor ri­ches: feede me with bread ordained or ap­pointed for me, or with the bread of my portion. And the Greekes doe so translate the place: Giue me, [...], those things which are needefull and suffi­cient, or which may suffice me. For god­lines and a minde contented with his por­tion, is great gaine, 1. Tim. 6. v. 6. These things I thought good to note in this place, which are worthie the considerati­on of the learned, that the meaning of this petition may more plainely appeare.

In this petition therefore we are admo­nished and taught, that mens affaires in this common outward life, are not turned a­bout rashly and by chance; that bodily goods, and outward wealth, whatsoeuer belongs to the happie estate of the com­mon wealth and of the familie, doe not depend vpon the wisdome, diligence, and dexteritie of men: neither are they to be imputed vnto blinde fortune, vnto desti­nie, or to the course of secundarie causes: but God himselfe doth dispose & gouerne all these things according to his good pleasure. For vnles God keepe the citie, and build the house, men labour in vaine, Psal. 127.1. So in Daniel we shall finde, how the states of kingdomes are disposed of God. And, Prov. 22.2. The rich and the poore meete togither: the Lord is the maker of them both. Deutr. 28.12. The Lord openeth his treasures and giueth rain: and sendeth the windes out of his treasures, Psal. 135.8. Neither may we thinke that God hath re­mooued from himselfe, as things not be­seeming his high maiestie, the care of bo­dily, [Page 79]temporall, and earthly blessings, and hath distributed the charge thereof amōg the Saints: for he doth seriously affirme, that prosperitie and aduersitie euen in these things, doth come from him, Levit. 26.3. Deutr. 28.12. And he is angrie if we doe not acknowledge the same, Hose. 2.8. Ioel 2.23. Our Sauiour Christ ascribeth vnto our heauenly father, the care of our soule and bodie, of our life, foode, and rai­ment, Matth. 6.32. Nay he saith, that he hath numbred the haires of our head, Mat. 10.30. And therefore we are commanded to craue of him in praier the bestowing of these blessings, and the remooueall and de­liuerance from calamities, and if these things thus happen vnto vs, by heartie thanksgiuing to acknowledge them for his peculiar blessings. Withall we pray, that God would take from vs all vngodly care, doubting, distrust, and couetousnes. That we may be vndoubtedly perswaded, that our heauenly father is both willing and able to giue daily bread vnto his chil­dren, that in quietnes and hope may be our [Page 80]strength. Thus Moses praieth for the fruits of the earth, Deutr. 26.15. In the storie of the Gospel, the diseased leapers, the blinde, &c. doe pray. Isaac, Gen. 25.11. and Han­nah, 1. Sam. 1.11. pray against barrennesse. Paul praieth for Magistrates, 1. Tim. 2.2. Ieremie for the peace of the citie, Ier. 29.7. And because God wil haue vs to labour and to vse ordinarie meanes for the get­ting of such things, we pray that he would lay such things before vs, and blesse them, that he would giue increase vnto him that planteth, and to him that watereth, 1. Cor. 3.6. for the blessing of the Lord maketh rich without adding sorow thereto, Prov. 10.22. And because we are commanded to aske Daily bread, it teacheth vs that we may not pray for delights, for store, and a­boundance, to serue for riot and for pride. And in a word, according to Salomons in­terpretation, Prov. 30.7. we pray that we may not be ouercharged with too much wealth, nor oppressed with ouermuch want. And Salomon there addeth, that we doe also pray against those euills or sinnes [Page 81]which arise of excesse either in wealth or pouertie. Likewise according to S. Paul, Philip. 4.18. and 1. Tim. 6.6. we praie for contentation, for a godly and wholsome vse of euery estate, that our soule doe not loath Manna, nor we desire the flesh pots of Egypt, nor quailes grudgingly, Numb. 11.5. but may referre it to his good plea­sure to distribute of the fishes among the companie, so much as he will, Ioh. 6.11. for to this petition also belongs that which went before, that the fathers will be done. Nowe we call this [our bread] not for that it is gotten by our owne in­dustrie, or is due vnto vs by some kinde of right, but because God of his goodnesse hath ordained and appointed the same for the sustenance of this life, and so is made ours by the free gift of God, or els because it is necessarie to euery one in regard of his calling. Againe God hath decreed what and how much he will dispence to euery one out of his treasures of his good plea­sure. And because S. Paul opposeth against the idle, and against vnlawfull meanes to [Page 82]get foode, the commandement of labou­ring, that euery one may eate his owne bread, Eph. 4.28. 2. Thess. 3.8. we doe also well vnderstand our bread, of that which is not violently taken from others by wrong, or gotten from others in idlenes, but as it is written, Thou shalt eate the la­bours of thy hands. Againe, when as we pray for [our bread,] it teacheth vs to be carefull also for the necessities of others. Yea, that those things which are giuen to me and giuen to thee, are so bestowed vpon vs, that we should impart thereof vnto other, Eph. 4.28. for it is not mine or thine, but [our bread.] And therefore it is the poore mans bread which thou detai­nest, when thou doest not bestow it on the poore. This bread we are commaun­ded to pray for [this day,] Math. 6.12. Luke saith, for the day, and daily: to teach vs, that God hath care ouer vs euery moment. And this very word [This day] serues to be a bridle to all foolish and vngodly care for the morrow, whereby a man may re­straine and moderate that excessiue desire [Page 83]after the things of this life wherewith al of vs are troubled. And we may not thinke, when we haue some goods and wealth in readines, as it were in a treasury, that then we neede not to make this petition, but e­uen then also must we euery day vse this praier, that we may acknowledge our store to be the gift of God, and our selues to be the Lords beggers, as Austine saith: and that those things which are alreadie giuen vs may be kept safe: but especially, that out of those things that he hath giuē he may make daily supply of things neede­full for vs, with a blessing, whereby he gi­ueth strength to bread for the sustenance of this life, and causeth the vse thereof to be holesome vnto vs: lest that should come to passe which is written, Levit. 26.26. Ye shall eate and not be satisfied. Ezek. 4.16. I will breake the staffe of bread, ye shall eate with care and with astonishment: lest we should be foūd in the number of those that seeke for, and receiue, their goodes, & their whole portion in this life, and are barred from the inheritance of heauenly [Page 84]and eternall blessings, Psal. 17.14. Luke, 16.25. Which are fatted for the day of slaugh­ter. Ier. 12.3. The auncient writers as may be gathered by their interpretations, read simply [...] daily, Luk. 11. But all co­pies haue not the article [...] that it should be referred to bread; but [ [...]] that is, either so much as will suffice each day continually, or els so much as is suffici­ent for this day; that it may agree with that which Matthew hath [ [...], to day.] And yet with Aristotle, politic. 2. βίος ὁ καθ' ἡμέραν, signifieth daily foode. Also, our Sauiour Christ to put vs in mind of this petition, hath obserued and fore­shewed this custome, in that before meate he blessed it and gaue thankes, Math. 14.19. and 15.36. and Luke, 24.31. And there­fore Paul saith, Tim. 4.2. It is a doctrine of deuils, that biddeth men abstaine from meates, which God hath created to be re­ceiued of the faithfull with thankesgiuing. And nothing ought to be refused, if it be receiued with thankesgiuing: for the crea­ture is sanctified by the word and praier. [Page 85]Where by word, he vnderstandeth that word of God, by which the vse and go­uerment of the creatures, which were created for our good, was giuen to men in the beginning. Gen. 1.8. and after it was lost by sinne, was restored againe by the intercession of the sonne, Gen. 9.2. And whereby the difference of meates is taken away in the newe testament. Colos. 2.16. That all things may be pure, Titus, 1.15 By prayer also, he vnderstandeth that wherby as adopted children we craue that our owne bread may be giuen vnto vs from the bountifull hand of our father with his blessing, that so the vse thereof may please God, and we may inioy the same with ioyfull and good conscience. For this also is the speciall gift of God, as Salomon saith: To eate of his owne bread, to drinke and to reioyce, Eccles. 3.12. and 5.17.

Thus are these things to be asked in ge­nerall for the whole body of the Church, priuately for our selues, and namely for o­thers whose necessity we knowe, that so we may apply this petition to the foure [Page 86]generall heads before set downe. I. What blessings we are to aske. II. What euills we are to pray against, that they may be remooued, taken away, and we deliuered from them. III. For what benefits we are to be thankefull vnto God. IV. What sinnes of ours we must acknowledge and confesse vnto god in this petition for par­don and amendment.

Forgiue vs our debts.] The asking of daily bread is not therefore put before the remission of sinnes in the order of prayer, as though money were to be sought for in the first place, and godlinesse learned af­ter wealth is gotten. For our Sauiour Christ biddeth vs first seeke the kingdome of God, Mat. 6.33. But because we are natu­rally carried to seeke worldly goods, and it is the will of god, that his benefits should take footing in vs in earthly things, and thence lift vp the minde to the knowledge of god, and to the desire of spirituall and heauenly blessings: So Ioh. 4.53. The ruler with all his family was brought to beleeue in Christ, by the outward curing of his [Page 87]sonne, and Gen. 28.20. Iacob saith, If God will keepe me in my iourney, and giue me foode and raiment, the Lord shall be my god. Therefore after the petition for bread, is straight ioyned the petition for remission of sinnes, and they are knit together by this copulatiue particle [καὶ, and,] to teach vs, that with what earnest desire, we are naturally carried to seeke worldly goods, with the like feruency of spirit, we should desire & care for those things, which concerne the eternall saluation of our soules: and the na­turall desire of bodily goodes and wealth, which notwithstāding Christ in this prai­er doth restraine and moderate, may also teach vs this by the coniunction copula­tiue καὶ that we must pray for food to god, and referre the issue and euent to his good pleasure, as hath beene saide.

Nowe those which Mathewe calleth [debts,] Luke, expoundeth [Sinnes] that we may knowe what kinde of debts are vnderstood in this place. And it is a vsuall Ghaldaeisme, to vse the word Chab which signifieth to be indebted or bound to, for [Page 88]to sinne, to do wickedly. And Christ in his sermons oft times putteth debt for sinnes, offences, and wickednesse: as in the parable Math. 18.24. In the story of the sinfull woman, Luke. 7.47. And Luk. 13. v. 2. Thinke ye that those on whome the tower of Silo fell, were greater debters then the rest? Here then this phrase is to be marked and we must consider what instructions we must learne from this, that sinnes are called debts. For seeing that men do either frame vnto themselues sinnes, from priuate superstition and from the traditions men, or else from some Pharisaicall conceit doe challenge vnto themselues iustice and per­fection: this name [debt] doth lead vs vnto the lawe or decaloge, as it were to an ob­ligation, which is the rule of Gods iustice, shewing, what our nature ought to be, what we ought to doe and what to omit, in what manner, with what perfection & puritie. As Christ saith, Luke, 17.10. vve haue done those things vvhich vve were commaunded to doe. And Rom. 8.12. vve are debters to liue after the spirite. And [Page 89]because that is the forme of our obligati­on vnto God: it sheweth vs by the contra­ry, how many waies we runne into excee­ding great debt, by doing those things, which we ought not to doe, by leauing vndone those things which we ought to doe, and such things as we performe, by doing them amisse, imperfectly, & impure­ly. The same phrase also signifieth a fault, guiltinesse, an offence, and condemnation: as there are many examples, when as for want of paying a debt one is condemned to some punishment: so the greeks vse the worde [...], and [...], which signifieth to owe: as [...], to owe a penal­tie or forfeiture: [...] or [...]: those that are condēned to die: or condēned in a summe of money. So Christ expoūdeth this, Mat. 5.25. thou shalt be cast into prison, and not come thence, till thou hast paid the vttermost farthing, Math. 18.25. When he had nothing to pay his master commaunded him to be soulde with all that he had. So that this very phrase teacheth vs, to aske forgiuenesse [Page 90]both of the fault and of the punishment, contrary to the distinction of the Papists.

Now for what ende the Lord doth oft times lay vpon the Godly in this life, after the sinne is forgiuen, temporall puni­shmēts, not of curses, but of correction, we haue shewed else where. And because the Lord inioyneth his Apostles, & those who haue god for their father, to make this pe­tition for pardon of sinne euery day, as we pray daily for bread: it sheweth against the Pelagians, that no child of God is perfect & without sinne in this life, who hath not neede euery day to humble himselfe and pray for the pardon of his sinnes. It shew­eth also against the Nonatians, that they, which sinne after baptisme, and reconcilia­tion, may obtaine pardon if they turne a­gaine and repent: for they which are bap­tized and reconciled vnto god, are com­maunded to pray for the pardon of their sinnes: & looke what we aske in his name, by his commaundement, he hath promi­sed with an oath to giue the same vnto vs. The one whereof, (that is, the doctrine a­gainst [Page 91]the Pelagians,) doth put vs in mind of our owne weaknes euery day, & serues to bring vs to humilitie. The other, shew­ing that the mercie and pardon of the Fa­ther is offered vnto vs euery day, if we turne vnto him, serues to strengthen our faith that we should not despaire. And this mercie and pardon we are commanded to seeke for by praier, not of the angels, or of Saints, but of God himselfe, in the vse of those meanes by which God will giue re­mission of sinns. And because we are com­manded to pray for the forgiuenes of our debts, in this very thing, we doe humbly confesse before God, against Popish Satis­faction, that we cannot make sufficient paiment or satisfaction for our sinnes, but altogether haue neede of free pardon for our Mediatours sake. And because our sinnes make a separation betvveene God and vs, Isa. 59.2. therefore we craue in this petition the fauour of God, reconciliation, and acceptance. And whosoeuer seeketh for these things, either by satisfactions or by merits, otherwise then from the meere [Page 92]mercie of the father, for the paiment, sa­tisfaction, and merit of Christ alone, doth not seeke them well neither shall euer at­taine vnto them: for we are commanded to aske the forgiuenes of our debts: and the worde [ [...], forgiue] is opposed to our paiment, to our recompence and satis­faction; and signifieth a free gift. For the Greekes translate the Hebrew worde Salach which signifieth to be sauoura­ble and of mercie to pardon, by the word [...]. Dan. 9.9. Vnto God belong mercies and pardons. Numb. 14.19. Pardon the in­iquitie of the people according to the mul­titude of thy mercies.

Hauing thus expounded these things, we may easily obserue what we are to aske in this petition. VVe pray therefore because our debts are innumerable, infinite and vnmeasurable, that God will not en­ter into iudgement with them, that he wil not impure them vnto vs, that he will not marke them, or require them at our hands, but for Christ his sake mercifully to par­don them, to cast them behinde his backe [Page 93]euen into the bottome of the sea. Isa. 53.6. Mich. 7.19. And because the wages of sinne are the displeasure, the wrath or anger of God, the curse of God and condemnation, with the punishments of this curse in bo­die and soule, in this life, and in the life to come, euen eternall death: we therefore beseech the Lord to asswage his deserued wrath, not to kindle it against vs, or poure it out vpon vs; to lay aside his indignati­on, and embrace vs with fauour and mer­cie, to become and to continue vnto vs a gratious and mercifull father, and rewarde vs not according to our sinnes, neither lay vpon vs the punishment of his curse, nor cast vs into prison till we haue made satis­faction, Math. 5.25. and 18.34. but pardo­ning both the fault and the punishment of our sinnes, to set vs free from the bonde or obligation thereto, that we may say with Paul, Who shall accusevs? vvho shall condemne vs? It is God that iustifieth and forgiueth, who shall condemne? Rom. 8.33. And seeing they are not generally debts or sinnes, but [Our debts,] therefore euery [Page 94]one that is to pray, must consider in each commaundement of the law, what sinnes he hath runne into and committed, he must distinctly obserue whether they be sinnes of presumption, Psal. 19.14. or sinnes of infirmitie and weaknes: for so shall we rightly pray for pardon, according to the difference of our sinnes. And because sinne is neuer forgiuen vnles we doe repent, Ier. 5.7. and we of our selues are carelesse, ac­cording to our hard heart which can not repent, we doe not weigh and consider and count our sinnes, how many, how great and how grieuous they be, we doe not earnestly grieue for our sinnes, nor from our heart detest and forsake them, we doe not turne from them, but delight in our sinnes, and declare the same as So­dome, Isa. 3.9. we haue not the seare of God before our eyes, neither be affected with the sense of Gods wrath: therefore whē we pray for the pardon of our sinnes, we doe withall intreat, that God by his spirit would cast out of vs all securitie, that sinne may not sleepe or lie dead in vs, but [Page 95]may be raised by the Law: that he would take from vs our stonie and impenitent heart, and giue vnto vs a fleshie and repen­tant heart, which may acknowledge and detest it owne sinnes, which may bewaile the same and feare in the sense & acknow­ledgement of the wrath of God. And like­wise we doe also praie, that he would lift vs vp againe by true faith, and preserue vs from despaire: for by saith we receiue the forgiuenes of our sinnes. And because this petition of forgiuenes of sinnes is ioyned by a coniunctiō copulatiue vnto the fourth petition, where we pray for daily bread for the day; therefore we are commaun­ded to make this petition for the pardon of our sinnes euery day, and withall we be admonished to take heede that we do not so heape our sinnes, that we shall be found in the bookes of Gods iudgement, Dan. 7.10. without forgiuenes: but we must euery day pray that our daily sinnes may be blot­ted out, that they be not written vvith a penne of yron, and that we may not heape vp vnto our selues wrath against the day of [Page 96]wrath, Rom. 2.5. And because God hath appointed and ordained certaine meanes whereby he will bestow and we must re­ceiue the forgiuenes of sinnes, therefore we doe likewise pray, that God would giue vs such a minde, whereby we may not contemne or neglect, but daily exer­cise the vse of the kaies of heauen, the hea­ring of the word, the vse of the Sacramēts, and other exercises of faith and praier: that God vvould not giue vs vp to a reprobate sense, voide of all griefe, not regarding our sinnes or the wrath of god, Rom. 1.28. Eph. 4.17. And lastly we pray, that we may not be preuented by death, before our sinnes be remitted and forgiuen: and that before the ende of this life, we may vse those meanes whereby the pardon of our sinnes may ordinarily be graunted vn­to vs. These so many and so great bles­sings must we conceiue in our mind when we pray [forgiue vs our sinnes:] where­by we may plainely see, what deuotion and intention of minde is required in the very act of praier.

Now all these things we must aske for the whole bodie of the Church in gene­rall, priuately for our selues, and namely for those whose necessitie we know: for we say [ Our debts, or trespasses.] And al­though the three latter petitions be depre­catorie, that is, such wherein we pray a­gainst euills, yet they may be well applied to the foure generall heads set downe in the beginning, and so ought to be. For as we haue shewed, that in the former peti­torie that is, such petiti­ons wherin we craue some bles­sings. petitions were contained praiers a­gainst euills, thanksgiuings, and confessions of sinnes, so there is the same reason in these deprecatorie, they containe in them petitions for some blessings, thāksgiuings, and confessions.

As we forgiue our debters.] Luke hath it thus, [καὶ γὰρ ἀυτοὶ, for we also forgiue.] Now we must not take the similitude ac­cording to Matthew, to be equall altoge­ther, as though God should forgiue with no more perfect measure of mercie, then we forgiue others: for the flesh fighteth a­gainst the spirit in vs, euen then when we [Page 98]are reconciled to our neighbour. And God himselfe sheweth inequalitie between them, Ose. 11.8. I should make thee as Ada­ma and Zeboim, but I will not execute the fiercenes of my wrath, for I am God and not man. And speaking of a most seruent loue of a mother, Isa. 49.15. he saith, Though a mother should forget her childe, yet will not I forget thee. Neither doth Luke goe a­bout to set downe the cause or reason, by which and for which we deserue the par­don of our sinnes. For it is the free pardon of God proceeding of his meere loue and compassion towardes vs, Matth. 18. v. 27. And Paul vseth the worde [...], God of his meere fauour hath freely par­doned you: for he opposeth not our for­giuing vnto God, as any price or desert, that therefore God should forgiue vs, be­cause we haue forgiuen others before. But he saith, Eph. 4.32. be ye curteous one to an­other, and tender hearted, freely forgiuing one another, euen as God for Christs sake freely forgaue you Colos. 3.13. Forbearing and forgiuing one another: like as Christ [Page 99]forgaue: euen so doe you. So that this phrase doth not import the cause, whereon the pardon of God dependeth, but as Cyprian saith, it is a condition and pledge thereof. For as children are most commonly made worse by the too gentle intreating of the parents: so our corrupt flesh, hearing that gods pardon is alwaies ready for those which pray vnto him for it and repent, ta­keth libertie thence to sinne more freely afterward, in hope of obtaining pardon easily. And thus doe we abuse that endlesse benefit of Gods free pardon, as though it were some priuiledge of filthines and vn­lawfull libertie. Therefore Christ, by this clause here added, doth binde the intent and purpose of them that pray, as it were by a publike condition and promise, that they will hereafter beware of all sinne, a­mend their life, and follow after godlines. It is therefore a most weightie admoniti­on, by way of a vowe or promise in the sight of our heauenly father, that we doe not abuse this fatherly gentlenesse and rea­dinesse to forgiue, vnto libertie of sinning: [Page 100]but do promise and as it were vow amēd­ment of life. And that generall doctrine concerning this good purpose of amend­ment of life, Christ propoundeth in a spe­ciall example of forgiuing one another in brotherly sort, very fitly agreeing to the wordes of this petition, as we haue saide, Math. 5.39. about turning to the other cheeke. And because the flesh beeing cor­rupt with a roote of bitternesse. Heb. 12.13. and of it selfe full of impatience, desirous of reuenge, persisting in anger, is most farre from reconciliation & forgiuenesse: there­fore we do also pray that this roote of bit­ternesse may be lossened, beaten downe & mortified in vs by the holy Ghost: and a loue of vnitie, reconciliation and forgiue­ing may be kindled in vs, that this may ne­uer be imputed vnto vs, that we haue not forgiuen one another with all our heart, but haue had the flesh still striuing against it.

And because we cannot liue in this world without many sinnes against the Lord, neither conuerse among our bree­thren, [Page 101]without many offences one against another: therefore Christ ioyned both these together in this fist petition, that so both peace of conscience towards God, by the continuall forgiuenesse of sinnes, and brotherly charity, wherewith God is chiefly delighted might be preserued a­mong men by continuall reconciliation & forgiuing one another. And therfore doth he ioyne brotherly pardoning with gods forgiuing, as he sheweth in the parable, Mat. 18.23. Which doth most plainely ex­pound this petition that he may the more forcibly breake and correct the wicked impatience and bitternesse of our heart, & that he may take from vs all those reasons which we are woont to pretend and heap vp very gloriously in the defence of re­uenge as it were by our owne right, con­cerning the greatnesse and multitude of our neighboures offences, concerning our owne credite, and the benefites we haue bestowed vpon our neighbour, by com­paring the debts which we that are ser­uants do owe vnto god, with the debts of [Page 102]fellow-seruantes, where for the most part cach one oweth something vnto another. For either we doe ignorantly and at vna­wares giue the occasion vnto our neigh­boure when he offendeth vs: or els beeing offended and hurt doe sinne againe in im­patience and bitternesse. Wherevpon S. Iames saith, Confesse your sinnes one vnto another, and pray one for another. Iames, 5.16. And lest we should be offended at our neighbour for his often offending of vs, and be wearied with renewing our par­dons and reconcilings so often times, we haue beene taught before, that we must e­uery day repeat vnto god that petition [Forgiue vs our debts:] that we might for­giue our neighbour, not vnto seauē times but vnto seauentie seauen times. And by this forme of condition and promise, [euē as we also forgiue] he doth most notably prouoke and pricke vs. forward to be de­sirous and ready to forgiue our breethren. That we might remember our selues to falsify our faith solemnely giuen and boūd in this petition, vnles we doe forgiue our [Page 103]neighbour; and may also know that we pray for the vengeance of god against our selues without compassion of forgiuenes. And so, as Chrysostome saith, We doe not pray vnto God, but prouoke God, we doe not obtaine fauour, but we pronounce the sen­tence of condemnation against our selues, and at the last iudgement shall be iudged ac­cording to that sentence, when we say [euē as we also forgiue.] For by this meanes God is mooued to withdrawe and holde backe the benefite of remission of sinnes, as the parable saith, Mat. 18.34. Neither doth this shift any whit helpe vnmercifull men that (as Chrysost. writeth) some men when they pray omitte that promise: or that some do in the meane time vse other prayer where that clause is not to be had: Nay by this wile wherby they goe about to deceiue God himselfe, they deserue the greater indignation. For that sentence of God abideth sure, If ye will not forgiue men their trespasses, neither will your hea­uenly father forgiue you.

By debters here according to the Chal­die [Page 104]phrase before expounded, we vnder­stand those that haue offended vs, which haue done somthing against vs, or as Paul expoundeth it, Colos. 3.13. against whome we haue some quarrell. And Saint Luke ad­deth [we forgiue euery man that is indeb­ted vnto vs.] For seeing by nature we are woont to be more easie and gentle vnto some, and harder against others, and doe with lesse sorrowe and griefe beare those iniuries and wronges which are done vnto vs by greate men, then those which are done by our equalls or inferiours: therefore he taketh away all respect in this brotherly forgiuing, when he saith [we forgiue euery one that is indebted to vs.] & here he speaketh not properly and princi­pally of ciuill debt, though that also is to be forgiuen, or at least borne with, if it can not be demanded and paid, without the losse and ouerthrow of our neighbour, as the parable plainely teacheth vs, Mat. 18.33. Therefore Austine doth well advise vs, more to eschewe the hatred of our bro­ther, then other sinnes: for (saith he) that [Page 105]which thou headest offended in other sen­ses and desires, might here be cured, when thou saist, [Forgiue vs our debts.] but thine implacable hatred, and desire of reuenge spoiles vnto thee that, which is added, [Euen as we forgiue others:] and that bee­ing spoiled, all thy sinnes are retained and nothing forgiuen. Nowe he that did the wronge, and he that is wronged, both are enioyned to be recōciled: Mat. 5.23. If thou bring thy gift to the altar, and there remē ­brest that thy brother hath ought against thee, that is, hath any quarrell against thee, as beeing wronged by thee: goe thy way, & first be reconciled to thy brother. For with­out repentance thou canst not deale with God, or aske forgiuenesse. And he which hath the wrong done vnto him is com­manded. Luk. 17.4. If thy brother sinne a­gainst thee seauen times in a day, and sea­uē [...]imes in a day turne againe to thee: say­ing, it repeteth me, thou shalt forgiue him, yea not vnto seven times, but vnto seuenty seuen times: and whatsoeuer is thus loosed in earth, shall be also loosed in heauen. Mar. [Page 106]18.18. But if thy brother who hath offen­ded thee repent not, though thou forgiue him, yet God in heauen doth not forgiue him, seeing he repenteth not. So that Christ speaketh of publike reconciliation, Luk. 17.3. And his meaning is not, that we may or ought to keepe and exercise our anger, hatred, and bitternes, that is, not forgiue our aduersarie, vnlesse he doe re­pent and aske thee forgiuenesse. For the commandement is generall, Mark. 11.25. When ye shall standready to pray, forgiue if ye haue any quarell against any man, that your heauenly father may also forgiue you. Therefore in heart we doe forgiue our debters priuatly, euen when they repent not, neither aske vs forgiuenes. Now this brotherly forgiuenesse containeth thus much, that we should either not conceiue anger or hatred against our neighbour which wrongeth vs vniustly; or else that we should lay aside, and put away anger, hatred, and enmity conceiued against our neighbour for wrong done vnto vs: a­gaine that we should neither take revenge [Page 107]neither thinke vpon, or indeauour to take reuenge vpon our neighbour; nay, not co­uet or desire that either God himselfe or any other should lay temporall or eternall punishment on him for wrong done vnto vs, vnlesse order of iustice so require. But we must rather wish them godly amend­ment, that beeing conuerted they may be saued eternally, and not be condemned: and if they haue not repented, we must desire that they may in time be chastened and corrected in pitie and compassion, with fatherly scourges of bitte and bridle, that so they may be spared eternally. And thus we ought to loue our enemies, wish­ing and praying for all things that may further them vnto saluation, and to pray for them that persecute vs, that this sinne may not be laid vnto their charge.

And lead vs not into temptation] There be diuers kinds of temptations. For God is said to tempt, but yet vnto good, when as by setting before vs some perill, by sending some aduersitie, or by deferring helpe and deliuerance, he trieth, exerciseth, & proo­ueth [Page 108]our amendment, our faith, hope, pati­ence, obedience and constancie. But temp­tation or allurement vnto euill commeth either from the deuill, or from the flesh, or from the world. And the deuill properly is called the tempter, 1. Thess. 3.5. least the tempter had tempted you: to wit, when either by inward suggestiō, or els by some outward occasions of prosperitie or ad­uersitie, either on the right hand or on the left, he goeth about to draw vs from that which is good, or to seduce vs vnto euill. The flesh tempteth vnto euill, when we are allured and drawne away by our own euill concupiscence, that lust might con­ceiue sinne, and sinne bring forth death. The world tempteth either by euill exam­ples, as it were by laying stumbling blocks or offences before vs, or els by wicked per­swasions. And as auncient writers say; the world flattereth, that it may deceiue: or terrifieth, that it may confound vs. For e­uery such temptatiō comes either by such things as are pleasant, delectable, and to be desired, through couetousnesse, wicked [Page 109]hope and loue: or els by those things that are sorrowfull, fearefull & terrible, in feare, dread and flight. And to explane the mea­ning of this petition, that distinction of Gregorie is very fitte: that temptation is caused by suggestion, by delight, and con­sent.

That distinctiō also of ancient writers is very conuenient for this purpose: saying, that the deuil vseth these wiles, these crafts and deceits in temptations to ouerthrow them that are wise and strong. I. When affliction continueth long, and deliuerance is deferred. II. VVhen the miserie see­meth too exceeding great, singular, and strange. III. VVhen vnder the colour of som great good, he doth closely mooue a man to take in hand some thing which is either very dangerous, or els beyond our strength and calling. IV. VVhen he doth cloake and couer vice vnder the name of vertue, as couetousnes vnder the colour of prouidence: crueltie vnder the colour of iustice: pride is painted vnder the name of abraue minde: ignorance is counted sim­plicitie: [Page 110]wast or prodigalitie is taken for liberalitie, &c. V. He abuseth peace, qui­etnes, and rest, to bring them by little and little vnto securitie. Now here we are not commanded to pray that God would not make triall of vs by his temptations: for we reioyce in tribulation, knowing that affli­ction bringeth forth patience, and patience triall, and triall hope, Rom. 5.4. Iam. 1. v. 2. Count it exceeding great ioy when ye fall into diuers temptations. Neither doe we pray that we may be altogether free from the darts of satan, of the flesh, & the world. For he that is not tempted, vvhat doth he know? saith the sonne of Syrach, chap. 34.10. and Austin vpon the 60. psal. saith, By temptation comes our increase. For no man knovves himselfe but he that is tempted. No man can be crowned but he that ouer­commeth: nor ouercome vnlesse he striue: neither can he strine vnlesse he haue ene­mies, and those that will prooue him. And in the 14. booke of the citie of God, he saith: If we haue no temptations nor troubles at all, while vve beare about the frailtie of this life, we liue not well. And very well [Page 111]may this be vnderstood of the prayer of Christ, Iohn, 17.15. where he saith: I pray not that thou shouldest take them out of the world, but that thou keepe them from euill. So that the wordes of this petition haue not this sense: that we may not be tempted: but [that we may not be lead into tēptati­on:] And as Bernard noteth out of Cypri­an, it is one thing to be tempted, or assaul­ted with temptation: and another thing to be lead into temptation, to witte, when we are laid open vnto temptation and are exercised therewith: and another thing to be caried into tēptation, to wit, whē being opressed and ouerwhelmed with tempta­tion, we fall downe vnder it, and are ouer­come thereby, either consenting or yeel­ding wholly vnto it. Or els, to be lead into temptation is to be delighted with the suggestion of some sinne: to be carried wholly into it, is to giue full consent to the temptation. Now Christ vseth the word [...], which signifieth, not so much to lead into, as to carry into: as Austine also obserued, when any thing is saide to be [Page 112]lead or caried into. The Greeke interpre­ters translate Hebi which commeth of Bo, by the verb [...], which sig­nifieth to bring to, to bring vpon, to lead into, to carie into. And the Hebrew word is vsed in the same sense about the worshipping of the calfe, Exod. 32. v. 21. Thou hast brought vpon thy people a great sinne. Gen. 26.10. Thou shouldest haue brought a trespasse vpon vs. Gen. 27.12. I shall bring a curse vpon me and not a bles­sing, Psal. 66.11. Thou hast brought vs into a snare. 3. King. 21.29. I will not bring e­uill in his daies.

But the phrase, To lead or carie into temptation, whereupon the meaning of this petition dependeth, may best be vn­derstood by comparing together the vse thereof. The Scripture speaketh thus of the assault or sending of temptations. 1. Cor. 10.13. No temptation hath taken, laid hold on, or assailed you, but such as per­taine to man. Iam 1.2. [ [...]:] which doth not barely signifie to fall into temptation, but to runne into, to [Page 113]bite vpō temptatiōs. And that is yet more grieuous which Paul saith, 1. Timoth. 6.6. [ [...]] they fall into temptations as it were into a snare, which drowne men in destruction and perdition. Luk. 22. v. 40. Pray, least ye enter into temptation [ [...]] that is, least at vnawares beeing vn­prouided, without armour and fight, ye be wrapped in temptation, which may o­uercome you, yea drowne you. VVhence it is plaine, that we are lead into temptati­on, when we are left vnto our selues, de­stitute of the helpe of God, and are driuen into, are plunged, thrust downe, or cast headlong into the wiles and mightie as­saults of the deuills temptations, and are suffered to be ouerwhelmed therewith, as though we were euery way ensnared in a ginne. And we doe not pray without na­ming any person onely, that we may not be lead into temptation; but speaking vnto our heauēly father, we say: [Lead not thou vs into temptation.] And Austin noteth that many read this petition after this mā ­ner: Suffer vs not to be lead into temptati­on. [Page 114]But the meaning is more full, if it be read, Lead vs not, &c.

And because the deceit of temptation doth farre exceed our weaknesse: for we fight not with flesh and blood, but against the powers of darkenesse, and spiritual de­ceits, Eph. 6.12. And there is great danger lest we should yeeld in temptation and be ouercome, and so drowned in perdition. Therefore first of all we pray, because Sa­tan hath not liberty to tempt vs so much either as he would or could doe, but so much as God permitteth and giueth him leaue, Iob. 1.12. that our heauenly father would not cast vs off, and deliuer vs to the lust, to the treasons and power of this tēp­ter, but that he would dispose of, and mo­derate the temptation, and not suffer vs to be tempted aboue that, which by his grace and gift we are able to beare, as Paul saith, 1. Cor. 10.13. II. When Satan desireth to tempt vs, or to winnow vs, we pray that our heauenly father would not forsake vs, and leaue vs alone vnto our selues, nei­ther [Page 115]depriue vs of his present grace and helpe in the fit of temptation; but that he would be present with vs and assist vs, to driue away, to put backe, to sup­presse and bridle the deuill, ministring strength and courage vnto vs, that beeing strong in the Lord, and in the power of his might, Ephe. 6.13. We may beare the temptation, Iam. 1.12. We may withstand it, 1. Pet. 5.10. and may not yeeld, nor be o­uercome, nor faint in the time of temptati­on, Luk. 8.13. or be ouerwhelmed in perdi­tion, 1. Tim. 6.9. but Ephe. 6.11. dispatching them al, may be able to fight and stand fast, and in the time of temptation may be kept from euill, Ioh. 17.15. And that Christ our mediatour Luke, 22.32. may pray for vs, that our faith, our hope, our patience, our striuing and constancy may not faile. III. Because we our selues are secure, vnproui­ded and drousie in time of temptation, not considering the wiles and the power of this tempter, and our owne manifold in­firmities, neither are we very much care­full about the danger of temptation: we [Page 116]therefore pray, that the Lord himselfe would raise vs out of the sleepe of security, as he teacheth his Apostles, Luk. 22. v. 46. That we may watch, praying with all carefulnesse and vehemency, lest we enter into temptation, that God himselfe would arme vs, giuing vs wisdome and strength that, that we may well oppose the same a­gainst temptations. IV. We pray that god would giue vs patience, consolation and hope. Rom. 5.4. that howelong or howe grieuouslie soeuer god will haue vs to be tempted, we may be able to beare it, being contented with the grace of god, as it was answered to Paul, 2. Cor. 12.9. V. we praie that when we are bound in the snare of temptation, and cannot thence deliuer our selues, nor find any way out, that he would giue such an issue, 1. Cor. 10.13. that me may sustaine and beare it, that it may be profita­ble for vs, and turne to the glory of God. VI. Because he knoweth we haue but small strength, we pray that Christ would keepe vs from the dangerous and deadly hower of temptation, as it is Apoc. 3.3. [Page 117]VII. We praie that God would keepe vs in the time of temptation, from the pre­sumption of Peter, and from Sauls dispaire. VIII. that god in his indignation would not punish one sinne with another, and so leade vs into dangerous temptation as he did Dauid. 2. Sam. 24. 1. and 1. Chron. 21. v. 1. and that he would not giue vs vp to the lusts of our owne heart, Psal. 81.13. or into a reprobate sense, Rom. 1.28. or to hardnes of heart that we should not grieue, Eph. 4.18. And this interpretation beeing gathe­red out of the scripture it selfe, is the plain­est and most safe.

And these things we must pray for, in generall for the whole Church, priuately for our selues, and namely for others that are tempted, crauing deliuerance from e­uills, praying for blessings, giuing thankes for benefits receiued, and confessing that we doe not manfully striue against temp­tations, that we yeeld vnto them, that we doe not prepare our selues against tempta­tions, that we take not the armour of God, that we our selues minister baites vnto the [Page 118]tempter, we sweep & dresse vp the house, Luke, 11.25. we giue our members as wea­pons vnto the tempter, Romans, 6.19. All which points we haue expounded before, and here onely doe briefly point out the leads of instructions, leauing to set down at large the ful meditations that this petiti­on affoardes. Now this petition contains, a generall confession of the whole Church of the weakenesse and infirmity euen of the children of God in this life. For when we pray, that we may not yeeld vnto tēp­tation nor be overcome thereof, we ac­knowledge and confesse, that by our own strēgth we are not able to resist any temp­tations: but this is the worke of gods grace which must follow forthwith, after we haue receiued new spiritual strength in re­generation.

But deliuer vs from euill] Some would haue this, to be no peculiar petition by it selfe: for the aduersitiue particle which is here vsed, hath this vse and force, to ioyne two clauses into one sentence. So as that which we doe negatiuely pray against in [Page 119]the former clause [Lead vs not:] We doe affirmatiuely pray for the contrary there­to, in this aduersitiue clause. I meane not to contend with any man about this matter: yet I thinke they doe not amisse in the do­ctrine of the Catechisme, which for the better instructing of the simple call this the seuenth petition. For it is larger, and con­taineth more in it then the sixt petition cō ­cerning temptation. But leauing these fruitlesse contentions, I come to the expo­sition.

The word [...] in the common greeke tongue signifieth both these things. I. To defend, to protect, to keepe and preserue from euill, that we fall not into it, thus Ho­mer vseth it, Iliad. 10. Where it is ioyned with the word [...] which signifieth to keep, & Ilia. 15 [...], which defendeth thee before. II. It signifieth to take and deliuer out of euill, wherein we now are. And both these significations doe very fitly agree to this petition, wher­in we pray to be kept and to be deliuered from euill. The greeke interpreters tran­slate [Page 120]those hebrew wordes which signif [...]e to plucke away and to deliuer out of the emmies hand, by this word [...]. And so it is vsed for the most part in the newe Te­stament. But 1. Thes. 1.10. it seemeth to con­taine both these significations beeing ap­plyed to Iesus [ [...]] which both deliuereth vs and keepeth vs frō the wrath to come. Like as Rom. 5.9. in steede there­of is vsed the worde [...], to saue. By the life of Christ vve shal be saued from wrath. And Ioh. 17.11. Christ hauing re­spect to this petition vseth the word [...], to keepe: I pray not that thou shouldest take them out of the world, but that thou keepe them from euill. So that we doe well vn­derstand both in this place, to be kept, and to be deliuered from euill, [ [...].] Chrysostome readeth it in the masculine gender and expounded it of the deuil him­selfe: who is not onely euill in himselfe, but is the author and procurer of all euill, so farre forth as it is hurtfull and deadly vnto vs, [...]. who is our aduersarie, seeking to de­uoure vs, and like a spitefull person reioy­ceth [Page 121]at our euill. And in the bookes of the newe testament, Satan is vnderstood by [ [...]] when it is put with an arti­cle without a substantiue. And [τὸ ποηρον] in the neuter gender put absolutely, for ad­uersity, is scarsly vsed in the newe testamēt. But most commonly it is ioyned with a substantiue, as euill men, an euill heart, euill workes, euil thoughts. And yet the greeke interpreters call [ [...]] an euill thing: vnderstanding either sinne, as Gene. 39, 9. of adultrie with his masters wife: or hindrance, danger, losse, aduersity, as 1. Kinges, 25.18. To render euill for good, which in the newe restament is called [...] euill. In this petition therefore we vnderstand, euill of it selfe, in the masculine gender for the deuill himselfe. Also in the neuter gender, we take it, for sinne, and for any hurts, dangers, aduersities, which doe either presently burden the soule, or the bodie, our goods and good name, or else are at hand, and hang ouer our head.

First herefore we pray, seeing the deuill walketh about like a roaring Lion, seeking [Page 122]whome he may deuoure, that God would mercifully defend, preserue, keepe, saue and protect vs from him, from all his wiles and snares and temptations, and from his cru­eltie: and if he haue intangled and caught vs in his snares and temptations, we pray that God would plucke vs thence and de­liuer vs. II. we pray that god would keepe vs from euery sinne or evill worke, that we sall not into sinne. III. We pray that he would keepe, protect, and defend vs, from the miseries of the life to come, that is from euerlasting paines, and from all dā ­gers, losses, hindrances, and adversities of this life, of soule and body, of goods and good name: that he would stoppe, repell, and turne backe these things as they be e­uills: or if we be already laden with these e­uills, we pray that in his mercy he would free and deliuer vs from them. And those things we propound vnto God vnder the name of euill, that is, if he know, and per­ceiue, and iudge them to be euill vnto vs, that is, not profitable and holsome, but dā ­gerous and deadly. IV. Because we desire, [Page 123]many things to be giuen vs, which we iudge good and profitable for vs, as also to be preserued and deliuered from many things, which we scarsly know whether they would be profitable vnto vs or not: therfore we adde in the conclusion of this praier; If we aske any thing which he knows and perceiues would not be whol­some but hurtfull for vs, that he would keepe and deliuer vs from euil. V. If God see that it is not good and profitable for vs, that he should take from vs the messenger of Satan which buffetteth vs, or else that we should be kept and deliuered from ad­uersitie, then we pray that he would giue vs patience, obedience, consolation and hope, that we may acknowledge his fa­therly care ouer vs, least that which God sendeth vpon vs for our good, become hurtfull vnto vs. Like as in former times, they vsed to pray in aduersitie with very wittie and godly breuitie: vt Deus aut li­beret, aut mitiget, aut datâ patientiâ sal­vet: that God would either deliuer them, or asswage their miserie, or preserue them [Page 124]by giuing them patience. VI. Because these protections and deliuerances from euill in this life, are not full and perfect but onely in part; for there doe daily arise new assaults of the deuill, of sinne and aduersities as they are laid before vs: therfore we pray that at the length we may be fully, perfect­ly, and wholly deliuered and set free from all assaults and temptations of the deuill, of sinne, of dangers and aduersities whatsoe­uer. And because this cannot befall vs in this world & in this life, which is a warre­fare, and as the Greekes translate it [ [...]] that is, the rouing of a pirate: ther­fore we aske eternall life in this praier which we beleeue in the Creede, that we may be translated out of this world, where the deuill is prince, where the earth in this vale of miserie brings forth thornes and brambles of affliction, into an other world of eternall life, where we shall be free and safe from all euills, that we may not alwaies thus be subiect and lie open to the darrs, and temptations, and assaults of the deuill, the world, the flesh and calamities. So Paul [Page 125]saith, Rom. 7.24. Oh wretched man that I am, who shall deliuer me from this bodie of death? 2. Tim. 4.16. he sheweth a godly and excellent affection, when he saith: At my defence all men for sooke me, but the Lord assisted me and I was deliuered out of the mouth of the lyon: and the Lord will de­liuer me from all euill, and vvill keepe me or preserue me unto his heauenly kingdom, to whome be praise for euer and euer: A­men. In which wordes he deliuereth the very last petition and conclusion of the Lords praier. VII. VVe are taught in this petition to lift vp our heads, to thinke vpon, and to desire an other blessed life to come which is eternall, where shall be full deliuerance from all euill. And because we are too much occupied and plunged in the matters and affaires of this life and of this world; we doe also request, that God would inspire, excite, kindle, beget and preserue in vs this meditation and desire: that we couet to be dissolued, that is, to leaue this life, and to passe to another bles­sed life. And because euery kinde of death [Page 126]is not the ende of miserie, for the death of the wicked is the beginning of their tor­ments, Luk. 16.22. but the death of the godly is a deliuerance from all euill, and a beginning of euerlasting happines: ther­fore when we say, Deliuer vs from euill, we doe also desire, that our heauenly fa­ther would keepe vs from euill death, that we may not die the death of the vncir­cumcised, Ezek. 28.10. or the death of sin­ners, which is worst of all, Psal. 34.22. that we may not die carelesse in our sinnes, vn­prepared without repentance, Ioh. 8.24. But that he would graunt vnto vs a godly and sauing ende of this life, that we may die in the Lord, Apoc. 14.13. that whether we liue or die we may be the lords, Rom. 14.8. whether we abide in the pilgrimage of this life, or be called home to our owne countrie by death, yet still we may please the Lord, 2. Corin. 5.9. Furthermore we pray that God would put into vs a care & desire to prouide betime for our selues those things which are necessarie to dying well, that we may be prepared for death, [Page 127]least we want oyle in our lamps when the bridegroome commeth and calleth for vs, Math. 25.3. And that in the last howre of this life we may haue true repentance, the word, the Sacraments, faith, hope, the spi­rit of grace and of praier, that when we are to die we may be found in Christ, Philip. 3.9. ha­uing that righteousnes which is of God through the faith of Christ, that so we may rightly commend our soule into the handes of our Father. And if we be not found sufficiently prepared, we pray that he would not suffer vs to be preuented by suddē death at vnawares, but would mer­cifully graunt vs space for such preparati­on, that our death may be a deliuerance from all euill, and a passage out of this vale of miseries to eternall life. So that in this petition we beseech the Lord mercifully to be present with vs in that last and dan­gerous conflict, wherein our aduersarie goeth about most busily, marking whe­ther he can snatch vs away and deuoure vs, that so we may be kept and deliuered from all euill. And that he would streng­then [Page 128]vs, that we may not feare to die, not be afraid of death, nor tast thereof: but may depart in peace, and so when we die may be truly deliuered from all euill.

These thinges we must pray for in this petition, both generally and in particular, crauing blessings of the Lord, praying a­gainst euils, giuing thanks for benefits re­ceiued, and confessing our owne sinnes.

For thine is the kingdome, The con­clusion. &c.] The latin copies want this clause, which is not in S. Luke: neither haue latin writers ex­pounded it, as Cyprian, Ambrose, Ierome, and Austin. But all Greeke copies haue it constantly: and the Syrian interpreter tran­slated it: Chrysostome also expoundeth it. Likewise Paul, 2. Tim. 4.17. rehearsing the last petition of Deliuerance from all e­uill, addeth this clause, to whome be glorie for euer and euer. And this clause doth ve­ry fi [...]ly conclude the whole praier. For it doth specially put God in mind of his pro­mise, and as it were of his office, shewing the cause wherefore we aske those things of God, and hope that he will giue them vnto vs.

For thine is the kingdome.] Here he vnderstandeth not Gods vniuersall king­dome ouer all creatures; but that which is called the kingdome of heauen, the king­dome of God and of Christ in the church. And these things which we aske are the blessings of this kingdome, which God hath therefore ordained for our necessi­tie, against the deuill, the world, and the flesh, that forsomuch as we cannot haue from our selues those things we aske in praier, neither can attaine vnto thē by our selues, we might yet receiue thē frō his hād in his own kingdō. And it belōgeth to the office of our king in this kingdō, that he should keepe & defend vs against the deuil, the world, and the flesh; and that he should bestow those blessings on them that be­leeue and pray vnto him, as he hath com­manded vs to aske, and wherein he hath promised to graunt our requests.

This praier then in these words doth put God in minde of his commandement, of his promise, and of his office in his king­dome: and withall sheweth the cause, why [Page 130]a man asketh these things, and seeketh for them not to any other but to God alone.

Thine is the power.] These wordes teach vs, that god hath these things which we aske, in his hand and in his power, al­though the power of the world and of the deuill be great, and that he onely can giue these things vnto vs perfectly and for our good. Therefore doe we craue these things of him alone.

And glorie.] In this word, faith shew­eth vnto God, that this is a glorious thing vnto him, and doth greatly turne to the glorie, and praise, and renowme of his mercie, power, and bountifulnes, if he shall heare vs, and shall graunt vnto vs those things which we aske according to his commandement and promise, as citizens of his kingdome. So that in this clause we pray, that God for Christs sake, whose kingdome properly this is, of his grace, whereby he gouerneth this kingdome, would heare vs and graunt our requests, for the setting forth of the bountie, of the power and glorie of this kingdome.

Secondly, this clause also serueth to stirre vp and to confirme the faith of them that pray in assurance that they shall be heard. For seeing [thine is the kingdome] which is therefore ordained, because in it he will bestow such benefits, he hath commanded vs to aske them in his kingdome, and hath promised to here vs: therfore in these wordes faith shewes it selfe certen of gods good will towards vs, and with all profes­seth, that in praier it relieth not on any me­rits or worthinesse of it owne, but on the fauour of God alone for Christs sake: for it is the kingdome of Christ and of grace. Then to the will of God he addeth power for he saith: [ Thine is the power. So that being assured, that god is both willing, & able to performe those things which we aske: faith therefore neither can nor ought to doubt of Gods hearing of vs. And be­cause we say: [Thine is the glorie:] there­fore faith makes account, that god who is faithfull in performing the glory of his trueth, of his grace, and of his power, will surely accomplish those things which we [Page 132]aske, lest the heathen say; where is novv their god.

Thirdly this clause sheweth vs, how we are to vse those benefites which we desire in prayer, for what ende we are to aske them, and whither we are to referre them, and withall here we do promise, to what end we will referre them, and howe we will vse them, or what thankefulnesse we doe promise to God. To wit, as it is saide, Psal, 145.10. They shall shewe the glorie of thy kingdome, and speake of thy power: to cause thy power to be knowne to the sonnes of men, and the glorious renowne of thy kingdome. Now what is that glorie of Gods kingdōe, & how it is to be renown­ed, that whole psalme teacheth from the beginning to the ende. Aman in hiphil signi­fies to trust, or to be­leeue. Whence comes Amen. and Emunah faith, and truth. And thus doth this clause or conclusion of the Lords prayer teach vs very many things.

Amen:] This is an hebrew word, deri­ued of a verb which signifieth to beleeue, and to trust: whence also doe come the names of faith, and trueth in the hebrewe tongue. It is very significant, and therefore [Page 133]is vsed in other tongues. And because in this particle [amē.] the nature of iustifying saith in applying the promise and in pray­er, is notably set out: we are therefore dili­gently to marke the signification thereof which, that I may the better expound, I will propound example; of it distinctly. This particle [amen] is especially thus v­sed.

In cursings, Deutron. 27.15.16. &c. Cur­sed is he &c. and the people shall say, Amē. Numb. 5.22. If thou hast not defiled the bed, &c. But if thou hast defiled it, &c. god make thee accursed, &c. and the woman shal an­swer, amen, amen. And Rabbi Dauid saith, this was spoken by way of prayer, or by way of assuming, whereby they tooke vn­to themselues and vpon themselues those curses if they had offended.

II. It is vsed for the most part in prai­er or inuocation, in blessing and thanksgi­uing, 1. Cor. 14.16. when prayers & thanks­giuings are rehearsed, the Church answe­reth, Amen. Psal. 41.14. Amen, amen, Ne­hem. 8.6. Ezra blessed the Lord, and all the [Page 134]people lifted vp their hands, and answered Amen, amen. Tobi. 9.12. they all say, Amen to the blessing vpon the marriage. Apoc. 7.12. they worshipped God, saying, Amē. praise, and glory, and wisdome, and thanks, and honour, and power, and might be vnto our God for euermore, Amen. And so it is a note of wishing and desiring: to witte, that faith in a true desire of heart wisheth, & by true hope expecteth, that those thinges which we aske in prayer may be done & performed. Thus in the story of Samosa­tenus with Eusebius, and with Ambrose in the 4. booke of the sacraments, when as in the administration of the Lords supper, the bread of the Lord is giuē to euery one with these wordes: Take, eate, this is the body of Christ giuen for thee, for the remis­sion of sinnes: Then euery communicant answered Amen. And 3. Kings, 1.36. there is a notable explication of this particle, A­men. For when Dauid had commaunded that Salomon should be anointed king to succeed him, and had further commaun­ded them to say, God saue king Salomon: [Page 135]Benias answered and said, Amen: Let the Lord God of my Lord the king say so. Mun­ster saith, it is the imparatiue passiue of the first coniugation for Heamen, that the meaning of it should be this; let this be true, let this be ratified, and confirmed of the Lord. The Chaldie dictionarie saith, it is the future tense, hauing the first letter cut off, Ieamen: This is warranted 2. Chr. 1.9. Ieamen deuere [...]a, &c. Let thy word be verified, &c. let this be confirmed or stablished. The Greekes regarding the roote haue most notably translated that place, 3. King. 1.36. [...]: So be it, the Lord God ratifie and doe the word of my lord the King.

III. This particle [Amen] is also v­sed, when faith receiueth a promise propounded. So 1. Chron. 16.36. after the rehearsall of the promises of God, this is added: And let all the people say, A­men. Ier. 11. v. 5. The Lord repeateth this promise: I will be your God, and you shall be my people, that I may confirme mine oath, &c. and I answered saith Ieremie, Amen, O Lord and Ierem. 28.6. when Hananie [Page 136]prophecied of prosperitie: Ieremie saith, Amen: and addeth a large exposition of that word, Amen: The Lord so doe, the Lord confirme thy words, that it may be so as thou hast prophecied Luke 1. Marie hath notably expressed the signification of this particle Amen: Be it vnto me according to thy word. And these significations come all to one almost: which yet for plainer ex­plications sake, I thought good thus to distinguish, that the properties of faith in applying the promise, and in prayer, might the better be considered by the vse of this particle, Amen.

IV. Amen, is vsed for a note of affir­mation and asseveration: as 2. Cor. 1.20. The promises of God are not yea, and nay, (to witte, as though in them one thing might be said in word, and an other thing thought in the heart: or els might be pro­mised in words, and in deed be not perfor­med) but in Christ they are yea, & Amen: where the Hebrew worde Amen, is ex­pounded by the Greek particle ναὶ, which is a note of affirming and asseuering. Isa. [Page 137]65.16. He that shall blesse himselfe in the earth, shall blesse himselfe in God Amen: and he that sweareth shall sweare in God Amen. Whereas the greeke word ναὶ, so the word Amen also is a note of swearing when any thing is affirmed and auouched, as though an oath were added thereto: & this last signification agreeth to those pla­ces in the gospels where Christ saith, Amē, I say vnto you. And because the root Amā with those wordes that are deriued there­of, hath the signification of truth, certenty, stability, constancy, &c. therfore if it be re­ferred to the person speaking, it beareth this sense: I speake not at randum, rashly or lightly: but truely, certenly, earnestly, and constantly: and that is, I say, I affirme and a­vouch as though I added an oath; or if it be referred to that which is spoken, it hath this sense: that which I say, is no wauering thought, or doubtfull opiniō, but it is true, certen, sure, and stable which I say: which is neither chaunged nor altered, but is vn­doubtedly so decreed in the will of God, and shall indeed be so accomplished. And [Page 138]the doubling of the word Amen, Amen, doth enforce the asseueration, and may wel be expressed in our suparlatiue degree, which the hebrewes want: It is most sure and firme that I say.

Furthermore this particle amen, in the greeke translation of the olde testament, is sometime expressed by the verbe [...], fiat, be it so, Deutron. 27.15. and 26. Psal. 41.14.3. Kings, 1.36. Numb. 5.22. Sometime it is translated by the word [...], truely, Ier. 28.6. sometime the hebrew worde is vsed still, 1. Chron. 16.36. let the people say amē, so Ier, 11.5. Nehem. 8.6. Tob. 9.12. the par­ticle amen, is vsed in the greeke tongue; & so it is kept still in the new testamēt, where sometime the exposition of it is set down. For that which is said of the widow, Mar. 12.43. Amen, I say, &c. in Luk. 21.3. is thus expounded: [...]: surely I say vnto you.

Nowe whereas this praier is concluded with this particle Amen, it teacheth vs, that when we come to the ende of our praier, we must consider, with what deuotion we haue prayed, that it be no colde mum­bling [Page 139]ouer of words. Therefore after we haue laid open our necessities and our re­quests, at the ende our minde is excited and stirred vp, to conceiue an earnest re­quest from the very heart, whereby the heat of our desire is kindled and inflamed, which with inward sighes doth humbly and deuoutly wish and desire that our praier may be ratified and confirmed with God, that our heauenly father for Christ our Mediatours sake, would bow downe his eare, would heare and receiue our praier, and performe those things which we desire [Amen, Amen:] let that be done, let that be done, O Lord, which I haue asked. II. By this particle, faith doth shew it selfe not to doubt, or to be caried about with the waues of mistrust, whether God will heare vs and will per­forme those things which we aske: but to make sure account, that as God hath com­maunded vs to aske, and hath promised that he will heare, so he will faithfully per­forme and accomplish our requests. A­gaine by this particle, faith doth stirre vp [Page 140]it selfe, it doth vphold, defend, and con­firme it selfe against doubtings. For it ta­keth the worde [Amen] from that pro­mise, Amen, amen, I say vnto you, what so­euer ye shall aske the father in thy name, he will giue it you: and hereto he ioynes his owne Amen, as it were a seale, because he makes full account that God is faithfull and true, Ioh. 3. And hence Ierome very finely calleth this par­ticle [Amen] the seale of prayer.