last petitions Againe a Christian man may mak an excellent confession of his sins by this praier if he shal keping the order of the petitions confesse and bewaile the sins which euerie petition requires vs to pray against it serues to mak a thanksgiuing to God Thus let a man remember all the graces which he hath receiued from God let him then refer them to the petitions and giue thankes to God after the order of them turning euery petition into a thanksgiuing Of the circumstances of prayer Quest. 1. Whether a man is to vse a voice in prayer Ans. In publik praier it is requisite that there bee a voice for the Minister is the month of the people and to the prayer which hee conceiues they giue assent For priuate prayer vsing of a voice is conuenient yet so as it may be done in silence 1. the Lord gaue vs the voyce as well as the heart to blesse him withall Iam. 3. 9. 2 God created the tong as wel as the heart and so will bee praised by both 3 The voice often stir vp the heart and againe the vehemēcie of affection doth often draw out a voice the voice then in priuate prayer is requisite yet in some cases may bee omitted for it is not absolutely necessarie Moses and Anna prayed in silence Quest. 2. What gesture is to bee vsed in prayer An. The word doth not affoord any certain direction Our Sauiour his Disciples praied in diuers gestures kneling standing groueling looking to heauen looking downe to the earth sitting lying c. Luk. 11. 41. Act. 7 God respectes not the gesture but the affection of the heart yet two thinges must be alwaies in the gesture 1. that it be comelie 2. that it do fitlie expresse the affection of the hart as when we ask mercie to look to heauen when wee bewaile our sins to look downward c. Question 3. What place must we pray in An. The place is set down 1. Tim. 2. 8. we may pray in all places of which ther is no difference Some will say that in the time of the Law the Tabernacle and Temple were places for diuine prayer Ans. The Temple and Tabernacle wer types of Christ his Church and the vnitie of it but now wee hauing the thing it selfe signified thereby may pray in al places Our Sauior prayed in the wildernes on the Mount Peter on the house top Paule by the sea shore yet so that publik praier must be vsed in publike places as Churches chappels c. not because in them is more holinesse but for orders sake Quest. 4. What is the time appointed for praier Ans. Praie continuallie 1. The 5. 7. that is vpon al occasions or whē a man begins any busines whether it be in word or deed Col. 3. 17. or as Daniel who praied thrise euerie daie Dan. 6. 11. or as Dauid who praied at euening morning and noontide Ps. 55. 18 and seuen times a daie vz. many Psa. 119. 140. Thus we shal pray continuallie Euery day affoords three especial occasions 1. The entrance to our callings in the morning 2. The receiuing of Gods creatures at noonetide 3. the going to rest at night Of Gods hearing our praiers HItherto we haue spoken of the making of prayer to God a word or two of God his hearing our prayers Question How many waies doth God hear mens praiers Ans. Two waies The first in his mercie when he graunts the requests of such as call vpon him in the feare of his name Secondly hee heares mens praiers in his wrath Thus he gaue the Israelites quailes according to their desire Psalme 78. 29. 30. 31. Thus often men curse themselues and wish that they were dead and accordinglie they haue their wish Quest. 2. Why doth God defer to hear the praiers of his seruants Ans. 1. to prooue them by delay 2. To exercise their saith 3. To make them acknowledge that the things which they receiue ar gods gifts and not from themselues 4. That graces quickly giuen might not be lightlie estemed 5. That an hungring after grace might bee sharpened and increased Quest. After what maner doth God hear his seruants prayers An. Two waies First by granting the thing which was asked according to his will Secondly by denying the thing desired and by giuing somthing proportional to it Thus God denies temporary blessings and in the roome thereof giues eternall in heauen Thus he refuseth to remoue the crosse from his servantes and giues in stead thereof strength and patience Christ praied that the cup might bee remooved It was not remooued but hee in his manhood was enabled to beare the wrath of God When ded in loue maie be able to comprehend vvith all Saintes vvhat is the breadth and length and depth and height 19 And know the loue of Christ which passeth knowledge that ye maie bee filled vvith all fulnesse of God 20 Vnto him therefore that is able to doe exceeding aboundant lie aboue all that vve aske or thinke according to the power that vvorketh in vs 21 Be praise in the Churche by Christ Iesus throughout all generations for euer Amen The Exposition THese wordes containe two partes a praier and a thanksgiuing In the praier these pointes are to be marked First the gesture I bowe my knees whereby Paul signifieth his humble submission vnto God in praier Secondly To whom he praies To the father who is described by two titles the first the Father of our Lord Iesus Christ and that by nature as he is God and as hee is man by personall vnion The other title Of vvhome the whole familie which is in heauen and earth is named In which words is set down a description of the Church first it is a Familie because it is the company of Gods elect children vnder the gouernment of one Father 1. Timoth. 3. 15. It is called the house of God Ephes. 2. 19. They that beleeue are saide to be of the household of God Secondly the partes of the Catholicke Church are noted namely the Saintes in heauen departed and saintes liuing on earth Thirdly it is said to be named of the Father of Christ because as the Father of Christ is the Father of this familie so also this familie is called by him Genes 6. 2. Dan. 9. 18. Thirdly the matter of the praier standes of foure moste worthie points The first is strength to bear the crosse and to resist spiritual temptations vers 16. where this strenth is sette out by diuers arguments First that it is the meere gifte of God that he wold grant you Secondly the cause of strength by his spirit Thirdly the subiect or place wher this strength must bee in the inner man that is in the whole man so farre foorth as hee is renewed by grace Ephes. 9. 24. The second is the dwelling of Christ by faith in their hearts Faith is when a man beeing seriously humbled for his sinnes is further in consciēce perswaded and resolued of the pardon of
directly against God the other against men This sin because it is against the first Table and therfore more hard to bee discerned it is lightly esteemed and it lesse troubles the consciences of ignorant men yet as it is indeede so it is to be esteemed as a disgrace plaine mockerie of Gods majestie Wherfore seeing God is in heuen away with al drowsie and dead praying let vs come with reuerence in our hearts before the Lord. 4. Againe wee are here to consider that our harts in praier must mount vp into heauen and there be present with the Lord. Psal. 25. 1. Vnto thee O Lord lift I vp my soule The litle childe is neuer well but when it is in the fathers lap or vnder the fathers wing and the children of God are neuer in better case then when in affection spirit they can come into the presēce of their heauenly father and by prayer as it were to creep into his bosome 5. Lastly this preface sheweth that God is all sufficient as in al other things so in granting our requests God is willing to hear our praiers in that hee is our father able to performe them because he is in heuen therefore almightie Hallowed be thy name 1. The coherence THus much of the preface now follow the petitions They be six in number the three first concerne God and his glorie the other three concern our selues The three former petitions are againe deuided into two partes the firste concernes Gods glorie it selfe the other two the meanes whereby Gods glory is manifested and inlarged among men For God his name is glorified among men whē his kingdome doth come and his will is done Question Why is this petition Hallowed be thy name set in the first place Answere Because Gods glory must bee preferred before all thinges because it is the end of all creatures and of all the counsels of God Prou. 16. 4. The Lord hath made all thinges for his owne sake yea euen the vvicked for the day of euill And from the order of the petitions heere ariseth a worthy instruction namely that euery one in all thinges they take in hande are to propound to themselues and to intend the glory of God The reason is this The end which God hath appointed to all our doings we are to propound to our selues but God hath appointed that the highest end of all our doings shuld be his glorie therfore our hearts must be set to seeke it first of all That God will haue his name glorified by vs appeareth in this that he punisheth those which of obstinacie set themselues to dishonour him or by negligence did not sanctifie him when they should haue done so Herod sitting in his royaltie made such an oration that the people cried the voice of a God and not of a man and immediatly the Angel of the lord smote him because he gaue not the glory to God Act. 12. 23. And Moses because he did not sanctifie the Lord in the presence of the children of Israel therefore he came not into the land of promise yet he did but faile in doing of it Thus wee may see by these punishments and also by the order of the petitions that it is our duties to prefer the glory of God before all things else Quest. Whether are we to prefer the glory of God before the saluation of our soules Answer If the case stand thus that Gods name must be dishonoured or our soules condemned we must account the glory of God more pretious than the saluation of our soules This is manifest in the order of the petitions The petition that concernes Gods glory is first and the petitions that concerne directly our saluation are the fift and sixt Where by we are taught that before God should want any part of his glory we are to let soule and all go and let God haue all his glory This affection had Moses Exod. 32. 32. When he said Either forgiue them or if thou vvilt not blot my name out of thy booke In this petition as also in the rest we must obserue three things the first is the mening of the words the second the wants which men must learn to bewail the third the graces of god that ar to be desired 2. The meaning VErie fewe among the people can giue the right meaning of the wordes of this praier They pretend that seeing God knowes their good meaning it is sufficient for them to say the wordes and to meane well But faith being one of the groundes of praier there being no faith without knowledg neither can there bee praier without knowledge and therefore ignorant men are to learne the right meaning of the words Name Name in this place signifieth 1. God himselfe 1. Kings 5. 5. He shal build an house to my name 2. His attributes as his iustice mercy c. 3. His works creatures and iudgments 4. His word For God is knowne to vs by al these as men are knowne by their names and as all a mans praise glorie lies in his name so all the glorie of God is in these Hallowed To hallowe is to feuer a thing from the common vse to som proper and peculiar end as the temple was hallowed that is set apart to an holy vse and the priests were sanctified that is set apart to the seruice of God And all that beleeue in Christ are sanctified that is set apart from sin to serue God In like manner Gods name is hallowed when it is put apart from al abuses to an holy reuerent and honorable vse whether we think speake or vse it any maner of way Question How can a sinful man hallow Gods name which is pure and holy in it selfe Answer We do not here pray that we might make Gods name holy but that wee might bee meanes to declare and make manifest to the world by the right vsage of it that it is holy and pure and honourable The like phrase is vsed Luk. 7. 39. Wisedome is iustified of her children that is acknowledged declared to be just The scope therefore of the first petition is an earnest desire that we might set foorth Gods glorie whatsoeuer become of vs and it may be expressed thus O Lord open our eies that wee may aright knowe thee and acknowledge the gretnes of thy power wisdom justice and mercie which appeares in thy titles worde creatures and judgements and grant that when we vse any of these we may therein glorifie thee and vse them reuerently to thy glory 3 The vvantes which are to be bevvailed 1 THe wants which we in this place are taught to bewail are especiallie foure The first is an inward and spirituall pride of our hearts a sin that none or very few can see in themselues vnlesse the Lord open their eies When our first parentes were tempted in Paradise the deuil told them they should be as Gods which lesson not onely they but we haue learned and we conceiue of our selues
as litle gods though to the world we shew it not This hidden pride when other sinnes die it begins to get strength and to shewe it selfe and it appeares in vaine thoughts continuallie on euery occasion ascending in the minde As maye appeare in the Pharisie whose thoughts were these wheÌ„ he praied thus within himselfe O God I thank thee that I am not as other men extortioners vniust adulterers or euen as this Publican c. And as this was in him so it is in vs till God giue grace for so that men may haue praise glory in the world they care not for God his glorie though it be defaced Wee must therfore learn to discerne this hidden corruption and to mourn for it for it doeth poison hinder al good desires of glorifying God so long as it may preuaile in the hart 2 Secondly we are taught here to bewaile the hardnesse of our hearts whereby we are hindred from knowing God aright and from discerning the glorie of God in his creatures Mark 6. 52. The Disciples through the hardnesse of their hartes could not see Gods power in the miracle of feeding many thousands with a few loues though themselues were instrumentes of it and the food did increase in their hands Our redeÌ„ption what a wonderfull work is it but how few consider of it or regarde it If wee see a man haue more wit wealth or honour than we haue wee straight woonder at him but beholding Gods creatures we see nothing in them because we do not goe higher to acknowledge the loue power wisedome and iustice of the Creator And this is the cause why Gods name is so slenderly honoured among men 3 The third corruption is our great ingratitude for the Lorde hath made heauen and earth and all other creatures to serue mâ—n yet he is the most vnthankful of al creatures Bestow manie iewels or a kinges ransome on a dead man he wil neuer returne anie kindnes so men being dead in sinne deale with God Commonlie men are like the swine that run with their groines and eat vp the mast but neuer looke vp to the tree from whence it falleth But the godlie are with Dauid to feele this want in themselues and to beseech God to open and as it were to vnlocke their lippes that they may indeuour to be thankfull to God Psal. 51. 15. 4 The fourth is the vngodlines and the innumerable wantes that be in our liues and the sinnes committed in the world Psal. 119. 136 Mine eies saith Dauid gush out with riuers of waters because men keepe not thy lawes The reason is because he which liues in sin reproches Gods name euen as an euill child dishonors his father Now some wil say that this cannot be because our sinnes cannot hurt God Aâ— Yet they are a cause of slandring Gods name among men for as we honour him by our good workes so we dishonour him by our offences Mat. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen 4 Graces to be desired 1 The graces to be desired and to be prayed for at Gods hand are three The first is the knowledge of God that is that we might know him as he hath reueiled himself in his word works and creatures For how shal anie glorifie God before he know him Our knowledge in this life is imperfect Exo. 23. Moses may not see Gods face but his hinder partes 1. Cor. 13. 12. Wee may see God as men doe through spectacles in his word sacraments and creatures And therefore as Paule prayed for the Colossians Col. 1. 10. that they might increase in the knowledge of God so are wee taught to pray for our selues in this petion 2. A zeale for Gods glorie Psal. 69. 9. The zeale of thine house hath eaten me vp Psal. 45. 1. My heart shall vtter or cast vp a good matter I vvill speake in my workes of the king Here the Spirit of God borrowes a comparison froÌ„ men thus As he which hath somewhat lying heauie in his stomâ—cke is neuer at quiet till hee haue cast it vp euen so the care desire to glorifie Gods name must lie vpon a mans heart as an heauie burthen and he is not to bee at ease and quiet with himself till he be disburdened in sounding forth Gods praise Luther saith wel that this is sancta crapula that is an holy surfet and it is no hurt continuallie to haue our harts ouercharged thus 3 A desire to lead a godlie and syncere life as before Gods Majestie We see men that are in some great calling vnder honourable personages wil so order and behaue theÌ„selues as they may please and honour their maisters euen so must our liues bee well ordered and we are to labour to walk worthie of the Lord as Paul speaketh that we may honour our heauenly father Thy kingdome come 1 The Coherence THis petition dependes on the former most excellentlie For in it is laid downe the meanes to procure the first Gods name must be hallowed among men but how is it done by the erecting of Gods kingdome in the heartes of men We cannot glorifie God vntill he rule in our hearts by his word and Spirite 2 The meaning Thy This word doth put vs in mind that there is two kingdoms one Gods that is the kingdome of heauen the other the deuils called the kingdom of darknesse Col. 1. 13. For when all had sinned in Adam God laid this punishmeÌ„t on all that seeing they could not be content to obey their Creator they should be in bondage vnder Sathan So that by nature we are all the children of wrath and the deuill holds vp the scepter of his kingdome in the heartes of men This kingdome is spirituall and the pillers of it are ignorance errour impietie and all disobedience to God in which the deuill whollie delights which also are as it were the lawes of his kingdome Blind ignorant people can not abide this doctrine that the deuill should rule in their hearts they spit at the naming of him say that they defie him with all their heartes but whereas they liue in sinne and practise it as occasion is offered though they can not discerne of themselues yet they make plain proofe that they line in the kingdome of sinne and darknes and are stat vessels of Sathan shal so continew till Christ the strong man come and binde him and cast him out And this is the estate of all the children of Adam in themselues Wherfore our sauiour in this petition teacheth vs to consider our naturall estate and to pray that he would giue vs his Spirit to set vs at libertie in the kingdome of his owne Sonne Kingdome Gods kingdome in scriptures is taken two waies First generallie and so it signifieth that administration by which the Lord gouerneth all thinges yea euen the deuilles themselues of which kingdome mention is made in the end of
this prayer and in Psal. 97. vers 1. The Lorde raigneth let the earth reioice Againe it is taken more speciallie and then it signifieth the administration of Christ the head of the Church in which hee frameth men by his worde and Spirit to the subjection of the same worde And so it is taken in this petition In a kingdome there are foure things to be noted 1. There must bee a king 2 There must be subiectes 3 There are lawes 4 Authoritie In this kingdome Christ is the king it is he to whome the father hath giuen all authoritie in heauen and earth In this kingdom al are not subjects but such as ar willing to giue free and frank obedience to Gods word or at the least though their hearts be not sound make an outward profession of it The lawes of this kingdome is the word of God in the books of the old and new Testament Therfore it is called the kingdome of heauen Mat. 13. The Gospell of the kingdom Mar. 1. 13. The rod of his mouth Isai. 11. 4 The arme of God Isai. 53. 1. As a King by his lawes bringes his people in order keeps them in subiectiō so Christ by his word and the preaching of it as it were by a mightie arme drawes the elect into his kingdome and fashions them to all holie obedience The power and authoritie is that whereby Christ conuerts effectually those which are to be conuerted and glorifies himselfe in the confusion of the rest The kingdom being taken thus specially is also twofold The first is the kingdome of grace of which mention is made Rom. 14. 17. The Kingdome of God stands not in meat drink but in righteousnes that is the assurance of our justification before God in the righteousnes of Christ Peace of conscience which proceeds from this assurance and ioy in the holie Ghost which comes from them both In this kingdom all men liue not but onelie those that ar subject to Christ obedient to the lawes of his kingdome and ruled by his authoritie are continually taught in his word by his spirit But those that refuse to liue according vnto the lawes of this king and choose to liue at their owne libertie are in the kingdom of darknesse sinne and Sathan The second is the kingdome of glory in heauen which is the blessed estate of al Gods people there when God shal be al in al in them And the former kingdom of grace is an entrance and preparation to the kingdome of glorie Come Gods kingdome comes when it is established and confirmed in mens hearts and made manifest to all people the impediments being remoued Question This comming implies a stopping but howe should Gods kingdome be hindered Answer Kingdom in this place is not takē for the power of God whereby hee rules all things for that cānot be hindred but for the kingdome of grace which in the vsing of the outward meanes as ministers word and sacraments may be hindered by the deuill the world and mans corruption 3 The vvantes which are to be bewailed THe wantes which wee in this petition are taught to mourn for are of two sorts some concern our own selues some others That which concernes our owne persons is a bondage and slauerie vnder sinne and Satan This bondage indeede is weakened in Gods seruants but none is whollie freed from it in this life Paule complaineth that he is sould vnder sinne and cries pitifullie O miserable man that I am who shal deliuer me from this bodie of death Question What difference then betweene the godlie and the wicked Answer The euil and vngodlie man in the verie middest of his bondage hath a mery hart sinne is no trouble to him nay it is meat and drinke to him But the godly man is otherwise minded For considering the power of the deuill and his craft in manifold fearfull temptations and seeing the prooffes of his rebellious nature euer and anon to start away from God he is grieued and confounded in himself his heart bleedes within him that hee doth offend so mercifull a Father Manie men liue in this world that manie yeares and yet neuer feele this bondage vnder Satan sinne Such vndoubtedlie cannot tel what the Lords prayer meanes But he that would haue the right vse of this petition must bee acquainted with it and bee touched in his conscience for that the flesh and the deuill beare such sway in him As the poore captiue is alwaies creeping to the prison dore alwaies labouring to get off his bolts fetters to escape out of prison so must we alwaies crie to the Lord for his Spirite to free vs out of this bondage and prison of sinne and corruption and everie day come neerer the prison doore looking when our blessed Sauiour will vnbind vs of all the fetters of sinne and Sathan and fullie erect his kingdome in vs. 2. The wantes which concerne others are twofold The former is the wāt of the good means which serue for the furthering of the kingdome of Christ as preaching sacraments and discipline When we shal see a people without knowledge and without good guides and teachers and when we see one stand vp in the congregation not able to teach here is matter for mourning This petition puts vs in mind to bewaile these wantes Our Sauiour when hee sawe the Iewes as sheepe without a shepherd he had compassion on them and hee wept ouer Ierusalem because they knewe not the thinges which belonged to their peace Luk. 9. 11. Therefore when preachers want to hold vp the scepter of God before the people and to hold out the word which is as it were the arme of God to pul men from the bondage of the deuill to the kingdome of Christ Then it is time to say Lorde let thy kingdome come 3. The third want which we are to bewail is that there be so many impediments and hinderances of the kingdome of grace as the deuill and al his Angels their instruments the Pope the Turke and all the rest of the professed wicked of the world which by subtile intisements and tyrannie keep back repell the means whereby Christ ruled as a king in his Churche When the deuill sees one that was sometime of his kingdome but to cast a looke toward the heauenly Ierusalem he straightway regeth against him and labours quite to ouerthrow him Wherfore in regard of al these impediments wee must pray thy kingdom come 4. Graces to be desired 1. IN this petition we are taught first that we are to haue a feruent desire and to hunger that God of his mercie would giue vs his Spirite to raigne and rule in our hearts and to bow them to all obedience and subjection of his will further whereas our hearts haue bene as it were filthie sties and stables of the deuill that hee would renew them and make of them sit temples to entertaine his owne spirite Psal. 51. 10. Create in me a cleane hearte
O God and renew a right Spirit in me c. Stablish mee with thy free Spirit If we shall consider the conuersation of the wicked and the Godly and their corrupt hearts together wee shall see litle difference but in this that the wicked is delighted and glad to sinne but the godlie do wrastle as for life and death with their temptations and do resist the deuil and doe desire and crie to heauen to be freed from his bondage howsoeuer their hearts are alwaies rebelling against God 2 Forasmuch as the kingdome of grace is erected in Gods church here vpon earth here in this petition wee are commanded to pray for the church of God the parts therof Psal. 122. 6. Pray for the peace of Ierusalem they shal prosper that loue thee Esa. 62. 7. Ye which are the Lord his remembrancers giue him no rest vntill he set vp Hierusalem the praise of the world And that Gods Church may flourish be in good estate we are to pray for Christian Kinges and princes that God wold blesse thē and increase the number of them For they are as nursing fathers and nursing mothers to the Church And wee especiallie are bound to pray for the Queenes moste excellent Maiestie as also for the Frenche King that they may bee blessed and Gods kingdome by them aduanced And againe because Ministers are the Lordes watchmen in the Church wee are also here put in mind to seeke their good and to pray that their hearts may be set for the building of Gods kingdome for the beating down of the kingdome of sin and Satan for the sauing of the soules of his people And the rather because the deuill laboureth night and day to ouerthrow them in this glorious work and to resist them in their ministerie as appeareth in Zach. 3 1. When Ioshua the high Prieste stood before the Angel of the lord Satan stood at his right hand namely to resist him Therefore also we ar to pray for them that the Lorde would keepe them and furnish thē with giftes and withal make them faithfull for Where vision faileth the people are left naked saith Salomon 2. Thes. 3. 1. Brethren pray for vs that the vvord of the Lord may haue a free passage and be glorified Thirdlie wee must pray for all Christian Schooles of learning Howsoeuer some think but basely of them yet they are the ordinarie means to maintaine the ministery and so the Church of God A man that hath diuers Orchards wil also haue a feminarie full of young plantes to maintaine it Schooles they are as feminaries to God his Church without which the church falles to decay because they serue to make supplie of Ministers 3 Thirdly we are to desire that the Lord would hasten the second comming of Christ as the Saintes in heauen pray Come Lord Iesus come quicklie and therefore the godlie are said to loue the comming of Christ. 2. Tim. 4. 8. A penitent sinner so abhors his owne corruptions and the yrkesome temptations of Sathan that in this respect he desires that Christ wold hasten his particular comming to him by death for no other cause but that he might make an end of sinning and displeasing God Thy vvill be done 1 Coherence IN the seconde petition we desired that God wold let his kingdom come vz. that he would rule in our harts If he then must raign we must be his subjects and therfore here we craue that being his subjects we may obey him and do his will Mal. 1. 6. If I be a Father where is mine honour If I be a maister where is my feare 2. The meaning VVIL Will here signifies Gods worde written in the old and new Testament For in his worde his wil is reuealed Of the whol wil of God ther be three speciall pointes which are in this place meant 1. To beleeue in Christ. Iohn 6. 40. This is the wil of him that sent me that euerie one that seeth the Sonne and beleeueth in him should haue life euerlasting 2. Sanctification of bodie and soule 1. Thes 4. 3. This is the will of God euen your sanctification c. 3. The bearing of affliction in this life Rom. 8. 29 Those which he knew before he did predestinat to be made like to the image of his owne son Phil. 3. 10. That I might know him the vertue of his resurrection and the fellowship of his afflictions and be made conformable to his death Thy will not mine For mans owne will is wicked and corrupt yea it is flat enmitie to God Rom. 8. 5. Done That is obeyed and accomplished of men Then the effect of the prayer is this As wee wold haue thee our king so Lord teach vs to obey thy holie will 3 The vvantes to be praied against 1 HEre first we are to bewayle this that our hearts are so prone to vngodlines and disobedience to Gods commandements Put a match to an heape of gunpowder on a sudden it will be all on a flame and as long as we adde matter to the fire it burnes So by nature we are most ready to sin so soone as the least occasion is giuen Dauid had experience of this when he prayed Knit my heart to thee O Lord c. Psal. 86. 11. and incline mine heart to thy cōmandements Psal. 119. 37. Those which find not this want in themselues and the like affection to bewaile it are in a miserable and dangerous case euen as a man that hath a great disease vpon him knowes not of it 2 Againe we must here bewaile the sinnes of the world as ignorance heresies schismes hypocrisie pride ambition contempt of Gods worde couetousnes oppression want of loue of God and his word c. 2. Pet. 2. 7. Lot was vexed and his righteous heart vvas grieued vvith the vncleane conuersation of the Sodomits from day to day so ought our soules to bee vexed and grieued continuallie at the wickednes of our time and further in this griefe we are to send vp our prayers to God for them that they may be brought to the obedience of Gods will Ezech. 9. 4. In a common judgement vpon Ierusalem they are marked in the forehead that mourne and crie for all the abhominations that be done in the middest of it 3 Here also wee must humble our selues for our vnquietnesse of mind greate impatience when God layes anie crosse vpon vs. It is Gods will that we should suffer affliction Our Sauiour prayed that the cup might be taken away but with submission to his fathers wil Luke 22. 42. And this Dauid had learned when he said But if he thus say Beholde I haue no delight in thee behold here I am let him doe to me as seemeth good in his eies 2. Sam. 15. 26 4 Graces to be desired 1 THe first thing which we are here to desire is that wee may haue grace to denie our selues wils and affections because herein wee are vnlike to God and like the Deuill This is the
sins generally Psa. 19 6. Lastly hence it is manifest that there is noe iustification by workes Our sinnes are debtes so also are all workes of the lawe Now how can any man discharge one debt by another 4. Wants to be bewailed THe wantes to be bewailed are the burden of our sinnes and the corruptions of our natures the wickednes of our liues and the sinnes of our youth and of our old age Psal. 40. 12. My sinnes haue taken such hold vpon me that I am not able to looke vp they are more in number then the haires of my head therefore mine heart hath failed me Thus with Dauid we are to trauell and grone vnder this burden but this griefe for sin is a rare thing in the world Men can mourne bitterly for the thinges of this life but their sinnes neuer trouble them And further this sorrowe must be for sinne because it is sinne though there were neither hell nor deuill nor conscience to accuse nor Iudg to reuēge 5. The grace to be desired THe grace which wee must desire is the spirit of grace and deprecations Zacha. 12. 10. It is that worke of the spirit whereby wee are inabled to call to God for the pardone of our sinnes A man hauing offēded the laws of a Prince and being in danger of death will neuer rest or be at quiet till hee haue gotten a pardon euē so they which feele and see their sinnes hauing this spirite are so mooued that they can neuer be at rest till in praier they be eased of their sins A man may I graunt babble and speake many wordes but hee shall neuer pray effectually before hee haue this spirit of praier to make him crie Abba Father For worldly cōmodities all can pray but learn to pray for the want of Christ. As vve forgiue our debts 1. Coherence THese wordes be a part of the fift petition for it is put down with a condition Forgiue vs as we forgiue others and these wordes depend on the former as the reason thereof and it is taken from the comparison of the lesse to the greater thus if wee who haue but a sparke of mercie doe forgiue others then doe thou who art the fountaine of mercie forgiue vs but we forgiue others therefore do thou forgiue vs. Thus Luk. 11. 4 hath it Forgiue vs our sinnes for euen we forgiue The Papists gather a contrarie doctrine they say Forgiue vs as we forgiue making our forgiuing a cause for which God is mooued to forgiue vs. But we are to know that our forgiuing is no cause but a sign that God wil forgiue vs. 2 The meaning QVestion Whether is a man bounde to forgiue all debts Answer The word debt in this place is not vnderstoode of debt that is ciuill and comes by lawfull bargaining but of hurtes and dammages which ar done vnto vs in our bodies goods or good name as for the former ciuil debts a man may exact them so he doe it with shewing of mercie 2 Question How may anie man forgiue trespasses seeing God onlie forgiues sin Answer In euerie trespasse which anie do to their neighbours ther be two offences one to God another to man In the first respect it is called a sin which God onlie forgiues In the other respect it is called an injurie or dammage so man may forgiue it When a man is robbed the law is broken by stealing and the injurie that is done is against a man that hath his goods stolne This injurie as it is an injurie a man may forgiue but as it is a sinne he can not but God onlie 3 Quest. Whether may a man aright pray this petition and yet sue him at the law who hath injured him An. Yea for a man may in an holie maner sew another for an injury and as a souldier in lawful warre may kill his enemie and yet loue him so may a man forgiue an injurie and yet seeke in a Christian maner the remedie but in doing of this wee must obserue fiue thinges 1. We are to tak heed of all priuate revenge and inward hatred which if we conceiue wee doe not forgiue 2. We must take heed of offence and haue care that our doinges bee not scandelous to the Church 3. Our sutes must be taken in hand to maintaine godly peace for if all injuries were put vp there would bee no ciuill state or gouernment 4. It must be that the partie offending may bee chastised and bee brought to repentance for his fault for if many mē were not repressed they woulde growe worse 5. Law must bee the last remedie as Physitions vse desperate remedies when weaker wil not serue euen so must we vse law as the last meanes when all other faile The dealing of the worlde in this case is no example for vs to follow For through rage and stomacke they will abide no priuate agreement and therefore they vse the law in the first place so did the Corinthians but what saith Paule 1. Cor. 6. 7. It is vtterlie a fault among But if the Lawe bee vsed aright a Christian may sue at Law and loue the partie sued for there is difference betweene dealing against a man before a Magistrate and the dealing of one priuat man with another For priuate dealing is commonlie reuenge and therefore vnlawfull 3. The Vse THE vse of this clause is verie profitable for it shewes vs a liuelie signe whereby our consciences may bee assured of the pardon of our sinnes Indeed manie vse these wordes long and often yet finde no assurance of pardon and the cause is because they haue no desire of Gods mercie nor willingnes to forgiue men which if they had then the forgiuenes of their sinnes should hereby be sealed vnto them Wherefore if any wold be perswaded of Gods mercie in this point let them discend into their owne soules and search them narrowlie if they can finde their heartes as readie to forgiue as they are readie to desire forgiuenes at Gods hand then they may assure themselues of Gods mercie in Christ as we are taught by our Sauiour Christ Mat. 5. 7. Blessed are the merciful for they shall obtaine mercie Consider these comparisons A man walking vnder a wal in a cold sunnie day is heated of the wall which first receiued heat from the Sunne So he that sheweth mercie to others hath first receiued mercie from God Also take a peece of waxe and put to a seale it leaueth an impression or marke like it selfe in the waxe which when a man lookes on he doth certainlie know that ther hath bin a seale the print whereof is left behind Euen so it is in euery one that hath readinesse to forgiue others by it a Christian may easilie know that God hath sealed to him the forgiuenesse of his sinnes euen in his heart Therefore let men looke into their hearts whether they haue any affection to forgiue others for that is as it were the print in their harts of Gods mercy toward
thē and of reconciliation to god Now where this perswasion is indeede there followes necessarilie Christs dwelling in the heart which stands in two thinges the first is the ordering and ruling of the thoghts affections and desires of the heart according to his will as a maister rules in his house the second is the continuance of his rule For hee cannot be saide to dwell in a place who rules in it but for a day The third is the knowledg and the acknowledgement of the infinite greatnes of God his loue in Christ an effect of the former vers 18. 19. the wordes are thus explaned Rooted and grounded Here the loue of God wherewith hee loues the elect is as a roote and foundation of all Gods benefits election vocation iustification and glorification Men ar rooted and grounded in loue when Gods spirite assures their hearts of Gods loue doth giue them some inward sense and feeling of it For then they are as it were sensiblie put into the roote and laid on the foundation With al Saintes Paule desires this benefite not onely to the Ephesians but also for all the faithfull with them What is the length the bredth Here is a speech borrowed from Geomitricians and it signifieth the absolute greatnes or infinitenes of Gods loue and that it is like a worlde which for length bredth height depth is endles Heere note the order of receuing grace First Christ dwelles in the hart by faith Secondly thē comes a sense and feeling of Gods loue as it were by certain drops thereof Thirdly after this ariseth a plētifull knowledge and apprehension of Gods loue and as it wer the powring out of a sea into a mans heart that for greatnes hath neither bottome nor bank And knowe the loue of Christ these wordes as I take it are an exposition of the former for to comprehende the loue of God is nothing else but to knowe the loue of Christ considering that all whome the father loueth hee loueth them in Christ Which passeth knowledge That is which for the greatnes of it noe man can fullie know The fourth thing is the fulnesse of Gods graces verse 19. Here the fulnesse of God doth not signifie the fulnes of the Godhead or deuine nature but the perfection of the inner man which shall not be till after this life Nowe followes the thāksgiuing or the praise of God ver 20. 21. containing these points 1. The matter of praise his power and bountifulnes whereby he canne worke exceeding aboundantly aboue all we ask or think and both these are not only to be conceiued in mind but also may be felt in the heart according to the power that worketh in vs. 2. the forme of praise glorie vnto God by Christ as all benefits are receiued from the father by Christ. The proper place of true praise of God the Church 4. The continuance of his praise through all generations for euer Philip. 1. 9. AND this I praie that your loue maie abound yet more and more in knowledg and al sense 10. That yee may discerne things that differ to the end yee may be pure and without offence to the daie of Christ. 11. Filled with fruites of righteousnes vvhich are by Iesus Christ vnto the praise and glorie of God The Exposition THis praier containes three parts In the first Paul praieth for increase of loue in the Philip. whether it be to God or to men verse 9. and he shewes the meanes of increase which ar two knowledg and sense or feeling For to goe backeward the more a godly man feeles Gods loue and hath experience of Gods word in himselfe the more he knowes Gods word and perceiues his loue vnto him the more hee is assured of Gods loue the more he loues god again and his neighbour for his sake The second thing praied for is the gift of discerning whereby mē know what is true what fals what is to be done what to be left vndone the ends of this gift ar two The first that by meanes of it they may bee pure or sincere that is keepe a good conscience before God and men in their liues and callings The second is to be without offence that is innocent giuing no occasions of euill to any and not taking thē offered by others and the continuance of these is noted to the daie of Christ which is the time in which he commeth to vs either by our death or by the last judgement Thirdly he praieth that they might abounde in good workes which ar described by a similitud fruits of righteousnes Christians being fruitfull trees Exech 4. 7. 12. Esay 61. 3. 2. By the cause efficient which ar by Christ. 3. By the end vnto the glorie and praise of God Colos. 1. 9 I cease not to praie for you and to desire that ye might be filled with knowledg of his will in all wisedome and spirituall vnderstanding 10. That ye might vvalk vvorthie of the lord please him in al things fructifying in all good workes and increasing in the acknowledgment of God 11 Strengthened vvith all might thorough his glorious power vnto all patience and long suffering vvith ioyfulnes 12 Giuing thanks to the father which hath made vs fit to be partakers of the inheritāce of the saints in light 13 Who hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his owne sonne The Exposition THese wordes containe a praier and a thankesgiuing In the praier three things are asked The first is the increase of the knowledge of Gods reueiled vvill in his worde and he deuides it into two partes Wisdom which is not only to know Gods word but also to apply it to euery action for the right and holy performing thereof and spiritual vnderstanding which is when men by the assistance of Gods spirit do conceiue the will of God in general without applying Secondly Paule praies for the fruites of this knowledge which are foure 1. To walke woorthy of God as good seruants do who in their apparell gesture and all their doings