Paul saith I thanke my God and so doth euery ones faith by this applicatioÌ„ well conclude say God is my father as Ier. 3.4 Therefore from henceforth 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 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 á½ á¼Î½ τοῖς οá½Ïανοῖς 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 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 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 theÌ„ 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 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 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 heaueÌ„ 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 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 meÌ„ Psal 20. v. 6. he will he are froÌ„ 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 vs to expound the doctrine of Christs ascention or exaltation into heauen of his sitting at the right hand of God in heaueÌ„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
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 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 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 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 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 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 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
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 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 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 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 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 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 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
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 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 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 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 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 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 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 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 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 wheat bread and meate Gen. 45.23 But by a Metonimie it is taken for corne whereof bread is made Gen. 47.13 psal 104.15 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 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 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 Cēturion 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 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 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
saith he that 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 recoÌ„ciled Mat. 5.23 If thou bring thy gift to the altar and there remeÌ„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 seaueÌ„â—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. 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 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 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 suggestioÌ„ 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 temptatioÌ„ comes either by such things as are pleasant delectable and to be desired through couetousnesse wicked 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 distinctioÌ„ 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 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 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 teÌ„ptation 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 teÌ„ptation to wit wheÌ„ being opressed and ouerwhelmed with temptation we fall downe vnder it and are ouercome thereby either consenting or