prouidence and preseruation and especially to mankinde in manifold blessings and iudgements but most especially to the Church in the meanes of saluation and in these respects God is in heauen Secondly God is also heauenly that is to say VVâ—â— God is 〈…〉 Iam 1.17 free from all corruption mutation or alteration whatsoeuer whereby he differeth from the creatures which in time of their owne inherent infirmitie corrupt vanish and pâ—rish in which sense the Prophet saith They all waxe old as a garment and as a vesture they shall be chaunged whereas God is alwaies the same and his yeeres doe not faile Againe Psal 102.26 also God is heauenly for that hee is most excellent and glorious full of incomparable and incomprehensible maiesty not as though God his essence or substance were of the same nature and condition with the heauens for they are created bodies but for that there is no creature more excellent and glorious to sense than the heauens therefore God is compared to them whereas indeede the essence of God doth as farre surpasse the heauens as the Sunne shining in his brightnes doth the blacke and palpable darknes of Egypt or of hell it selfe Thus much may be sufficient for the fourth person to be considered in the preface of this prayer with his title and place of habitation expressing also his condition which is glorious and heauenly Furthermore out of the consideration of these foure sorts of persons signified in the preface of the Lords prayer arise certaine holy affections and dispositions The disposition of the â—â—art in prayer whereby the heart is prepared to prayer and aright composed in time of prayer and they are in number sixe following The first is boldnes Boldnes in that we direct our prayers to him that is a Father The second is charitie that wee pray not in particular Câ—aritie but in common intituling God our Father The third is humilitie Humilitie that we direct our prayers to him that in Iesus Christ is made of an enemie a father Reuerence The fourth is reuerence that wee come to him that is an heauenly father most mightie and glorious Holy meditations Faith The fifth is heauenly meditations for wee direct our prayers to a heauenly father The sixth is faith that ariseth from all the former of each of which something shall be spoken in the discourse ensuing 1. Of boldnes And first of that boldnes and confidence which Gods children haue in that they direct their prayers to him that is a father Psal 103.13 Esay 49.15 who pitieth his children more than an earthly father can yea more than a most naturall and compassionate mother doth or can pitie the fruite of her wombe which she purchaseth with so much sorrow and paine which boldnes is to bee distinguished from presumption and impudencie a thing too common to impenitent persons who come into the presence of God as a bard horse rusheth into the battell or as a mad desperate ruffian challenging his enemie into the field where they receiue their mortall wound through their foolehardines so these presumptuous persons either not regarding Gods iustice or loosely perswading themselues of his mercie still liuing in their sinnes inconsiderately prease into Gods presence who afterwards receiue the iudgement of presumption in their owne consciences if euer the Lord discouer to them their palpable hypocrisie through true repentance whereas the children of God approch with confidence to the throne of grace Heb. 4.16 hoping assuredly to obaine mercie and to finde grace to helpe in time of neede because that God is our Father full of compassion and mercie and Iesus Christ is our high Prist who hath a sympathie and fellow feeling of our infirmities partaking flesh and blood with vs and so with bowels of pitie yearneth toward vs complaining in our miserie Wherefore when we come before the Lord in prayer we must learne to distinguish between this filiall boldnes and foolish presumption least we iustly incurre the reproofe of blind and bold bayards through our inconsiderate rashnes for it is not lawfull for euery ruffling hackster to rush into the Princes presence but if he doe he shall be accounted a presumptuous person and punished deseruedly but it is lawfull for the children of the Prince who for so doing passe not vnder the censure of rashnes or impudencie Secondly charitie is here inclusiuely suggested vnto vs 2. Of Charitie seeing that Christ teacheth vs to say not as in the Creede I beleeue singularly but respectiuely and charitably Our Father for euery man shal liue by his own faith only but not by his own prayers only Pray one for another saith Iames Iam 5.16 but wee doe not reade it written beleeue one for another 1. Cor. 7.14 though one mans faith may bee an instrument of conueiance to another of externall sanctification which is an outward title to and participation of the meanes of grace and saluation Wherefore seeing in our prayers we include our brethren yea our enemies also it is apparant that our prayers must be made in loue and charitie so the Apostle teacheth that wrath malice must bee abandoned 1. Tim. 2.8 when we lift vp our hands in prayer to the Lord so that the practise of many is reproueable that bring their prayers in one hand and malice in another being compounded as it were of strife and contention of railing and reuiling of slaundering and backbiting of malice and enuie putting a kinde of felicitie in these fretfull and deuouring affections who are to remember the condition of the fifth petition of the Lords prayer gathered by consequence that if we do not forgiue others the Lord himselfe will not forgiue vs. Mat. 6.14 Thirdly humilitie or humiliation and contrition is here presupposed whereas we come to God as to a father 3. Of Humility who was an enemie sometime but now through the intercession and propitiation of our Sauiour alone is become a father vnto vs. This therefore putteth vs in minde of Christs merits and therefore of our sinne and miserie which consideration is auaileable to perswade humiliation surely that person which commeth before the Lord with a proud heart Iam. 4.6 and haughtie affections shall want entertainment from the Lord because God resisteth the proud person that neuer was humbled and hee sendeth the rich away emptie Luk. 1.53 Luk. 18.14 and the boasting Pharisie shall depart home vniustified but he that commeth into Gods presence repenting in dust and ashes as Iob did Iob. 42.6 with a rope about his necke and sackcloth about his loynes as the messengers of the King of Aram he that in his owne eyes is most vile most wretched most miserable most abominable is most acceptable to God who giueth grace to the humble filleth the hungrie soule with good things and iustifieth the despised Publican 4. Of reuerence Fourthly reuerence also is intimated vnto vs when wee intitle
charitie and loue to our brethren whereby wee may gather comfort of pardon from God or be terrified and humbled through despaire thereof This is euidently expounded by our Sauiour Christ saying If you forgiue others God will forgiue you Mat. 6.15 18.33 or if you will not forgiue others neither will God forgiue you 2 It serueth for a profession of our loue and charitie to others yea towards our enemies by forgiuing them for by this speech publikely vttered in the assemblie of the people we proclaime to all the hearers our inward disposition which certainly doe possesse the hearts of all those whose sinnes the Lord hath pardoned 3 It serueth for an argument enforcing the petition for remission of sinne as if this were the fense Lord forgiue vs for we forgiue others as if this were the argument Luk. 11.4 The mercifull shall obtaine mercie But we Lord are mercifull in pardoning others Therefore Lord be mercifull in pardoning vs. And for this latter vse wee are to know that none of all the petitions haue a speciall argument particularly fixed to the side of it but this as if our Sauiour Christ would signifie vnto vs thereby the weakenes of our faith in that matter which most concerneth vs viz. the pardon of our sins and the meanes whereby we might best fortifie our weaknes by forgiuing our enemies This is the second thing considered in this petition 3 The supplication of tâ—is petition the meaning of the words now followeth the third thing which is the Supplication The things which wee aske in this petition are specially three 1 Humiliation and that is insinuated by consequent 2 Iustification and that is expressed in one part viz. forgiuenes 3 Charitie and that is included in the reason Humiliation First Humiliation which necessarily is implied in that we aske pardon for a man will neuer aske that which hee needeth not or whereof he feeleth no want he that is sick and seeth and feeleth his sicknes Mat. 9.12 will seeke and aske the meanes of health he that is in health as he feeleth no sicknes so he will seeke for no cure Humiliation containeth these particulars Sight of sinne 1 A sight and knowledge of our sinnes and of the curse of the law due vnto sinne which is the theoricall or speculatiue knowledge in the braine Sense of sinne 2 A sense and feeling of the heinousnesse of sinne and the intolerable burthen of Gods wrath due vnto sinne which is a further impression in the heart and affection Now both these befall some of the wicked Genes 4.13 Mat. 27.4 as Caine and Iudas who because they felt their sinne no doubt knew them and from these two sometime in the wicked the Lord wringeth Confession of sinne 3 A confession of sinne with the deserued punishment This confession ariseth from a double fountaine and cause in the wicked it groweth from despaire and murmuring and it is ioyned with blaspheming and much outrage as in the former examples of Iudas and Caine who were compelled to confesse their sinnes against their liking for they desired to hide them In the godly and penitent and honest heart this confession ariseth from hope of ease and pardon Prou. 28.13 Psal 51.3.4 Iob. 31.33 from hatred and wearines of his sinne and it is ioyned with Gods glorie and it is performed willingly and vndertaken voluntarily without compulsion and howsoeuer there be a little strife with the shame of the world which might perhaps befall him vpon the confession of his sinne to others yet he is content therein also to deny himselfe that God may be glorified himselfe comforted Psalm 51.13 and others instructed by his example 4 An earnest and feruent desire to be released of the burthen of sinne Desire of deliuerance from sinne Psalm 51. Rom. 7.24 Mat. 5.6 Eâ—ay 55.1 Apoc 22.17 Psal 143.6 Psalm 84.2 Psal 42.1.2 this was apparant in the Prophet Dauid after his murther and adultery which appeareth by the often gemination of the petition for Mercy this the Apostle Paul expresseth also in his outcrie after the combat this is called spiritual hunger and thirst by our Sauiour Christ the Prophet Esay and the Apostle Iohn in the Reuelation and by the Prophet Dauid in the Psalme compared to the longing of a woman with child and to the desire that the Hart hath to take the soile being chased with hounds This desire of grace as it is the greatest and best degree of humiliation so it is a step to iustification which followeth In the second place after humiliation Iustification followeth iustification which containeth these specialties 1 The matter of iustification which is Christ Matter of iustification and his merits of all sorts both in doing and suffering in satisfying for sinne and his abstinence and freedome from sinne in his obedience passiue abolishing the curse by his crosse and actiue in purchasing grace and glory by performing the commaundement and habituall in the sanctification and heauenly qualification of his humane nature with the graces of Gods Spirit out of measure 2 The forme of iustification Forme of iustification 2. Cor. 5.21 Esay 53.5 which is the translation of our sinnes from vs to Christ and Christs righteousnesse from himselfe to vs For the chastisement of our peace was vpon him and by his stripes wee are healed for that our punishment might iustly fall vpon him first our sinnes must of necessitie be imputed to him and then that we might be deliuered from the punishment which we had deserued his sufferings must needs be applied vnto vs. Againe although by the sufferings of Christ imputed vnto vs Rom. 10.3.4 Mat. 3.15 we are freed from sinne and the curse yet except Christ had fulfilled all righteousnesse for vs in obeying the commaundement we had neuer been sanctified by grace and blessed with glory for his passion procureth our deliuerance and his obedience purchaseth our saluation Iustification therefore containeth 1 The translation of our sinnes vpon Christ 2 The imputation of Christs obedience to vs. This imputation is performed partly by the holy Ghost who bestoweth Christ and his merits vpon vs partly by faith in our selues which applieth Christs righteousnesse vnto vs. Here is the proper place of Faith Efficient cause of iustification 3 The specialty of iustification is the efficient cause which is the Mercie of God the Grace of God the Loue of God who of his meere mercie grace and loue sent his Sonne to doe and suffer for vs whatsoeuer his iustice required and doth daily applie vnto vs the vertue of both Charitie or the finall cause of iustification In the fourth and last place followeth Charitie or Loue to our brethren and enemies which is the fulfilling of the second table of the Commaundements and which is the finall cause of iustification in respect of men and this is directly signified vnto vs in the condition or argument annexed to this petition
the good things we obtaine of God for the bodie ought of vs to bee applied as arguments of confirming our faith for the obtaining the best things for the soule and we must make them so many pledges and seales of Gods loue and mercie to vs in Christ Iesus for otherwise wee partake in Gods blessings which respect our daily bread no otherwise than the bruite beasts or the wicked who haue many good things from Gods generall bountie and liberalitie but not from his speciall goodnes and mercie Wee reade that the land of Canaan was by faith inherited of the Israelites that by faith they passed through the red sea Heb. 11.30.31 and many other temporall blessings were through faith receiued by them which is thus to be vnderstood viz. by faith they receiued these temporall deliuerances and blessings and vsed them as seales and pledges of heauen and heauenly blessings whereof the former were types onely And this is to rise from earth to heauen from the daily bread of the bodie to the spirituall bread of life to support and vnderprop our faith in Christ for the remission of our sinnes and the saluation of our soules with the earthlie pillars of meate and drinke and apparell and what other things are the staffe and stay of our bodily life This doctrine the outward shape of the Sacrament seemeth to teach vs for there is bread and wine the nourishers and comforters of our life whereby the Lord doth seale vp vnto vs the spirituall nourishment and comfort of our soules heauenly matters in earthly creatures In like manner by analogie and proportion though not sacramentally yet by discourse of reason and by a worke of faith wee may allegorize all outward matters As for example God giueth vs clothes for to couer our nakednes therefore hee will giue vnto vs the wedding garment of Christs righteousnesse to couer our sinnes God giueth the light of the Sunne for our comfort therefore he will giue vs the light of his countenance in mercie to lighten our darknes and affliction And thus we may ascend from things visible sensible and palpable to things inuisible insensible and intelligible and with the Apostle Iohn say 1. Ioh. 1.1 that wee see feele taste and handle the Lord Iesus Christ yea and grope him in these outward matters Act. 17.27 as Paul saith the Gentiles might haue done God And this may bee sufficient for the three particular branches of that doctrine which riseth from the order here vsed by our Sauiour Christ in preferring the petition for daily bread to the petition for grace 2 The meaning of this petition VVhat bread signifieth Now followeth the second thing to bee considered in this petition which is the meaning of the words for the discussing of the particular words we are to remember this distinction This prayer containeth Rem rei circumstantias the subiect and the adiuncts that which is desired and the circumstances thereto appertaining That which is here desired is generally called Bread The circumstances hereto appertaining are fiue following First circumstance is Modus acquirendi the manner of obtaining the bread which is by free gift Giue Second circumstance is Persona the persons for whom wee aske this donation or gift of bread vs viz. our selues and others Third circumstance is Tempus for how long time wee begge this bread this day for the present Fourth circumstance is Qualitas the condition of that bread which we aske daily bread for repairing our life Fifth circumstance is Dominus the owner or to whom the bread appertaineth ours to the children of God Of all which circumstances with the subiect thereof something must be vttered First therefore of Bread Bread as some of the ancient Fathers interpret VVhat bread signifieth signifieth Christ Iesus which is that bread of life or liuing bread that bread that came downe from heauen or heauenly bread and so they expound that other word supersubstantiall that is celestiall or heauenly according as Christ saith I am the liuing bread which came downe from heauen Ioh. 6.51 To this exposition some of the new writers incline Others and namely the greater and better part of ancient and new writers to whose iudgement as it is meete we subscribe in such a matter of doubt not determined in Scripture expound the bread here named the corporall bread the foode of our bodies yet so as the word containeth a Synecdoche bread being put for all outward prouision so that bread here must signifie three things First bona corporis the good things of the bodie Bona corpoâ—is a part of bread which may be generally called health or the due constitution and temperature of the bodie whereto appertaineth Nourishment Apparell Recreation and Physicke Secondly Bona fortune a part of bread Eccles 9.11 Bona fortunae if the word fortune may be tolerated namely such outward good things as doe indifferently befall good and bad men viz. 1. Wealth 2. Honour 3. Libertie 4. Peace 5. Plentie whereto appertaine 6. Labour in our callings 7. Magistracie 8. Fruitfull seasons Thirdly Gods blessing a part of bread the blessing of God vpon all the former good things whether inherent in the bodie or adherent thereto Now that bread may generally signifie all these things it is is but a meere vsurper of all his substance and therefore hath need to aske this second interest to his goods of God whose is the earth and all that therein is Psal 24.1 and who only giueth his creatures through Christ Iesus to the faithfull his friends and not to the wicked his enemies Secondly it will further be obiected that Gods seruants that are rich neede not aske their daily bread of God seeing they haue before men the ciuill title to their goods and before God a religious interest also they being Gods friends and members of Iesus Christ through whom they are made the heires of all things But for answere of this obiection also wee must remember to distinguish betwixt the title to the bread or the vse of the bread and the benefit or commoditie which is reaped by the bread or by the vse of the bread for the children of God oft times vse bread and yet haue no benefit by the vse thereof as they vse mariage and want children they vse Physicke and recouer not their health therefore Gods children are taught to aske a staffe to their bread Gods powerfull word or blessing vpon the meanes without which man cannot liue and hence it is that all Gods creatures and ordinances must bee sanctified by prayer 1. Tim. 4. as the Apostle teacheth This prayer then includeth these foure particulars following First Lord giue vs a ciuill title to bread Secondly Lord giue vs a religious title to bread Thirdly Lord giue vs leaue to vse the bread Fourthly Lord giue vs comfort by the vse of the bread The first is opposed to pouertie the second to vsurpation the third to the taking of
was in Dauid who continued in his murder and adulterie three quarters of a yeere in which time there was a spirituall mist of carnall securitie which couered his minde and heart which afterward was dispersed and thus the Lord is said actually to blinde and harden men as we see in the kingdome of Antichrist and in the old Iewes and in Pharaoh the King of Egypt 2. Thes 2.11 Esay 6.10 Exod. 4.21 whose eyes the Lord blinded and whose heart the Lord hardened Here a scruple may arise viz. that seeing God blindeth men and hardeneth their hearts he therefore may be said both to be the author of sinne and to tempt to sinne both which neuerthelesse the Scripture peremptorily denieth to be in God as being contrarie to his infinite goodnes Psal 5.4 Iam. 1.13 For answere whereof wee must remember that God may bee said to harden and blinde and tempt God is not the author of sin and yet neither is the author of sinne nor a tempter to sinne First God tempteth man especially foure waies 1 By afflictions which are therfore called temptations Iam. 1. 2 By a commandement speciall as that of Abraham Genes 22.1 3 By prosperitie and abundance of outward things Prou. 30.9 4 By occasioning obiects as Genes 3. God obiected the apple to Adams and Eues eye and 2. Thess 2. God sent vpon them strong delusions which is to be vnderstood in regard of the obiect entising and deluding True it is therefore that God doth tempt but he doth not tempt to sinne the Lords temptation may more properly be called a probation than temptation hee rather doth trie what euill is in vs than moue vs to euill rather he proueth what we wil doe than stirreth vs vp to doe any thing wherefore wee are to distinguish betwixt these two words Dokimazein Peirazein temptation and probation howsoeuer they may perhaps sometime admit one and the same signification Secondly and more fully to the purpose God hardeneth Man hardeneth and Satan hardeneth in diuers considerations 1 Man hardeneth his owne heart by refusing the grace offered in the meanes of saluation How man hardeneth his owne hart and thus Christ complaineth that when hee would haue gathered the Iewes together they would not And thus in the Psalme the Prophet exhorteth the people not to harden their hearts Psal 95.7.8 as their fathers did at Massah and Meribah but to heare the voyce of the Lord to day How Satan hardeneth mans hart Heb. â— 13 2 Againe Satan hardeneth mans heart by perswading and tempting to refuse grace to continue in the practise of sinne in impenitencie and so by consequent there is such a callion or hardnes brought vpon a man through the daily custome of sinne by the subtiltie of Satan that all the meanes of grace rebound backe againe as a ball cast against a stone wall How God hardeneth mans heart Mat. 20.15 3 Lastly when a man is come to this passe God hath his worke also for he withholdeth his grace which he is not bound to giue except it please him he being the absolute Lord of his owne and hauing left vs to the swinge of our owne corruption hee notwithstanding euery day or very often smiteth our hard harts with his word with his iudgments with his blessings with the motions of the spirit or of our owne conscience the which not breaking our stony hearts to contrition as the stone is broken by the hammer of the workman which is the proper effect of Gods word Ierem. 23.29 by accident the heart is hardened as the stiddie the more strokes lighteth vpon it the more it is beaten together the faster is the substance and so the harder and so in his iustice and iudgement punisheth one sinne with another casting occasions and obiects whereupon the corruption that is in man worketh to the committing of most vile abominations Rom. 1. 2. Thes 2. as the Gentiles fell from idolatrie to sins against nature they in the seate of Antichrist neglecting the loue of the truth were strongly deluded by the occasion of entising obiects to beleeue lies as namely all those lying signes and fables mentioned in their Legends And thus God hardeneth and in the same sense he blindeth Summarily therefore God doth thus harden the heart and blinde the minde and tempt the creature and so leade into temptation but is not the author of sinne or tempter to sinne Thus much for temptation which is the first enemie of grace and impediment of perseuerance now followeth the second which is euill But deliuer vs from euill Here also we are to consider two things VVhat is good and euill 1 What is euill 2 What is to deliuer from euill or how God deliuereth from euill First therfore to know what euill is we must know what good is that by the opposition of contraries the matter may be more euident Good is of three sorts for there is a naturall good a morall good and a good instrument and so by contrarietie there is a naturall euill a morall euill and an euill instrument A natural good is whatsoeuer God hath at the first creared so the Lord saith that all his works were good A naturall good Genes 1.21 which must needes be vnderstood of that naturall goodnes that is of the good essence and qualities wherewith God indued his creatures for the beasts and the plants the foules and fishes the heauens and meteors the earth and metals are onely good in respect of their essence and qualities for they are not capable of vertue or vice seeing that God neuer gaue the law morall vnto them A morall good is whatsoeuer qualitie is in the reasonabe creature agreeable to the law morall A morall good Genes 1.21 Micah 6.8 commonly called the tenne commandements as also whatsoeuer qualitie is in man agreeable to the Gospell the summe whereof is repentance and faith which are qualities supernaturall infused into man A good instrument is whatsoeuer God in his mercie and loue to his children vseth as a meanes to procure the good of his Church though it be the diuell A good instrument though it bee sinne than which there is not a greater euill yet it is not summum malum Rom. 8.28 for that God vseth sinne as an instrument of good and therefore sinne is not absolutely euill for it hath a respect of good It is euery way euill in it selfe but God which is infinitely good turneth euill to good 2. Cor. 4.6 and bringeth light out of darknes yea further whatsoeuer God vseth as an instrument of his glorie in his mercie and iustice is instrumentally good and so there is no summum malum though there be summum bonum We see the kindes of good let vs see also the kindes of euill A naturall euill A naturall euill is whatsoeuer is opposed to a naturall good and that is commonly called malum poenae the euill of punishment namely whatsoeuer serueth for the
is appointed to all men to die once and therfore to pray against death absolutely is vnlawfull yet there are certaine circumstances in death against which it is lawfull to pray As for example It is lawfull to pâ—aâ— against a cursed death Death is of it selfe a curse of God seruing to destroy the creature so farre forth we pray against it death is the entrance to hell so farre forth we pray against death Againe death sometime befalleth a man suddenly that he can haue no time to set his house in order to admonish his wife and children and seruants to feare God if hee bee a Minister can haue no time to call for the brethren to exhort them or if he be a King can haue no time to take order for weightier matters of the Church or Commonwealth in these respects it is lawfull to pray against sudden death but not simply against death nor against sudden death How it is lawfull to pray against sodain death nor in all respects against sudden death for if any person vpon presumption of time to repent at the last houre still continuing in his sinnes al his life long do pray against sudden death his prayer is sinfull for euery man should so leade his life as if God should call for him at a moments warning he were in some measure prepared for the Lord. These are the things that wee pray against in this petition The things that we pray for follow 4 The supplication of this petition PerseueraÌ„ce or strength to resist the temptation Ephes 6. 1 Strength to resist temptation and to perseuere and continue Now because our enemies are many and mightie and subtill and euery way furnished for the assault therfore wee had neede also be furnished with all that spirituall armour which the Apostle prescribeth the parts whereof are these following Some seruing for our defence as namely 1 Sound doctrine which is the girdle of Veritie 2 Vpright life which is called the breast-plate of righteousnes 3 Patience in affliction called the shooes of the preparation of the Gospell of peace 4 Faith in Christ Iesus compared to a shield whose vertue is to quench all the firie temptations to despaire of Gods mercie 5 Hope of life euerlasting called a Helmet for the head Others seruing for offence of the enemie as namely 1. The word of God that is sentences of holy Scripture which directly cut the throte of sin and temptation like a sword 2. Prayer of all sorts with the properties thereof watchfulnes and perseuerance which are so many spirituall darts and speares to put the enemie to flight and to abandon the temptation 2 That God would turne our afflictions to our good Good through afflictioâ— now that good which wee desire to bee wrought in vs through affliction is manifold 1 Humiliation which is to cast downe our selues vnder the mightie hand of God correcting vs for our defaults 2 The deniall of the world and the pleasures of sinne 3 The sighing for the inheritance laid vp in store for vs. 4 Wisedome to preuent the malitious persecutions of the wicked which through want of circumspection haue befallen vs. 5 Triall purging and refining our faith 6 Patience and constancie 7 Instruction to the obedience of Gods commaundements 8 Preseruation from condemnation with the world All these fruites and diuers other particulars the word teacheth to be wrought in vs through affliction Good through sinne 3 That God would turne our sins to our good which the Lord performeth diuersly viz. 1 By reuealing vnto vs our wicked and corrupt disposition that we are readie to fall into most grosse sinnes if he doe not support vs euery moment with his grace 2 By discouering our owne infirmitie and disabilitie that we are not able to resist the least much lesse the great assaults of our spirituall enemies and so we taking notice by lapse into sinne of our owne wickednes and weakenes we may learne 3 To detest our selues for our sinning nature 4 To renounce all confidence in our selues and our strength 5 To relie our selues wholly vpon Gods power and his might in the time of temptation All these particulars are most apparant in the examples of Dauids and Peters falles compared with their writings 6 The Lord doth discouer vnto vs by lapse into sinne the subtilties and sleights of our spirituall enemie the Apostle hee calleth them the methods and many waies which he hath to circumuent and deceiue vs for the diuell can vpon a very slender occasion procure a lapse into some grosse sinne as Peter vpon the speech of a maide denied Christ 7 The Lord doth affoord vnto vs much experience both of his mercie and goodnes in pardoning our sinnes as also to recouer our brethren fallen by like occasion into sinne and to comfort them 8 The Lord teacheth vs the spirit of meeknes and mildnes toward others that are through infirmitie ouertaken with sinne that wee bee not too seuere censurers of them considering our selues and our manifold lapses into the same sinnes This and much more good God worketh out for vs by our sins all which must teach vs euerlasting thankfulnes This may serue for the supplication 5 The thanksgiuing of this petition the thanksgiuing now followeth which may easily bee gathered from the former parts Thus also the petitions which respect our good are handled and so the second part of this prayer is ended viz. the matter Now followeth the third part of the Lords prayer which is the conclusion or shutting vp of the prayer in these words For thine is the kingdome the power and the glorie for euer Amen Although this conclusion be not extant in the Latin copie of the old translator yet it is in the Greeke The conclusion of the Lords prayer and the Greeke being more ancient than the Latin as being the originall VVhether the conclusion be canonicall the Latin being onely a translation and not canonicall in reason the Greeke is to be preferred before the Latin and so this clause being in the Greeke we will take it as part of Canonicall Scripture and so handle it notwithstanding that the Iesuite auoucheth the contrarie for his coniecture is that it might bee added in the text of the Euangelist because that the Greekes vsed to adde it in their Liturgie to the end of the Lords prayer But this is a very simple conceit for so learned a man to auouch that a whole sentence might creepe into the text of Canonicall Scripture who durst bee so bold to adde it or who would be content to receiue it for Canonicall if any man durst be bold to insert it into the text But let his dreame goe and let vs consider of it as a part of the Lords Prayer This conclusion containeth generally the manner of making our prayers to God as also the manner of ending our prayers which wee make for euery seuerall petition must haue the matters expressed in this conclusion or