A plaine and familiar exposition on the Lords prayer first preached in divers sermons, the substance whereof, is now published for the benefit of the church / by I.D. ...

For thine is the Kingdome, the power, and the glorie, for ever, Amen.

WEE heard out of the former words, what is the first part of perfect pray∣er, viz. Petition. In these words fol∣lowes the second part to be spoken of, which is Thankesgiving, containing, a reason why the for∣mer petitions should be graunted. Wherein we are to obserue.

First, An acknowledgment of Gods All-suffi∣ciencie, (thine is the Kingdome, the power, and glorie:) All which is set out by the perpetuitie thereof, for ever: which words shall be more fully interpreted in the handling of them seve∣rally.

Secondly, A confession of the certaintie of faith, for the obtaining of the things asked, which is implyed in the word Amen: which is as much as to say, So it is, I haue intreated such things of the Lord, as concerne his glorie and my good, and now I rest confident for the obtaining of them at his hands. Thus much briefly for the order of the words.

First, In that our Saviour doth annexe this

reason in the conclusion of this Prayer, for thine is the Kingdome, that is, thou hast soveraigne authoritie over all; the power, that is, as thou hast right to rule, so thou hast withall sufficient abilitie to manage thy Kingdome: and the glo∣ry, that is, and seeing the praise and honor of what∣soever is done belongs wholy unto thee: & therfore (for so much is implyed) graunt us our requests. Hence let us briefly note; That,

Whosoever would pray aright, must use forcible [Observat.] arguments in his prayers.

The Scriptures abound with examples for the* 1.1 confirmation of this point. Iacob, when he pray∣ed for protection and deliverance from his bro∣ther. Moses, when he made suite for the Israe∣lites.* 1.2 Nehemiah and Daniel, when they humbled themselues for their owne and others offences, did use many and unanswerable arguments, un∣to the which the Lord could not but yeeld.

Now, the end why we should deale thus, is [Reas. 1] not, that thereby we may perswade the Lord, for hee hath fully determined before hand, even from eternitie what to doe; but indeed, to per∣swade our owne unbeleeving hearts to rest upon the faithfull promises of God, and not to giue o∣ver praying, albeit the Lord make us waite for a time.

The use of which might haue beene, for the [Ʋse. 1] humbling and confounding of all ignorant persons, whose prayers are grounded upon no reasons at

all, especially such as doe not understand what they say, when they come with lip-labour be∣fore the Lord.

And furthermore, It might instruct the ser∣vants [Ʋse 2] of God, to striue so to be acquainted with the word and workes of God, and with the name of God, that they may be able in their prayers to wrestle with the Lord, or rather with their owne unbeliefe, by bringing undeniable arguments why their suites and supplications must needs be graunted. But because brevitie is intended, wee will not insist upon this point.

Notes

• * 1.1

  Gen. 32.
• * 1.2

  Exod. 32. Nehe. 9. Dan. 9.