A brief exposition of the Lord's prayer and the Decalogue to which is added the doctrine of the sacraments / by Isaac Barrow ...
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Title
A brief exposition of the Lord's prayer and the Decalogue to which is added the doctrine of the sacraments / by Isaac Barrow ...
Author
Barrow, Isaac, 1630-1677.
Publication
London :: Printed by M. Flesher for Brabazon Aylmer ...,
1681.
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Subject terms
Lord's prayer -- Early works to 1800.
Ten commandments -- Early works to 1800.
Sacraments.
Cite this Item
"A brief exposition of the Lord's prayer and the Decalogue to which is added the doctrine of the sacraments / by Isaac Barrow ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/a31058.0001.001. University of Michigan Library Digital Collections. Accessed May 4, 2024.
Pages
descriptionPage 1
AN
EXPOSITION
OF THE
Lord's Prayer.
Orat. Domin.
Si per omnia precationum sanctarum verba
discurras, quantum existimo nihil inve∣nies,
quod non ista Dominica contineat &
concludat oratio: unde liberum est aliis
atque aliis verbis, eadem tamen in orando
dicere, sed non debet esse liberum alia di∣cere.
Aug. ad Probam Epist. CXXI.
descriptionPage [unnumbered]
descriptionPage 3
AN
EXPOSITION
OF
The Lord's Prayer.
AMong all the Duties, pre∣scribed
to us by our Re∣ligion,
the rendring due
Worship to God is in nature, and
for consequence the principal;
God thereby being most directly
honoured, and served, we from it
immediately deriving most ample,
and high benefits; to the perfor∣mance
of which duty we are fur∣nished
with excellent direction,
and assistance from that Pray∣er,
which our Lord (at several
times, and upon several occasions)
descriptionPage 4
dictated, and recommended to his
Disciples, both as a pattern, ac∣cording
to which they should re∣gulate
their devotions (Pray thus,
or in this manner, saith he in Saint
Matthew) and as a form, in which
they should express them (When
you pray,say; that is, say this or
in these words; so he injoins them
in Saint Luke): unto it
therefore we should care∣fully
attend as to our best
rule; and we should fre∣quently
use it as our best
matter of devotion; to
the well performing of
both which duties, it is
requisite that we should distinctly
understand the particulars contai∣ned
therein, in order to which
purpose we shall endeavour to ex∣plain
them; but first let us pre∣mise
a few words in general about
Prayer.
descriptionPage 5
Prayer in its latitude of accep∣tion
doth comprehend all devoti∣on,
or worship immediately ad∣dressed
unto Almighty God; con∣sisting
of praise, which we render
to God in regard to his most ex∣cellent
perfections, and glorious
works; of submissive gratulation,
declaring our satisfaction in all the
dispensations of his most wise and
just providence; of thanksgiving,
for the numberless great benefits
we have received from him; of
acknowledging our total depen∣dence
on him, and our subjection
to him; of professing faith in him,
and vowing service to him; of
confessing the sins we have com∣mitted
against him, with the guilt
and aggravation of them; of de∣precating
the wrath and punish∣ment
due to us for our offences;
of petition for all things needfull
and convenient for us; of inter∣cession
for others, whose good we
descriptionPage 6
according to duty or charity are
concerned to desire and promote:
Prayer, I say (although according
to its most restrained sense it one∣ly
doth signifie one of these parti∣culars,
namely the petition of
what is needfull or expedient for
us, yet) in its larger acception,
as it commonly is used, it doth
comprize them all; and so we
may well take it here; this form,
although so very brief, being with
so admirable wisedom contrived,
as without straining the words
beyond their natural importance,
we may, applying a moderate at∣tention,
discern them all, as to
their main substance, couched
therein; so that we may indeed
reasonably regard this Prayer as a
compleat directory, and a full ex∣ercise
of all our devotion toward
God: of devotion, I say, the
which (to engage, excite, and en∣courage
us to the carefull and con∣stant
practise thereof) we may
descriptionPage 7
consider injoin'd us as a necessary
duty, commended to us as a re∣quisite
means of good, and a spe∣cial
instrument of all piety, and
as a high privilege granted to us
by God.
1. It is a natural duty and debt
we owe to God (both in corre∣spondence
to the design of our be∣ing
made and endowed with rati∣onal
capacities agreeable to our
relations; and in requital for our
being, and for all the good we
have, and do continually receive
from him) as most highly to love
and reverence him in our hearts;
so to declare our esteem of his
excellencies, and our sense of his
bounty toward us: to avow the
dependence we have upon his will
and providence; the obligations
we are under to his mercy and
goodness; to yield our due ho∣mage
of respect, submission and
obedience to him: if we do ac∣knowledge
descriptionPage 8
a God, our Maker,
our Lord, our continual Benefac∣tour
to be, we must consequently
acknowledge these performances
in reason, justice and gratitude
due to him; and God according∣ly
requires, and positively injoins
them: He is the Lord our God,
whom we must worship and serve;
the God,whom praise waiteth for;
who heareth prayers, and to whom
therefore all flesh must come: the
Scripture is very frequent in com∣manding
the duty.
2. It is a most usefull means,
or a condition requisite for the
procurement of benefits, and bles∣sings
upon us. God hath declared
that he doth accept, he hath pro∣mised
that he will reward all de∣votions
with an honest intention,
and pure mind offered up unto
him; that he is nigh unto all them
that call upon him in truth; that
he will be found of them who seek
descriptionPage 9
him with all their heart; that he
will fulfill the desire of them that
fear him;he will hear their cry,
and will save them; that they who
seek him shall not want any good
thing; that,whatever we ask in
prayer believing we shall receive;
that if we ask,it shall be given us,
if we seek, we shall find; if we
knock, it shall be opened to us.
Prayer is also a means of procu∣ring
a blessing upon all our un∣dertakings;
it sanctifieth every
performance, &c. There is no
good thing so great and precious,
so high above the reach of com∣mon
power; so strange to expect
or difficult to compass, which we
may not easily and surely by this
means obtain; relief in all distres∣ses
both of our outward and in∣ward
estate; supplies of all our
needs both corporal and spiritual;
comfort in all our sorrows and
sadnesses; satisfaction in all our
doubts and darknesses of mind;
descriptionPage 10
help and strength against all our
temptations we may be confident
to obtain, if we duly seek them
from the Almighty dispenser of
all good gifts: sure promises there
are, and obvious examples hereof,
too many to be now recited: as
on the other hand; they that will
neglect this duty, that will not
vouchsafe to seek help and reme∣dy
of God, may be sure to want
it; shall certainly suffer for their
proud contempt, profane diffi∣dence,
or foolish sloth: you will
not (saith our Saviour) come to
me, that ye may have life; no
wonder then if they do not re∣ceive
it, if they will not go thi∣ther
for it, where onely it is to
be had. All good things are in
God's hand, and we shall never
by any force or policy get them
thence without his will, moved
by intreaty; all good gifts come
from heaven, and thence we shall
never fetch them down, without
descriptionPage 11
ascending thither in our hearts
and affections, spiritual goods e∣specially
are so high above us,
that we can never reach them
otherwise, than by God's help
by humble supplication obtained.
3. It is not onely a means by
impetration acquiring for us, but
it is an effectual instrument wor∣king
in us all true good; It is the
channel, by which God convey∣eth
spiritual light into our minds,
and spiritual vigour into our hearts.
It is both the seed and the food
of spiritual life; by which all
holy dispositions of soul, and all
honest resolutions of practice are
bred, are nourished, are augmen∣ted
and strengthened in us. It
exciteth, it quickneth, it maintai∣neth
all pious affections; the love
of God can no otherwise than by
it be kindled, fomented or kept
in life (without it we certainly
shall have an enstrangement, and
descriptionPage 12
an aversation from him) it alone
can maintain a constant reverence
and awe of God, keeping him in
our thoughts, and making us to
live as in his presence; it chiefly
enliveneth and exerciseth our faith
and our hope in God: it is that
which begetteth in our hearts a
savoury relish of divine things;
which sweetneth and endeareth
to our souls the practice of piety;
which onely can enable us with
delight and alacrity to obey God's
commandments: It alone can raise
our minds from the cares and con∣cernments
of this world to a sense
and desire of heavenly things. By
it God imparteth strength to sub∣due
bad inclinations, to restrain
sensual appetites, to compress ir∣regular
passions; to evade the al∣lurements
to evil, and the discou∣ragements
from good, which this
world always presenteth; to sup∣port
also with patience and equa∣nimity
the many crosses and
descriptionPage 13
troubles we must surely meet
with therein. It is, in short,
the onely strong bulwark against
temptation and sin; the onely
sure guard of piety and a good
conscience: no man indeed can
be a faithfull servant to God, a
real friend to goodness, a serious
practicer of duty without a con∣stant
tenour of devotion.
4. It is a most high privilege
and advantage to us, that we are
allowed to pray and address our
devotions to God. To have a
free access to the presence and au∣dience
of an earthly Prince (to
the effect of receiving from him
all that we could desire) would
be deemed a matter of great ho∣nour,
and much advantage; how
much more is it so to us, that we
are admitted to the presence and
ear of the great King of all the
world; so mighty in power, so
large in bounty, so full of good∣ness
descriptionPage 14
and pity; so thoroughly able,
so exceedingly willing to grant
and perform our requests? How
sweet a thing, of what comfort
and benefit is it, to have the li∣berty
of pouring out our souls and
our hearts (as the Psalmist speaks)
before God; of disburthening our
minds of all their cares, their de∣sires,
their doubts, their griefs and
anxieties into the breast of so kind
a friend, so wise a counseller, so
able a helper; who alone indeed
can afford relief, ease, satisfaction
and comfort to us? Considering
which things we shall appear not
onely very disobedient to God,
and highly ingratefull toward him
(who so infinitely condescends in
vouchsafing to us dust and ashes
(vile and unworthy creatures)
leave to speak and converse with
him) but very injurious and un∣faithfull
to our selves, and to our
own good; if we neglect this du∣ty
commanded, or slight this privi∣lege
indulged to us:
descriptionPage 15
In the due performance of
which we are directed and assis∣ted
by this Form of Prayer, com∣posed
and dictated for that pur∣pose
by him, who best knew
what we ought to pray for, and
how we ought to pray; what
matter of desire, what manner
of address; what disposition of
mind would be most pleasing and
acceptable to his Father, would
most become and befit us in our
approaches to him. We might
consequently observe many things
concerning those particulars, dis∣cernible
in this Form: the subli∣mity,
the gravity, the necessity,
the singular choiceness of the
matter; together with the fit or∣der,
and just disposition thereof;
according to the natural prece∣dence
of things in dignity or ne∣cessity;
the full brevity, the deep
plainness, the comely simplicity
of expression; the lowly reve∣rence
signified therein accompa∣nied
descriptionPage 16
with due faith and confi∣dence:
these, and the like vertues
directive of our devotion we might
observe running generally through
the whole contexture of this vene∣rable
Form; but we shall rather
chuse to take notice of them as
they shall offer themselves in their
particular places, to the considera∣tion
of which in order we now
do apply our selves.
Our Father which art
in Heaven.
Our Father; upon this title,
or manner of compellation, we
may first observe, that although
our Saviour prescribeth this Form
as a pattern, and an exercise of
private prayer to be performed in
the Closet (and alone in secret as
is expressed in the Gospel) yet he
directeth us to make our addres∣ses
to God in a style of plurality,
descriptionPage 17
saying, not my Father, but our
Father; thereby, it seems, im∣plying;
1. That we should in
our prayers consider and acknow∣ledge
the Universality of God's
power and goodness. 2. That
we should not in our conceit
proudly and vainly appropriate
or engross the regard of God un∣to
our selves; but remember that
our brethren have an equal share
with us therein. 3. That in all
our devotions we should be mind∣full
of those common bands which
knit us together as Men and as
Christians (the band of nature
and humanity; the more strict
tyes of common faith and hope;
of manifold relations unto God
that made us, and our Saviour that
redeemed us, and the Holy Spi∣rit
who animateth and quickneth
us, and combineth us in spiritual
union.) 4. That we should bear
such hearty good-will, and chari∣table
affection toward others, as
descriptionPage 18
not onely to seek and desire our
own particular and private good,
but that of all men; especially of
all good Christians; who in a pe∣culiar
manner are God's children
and our brethren;He did not
bid us say my Father, but our
Father, who art in Heaven; that
being taught that we have a com∣mon
Father, we might shew a bro∣therly
good-will one toward ano∣ther,
saith S. Chrysostome.
As for the appellation Father;
it doth mind us of our relation to
God, who upon many grounds,
and in divers high respects is our
Father (by nature, for that he
gave us our being, and made us
after his own image; by provi∣dence,
for that he continually
preserveth and maintaineth us;
by grace, for that he reneweth us
to his image in righteousness and
holiness; by adoption, for that he
alloweth us the benefit and privi∣lege
of his children, assigning an
descriptionPage 19
eternal inheritance to us) of this
relation, which as Creatures, as
Men, as Christians, we bear to
God it mindeth us, and conse∣quently
how we ought in corre∣spondence
thereto to behave our
selves; yielding to him all respect,
affection and observance; demea∣ning
our selves in all things as be∣comes
such a relation, and rank:
This indeed of all God's Names,
Titles and Attributes is chosen as
most sutable to the nature of the
present duty; as most encoura∣ging
to the performance thereof,
as most fully implying the disposi∣tions
required in us, when we ap∣ply
our selves thereto. Our Sa∣viour
used to compare Prayer to
a Son's asking nourishment of his
Father; arguing thence what suc∣cess,
and benefit we may expect
from it: we come therein to God,
not (directly) as to a Lord or Ma∣ster,
to receive commands; but
rather as to a Father to request
descriptionPage 20
from him the sustenance of our
life, and supply of our needs; to
render withall unto him our thank∣full
acknowledgments, for having
continuedly done those things for
us; and to demonstrate our duti∣full
respect, and affection toward
him. It is natural for children in
any danger, streight, or want to
fly to their parents for shelter, re∣lief
and succour; and it is so like∣wise
for us to have recourse unto
God, in all those cases, wherein
no visible means of help appear
from elsewhere: And to doe so
the title of Father doth encourage
us, signifying not onely power
and authority over us, but affec∣tion
and dearness toward us: The
name God, importing his excellent
perfections; the name Lord, min∣ding
us of his power, and empire
over us, with the like titles decla∣rative
of his supereminent Maje∣sty,
might deter us, being con∣scious
of our meanness and un∣worthiness,
descriptionPage 21
from approaching to
him; but the word Father is at∣tractive
and emboldning; think∣ing
on that we shall be apt to
conceive hope, that how mean,
how unworthy soever, yet being
his children, he will not reject,
or refuse us:If men being
evil do give good gifts unto their
children; how much more will our
Father, which is in heaven, give
good things to them that ask him?
It also plainly intimates how
qualified and disposed in mind we
should come to God; namely,
with high reverence, with humble
affection, with hearty gratitude;
as to the Authour of our being, to
him that hath continually preser∣ved
and brought us up; from
whose care and providence we
have received all the good we
have ever enjoyed; from whose
mercy and favour we can onely
expect any good for the future.
By calling God Father, we avow
descriptionPage 22
our selves obliged to honour and
love him incomparably beyond
all things; We also declare our
faith, and hope in God; that we
believe him well affected toward
us, and willing to doe us good;
and that we thence hope to re∣ceive
the good desirable from him
(the which are dispositions neces∣sary
to the due performance of
this duty.) It also implyeth, that
we should come thereto with pu∣rity
of mind and good conscience,
which is also requisite to the same
intent: for if we are conscious of
undutifull and disobedient carri∣age
toward God, how can we
call him Father? with what
heart, or face can we assume to
our selves the title of children?
If (saith S. Peter) ye call upon
him as Father,who impartially
judges according to every man's
work, (that is, who onely estee∣meth
them for his children, who
truly behave themselves as be∣cometh
descriptionPage 23
children) pass the time
of your pilgrimage in fear (or
in reverence toward God). We
may add, that we also hereby
may be supposed to express our
charity toward our brethren;
who bear unto God, the Father
of all men, the same common re∣lation.
But I proceed:
Which art in Heaven.
God Almighty is substantially
present every where; but he doth
not every where in effects disco∣ver
himself alike, nor with equal
splendour in all places display the
beams of his glorious Majesty.
The Scripture frequently mentio∣neth
a place of his special resi∣dence
(seated in regions of in∣accessible
light, above the reach
not onely of our sense, but of our
fancy and conception) where his
royal Court, his presence Cham∣ber,
descriptionPage 24
his imperial Throne are;
where he is more immediately
attended upon by the glorious
Angels, and blessed Saints; which
place is called Heaven, the high∣est
heavens; the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the
highest places; by his presence
wherein God is described here,
as for distinction from all other
parents here on earth, so to en∣crease
reverence in us toward him
(while we reflect upon his super∣eminent
glory and majesty) and
to raise our hearts from these in∣feriour
things unto desire, and
hope, and love of heavenly things;
withdrawing (saith S. Chrysostome)
him that prays from earth,and
fastning him to the places on high,
and to the mansions above. But
so much for the Title.
The first Sentence of our
Prayer is,
descriptionPage 25
Hallowed (or sanctified)
be thy Name.
Let us first (with S. Chryso∣stome)
observe the direction we
hence receive in all our prayers
to have a prime, and principal re∣gard
to the glory of God; not
seeking any thing concerning our
own good before his praise; that
for the order. As to the substance
of this particular we may consi∣der,
that sanctity implying a dis∣crimination,
a distance, an exalt∣ment
in nature or use of the
thing, which is denominated
thereby; and God's name signi∣fying
himself with all that we
can know of him; himself, as
however discovered or declared,
with all that relates to him, and
bears his inscription; we do here
accordingly express our due ac∣knowledgments
and desires; for
descriptionPage 26
by a rare complication this Sen∣tence
doth involve both praise
and petition; doth express both
our acknowledgment of what is,
and our desire of what should be:
we do I say hereby partly ac∣knowledge,
and praise the super∣eminent
perfections of God above
all things, in all kind of excel∣lency,
joining in that seraphical
Doxology (which to utter is the
continual employment of the
blessed Spirits above) who inces∣santly
day and night cry out,Ho∣ly,Holy, Holy; confessing with
the heavenly host in the Apoca∣lypse,
that he is worthy of all ho∣nour,
glory and power; we do al∣so
partly declare our hearty wi∣shes,
that God may be every
where had in highest veneration;
that all things relating to him
may receive their due regard;
that all honour and praise, all du∣ty
and service may in a peculiar
manner be rendred unto him by
descriptionPage 27
all men, by all creatures, by our
selves especially: that all minds
may entertain good and worthy
opinions of him; all tongues speak
well of him, celebrate and bless
him; all creatures yield adorati∣on
to his name, and obedience to
his will: that he be worshipped
in truth and sincerity, with zeal
and fervency; this particularly in
the Prophet Esay, and by S. Peter
is called sanctifying God's Name
in opposition to idolatrous and
profane Religion (Sanctifie the
Lord of hosts himself,and let him
be your fear, let him be your
dread, saith the Prophet; and,
Fear not their fear,nor be trou∣bled;
but sanctifie the Lord God
in your hearts, saith the Apostle.)
Thus do we here pray and wish
in respect to all men, and to all
creatures capable of thus sancti∣fying
God's Name; but more
particularly we pray for our
selves, that God would grant to
descriptionPage 28
us, that we by our religious and
righteous conversation may bring
honour to his name; so that men
seeing our good works may glorifie
our Father,which is in Heaven.(Vouchsafe, saith he, that we may
live so purely, that all men by us
may glorifie thee: so descants
S. Chrysostome.)
Thy Kingdom come.
This Petition, or devout wish,
being subordinate to the former,
as expressing a main particular of
that, which is there generally de∣sired
(we here to the glory of
God desiring a successfull and
speedy propagation of true Reli∣gion)
seems in its direct, and im∣mediate
sense to respect the state
of things in that time, more espe∣cially
befitting our Lord's Disciples
then, when the Kingdom of God
(that is, the state of Religion un∣der
descriptionPage 29
the Evangelical Dispensation)
was coming and approaching;
(according to that of our Saviour
in S. Luke:I say unto you of a
truth,there be some of you stan∣ding
here that shall not taste death,
till they see the Kingdom of God)
whence it did become them in
zeal to God's glory, and charity
for mens salvation, to desire that
Christianity might soon effectual∣ly
be propagated over the world,
being generally entertained by
men with due faith and obedi∣ence:
that is, that all men wil∣lingly
might acknowledge God
as their Lord and Maker, wor∣shipping
and serving him in truth;
that they might receive his bles∣sed
Son Jesus Christ as their King
and Saviour, heartily embracing
his doctrine, and humbly submit∣ting
to his laws; to which pur∣pose
our Lord injoins his Disciples
to pray,that the Lord of the har∣vest
would send labourers into his
descriptionPage 30
harvest; and S. Paul exhorts the
Thessalonians to pray,that the
word of the Lord may run and be
glorified. And in parity of rea∣son,
upon the same grounds, we
are concerned, and obliged to de∣sire,
that Christian Religion may
be settled and confirmed; may
grow and be encreased; may
prosper and flourish in the world;
that God's authority may to the
largest extension of place, to the
highest intention of degree, uni∣versally
and perfectly, be main∣tained
and promoted, both in ex∣ternal
profession and real effect;
the minds of all men being sub∣dued
to the obedience of faith;
and avowing the subjection due
to him; and truly yielding obe∣dience
to all his most just and
holy laws. Thus should we pray
that God's Kingdom may come;
particularly desiring that it may
so come into our own hearts;
humbli•••• imploring his grace,
descriptionPage 31
that he thereby would rule in our
hearts, quelling in them all exor∣bitant
passions, and vicious desires;
protecting them from all spiritual
enemies, disposing them to an en∣tire
subjection to his will, and a
willing compliance with all his
commandments: for this is the
Kingdom of God, which (as our
Lord telleth us) is within us; the
which doth not (as S. Paul teach∣eth
us) consist in meat and drink
(in any outward formal perfor∣mances)
but in righteousness,and
peace, and joy in the Holy Ghost;
that is, in obedience to God's
will, and in the comfortable con∣sequences
thereof: this is the
Kingdome of God, which we are
enjoined, before any worldly ac∣commodations,
first to seek.
descriptionPage 32
Thy will be done in
earth, as it is in hea∣ven.
This Sentence is likewise com∣plicated
of praise, good desire,
and petition: for we thereby first
do acknowledge the wisedom,
justice, and goodness of God in
all resolutions of his will, and
dispensations of his providence:
1. We profess our approbati∣on
of all God's counsels, our
complacence and satisfaction in
all his proceedings; our cheer∣full
submission and consent to all
his pleasure; joining our suffrage,
and saying in harmony with that
blessed Choire in the Revelation:
Great,and wonderfull are thy
works, O Lord God Almighty;
just and true are thy ways, O thou
descriptionPage 33
King of Saints. We disclaim our
own judgments and conceits; we
renounce our own desires and de∣signs,
so far as they appear in∣consistent
with the determinati∣ons
of Gods wisedom, or discor∣dant
with his pleasure; saying
after our Lord,Let not my will,
but thine be done.
2. We do also express our de∣sire,
that as in heaven all things
with a free, and undisturbed
course do pass according to God's
will, and good liking; every in∣timation
of his pleasure finding
there a most entire and ready
compliance, from those perfectly
loyal and pious spirits (those mi∣nisters
of his,that do his pleasure,
as the Psalmist calls them) so that
here on earth the gracious designs
of God may be accomplished
without opposition or rub; that
none should presume, as the Pha∣risees
and Lawyers are said to doe,
descriptionPage 34
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dis∣appoint
or defeat God's counsel;
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to thrust away or re∣pulse
God's word, as the Jews did
in the Acts; to resist, provoke,
or defie God by obstinate disobe∣dience;
as many are said to do
in the Scriptures; but that every
where a free, humble, hearty, and
full obedience be rendred to his
commands.
3. We do also pray, that God
would grant us the grace willing∣ly
to perform, whatever he re∣quires
of us,(perfecting us, as the
Apostle speaketh, in every good
work to do his will, and working
in us that which is well-pleasing in
his sight) contentedly to bear
whatever he layeth upon us; that
God would bestow upon us a per∣fect
resignation of our wills unto
his will; a cheerfull acquiescence
in that state and station wherein he
hath placed us; a submiss pati∣ence
descriptionPage 35
in all adversities, whereinto
he disposeth us to fall; a constant
readiness with satisfaction and
thankfulness (without reluctancy
or repining) to receive whatever
cometh from his will, whether
gratefull or distastefull to our pre∣sent
sense; acknowledging his
wisedom, his goodness, his justice
in all his dealings toward us;
heartily saying with good Eli,
It is the Lord,let him do what
seemeth him good; with Heze∣kiah;Good is the word of the
Lord, which thou hast spoken,
with David;Behold here I am,
let him do to me, as seemeth good
to him; with Job; Shall we re∣ceive
good at the hand of God,
and shall we not receive evil?
and,The Lord gave, and the
Lord hath taken away, blessed be
the name of the Lord: Yea it
were well, if we could after the
Heathen Philosopher, upon all
occasions with our hearts say,
descriptionPage 36
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉If God will have it so, so let be:
if we could observe those rules
and precepts, which even the
Philosophers so much inculcate;
to commit all our affairs to God,
to love and embrace (hugg) all
events; to follow, and to accompa∣ny
God; to yield, deliver, and re∣sign
our selves up to him.(Deo
se praebere, dedere, tradere, &c.)
and the like.
Give us this day our
daily bread.
I shall not stand to criticise
upon the hard word here used,
translated daily; I onely say, that
of two senses offering themselves,
both are probable, and by good
authority countenanced; both are
proper and sutable to the matter,
or nature of the thing: according
to one we pray for the bread 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
descriptionPage 37
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the time to come, or
of that future life, which it shall
please God to allow us; accor∣ding
to the other, we request
bread 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is neces∣sary
for our being, and the pre∣servation
of our lives; joining
both together (which is more
sure and safe) we pray for a com∣petent
provision toward the main∣tenance
of our life hereafter, du∣ring
our appointed time: that for
the sense; upon the Petition it self
we observe:
1. That after we have rendred
our due tribute of praise, and re∣spect
unto God, we are allowed,
and directed to request of him
good things for our selves; be∣ginning,
as nature prompteth,
with the preservation of our be∣ings,
and lives; whereby we be∣come
capable of receiving and en∣joying
other good things;
descriptionPage 38
2. By doing which we also do
imply the sense we have of our
total dependence upon God; a∣vowing
our selves to subsist by
his care and bounty; disclaiming
consequently all confidence in a∣ny
other means to maintain or
support us; in any store we have
laid up, or estate we pretend to;
in any contrivance or industry
we can use; in any succour of
friends or relations; for that not∣withstanding
all these, we do need
our daily bread to be dealt to us
by God, and must continually
beg it as a gift from his hands.
3. We are by that word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
this day, taught our duty (sig∣nifying
withall our performance
thereof) of being willing continu∣ally
to rely upon God; not affec∣ting
to ever be so much before hand,
as not to need God's constant as∣sistance:
we ask not, that God
descriptionPage 39
would give us at once, what may
serve us for ever, and may put us
out of any fear to want hereafter;
we ask not for that which may suf∣fice
for a long time, for many years,
many months, many days; but
that God would give us to day, or
rather day by day (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
as it is expressed in S. Luke) that is,
that he would continually dispense
to us, what is needfull for us: we
should not therefore desire to have
an estate settled upon us; to live
by our selves, or on our own in∣comes;
to be set out of God's house,
or immediate protection and care;
this in it self cannot be (for God
cannot alienate his goods from
himself, nor can we subsist out of
his hand) nor must we desire it
should be; 'tis a part of Atheism,
of Infidelity, of Heathenish pro∣faneness
and folly to desire it
(these things, saith our Lord, do
the Gentiles seek; that is, they
are covetous of wealth, and care∣full
descriptionPage 40
for provisions to live without
dependence upon God) but we
must esteem God's providence
our surest estate, God's bounty
our best treasure, God's fatherly
care our most certain, and most
comfortable support;casting all
our care on him, as being assured
that he careth for us;will not
leave nor forsake us; will not
withhold, what is necessary for
our comfortable sustenance.
4. It is here intimated, how
sober, and moderate our appetites
should be, in regard both to the
quality and quantity of the things
we use: we are directed to ask
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as S. Chrysostome
says) necessary food, not luxurious
plenty, or delicacy: it is bread
(the most simple, homely, and
common diet) that is, such ac∣commodations
as are necessary to
maintain our lives, and satisfie
our natural desires; not superflui∣ties,
descriptionPage 41
serving to please our wan∣ton
appetites, or humour our cu∣rious
fancies; 'tis not variety,
daintiness, elegancy, or splendour
we should affect to enjoy, but be
content to have our necessities
supplied, with the coursest diet,
and the meanest apparel, if our
condition requireth it, or God's
providence in an honest way al∣lotteth
no other to us: we may
soberly and thankfully enjoy what
God sends; but we should not
presume to ask for, or desire other
than this.
And for the measure, we learn
to ask onely for so much as shall
be fit to maintain us; not for
rich, or plentifull store; not for
full barns, or for heaps of trea∣sure;
not for wherewith to glut,
or pamper our selves; but for
daily bread, a moderate provision
then to be dealt to us, when we
need it.
It follows,
descriptionPage 42
And forgive us our tres∣passes,
as we forgive
them that trespass a∣gainst
us (our trespasses,
'tis our debts (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)
in S. Matthew; our sins
(〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in S. Luke;
and they who trespass
against us are in both
Evangelists called our
debtors: for he that in∣jures
another is obnoxi∣ous
and in debt to him;
owing him satisfaction,
either by making repa∣ration,
or undergoing
punishment.)
After the preservation of our
beings (the foundation of enjoy∣ing
other good things) our first
descriptionPage 43
care, we see, ought to be concer∣ning
the welfare of our better
part, and state; which chiefly
consists in the terms, whereon
we stand, toward God, upon
whose favour all our happiness
dependeth, and from whose dis∣pleasure
all our misery must pro∣ceed:
since therefore we all do
stand obnoxious to God's wrath
and justice; having omitted ma∣ny
duties, which we own to him,
having committed manifold offen∣ces
against him; it is therefore
most expedient, that we first en∣deavour
to get him reconciled to
us, by the forgiveness of our debts
and offences; concerning which
remission, upon what account it
is necessary, upon what terms it
is granted, by what means it is
obtained, in what manner it is
dispensed by God, I have other∣where
touched, and it is not sea∣sonable
now farther to insist there∣on:
onely it may be pertinent here
to observe,
descriptionPage 44
1. That this being the first of
Petitions (formally such, and)
purely spiritual; we are hereby
admonished to lay the foundation
of our devotions in humility;
that we are obliged, before we
presume to ask any thing of God
concerning our chief happiness,
and well-being, to reflect upon,
acknowledge, and confess our un∣worthiness
(not coming to our
prayers as the Pharisee did, do∣ting
upon our worthy qualities,
and good deeds; but like the poor
Publican, with a sense of our in∣firmities
and miscarriages; so as
to be ready to acknowledge our
selves, as indeed we all are, guil∣ty
of many, and great sins) this
is here implyed; for in requesting
pardon for our sins, we confess
our selves to be sinners, and to
need God's mercy.
descriptionPage 45
2. We may hence learn the
necessity, and the excellency of
that benefit we here beg. When
the Psalmist applied himself to
praise God for his benefits, this
he set in the first place, as most
needfull and considerable to him:
Bless the Lord,O my Soul (said
he) and forget not all his benefits
(or rather, not any of his benefits)
who forgiveth all thine iniquities,
who healeth all thy diseases; and
answerably, it is the first particu∣lar
benefit we pray for.
3. We must take notice, that
we are obliged to go to our de∣votions
with universal charity,
and good-will toward others;to
lift up (as S. Paul injoineth) holy
hands without wrath, and doubt∣ing
(or without wrath, and dissen∣sion)
to depose all enmity (as our
Lord adviseth) before we bring
our oblation to the altar of God;
descriptionPage 46
reserving no spight, or grudge to∣ward
any man, but having a heart
clear of all ill-will, and desire of
revenge; being in affection of
mind toward others as we do
wish, and hope, and pray that
God would be toward us: such
in all reason, equity, and inge∣nuity
should our disposition be;
and such God requires it to be;
and such we do assert, and pro∣mise
it to be; implying also a com∣pact
with God, no otherwise to
desire, or expect his favour, and
mercy toward us, than as we re∣semble
him in kind and merci∣full
intentions toward our bre∣thren:
It is implyed on God's
part, that he vouchsafes pardon
onely upon these terms; yea
more, that he doth truly promise
pardon upon our performing this
condition; so our Saviour, pur∣posely
reflecting on this Petition,
doth afterward expound it: for,
saith he, if you forgive to men
descriptionPage 47
their trespasses, your heavenly Fa∣ther
will also forgive you; it also
implies a consent on our parts,
and submission to this condition,
as most equal and reasonable; so
that if we break it, if we do re∣tain
any uncharitable inclinations,
we deal, falsely with God; we
forfeit all pretence to favour, and
mercy from him; we are neither
qualified for mercy, nor shall ob∣tain
it from God.
Lead us not into temp∣tation.
Temptation is sometime taken
in a middle, and indifferent sense
for any occasion, by which the
moral quality of persons (their
vertue, or vice) is examined, and
discovered: so God is said to have
tempted Abraham, when he pro∣pounded
to him the offering up
of his Son; so he tempted the
descriptionPage 48
Israelites, by leading them in that
long journey through the wilder∣ness,that he might know what was
in their heart, whether they would
keep his commandments, or no: so
he likewise tempted them by per∣mitting
Seducers to do wonder∣full
things,that he might know,
whether they did love the Lord
with all their heart, and with all
their soul: And because affliction
is of such a nature, as to try the
temper, disposition, and intenti∣ons
of men, therefore temptation
often is used for affliction. It see∣meth
also sometimes put in a good
sense, for an occasion designed to
exercise, or to improve, or to de∣clare
the vertues of a person; so
the inconveniencies, and crosses
incident to our nature, and con∣dition
here, the which our Lord
did undergo, are by S. Luke, and
others of the Apostles styled temp∣tations;
so the fiery trial in S. Pe∣ter
was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to exercise
descriptionPage 49
and refine them, that (saith he)
the trial of their faith might be
to praise, and honour, and glory;
so S. James biddeth Christians to
rejoice,when they fall into divers
temptations; that is when they
meet with opportunities of exer∣cising
their faith, and patience;
and so we may understand that
place in Deuteronomy:Who ('tis
said) sed thee with Manna, that
he might humble, and prove thee
(or tempt thee,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
say the LXX.) to do thee good at
the latter end; that he might tempt
thee, that is, that he might render
thee approved; might exercise,
and improve thy dependence on
God, thy patience, thy obedience.
But the word is commonly taken
in a worse sense, for an occasion
presented with ill purpose, or na∣turally
tending and not easily
avoided, of falling into sin; a
stumbling block, a snare; as
when S. Paul saith, that they who
descriptionPage 50
will be rich, do fall〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
into temptation, and
a snare; thus S. James assureth
us, that God tempteth no man;
that is, doth not intend to seduce,
or inveagle any man into sin. Yet
because nothing in the world, ei∣ther
good or bad, doth happen
without God's permission, and
governance; and the Devil him∣self
must obtain licence from God,
before he can tempt any man, or
do any mischief (as we see in Job's
case, and in the history of Ahab)
since God seeth whatever is done,
and with greatest ease could hin∣der
it; and doth not otherwise
than for some good end suffer any
evill to be designed, or atchieved,
it is the style of Scripture to at∣tribute
such things in some sense
to him; as when God is said to
send Joseph into Egypt to preserve
life; when as in truth his bre∣thren
out of envy, and ill-will did
sell him thither; and, God is said
descriptionPage 51
to move David to number the
people; when as indeed Satan (as
it is otherwhere affirmed) provo∣ked
him to number them; and
that horrid Tragedy acted by the
Jews upon our Blessed Saviour is
said to be brought to pass by the
hand and definite counsel of God;
because God foreseeing the temp∣tations,
which those men should
incurr of committing such acts,
and their inclinations to perform
them, did resolve not to inter∣pose
his power in hindrance of
them, but suffering them to pro∣ceed,
would turn their mischie∣vous
practices to an excellently
good end, and use them as instru∣ments
of his just, holy, and gra∣cious
purposes: Thus then where∣as
by temptation here is meant
any occasion alluring, or provo∣king
to sin, or withdrawing from
duty, with a violence, all things
considered, exceeding our strength
to resist or avoid; (or however
descriptionPage 52
such an one, that is apt to over∣throw
us) God may be said to
bring them into it, whom in ju∣stice
he permits to be exposed
thereto; although he do no other∣wise
intermeddle, or concur there∣in,
than by not affording, or by
withdrawing his especial directi∣on,
and assistance; leaving them
without check blindly or wilfully
to follow the sway of their own
tempers, the instinct of their vain
minds, the bent of their corrupt
wills; the violence of their unru∣ly
passions, and appetites; letting
them to fall into the manifold
snares of false opinion, evil cu∣stom,
and contagious example,
which the World sets before them;
(the World, which by its fair pro∣mises,
and pleasing flatteries enti∣ceth
to sin, or by its angry frowns,
& fierce threats discourageth from
goodness) permitting the Devil,
without controll or impediment,
by his wiles to delude and seduce
descriptionPage 53
them; which kind of proceeding
of God with men is clearly re∣presented
in the 81 Psalm; where,
of the Israelites God says, that
having signally declared his plea∣sure
to them, and by promise of
great benefits invited them to ob∣serve
it; upon their wilfull neg∣lect,
he dealth thus with them:
But (says God there) my people
would not hearken to my voice,and Israel would none of me; So I
gave them up unto their own hearts
lusts; and they walked in their
own counsels. In such manner, if
God, provoked thereto by our
heinous miscarriages, doth justly
bring us into, or doth let us en∣ter
into temptation (as our Lord
otherwhere expresseth it,Pray,
saith he, that ye enter not into
temptation) we shall infallibly run
into many grievous sins, and de∣sperate
mischiefs; no less surely,
than we shall wander, and stum∣ble
in the dark, than we shall slide,
descriptionPage 54
and fall in the most slippery pla∣ces;
and sometimes be entangled,
when we do walk in the midst
of snares, surrounded with traps
innumerable, most cunningly laid
to catch us: It is not (saith the
Prophet) in man to direct his steps;
so as to go streight, and upright;
'tis not in him to see his duty,
to bend his inclinations to com∣pliance
therewith; to restrain his
appetites, when sensible objects
forcibly press on them; to govern
his passions, when they are vehe∣mently
stirr'd to disorderly moti∣on:
we do continually need God's
instruction to guide us, God's
hand to uphold us, God's care,
and help to guard us: when there∣fore,
I say, our condition and
circumstances do minister dange∣rous
occasions of sin; when our
vain and weak tempers do incline,
or betray us thereto; when the
world would smile, or frown us
into it; when the Devil violently
descriptionPage 55
solicits, or thrusts on toward it;
thus to be destitute of God's grace,
thus to be left to our selves, is the
most horrible judgment, that can
be. In such cases and seasons God's
interposal is necessary either to
remove those temptations, or to
support, and defend us from the
prevalence of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,keeping us from stumbling
and falling (as S. Jude speaks) not
suffering us (as S. Paul expresseth
it) to be tempted above what we
are able,but making with the
temptation also a way to escape, so
that we shall be able to sustain it.
That God would please to do
this for us, we do here pray;
and in pursuance of this Petition
we subjoin that, which in part
may pass for an illustration there∣of;
(implying an antithesis ser∣ving
to that purpose: for delive∣ring
from evil importeth the same
with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being
rescued from temptation, in S. Pe∣ter;
descriptionPage 56
The Lord, saith he, knoweth
how to rescue the godly out of temp∣tation,
and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,to preserve from the
time of temptation, in the Reve∣lation;
which are opposed to
bringing into temptation) partly
it may be supposed an improve∣ment
thereof; delivering from e∣vil
signifying perhaps somewhat
more, than not permitting us to
incur occasions strongly inviting
us to evil; even the effectual kee∣ping
us from being overborn, or
complying with it; but let us
consider that Petition it self.
But deliver us from e∣vil.
From evil,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
S. Chrysostome takes it for the
Devil; who is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the
Evil one, the tempter; who se∣duceth
us to evil: but we shall
descriptionPage 57
take it, according to the more
common acception: from evil,
that is principally from sin, or
evil moral and spiritual; the one∣ly
evil, simply and in its own na∣ture
such; and the root of all
other evil; from that, and conse∣quently
from all mischief (evil
natural, and temporal; or evil
penal, and afflictive) which may
grow upon, or sprout from thence.
As for such evils as these, the
want of things necessary, or con∣venient
for us, bodily disease, and
pain, disappointment in our de∣signs
and ill success in our under∣takings,
disgrace and reproach
upon our good names, dangers,
difficulties and distresses concer∣ning
our outward estate, distrac∣tions,
vexations, and troubles of
mind about temporal matters,
with the like evils, (in some sense,
in some degree evils, or appearing
such to our natural sense and fan∣cy)
we may indeed deprecate them
descriptionPage 58
(as even our Lord himself did)
with submission (as he did) to the
wisedom and will of God, in case
it pleaseth him, and he thinketh
fit to remove them; but all these
things, being but names and emp∣ty
sounds in comparison to spiri∣tual
and eternal evils (such as are
vicious distempers of mind, indis∣positions
to serve God, ill progress
in our spiritual affairs, dissatisfac∣tion
concerning our state in re∣spect
to God; actual transgression
of God's holy will and law; in∣curring
God's displeasure and dis∣favour;
being deprived of his
grace and assistence; wanting the
communion and comfort of his
Holy spirit; remorse of consci∣ence,
and anguish of spirit for ha∣ving
violated or neglected our du∣ty;
blindness of mind, hardness
of heart; want of love, reverence,
devotion toward God, of charity
and good-will toward our neigh∣bour;
of sobriety, humility, re∣gularity
descriptionPage 59
of passion, and calmness
of temper in respect to our selves
and the inward frame of our souls;
these, I say, and such like evils)
we should absolutely request of
God, that he in mercy would
deliver and free us from them;
they being irreconcileably repug∣nant
to his will and glory; and
inconsistent with our eternal wel∣fare.
Yet even these, and all o∣ther
things we do request onely
in general terms, leaving the di∣stinct
matter, and manner and
measure, according to which they
should be dispensed, to the wise∣dom,
and goodness of God; who
doth (as our Lord telleth us) know
what things we need before we ask
him; and is not onely able (as
S. Paul says, but willing also) to
do for us superabundantly above
what we can ask, or think. We
are hereby (it seems) taught this
point of good manners in our de∣votion,
not to be tediously punc∣tual
descriptionPage 60
and particular in our prayers,
as if God needed our informati∣on,
or were apt to neglect the
particulars concerning our good.
We shut up all with a Doxolo∣gy,
most sutable to the nature of
devotion, signifying our due faith,
our affection, and our reverence
toward God:
For thine is the king∣dom,
the power, and
the glory, for ever,
and ever. Amen.
That is, For thou hast a per∣petual
and unmoveable authority
whereby justly to dispose of all
things; thou hast an indefectible,
and irresistible power, whereby
thou canst effect whatever seems
just and good to thee; wherefore
we profess onely to rely upon,
descriptionPage 61
and seek help from thee; with
hope and confidence we address
our selves to thee for the supply
of our needs; thine is the glory;
all honour and reverence, all love
and thankfulness are due unto
thee, therefore we render our
adorations and acknowledgments
to thee. Even so to thee, God
the Father, God the Son, and
God the Holy Ghost be for ever
ascribed all glory and praise.
Amen.
Quamlibet alia verba di∣camus, quae affectus orantis vel praecedendo format ut clareat, vel consequendo at∣tendit ut crescat, nihil aliud dicimus, quàm quod in ista Dominica Oratione positum est, si rectè & congruenter oramus. Aug. Epist. 121. Vide illum.
Sen. De Or. Sap. 32. Ego secundum natu∣ram vivo, si to∣tum me illi dedo. Optimum est Deum, quo auctore cuncta proveniunt sine murmuratione comitari, &c.—hic est magnus animus, qui se Deo tradidit—Sen. Ep. 37, 54, 71, &c. de Prov. 5.