AN EXPOSITION OF THE Lord's Prayer.
Orat. Domin.
Aug. ad Probam Epist. CXXI.
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) Page 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.
Page 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 Page 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 Page 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 Page 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 Page 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; Page 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 Page 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 Page 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 Page 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 Page 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:
Page 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 Page 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,*Page 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 Page 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 Page 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 Page 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, Page 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 Page 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 Page 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, Page 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 〉, 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,
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 Page 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 Page 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 Page 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 Page 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 Page 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, Page 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.
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 Page 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, Page 34〈 in non-Latin alphabet 〉, to dis∣appoint or defeat God's counsel; 〈 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 Page 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, Page 36〈 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 〉Page 37〈 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 〉, 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;
Page 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 〉, 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 Page 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 〉,* 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 Page 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 〉 (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,Page 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,
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 S. Matthew; our sins (〈 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 Page 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,
Page 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.
Page 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;*Page 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 Page 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 Page 48Israelites, 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 〉, to exercise Page 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 〉, 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 Page 50 will be rich, do fall〈 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 Page 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 Page 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 Page 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, Page 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 Page 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 〉,*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 〉, being rescued from temptation, in S. Pe∣ter; Page 56 The Lord,* saith he, knoweth how to rescue the godly out of temp∣tation, and 〈 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 〉; S. Chrysostome takes it for the Devil; who is the 〈 in non-Latin alphabet 〉, the Evil one, the tempter; who se∣duceth us to evil: but we shall Page 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 Page 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 Page 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 Page 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, Page 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.
