Thus of the three Petitions that concerne God:
Those other three (or if you will those foure) that concerne our selves, One, to wit the fourth respects the body, and those others the soul.
V••. As if to teach our care of the soul to be two, yea three to owne above that of the body. And that in as much as the Salvation of the soul is the happinesse of both soul and body: the happinesse of the body, yea whatever World of hap∣pinesse nothing without that of the soul m.
IV. By bread in the fourth, a figura∣tive Expression, under the notion of that most necess•rie n, meaneing also all o∣ther necess•ries competent o and conveni∣ent p, for this our bodily being, as meat, drinke, rayment, peace, plenty, pros∣perity, health, wealth, liberty and the like q. And this, as who is the giver of all good r, that God may not onely give, but give also the comfortable use of, that we may not onely have but en•oy s them. And this againe that he gives us, not on∣ly me, though it be I alone that make this prayer, and that as to our and not onely my Father: That as I p•ay to him for all, that this also he give both to me and all t. And this againe this day yea Page 122 daily bread, as much as to say, as for what we have not, daily to pray for u, for what we have to give thankes daily w: least for what we have we be never the better x, or, to make what we have worth noth•ng, esteeme of them as our gettings y, and not as Gods giveings. For though com∣ing to us under the title of ours, our daily bread, know we yet and consider whose first it is, our goods, greatnesse, our what ever else we have, Gods, and to us by but his grace made ours, which by our ingratitude abused may assoone be anothers as ours, anothers that in thank∣fullnesse to God may farre better de∣serve it z.
Ʋse. Which should teach us to acknow∣ledge the grace and goodness of God the Author of this our happinesse a, and may justly expect, as we ought obediently to yeeld him, in our thankes the glory of them b: that in them we see his provi∣dence c, and are more to trust to that, then our owne. And that otherwise he might give even them, but not to us d: By our ingratitude to become our ruine e.
This petition poynting not onely on earth by our prayer to it in an earthly pa∣trimony, but by our thankfullnesse in it to an heavenly, to which Christ himselfe Page 123 wishes to be the price of our providence f, to seeke moderately and modestly for the things of earth, but in the first place for heavenly things g. And so as here for the body, though it be that first in Order, yet is it not to be that first in our intention: when though Christ knowing our natu∣rall Constitution, that while we have so much impure earth about us, and apt to have more of sense then faith, doth some∣what in the first place give way to that, yet is it but the better to worke on this, that seeing that Christs providence for the body, may thinke it not wanting, but much more propense to the soule, as the preservatives for which are the next Pe∣ti•ions.
V. By trespasses in the one which is the first in order, meaning sins, what ever transgressions against or failings in our obedience to Gods Law and Commande∣ments h: called also debts, in as much as they make us subject to the penalty of the Law for that transgression, are in∣debted to God, which debt he must have paid, and discharged. But wo be to us the payment, when not any wise able to doe it i, but die we must k. But lets take heart of grace, though of our selves we cannot, yet one there is shall overcome Page 124 Satan l. There is balme in Gilead m: to prevent our scattering, one that layes downe his life for the Sheepe n, and one whom God loves, and therefore loves him, and well pleased in him o, in him will accept of us p. When in this petition we pray that God will forgive, understand that forgivenesse in him q, in whom only is the pardon obtained r: that tis forgive us, is as before give us, that with our own our prayer also be for the forgivenesse of the sins of others. And then that tis for∣give us our sins, our debts or our tresp•sses, hints only on our behalfe the necessity of this Petition, that sin is onely our own s. This forgive us our tr•spasses, is the Petiti∣on: as we forgive them that tr•spasse against us, being as a condition added. Marke I say, as a condition, not that tis the cause why God forgives us, but a good meane to prompt to us Gods propensenesse to forgive us our sins: yea to ass•re, may I say, that his forgivenesse of our sins com∣mitted against him, when our hearts can tell us we are willing and propense to for∣give the trespasses men have committed against us. As if to assure that, doth the A∣postle wish our performance of thi• t.
Ʋse 1. Which Petition may teach us in the first place, he hatefull nature of sin, Page 125 that a work tis of our own, wherein (un∣lesse to prevent sometimes the intolera∣ble exorbitancies of it, or to punish for it) God hath no hand u. So hatefull to God is it w, so hurtfull to our selves x, that that of all things else we be most carefull to be∣ware of, that we sin not y. If unhappily overtaken with sin, that by Christ we seeke forgivenesse of our sin: as in whom alone we have propitiation for it z. Then that this we doe not only for our selves, seeke to expedite our selves from this sin, but seeke also we ought the Salvation of other• a, And then,
Ʋse 2. Which consideration added may teach us how acceptable to God are workes of mercy and compassion: that as he is to us, or as we would have him be to us, so should we be to each other b, that as in our Petitions God is ready to for∣give us asking him, so should we be, upon the Petitions of them that aske us, as see that Parable, Mat. 18. 23. to the end.
We now come to the sixt and last Peti∣tion, that other preservative for the soules safeg•ard, to prev•nt sinning, praying God not to lead us not into the Temptation of Sin, Satan, or the World, but that he will deliver us from the evill of them. Which is a Petition well added to the other, and Page 126 coupled as 'twere to it by the Particle * And: as if to teach us still the damnable nature of sin, what though sins past may be forgiven, sins to come may condemn us. And therefore ought we not onely as there in that still to pray the forgivenesse of this or that, or all whatever sins past, but as in this we be not more intangled by it in times to come c, and so our fur∣ther sin procure our further or greater damnation. Which Petition here that some make two, may (to me seeming) seeme to make it but as it were a double shaft, or as two darts, which were they three, all were little enough to thrust through the heart of this rebellious Ab∣solom, sin d. And both are to this end de∣livered and prescribed by Christ, though one be but (as 'twere) the Exposition of the other.
To explaine yet further which:
By Temptation meaning all occasions of sinning, especially here having reference to sin still to come: and by Evil meaning the whatever still present occasion of it, the whatever present sin, and so conse∣quently the whatever issues of sinning, the whatever evils come by sin, as Death, Pe∣stilence, War, Sicknesses, Seditions, strifes, troubles, persecutions, Death, Hell, and Page 127 the like. Which sin being an enemy so importunate, as at every moment to as∣sault us, needs still to oppose it this fre∣quent prayer: and that armed with the whole armour of God e, against those both damnable batteries: Well and how may we have on that armour of God bet∣ter then by this our prayer, that God will not lead us into the one, but deliver us from the other? that is, that God will not by withdrawing his grace f, (his grace that should curbe and prevent our sin) leave us to the swing of our owne lusts, which hurried on by Satan and the world, drives us headlong to damnation g: but by his grace h, deliver us from the whatever assaults of it. And as argument of the presence of that his grace, that we may hate and avoid evill, love and cleave to that still which is good i. And both these that God still doe for us: not lead us into temptation, but deliver us from evill: that sin, Satan, or the World hurt not us nor others. This God of mercy will not have us forget our Charity: but this the Saints of old did as Daniel k, Ste∣phen l, yea Christ himselfe m, pray not on∣ly for themselves, but also for others.
Ʋse. When (though temptations of all sorts, of all these enemies may assault us, Page 128 and that, though afflictions come by them and perhaps many undeserved persecuti∣ons may infest us, which when happily opposing and labouring all we may pi∣ously either to bear or prevent, we are not to repine at, but rather to re•oyce in n yet) are we thus to pray against ev•n them, that though they tempt us, that is, strive to undoe us, that God will not tempt us to, and that is, not leave us to their undo∣ing, but whither to try o•r faith, as he did Abrahams o, or to prove our patience, as he did Jobs p, he will not suffer •s to be tempted above our ability q to bear it. Whose grace we must implore in our temptations r, or otherwise we are strong b•t to our destruction s. And therefore whatever the temptation or evill be, let not only the armour of God (as said before) be our harnessing against it, but God al∣so the Putter on of that armour t
And thus much of the Petitions.
Come we next to the Confirmation, which is as our thanksgiving to shut up these Petitions, the Preface, the doore (as 'twere) that opens to them. Tha• Preface incouraging us to pray, as to a father wil∣ling to heare us, this cl•u•e as to him able to grant what we pray for: As who is not onely a King before and above all u, hin∣ted Page 129 here by Kingdome: and that The Kingdome, as by way of excellency here thus set to shew that both priority w, and superiority x, but his whose Kingdome is also above all, both a King and King∣dome * powerfull z, glorious a, eternall b.
Ʋse. Which power may teach us all, and in all to subscribe c, & to submit d to his which glory: not to pride or exalt our any pretended worth or glory e, but ascribe all to his glory f: and which e∣ternity to remember alwayes g, and never to forget or him or it h.
And thus againe of the Confirmation.
The Conclusion is in the word Amen: and signifies true, or truth, or so be it: and therefore as the truth is, should not be manifold, but One. As it is the one word used in all languages to signifie our assent to whatever we assert, to signifie the truth of the assertions: as we say is true, what we pray for is in truth and sin∣cerity. Some make it as a seale, and well as if to signe to all our sayings, and to signifie as the truth of them, so our true prolation of them, and may be as to our assent to every Petition in this Pray∣er, so to seale our beliefe to every Article in the Creed, and our obedience to every Commandement. That we truly do be∣leeve Page 130 every Article, truly will doe every Commandement, truly aske every Peti∣tion: that an hearty, real, and sincere truth be in all. Amen, thus used also in all languages and Nations, as if to signi∣fie the unity of all the faithfull of all Na∣tions and Languages.
Ʋse. Which should teach us truth in all our undertakings of godlinesse and goodnesse, that a thing otherwise in it selfe good, to us becomes not so, unlesse by us subscribed by this seale, unlesse coming within the compasse of this con∣clusion. Though seene to beleeve we may any good, do any good, pray for a∣ny good, tis all but in hypocrisie unlesse this Amen be to it, unlesse it be truly and really so, and so assented to by us. Christ who is the truth is called or said to be A∣men i: Amen is his asseveration k: so as what he saith to us is truth, truth must be also our sayings to him: our Amen to depend on his, as our happinesse on him l.
And thus have we done with this brief Exposition of the Lords Prayer.
Beleeve we then faithfully these Arti∣cles of the Creed: live we according to these Commandements, when then with comfort may we aske every petition in the Lords prayer. Thus beleeve, live, and pray we: & the Lord m give us understanding in all things. Amen.
