A Guide to Go to God, Petition 4 – Petition 5
THE FOVRTH PETITION.
§. 81. Of the meaning of this word BREAD.
Q. VVHichWhich is the fourth Petition?
A. GiueGive vsus this day our daily bread.
Q. What points are here diſtinctly to be conſidered?
A. 1. The Thing deſired,Though our Engliſh do otherwiſe place the words of this Petition, yet in the Originall Greeke and in the vſuall Latine …orme they are ſet down in this order. foreign Panem noſtrum quotidianum da nobis bodie. BREAD.
2. The Propertie which we hauehave therein, OVR.
3. The Kinde of it, DAILY.
4. The Giuer of it, OVR FATHER IN HEAVEN.
5. The Ground of asking it, GIVE.
6. The Parties for whom it is asked, VSUS.
7. The Time limited for it, TO DAY.
Q. What is meant by BREAD?
A. All manner of temporall bleſſings.VnderUnder bread all temporall bleſſings. For bread in his moſt vſuall and proper acceptation ſignifieth an eſpeciall kind of foode whereby our bodies are nouriſhed.Quandorogamus panem quotidianum, quicquid nobis propter carnem noſtram in terris neceſſarium eſt poſtulamus. Aug. H…m. 42 in l. 50. Hom. Why bread is put for all temporall bleſſings. Yet ſo as by a Synecdoche 1. One kinde of foode is put for all other kindes: 2. One meanes of refreſhing our bodies for all other meanes: 3. One temporall bleſſing for all ſorts of temporall bleſſings. For there are ſo many temporall bleſſings whereof in this world we ſtand in need, as it would hauehave bene too tedious to hauehave reckoned vp eueryevery particular by name. Wherefore Chriſt contents himſelfe to mention onelyonly one kind (Bread) which is of all the moſt vſuall. EueryEvery one, poore and rich, in all places, vſe bread: and ſo hauehave they done in all ages, whether they liue on fleſh,P…ae…ibis omnibus cor homin… confirmat panis. Bern. Serm. in can. dom. fiſh, butter, cheeſe, rootes, herbes, or any thing elſe, they muſt withall hauehave bread. Nothing can be leſſe ſpared. For as foode, of all other temporall things is the moſt neceſſarie, ſo bread, of all other kinds of foode. WhereaPſal. 104. 15. other things refreſh a man, this ſtrengthens him: and hath therefore very fitly the ſtile ofbPſal. 105. 16. ſtaffe attributed to it. The want of no temporall thing brings a man to ſuch diſtreſſe as the want of Bread:cGen. 41. 54, 55. which eſpecially cauſeth famine, wherupon by a kind of property it is calleddAmo. 8. 11. a famine of Bread. VnderUnder this title, Bread, are compriſed meate and drinke; yea, food, raiment, ſleepe, phyſicke, and other things needfull for our bodies,Panem cum dicit omnia quae corpori neceſſariae ſunt comprehendit. Greg. Nyſ. de Orat. euen for preſeruing, or recouering the health and ſtrength of them: and ſuch a competent eſtate alſo, as is meete for the place wherein God hath ſet vsus, for the charge of children and others which hee hath committed to vsus, and for that function and worke which hee hath appointed for vsus: together with peace, and all manner of proſperitie. In a word, whatſoeue▪ is needfull and vſeful for mans temporall eſtate in this world, is here compriſed vnderunder this one particle BREAD. And*Gen. 3. 19. moſt vſually in Scripture is it put forDeut. 8. 3. 82. temporall bleſſings.bSee §. 82. If at any time it bee put for Spirituall food,2. Sam. 3. 29. there is ſome circumſtance or other that neceſſarily implyeth as much,Iob 15. 23.—27. 14. and plainely demonſtrateth that there it can not be meant of corporall food.Pſal. 37. 25. But there being no ſuch circumſtance in this Petition,Pro. 12. 11.—20. 13.—31. 14. it is ſafeſt to take it in the literall, vſuall, and proper ſence. If it be not here ſo taken, this forme of Prayer is defectiue,Ier. 44. 17. and compriſeth not in it all things requiſite to bee prayed for.Ezec. 16 49. For it is moſt requiſite to pray for temporall bleſſings, as ſhall*§. 83. afterwards be proued.
§. 82. Of the Arguments alleadged for Spirituall Food to be meant by Bread, anſwered.
THey certainely miſtake the meaning of this Petition, who in this place apply this title BREAD to Chriſt Ieſus the Spirituall Manna, which is thataIoh. 6. 33. Bread of God that commeth downe from Heauen, and giueth life vntounto the world. Though in the ſixt of Iohn, Bread be taken in that myſticall ſence; yet is it not in that place ſingly and ſimply vſed, but with ſuch a deſcription as plainely pointeth out the myſticall meaning of it, as bVer. 33.Bread of God, cVer. 50.Bread from heauen, dVer. 35.Bread of life, eVer. 51.Liuing Bread, fVer. 33.Bread that giueth life to the world, which Chriſt expreſly applying to himſelfe, ſayth,gVer 48. I am the Bread of life. In that place therefore it cannot but be myſtically meant. But here in this Petition there is no ſuch circumſtance to point out any ſuch myſterie.Of the attribute foreign, whereby ſome thinke that more then ordinary earthly bread is meant, See §. 86. Where the double article foreign is preſſed to prooue as much, It is well knowne that ſuch articles do oft redound: or are vſed meerely for grace of ſpeech. But it may be granted, that here it implieth ſome emphaſis, and yet no ſuch myſterie as is pretended to be included therein. Of the order in placing it before iuſtification and ſanctification See §. 97.
The chiefeſt arguments alledged for that myſticall interpretation are theſe.
1. Arg. If Bread be not here put for Chriſt, then the chiefeſt good thing that poſſibly we can deſire is left out of this prayer.
Anſw. 1. Chriſt as the very foundation, and roote of eueryevery good thing, is included in the firſt clauſe of this prayer. For in Chriſt is God our Father.Eph. 5. 23.
2. Chriſt being the Head of the Church, he is expreſly prayed for in the ſecond Petition.
2. Arg. Temporall bleſſings are promiſed as additaments to the kingdome of God.Math. 6. 33. They need not therefore by name be prayed for.
Anſw. That followeth not. So they be not preferd before the kingdome of God and his righteouſneſſe, they may expreſly by for name be prayed for. Beſide the warrantable practiſe ofkGen. 28. 20. Iaakob, lPro. 30. 8.Agur, and other Saints, the Apoſtle commandeth tomIam. 5. 14, 15. pray for ſuch as are ſicke, that they may be healed.
Others obſeruing that temporall bleſſings may not be excluded, apply this title Bread, Cypr. de Orat. dom. §. 13.both to ſpirituall and alſo to corporall foode.Greg. Nyſſ. de Orat. But this is to confound things of far different kinds in a forme where Chriſt doth very accuratly diſtinguiſh things that differ one from another.
As for Papiſts who apply this to the Sacrament of the body and bloud of Chriſt,Aug. in Enchir. cap. 115. they inferre thereby that the Lord ſhould teach his diſciples to pray for that which was not then inſtituted,Rhem. Annot. on Mat. 6. 11. and whereof they were vtterly ignorant.
§. 83. Of praying for temporall bleſsings.
Q. VVHat are wee taught by the mention of BREAD in this Prayer?
A. Temporall things are to be prayed for. Beſide the warrant of this Petition, and ofaGen. 28. 20. other prayers of Saints guided therein by Gods Spirit,Pro. 30. 8. wee hauehave expreſſe bPſal. 50. 15.precepts,Iam. 5. 14. 15. and promiſes, whereupon to ground our faith in this caſe. On theſe grounds the Saints that hauehave called vponupon God for temporall bleſſings, hauehave alſo*§. 101. giuen thankes to God the giuer of them. For
1. Theſe arec1. Tim. 4. 4. good things in themſelues.
2. They are very needfull and vſefull. Needfull (as meanes ſanctified of God▪) for preſeruing our being in the world, which like a Lampe would ſoone be extinguiſhed if continuall ſupply of new oyle were not added thereto. In which reſpect they who beſtow the things of this world, on ſuch as want them, are ſaid todRom. 12. 13. contribute to their neceſſities. Vſefull they are for enabling vsus the better to do the worke which God appointeth to vsus.
3. The want of them is a great hinderance to the worke of our calling, to workes of charitie and piety, andePro…. 30. 9. a temptation to iniuſtice.
Herein then the goodneſſe of God in affoording to vsus eueryevery thing needfull for body as well as for ſoule, and for this preſent life, as well as for the life to come, is euidently ſet forth: and hereby we may and ought to take the more notice thereof.
§. 84. Of mens right to the things of this world.
Q. HOw is bread ſaid to be OVRS?
A. In regard of a iuſt and true right that wee hauehave thereunto:Spirituall right to the things of this world. which right is two-fold: ſpirituall and ciuill. The ſpirituall right is proper to the Saints that beleeue in Chriſt. For aGen. 1. 28, 29.that right which God gaue to Adam vntounto all things vnderunder heauen,b—3. 17. was forfeited by ſinne. But Chriſt the Lord & heire of all, vniting them that beleeue in him as members of his myſticall body, thereby giueth them a*Ius i… re. new right to all that Adam loſt. On this ground the Apoſtle ſaith to the faithfull,c 1. Cor. 3. 22, 23 duplicate page duplicate page duplicate page duplicate page The world, things prefent, and things to come are yours. Of which right he giueth this reaſon, Ye are Chriſts.
The ciuill right is that which is agreeable to iuſtice and equitie,Ius ad rem. and that in the courts of men. Thus children hauehave a right to the inheritance,Ciuill right to the things of this world. and portion which their Parents leaue them: which right Naboth had to the Vineyard which Ahab vniuſtly coueted.1. King. 21. 3. Thus they who bona fide purchaſe a thing hauehave right to it,Gen. 23. 16, 17, &c. as Abram to the field of Ephron, and the Caue in it. Thus hauehave men a right to that which they by Gods bleſſing on their honeſt diligence, in their lawfull calling get:Gen. 30. 40. as Iacob had to the party-coloured ſheepe, which his vncle as wages allowed to him. Thus that which is giuen to a man by the owners thereof hee hath a right vntounto:Iob 42. 11. as Iob had to the gifts which his friends beſtowed vponupon him. And ſundry other wayes there bee agreeable to iuſtice and equitie, whereby wee hauehave a right to the goods of this world before men.
Now both the fore-named kindes of right muſt concurre to make a thing truely and properly a mans owne. They that are not Chriſts, hauehave no right to any thing at all before God: but are vſurpers of whatſoeuer they poſſeſſe and vſe. VntoUnto the vnbeleeuing is nothing pure. Tit. 1. 15.They that are Chriſts, though they hauehave a right to all things, yet they may poſſeſſe and vſe no more then what they can iuſtifie to be theirs before men, and that in iuſtice and equitie. Their generall right in Chriſt is to giuegive them libertie to hold and occupie ſo much as God by the hand of his prouidence ſhall reach out vntounto them.Tu da panem. i. ex iuſtis laboribus cibum adipiſcar. Nam ſi Deus iuſtitia eſt, non habet a Deo panem, qui exre fraudulenter & iniuſtè parta cibumhabet. Greg. Nyſſ. de Orat. Iuſtice is this hand of Gods prouidence. That which vniuſtly is gotten, can not properly bee ſaid to be giuen by God. It is with Saints as with an onelyonly child and heire while his father liueth: though he hauehave a right to all that his father hath, yet may he not poſſeſſe and vſe any more then his father allotteth to him.
§. 85. Of ſundry leſſons ariſing from this particle Ours.
Q. VVHat are wee giuen to vnderſtand by ſtiling bread Ours?
A. Two things eſpecially.
1. The Saints hauehave in Chriſt a true right to the things of this world. The right of Saints to temporall things.They who are taught to ſay, Our Father in Chriſt (which all the Saints, and none but Saints can doe) are alſo taught to ſay,Tit. 1. 15. Our bread, (For to the pure are all things pure.) which is a good motiue to draw vsus vntounto Chriſt, that ſo wee may with good conſcience vſe whatſoeuer the Lord by his prouidence ſhall beſtow vponupon vsus.
2. We may not deſire that which is anothers. That which is anothers, not to be coueted.For wee are here taught to pray for that which we may call ours. Now we iuſtly ſo call nothing, but that whereunto we hauehave a ciuill, as well as a ſpirituall right. The Morall Law expreſſely forbiddeth to couet that which is anothers.Exod. 20. 17.
By this word of propertie,All things not common to all. Our, the Anabaptiſticail conceit of a communitie of all things is euidently refuted. And we are taught to reſt contented with that portion which the Lord is pleaſed to allot vsus as our owne.Contentment.
§. 86. Of the meaning of this word DAILY.
Q. WHat is meant by this word DAILY?
A. Ordinary and vſuall bread, whereof we doe eueryevery day ſtand in need,foreign. This word is very ambiguous. The vulgar Latine tranſlates it ſuperſubſtantialem, as if foreign were put for foreign. Which many following doe expound this Petition of that bread of God which came down from heauen, euen Ieſus Chriſt. Whereof ſee §. 82. Others make the notation to bee foreign, ad ſubſtantiam, q. d. foreign, bread helpfull to our ſubſtance, or fit and meet to nouriſh vsus. Thus is it anſwerable to that phraſe vſed by the Wiſe-man, Pro. 30. 8. foreign Panis praeſcripti, vel demenſi mei (i) mihi praeſcriptus, aut mihi ſuctentando idoneus. The Syriack Tranſlater of the New Teſtament ſeemeth to follow this ſenſe, who thus expreſſeth it, foreign panem neceſſitatis noſtrae, that which wee hauehave dayly need of. Others deriue this word foreign from foreign, the participle of foreign adſum, vel ſupersto, vel ſubſequor, whence the morrow is called foreign ſcil. foreign, Thus it ſignifieth bread needfull for the preſent, panem advenientem, as Saint Auguſtine acknowledgeth the Greeke word to ſignifie, though he tranſlates it ſuperſubſtantialem. Serm, 18. de verb. Dom. Latinus hunc panem quotidianum dixit, quia Graeci dicunt advenientem. And in Enchir. c. 116. Panis quotidianus ideo dictus eſt, quia hic eſt neceſſarius. The common Tranſlation of the word, quotidianum, daily, may wel ſtand with either of the two latter notations. Anſwerably to the common Tranſlation: Saint Cyprian termeth it diurnam cibam, dayly food. Cypr. de Orat. Dom. §. 14. being fitteſt for our ſubſtance, to preſerue ſoule and body together, & to nouriſh and cheriſh vsus here in this life. Thus it importeth the very ſame thing that the Wiſe man ſetteth out vnderunder this phraſe,aPro. 30. 8. Bread of my allowance, or conuenient for me. This word is thus here vſed to diſtinguiſh the food here meant, from that which bIoh. 6. 27, 33, 35.—4. 14.comming downe from heauen endureth to euerlaſting life, whereof whoſoeuer eateth ſhall neuer bee hungry, or thirſt againe: and to preſcribe a meane to our deſire.
§. 87. Of deſiring no more then is needfull.
VVHat inſtruction are we taught by this word DAILY?Quaerere iubemur id quod ſatis ſit ad naturam corporis conſervandam, panem da ad Deum dicentes, non luxum &c. Greg. Nyſſ. de Orat.
A. Our deſire muſt be for no more then is needfull for vsus. On this ground the Apoſtle aduiſeth to bea1. Tim. 6. 8. content hauing food and raiment. Thus was the deſire ofbGen. 28. 20. Iaakob, cPro 30. 8.Agur, and other Saints moderated.d1. Tim. 6. 9. Things needfull. Superfluitie is very dangerous. It is Satans baite whereby he allureth and beguileth many: his ſnare whereby hee catcheth and houldeth them faſt: his hooke whereby he pulleth them downe, and drowneth them in perdition.
Q. What may be accounted needfull?
A. 1. That which very nature requireth: as meate and drinke to feed the body, and cloathing to keepe it warme: eLam. 4. 4, 5.without theſe the body cannot but pine away and periſh.
2. That which is meet for the eſtate wherein God hath ſet vsus: as fit inſtruments for Artificers: bookes for ſchollers: amunition for Captains, and other Souldiers: yea alſo for publike perſons, and for men of great birth, place, and dignitie, ſuch ſufficiencie as is fit for the ſame. Thus much the Wiſe-man intendeth vnderunder this phraſefProu. 30. 8. Gine me not pouertie. A man may hauehave to ſuſtaine nature, and yet be poore.
3. That which is requiſite for the charge committed to vsus. As if a man hauehave wife, and children, that which is m…et for them, as well as for himſelfe, may iuſtly bee accounted needfull: ſo for others of his houſhold and kindred lying on his charge. g1. Tim. 5. 8.The Apoſtle pronounceth him worſe then an Infidell that prouideth not for his owne, and ſpecially for them of his owne houſe. It behooueth vsus therefore to pray for ſo much as may be ſufficient for them for whom we ought to prouide.
4. That which is apparently needfull for the time to come. h2. Cor. 12. 14.Fathers ought to lay vp for their children. iGen. 41. 48, 49.When Ioſeph foreſaw ſeuen yeeres Famine to come, hee laid vp great plenty of corne before hand.
§. 88. Of Couetouſneſſe, Ambition, and Voluptuouſneſſe.
COntrarie to the forenamed moderation of our deſire is Couetouſneſſe,Auarus homo ſimilis eſt inferno. Sicut infermus nunquam dicit, ſatis eſt, ita auarus nunquam ſatiatur, &c. Bern. de modo bene viuen. Serm. 44. which like to hell can neuer bee ſatisfied. For by aboundance this deſire is encreaſed; ſo as the more it is filled, the leſſe it is ſatisfied. Hereof our Lord aduiſeth to kLuke 12. 15.take heed and beware. For as it is an vnſatiable ſinne, ſo alſo a deuouring ſinne; as Pharaohs leane Kine deuoured the fat ones, ſo Couetouſneſſe deuoureth all Gods bleſſings and graces,lGen. 41. 4. itmMath. 13. 22. Ezek. 33. 31. choaketh the Word, and maketh hearers thereof vnfruitfull. It ſo intangleth men with the things of this world, as it maketh itnLuke 14. 18. eaſier for a Camell to goe thorow the eye of a needle, then for a rich man to enter into the Kingdome of God. No ſinne more bewitcheth a man, drawing his heart from God the only true ground of confidence,oMar. 10. 25. and making him truſt in vanitie which is plainepCol. 3. 5. Ephe… 5. 5. idolatry. Yea it is truely ſtiled.q1. Tim. 6. 10. The roote of all euill. For it ſo blindeth mans minde, and hardeneth his heart, as he maketh conſcience of no ſinne: no not of denying God, and renouncing true Religion: nor of periurie, and blaſphemie: nor of prophaning and breakiug the Sabbath: nor of rebellion againſt Superiours, and neglect of inferiours: nor of murther or any other vnmercifulneſſe, nor of oppreſſion, deceit, falſhood, or any other euill.
Contrary alſo to the forenamed moderation of deſire, are Ambition or affectation of worldly honours and promotions, which like a winde make a man fwell aboue that which is meet, but yet fill him not: and Voluptuouſneſſe, or an eager hunting after earthly pleaſures and delights, wherewith hee vſeth to be ſooner wearied then contented.
§. 89. Of Gods giuing temporall bleſsings. That he giueth them. How he giueth them.
Q. OF whom are we taught to aske bread?
A. Of our Father which is in heauen. For all the Petitions of this Prayer are directed to him.
Q. What is thence to be gathered?
A,aPſa. 102. 19 20 The Lord in heauen is the diſpoſer of all things on earth. ForbGen. 14 22. Pſal. 24. 1. hee is the poſſeſſor of heauen and earth. c The earth is the Lords, and the fulneſſe thereof. He therefore giueth the earth and the things thereof to whom he will. Wee neither hauehave them of our ſelues, nor can hauehave them of any other but of God. Whatſoeuer the meanes of getting them be, they are but the hands of Gods prouidence, whereby he giueth vsus what we hauehave.
Q. How doth God giuegive bread, and the things here compriſed vnderunder it?
A. 1. By cauſing them to be brought forth. How God giueth temporall bleſsings.For God at firſt made eueryevery thing that is fit for mans vſe: and hee continueth ſtill to cauſe the earth, ſea, and other like meanes to bring forth all things needfull for man.Pſal. 104. 14. I will heare, ſaith the Lord, I will heare the heauens, Hoſ. 2 21, 22.and they ſhall heare the earth, and the earth ſhall heare the corne, and the wine, and the oile, and they ſhall heare Iezreel. God is there ſet forth as the d firſt mouer, A Primus Motor.and the higheſt orderer and diſpoſer of all ſecondary meanes, whereby things meet for man are brought forth.
2. By bringing them to vsus, ſo as wee may partake of the vſe of them.Hoſ▪ 2. 8. Thus ſaith God to Iſrael, I gaue her corne, and wine, and oyle, &c. It is the ſame God to whom the Pſalmiſt ſaith, The eyes of all things wait vponupon thee, Pſal. 145. 15.O Lord, and thou giueſt them their meat in due ſeaſon.
3. By giuing them a bleſſing. Such a bleſſing doth God giuegive to the things which are brought forth, and brought to vsus, as by vertue thereof they nouriſh and cheriſh vsus. This bleſſing is in Scripture ſtiledaLeu 26. 26. Iſa. 3. 1. the ſtaffe and ſtay of bread. This is that bDeut. 8. 3.Word of God by which man liueth. By this man thriueth. For cProu. 10. 22.the bleſſing of God maketh rich. Whence this prouerbe hath beene raiſed, GiueGive me Gods bleſſing, and caſt mee into the Sea. In regard of this bleſſing they who hauehave aboundance hauehave need to make this Petition. FordLuke 12. 15. a mans life conſiſteth not in the aboundance of the things which he poſſeſſeth, e Hag 1. 6. Pſal. 127. 1, ….without Gods bleſſing nothing can doe him any good.
4. By ſanctifying them to vsus. This is done 1. by accepting our perſons in Chriſt, and accounting vsus pure.fTit. 1. 15. To the pure all things are pure. 2. By giuing vsus in Chriſt a right to what wee hauehave.g1. Cor. 3. 22, 23 All things are theirs who are in Chriſt. 3. By giuing vsus a warrant out of the Word for enioying and vſing the ſame. h1. Tim. 4. 5.It is ſanctified by the Word of God and Prayer. 4. By giuing vsus grace well to vſe what wee hauehave. By vertue of this grace. iPhil. 4. 12.Saint Paul was inſtructed both to be full, and to be hungry; both to abound and to ſuffer need.
Though in the three firſt reſpects, namely, by cauſing things fit for creatures to be brought forth, by bringing them to his creatures, and by giuing a nouriſhing vertue to them, God may truely be ſaid to giuegive bread to all ſorts of men, good and euill: yea to all ſorts of creatures, reaſonable and vnreaſonable: yet in the laſt reſpect, namely by ſanctifying it, he giueth bread to the Saints alone.
§. 90. Of the inſtructions taught vsus by asking bread of God.
IN that we are directed to aske bread of our Father in heauen, we are taught thereby:
1.a1. Chron. 29. 11, &c. To acknowledge him the giuer thereof.
2.bPſal. 145. 15. In all want to fly to him.
3.cPſa. 147. 12, 13. To giuegive the praiſe of all we hauehave to him.
4.dProu. 3. 9. To honour him with our ſubſtance,
5.eHoſ. 2. 5. To aſcribe nothing that we hauehave to any falſe gods, as the idolatrous Iſraelites did.
6.fDeut. 8. 17. Nor to our owne power, asgDan. 4. 30. proud Nebuchadnezzar.
7.hAct. 24. 2, 3. Not to other men, as flattering Tertullus.
§. 91. Of Gods free-giuing the things of this world.
Q. ON what ground doe we aske bread of God?
A. Meerely on the free grace of God. This word GIVE doth import as much. For what is more free then gift.
Q. What doth Chriſt hereby teach vsus?
A. All that wee hauehave commeth from the free gift of God. Rom. 11. 35.For who hath giuen to him firſt? We neither can deſerue any thing of God: nor repay any thing to him. Well, did Iaakob vnderſtand this leſſon,Gen. 32. 10. which made him acknowledge himſelfe leſſe then all Gods mercies, and vnworthy of the leaſt of them.
We ought hereby to be ſtirred vp to more thankfulneſſe,1. Chro. 29. 13, 14, 15. as Dauid was. For the freer a gift is, the better it is: the more acceptable to him that receiueth it, and the more worthy of praiſe to be rendred to him that giueth it.
§. 92. Of praying both for our ſelues and for others.
Q. VVHat perſons are compriſed vnderunder this particle V s?
A. All they whoſe Father God is. For OVR in the Preface, and V s in the three laſt Petitions, import the very ſame perſons.
Q. What learne we from this manner of expreſſing the parties prayed for in the firſt perſon, and plurall number, V s?
A. In Prayer we muſt be mindfull both of our ſelues, and of others alſo. It is vſuall with the Saints ſo to expreſſe their deſires, as they ſhew thereby they hauehave reſpect to themſelues, and to others too. Sometimes therefore hauing in the ſingular number prayed diſtinctly for themſelues, they adde thereto Petitions for others: as where Dauid thus in particular prayed for himſelfe, Keepe my ſoule, Pſal. 25. 20, 22.and deliuer me, he addeth, Deliuer Iſrael, O God, &c.
For our ſelues we muſt eſpecially pray on theſe grounds.
1. EueryEvery one is neareſt to himſelfe. And this is the tenour of the law,Math. 22. 39. Thou ſhalt louelove thy neighbour as thy ſelfe. If then thou prayeſt for any, oughteſt thou not much more for thy ſelfe?
2. Euerie one (if at leaſt he be not blinded in his minde) beſt knoweth his owne needs, and is moſt ſencible of his owne wants, according to the Prouerb, The foote beſt knoweth where the ſhooe moſt pincheth. Not vnfitly to this purpoſe may this principle be applied, what man knoweth the things of a man, ſaue the ſpirit of a man which is in him. Who can beter know when a man is hungrie or thirſtie, or what he beſt relliſheth, then himſelfe?
3. EueryEvery ones prayer is moſt effectuall for himſelfe. No faithfull prayer made for ones ſelfe will God reiect: but Moſes and Samuel, Ier. 15. 1.or Noah, Daniel, and Iob may pray for others, and yet deliuer but their owne ſoules.Ezek. 14. 14.
*See the whole Armour of God on Eph. 6. 18. Treat. 3 § 36.Of praying for others ſee before in §. 14. the fourth dutie.
This of the generall Doctrine gathered out of this particle v s, being common to the three laſt Petitions made for mans good. The perſons here intended are further to be conſidered in a more particular relation to this fourth Petition.
§. 93. Of praying for others outward well-fare
Q. VVHat doth the mention of others beſides our ſelues, in this Petition for temporall bleſſings, teach v s?
A. We muſt as truly deſire the outward wel-fare of others, Ier. 29. 7.as our owne. This precept of the Prophet, Seeke the peace of the Citie, and pray vntounto the Lord for it, is very pertinent to this purpoſe. For by peace he meaneth eſpecially outward proſperitie. So doth the Pſalmiſt,Pſal. 122. 6. where he ſaith, Pray for the peace of Ieruſalem: for he addeth, Peace be within thy walles, and proſperitie within thy palaces. This might eaſily be exemplified by a particular enumeration of all thoſe temporall bleſſings which we may pray for in our owne behalfe, applyed to prayers for others.
Others are of the ſame mould whereof we are, and ſubiect to the ſame infirmities: they are ſupported and ſuſtained by the ſame meanes that we are: and they ſtand in need of temporall bleſſings as well as we. Theſe therefore muſt be prayed for in their behalfe.
This is the rather to be noted, becauſe many who can be well content to pray for others ſpirituall wel-fare, faile exceedingly in praying for their temporall wel-fare: which ariſeth from too much louelove of themſelues, and of this world. Men ordinarily are ſo addicted to this world, as, if it were poſſible, they would wholly hauehave it to themſelues. They deſire not therefore to hauehave it much communicated to others. As for grace they obſerue it to be as communicable as light. No man hath the loſſe by the abundance of another. It rather encreaſeth by communication and participation. They care not therefore how much others hauehave thereof. But the things of this world are of another nature. The more of them is giuen to ſome, the leſſe remaineth for others. This maketh many the leſſe forward to pray for the temporall eſtate of others. Let theſe two peſtiferous rootes, LoueLove of our ſelues, and louelove of this world be rooted out of our hearts, and the forenamed dutie of praying for the temporall wel-fare of others will be much more readily, and heartily performed.
From hence by neceſſarie and iuſt conſequence it followeth,Others to be releeued with the bread that wee hauehave. that we ought to ſuccour one another with the goods of this world, according to the rule of louelove, which is, our brothers neceſſitie, and our owne abilitie. For what we pray for in the behalfe of others, wee muſt to our power endeauour to do for them. This is alſo the rather to be noted, becauſe many who are readie to miniſter ſpirituall comfort to others, as to inſtruct them, to encourage them, to ſtrengthen them in grace and godlineſſe, and by Chriſtian reproofe to pull them out of the way of perdition, yea and to exhort others to be mercifull and bountifull in diſtributing to the poore, are very backwards themſelues to giuegive of the goods of this world which they hauehave,Iam. 1. 26, 27. & 2. 14. &c. to ſuch as need. Surely ſuch mens religion is vaine, and their pretence of faith and louelove a meere pretence,1. Ioh. 3. 17. the louelove of God doth not dwell in him.
§. 94. Of reſting contented with our preſent eſtate.
Q. WHy is our deſire here limited to THIS DAY?
A. 1. We do eueryevery day ſtand in need of the bread which we are here taught to pray for. For it nouriſheth but a day.aIoh. 4. 13. He that on one day eateth as much as he can, will be hungry the next day.
2. OurbPſal. 90. 6. Luke 12. 20. life is but as a day. He that this day is aliuecPro. 27. 1. Iam. 4. 14, 15. knoweth not whether he ſhall ſee the morrow or no: ſo as we are to account of eueryevery day as of our laſt day: and accordingly eueryevery day renew our prayers.d 1. Theſ. 5. 17. This is to pray continually
Q. What eſpeciall inſtruction doth this limitation of our deſire for the things of this world teach vsus?
A. We muſt be content with the things that are preſent. For God himſelfe hath ſaid,eHeb. 13. 5. Per id quod hodie iubet, intordicit tibi curam de Craſtino. Greg Nyſſ…e Orat. I will neuer faile thee nor forſake thee. If the promiſe of him who is able to ſupply all our neceſſities be not ſufficient to worke contentment, I know not what can be ſufficient.
Caſt off therefore all carking diſtruſtfulneſſe, andfMat. 6 34. Dicit, Da nobis hodi…, vt nequaquam illos vlterioris d…ei cura co…tereret. Chryſ. in Mat. 6. Hom. 20. take no thought for the morrow. Pray in faith for bread this day, and let the morrow take thought for the things of it ſelfe. He that boaſted of his abundance laid vp for many yeares, when he had not many houres to liue, is branded for a foole. For when his life was euen waſted, and gone, his care was for plentie of prouiſion.
§. 95.Cui vila iam decrat, victus abundantiam cogitabat. Cypr. de Orat. Dom. §. 14. Lege Aug. de Temp. Serm. 126 Of ſeeking the things which concerne our owne good as well as the glorie of God.
Q. VVHat is to be obſerued about the order of the fourth Petition?
A. 1. That which is common with the Petitions following.
2. That which is proper to it ſelfe.
Q. What is it that is common with the Petitions following?
A. The fit inference of ſuch Petitions as concerne our good vponupon ſuch as concerne the glorie of God. For as in the three Petitions before this, we are taught to ſeeke the things of God, ſo in this and the two following, the things which tend to our owne good.
Q. What learne we from that inference?
A. It is lawfull to ſeeke ſuch things as tend to our owne good, Things for our ſelues may be ſought.as well as ſuch as tend to the glorie of God. Can a better warrant then this platforme of prayer be expected? To adde other proofes, whereof the Scripture affoordeth many, were to light candles in Sun-ſhine.
Behold here the good reſpect that God heareth to man.Gods reſpect to vsus. Though he might vſe vsus as gally-ſlaues, & other ſlaues are vſed, wholly and onelyonly for his owne turne, yet doth he not denie vsus libertie to ſeeke our ſelues, and our owne good. Yea if the ſeruices which we performe to him, hinder our good indeed, hee will that they giuegive place to this: and on that ground he ſaith, I will hauehave merciemercy, Math. 12. 7.and not ſacrifice. And againe, The Sabbath was made for man, Mar. 2. 27.and not man for the Sabbath.
Should not this enflame our hearts with zeale of the glorie of God?Our gratefulnes to God. Should we not hereupon be euen eaten vp, as Chriſt was?Ioh. 2. 17. Moſt meete it is that Gods goodneſſe to vsus worke gratefulneſſe in vsus to him.
As in reſpct of God this requireth gratefulneſſe,Prouidence for our ſelues. ſo in reſpect of our ſelues, prouidence: that we be not careleſſe in ſeeking that for our ſelues,Omnia bonum appetunt. which God in his care ouer vsus giueth vsus libertie to ſeeke. Ordinarily men are giuen to ſeeke their owne good.Ariſt. Ethic. lib. Yea nature inclineth eueryevery thing to ſeeke that which is good for it ſelfe:1. cap. 1. & 4. ſo as I need not vſe many words to preſſe this point.*Phil. 2 22. Moſt faile in ſeeking their owne too much. Yet there are alſo failings in the defect, and that both of ſuch asm§. 157. neglect their beſt and trueſt good concerning their eternall ſaluation, and alſo of ſuch as neglect euen theirn§. 103. temporall eſtate.
§. 96. Of the principall end of this life.
Q. VVHat are the things proper to this Petition,The end of our life to glorifie God. to be obſerued about the order of it?
A. 1. The inference of ſuch things as concerne this preſent life,Quia nondum perfectione gaudentes, non ſine magno labore diuinae poſſumus obtemperare volunlati, opus eſt cibo ne deficiamus: opus eſt, inquam, pane qu…etidiano. Bern. in Quadr. Serm. 6. vponupon ſuch as concerne Gods glorie.
2. The placing of things temporall before ſpirituall.
Q. What are we taught by that inference.
A. The end of this life is to glorifie God. For being taught to pray for ſuch things as tend to the glorie of God, wee are thereupon taught to pray for bread, that our life may be preſerued to that end. Directly to this purpoſe the Pſalmiſt thus prayeth,aPſal. 119. 175. Let my ſoule liue, and it ſhall praiſe thee. This moued bIſa. 38. 1, 2, 3. 18, 19.Hezekiah to pray for life when he had receiued the ſentence of death, as may be gathered out of this reaſon, The graue cannot praiſe thee, death cannot celebrate thee. The liuing, the liuing he ſhall praiſe thee.
cActs 17. 28. Gods glorie to be aimed at in nouriſhing our bodies.In God we liue, moue, and hauehave our being. Great reaſon therefore that our life ſhould be ordered to his glorie.
Let vsus on this ground ſet this end before vsus in ſuſtaining this preſent life: and ſo order it as, when we are to depart, wee may ſay to God,Ioh. 17. 4. as Chriſt did, I hauehave glorified thee on earth, &c. Whenſoeuer we pray for the things of this world, we ought to hauehave this end in our minds,1. Cor. 10. 31, that whether we eate, or drinke, or whatsoeuer we do, we may do all to the glorie of God.
On this ground alſo we muſt be the more watchfull ouer our ſelues,Life not to be miſpent. that we miſpend not our life, health, ſtrength, or goods on any thing contrary to that end, as in perſuing carnall pleaſures, worldly honours, earthly traſh, and ſuch like things. Note for this purpoſe that item which the wiſe man giueth to the young man perſiſting in miſpending his pretious time, to whom ironically he ſaith,Eccl. 11. 9. Reioyce ô young man in thy youth, and let thy heart cheere thee in the daies of thy youth, and walke in the wayes of thine heart, and in the ſight of thine owne eyes. But know thou, that for all theſe things God will bring thee to iudgement.
§. 97. Of placing the Petition for temporrll bleſsings before thoſe for ſpirituall.
Q. VVHy is this Petition for temporall bleſſings ſet before the Petitions for ſpirituall bleſſings?
A. Many good and weightie reaſons may be giuen of this order, which will plainly ſhew that the placing of this Petition before the two following is no ſufficient argument, to proue that by BREAD Chriſt is here meant. Some of them are theſe.
1. This is an expreſſe Petition for good, as the three former are: but the two laſt are deprecations from euill. It was therefore requiſite that all the good things to be craued ſhould be mentioned before the euils againſt which we pray.
2. The Lord by placing temporall bleſſings, whereof we are more ſenſible, before ſpirituall, doth endeauour by degrees to raiſe vp in vsus a deſire of ſpirituall bleſſings: which though they be more needfull,Ioh. 4. 53. are leſſe ſenſible. The Ruler whoſe ſonne Chriſt healed, was thereby brought to beleeue in Chriſt.
3. This Petition, being of leaſt conſequence, is moſt fitly put in the middlemoſt place. For as matters of greateſt weight are firſt mentioned to ſtirre vp ardencie, euen in the beginning of prayer: ſo other things of much moment are reſerued to the latter places to quicken the ſpirit, and to reuiue ardencie, euen in the ending of prayer. This method do the beſt Orators vſe in their Orations. Thus Chriſ… beginning this prayer with the chiefeſt good thing of all, the glorie of Gods name, endeth it with the beſt good things concerning men, which is his ſpirituall good.
4. Though temporall bleſſings be not in their kind better then ſpirituall, yet is man more hardly brought to depend on God for temporall, then for ſpirituall things. Witneſſe this prouerbiall ſpeech, God take care for my ſoule, and I will take care for my bodie. Witneſſe alſo that diſtruſtfulneſſe for outward eſtate, which is in many Saints that ſtedfaſtly truſt in God for pardon of ſinne, and ſufficient grace to bring them to eternall life. In this reſpect our faith in God for things of this life, hath a preheminence and precedence before faith in God for the things of a better life.
5. The things craued in the two laſt Petitions are to be obtained in this life. In this life if pardon of ſinne, and freedome from Satans power be not had, they can neuer be had. He that dieth with the burden of ſinne lying on his ſoule ſhall neuer be eaſed of it in the world to come. This life then being preſuppoſed for obtaining pardon of ſinne, and deliuerance from euill, it is meete that it be firſt prayed for.
§. 98. Of riſing from temporall to ſpirituall bleſsings.
Q. VVHat may we learne from placing, this order of placing, temporall bleſſing before ſpirituall?
A. By our ſeeking of ſuch things as concerne the good of our bodies, we muſt be led on to ſeeke ſuch good things as concerne our ſoules. To this end did Chriſt preach that excellent Sermon of the bread of life to ſuch as followed him from place to place to hauehave their bodies fed.Ioh. 6. 26. &c.
Thus ſhall wee make a double vſe of the temporall good things which God beſtoweth on vsus: one to refreſh our bodies: another to ſtir vp our minds to ſeeke the things which may refreſh our ſoules.
Bleſſed are they which thus vſe any temporall bleſſings: and by the ſweetneſſe of them are brought to hunger after the bread and water of life, euen for that meate which endureth to euerlaſting life.
§. 99. Of ſundrie particulars compriſed vnderunder the generall words of the fourth Petition.
Q. VVHat are the particular good things for which vnderunder the generall words of the fourth Petition we pray?
A. 1. Life it ſelfe. That, ſo long as it pleaſeth God, our temporall life in this world may bee preſerued. This didaPſal. 21. 4. Iſa. 38. 2. good Kings,bPſal. 119. 175. Prophets,c2. Cor. 1. 8. &c. Apoſtles, and other Saints pray for, being therein guided by the Spirit of God. For the time of this life is dIoh. 9. 4.the day to do the worke of God: the time of death is the night wherein no man can worke.
1. Ob. e1 King. 19. 4.Elias, fIon. 4. 3.Ionah, and other Saints deſired death.
Anſw. Therein they did not as becometh Saints. That their deſire was a fruite of the fleſh, and not of the Spirit: and therefore not to be imitated.
2. Ob. gPhil. 1. 23.Paul with a better ſpirit deſired to be diſſolued.
Anſw. That was no ſimple abſolute deſire of death, but a thing which he could in regard of his fruition of Chriſts preſence hauehave deſired, if that worke which God appointed by him to be done, had bene finiſhed.
2. Health and ſtrength of bodie. What doth the PſalmiſtshPſal. 88. 3. &c. complaint of weakneſſe imply, but deſire of health and ſtrength? Yea, heiVer. 2, 13. expreſly prayeth for as much. It is noted as an eſpeciall bleſſing beſtowed on the Iſraelites when they came out of Egypt, thatkPſal. 105. 37. none were feeble.
3. Meanes which God hath ſanctified to preſerue life, health and ſtrength, as lPſal. 145. 15.meate, mIudg. 15. 18.drinke, nGen▪ 28. 20.apparell, oPſal. 127. 2.ſleepe, &c.
4. Me…es to recouer health, and ſtrength: Leu. 26. 6.as Phyſike, and all kind of medi… Chyrurgerie and all kinds of ſalues, with the like. This phraſe,pMat. 9. 12. The ſ…cke need a Phyſitian, and theq2. King. …0 7. direction which Iſaiah giueth to Hezekiah about the laying of a lump of figs vponupon his boile, giuegive warrant for the vſe of Phyſicke and Chyrurgerie. It requireth learning, skill, obſeruation and experience both to know the nature of diſeaſes, wounds, sores, and other maladies, and alſo to know the different vertue which by the diuine prouidence is giuen to hearbs, rootes, drugges, and other creatures: and wiſely to apply fit and proper remedies, to ſundry and different maladies. Theſe things therefore may be prayed for.
5.rPſal. 90. 17. Good ſucceſſe in our callings, labours and paines to get ſuch meanes as are fit to preſerue or recouer health and ſtrength:Ruth. 2. 4. and to maintaine our eſtate. For allſPſal. 127. 1, 2, that we can doe is altogether in vaine, except the Lord proſper our endeuours.
6. Gods bleſſing on the things which wee poſſeſſe and vſe. Without this bleſſing a man were as good eate grauel as bread. Therefore for obtaining this bleſſing,t1. Sam. 9. 13. grace, Mat. 14. 19.(as wee ſpeake) vſeth to be ſaid before meat, and thereby food is ſaid to bee bleſſed.
7. A diuine ſanctification of all we hauehave. Foru1. Tim. 4. 5. eueryevery creature is ſanctified by prayer.See §, 89.
8. Freedome and deliuerance from all kinde of externall miſeries, asxPſal. 142 6. oppreſſion,yActs 12. 5. … impriſonment,zExod. 2. 23. bondage,a1. King. 8. 47. captiuitie, and other like diſtreſſes.
§. 100. Of the extent of our prayers for the temporall good of others.
Q. ARe wee to pray for no more then is needfull for our ſelues?
A. Yes. What we craue for our ſelues, we ought to craue for others alſo. For the Petition is made in the plurall number,
Q. Who are thoſe others for whom wee muſt craue temporall bleſſings.
A. 1. They who are of our Family. b1. Tim. 5. 8.It belongeth to vsus to prouide for them. We muſt therefore pray that we may hauehave ſufficient for our ſelues, and them: and that God would further beſtow on them whatſoeuer is requiſit for them in their places.
2. They who are of our kindred, or alliance, though they bee out of our Family.foreign. That diſtinction which the Apoſtle maketh betwixt theſe two phraſes, his owne, and them of his houſe, where he requireth a prouident care for both, ſheweth that reſpect muſt be had to our owne, that is, our kindred, though they bee not of our Family.
3. They which are of our towne, pariſh, or citie. That which the Prophet aduiſeth concerning the Citie where the Iewes in their captiuitie dwelt (which was to pray to the Lord for it, Ier. 29. 7.and to ſeeke for the proſperitie of it) may bee applyed to the Pariſh, Towne, Village, ſtreet, or any other ſuch common place. And this reaſon which the Prophet rendreth (in the peace thereof ſhal you hauehave peace) may be extended to all ſuch places.
4. They who are of our Nation. The Pſalmiſt ment his whole Nation,Pſal. 122. 6. when he ſaid, Pray for the peace of Ieruſalem. And againe, If I forget thee, Pſal. 137. 5.O Ieruſalem, &c.
5. They who any where liue in this world. That all of all ſorts may in their places be maintained, we ought to pray for a continuance of thoſe things which at the beginning God ordained for the preſeruation of the world: that, as God hath promiſed,Gen. 8. 22. there may be, while the earth remaineth, ſeed-time and harueſt, and cold and heat, and Summer and Winter, and day and night: and all other things meet for man in this world. Yea alſo according to publike extremities, and neceſſities muſt our prayers be ordered, as in time of drought, fort1. King. 18. 42, Iam. 5. 18. raine:u1. Sam. 12. 18, 19. when faire weather is ſeaſonable, for faire weather: in time ofx2. Sam. 24. 25. Plague,yIoel 1. 14, &c Famine,zExo. 17. 10, 11. Warre, or any other like diſtreſſe, for ſuccour againſt thoſe Meſſengers of death: that thus ſo long as God hath appointed vsus to liue in this world, we may comfortably paſſe ouer that time of life.
§. 101. Of the things for which by vertue of the fourth Petition we ought to giuegive thankes.
Q. VVHat are the particular good things for which, by reaſon of the fourth Petition, thanksgiuing is required?
A. 1. Life it ſelfe. For eueryevery day that is renewed vntounto vsus affordeth matter of thankes euen for that life which is lent vsus. Thus much doth the Pſalmiſt intend in theſe words. While I liue will I praiſe the Lord, Pſal. 146. 2.I will ſing praiſes vntounto my God while I hauehave any being.
2. Health and ſtrength in that life. Ioſ. 14. 10, 11.This is it which Caleb that faithfull ſeruant of the Lord acknowledgeth, and that to the glory of God, for he aſcribeth it to God.
3.Deut, 8. 10. Sufficient meanes to preſerue theſe. This Moſes giueth in expreſſe charge to Iſrael, ſaying, When thou hast eaten and filled thy ſelfe, thou ſhalt bleſſe the Lord thy God. The Scripture vnderunder one bleſſing compriſeth all bleſſings of the ſame kinde: ſo as by virtue of that charge wee ought to bleſſe God for apparell, ſleepe, and other meanes of maintaining health and ſtrength.
4,Iſa. 38, 9, &c. Recouerie of health and ſtrength. For this did Hezekiah (as a perpetuall teſtimonie of his thankefulneſſe) indight a Pſalme of praiſe, and cauſe it to be regiſtred for all ages.
5.Gen. 24. 26, 27. Good ſucceſſe in our paines. For this doth Abrahams ſeruant giuegive expreſſe thankes vntounto God.Gen. 31. 5, &c. And Iaakob aſcribeth that encreaſe which he had to God, which acknowledgement is a thanksgiuing.
6. The extent of Gods prouidence to our Family, and to ſuch as we ought to prouide for. Iaakob acknowledgeth thus much, ſaying,Gen. 33. 11, 20. God hath dealt graciouſly with mee, and I hauehave enough, meaning enough for himſelfe, and all that belonged to him: and thereupon he erected an Altar in teſtimonie of his thankefulneſſe.
7. Gods bounty extended to the places where wee dwell. Sion was the Citie of Dauid, Pſal. 147. 12, &c.and in Ieruſalem was his habitation: he doth therefore praiſe the Lord for that peace, plenty, ſafety, and other like bleſſings which God had beſtowed thereupon. On this ground wee are to bleſſe God for ſuch good Gouernours as he hath ſet ouer vsus,1 Kin. 10 9. in regard of the temporall benefits which we receiue thereby.Prou. 29. 2.
8. Gods prouidence in keeping away, or remouing any euils, as mPſal. 107. 8, 9.Famine,nPſal. 91. 2, &c. Plague,oExo 15 1, &c. Sword,pEſt. 9. 23, 24. Plots and practiſes of Enemies, with the like.
9 The common bleſſings which God beſtoweth on the whole world. The conſideration whereof muchqPſal. 8. 1, &c, & 145. 1, 14, 15. enlarged Dauids heart to praiſe the Lord. Here therefore we are to take notice how all the creatures in heauen, earth and ſea ſtill continue, as from the beginning, to be vſefull vntounto man.rPſal. 104, 2. The heauens remaine to couer him,ſ& 136. 7, 8, 9. the Sunne, Moone and whole Hoſte of heauen to giuegive him light, and to ſend him down a ſweet influence: t& 139. 7.the clouds continue to water the earth,u& 104. 13, 14, 25, 26. the earth to feed diuers ſorts of creatures which are for mans vſe: yea and to nouriſh ſundry Trees, Plants, and Hearbs, and they in their kinde to bring forth ſeuerall fruits: and the Sea to bring forth ſundry creatures that are fit to liue therein: and the waters that ſpring out of the earth to refreſh the creatures thereon. All theſe, and others like to theſe, miniſter much matter of thankſgiuing.
§. 102. Of the duties required by vertue of the fourth Petition.
Q. VVHat are the duties after which we ought to endeuour by reaſon of the fourth Petition?
A. Prou. 13. 4.1. Diligence in our calling. This is that meanes which God hath ſanctified to get bread, that is, ſuch things as are needfull for our temporall eſtate.Gen. 2, 15.—3. 19. This was at firſt enioyned by God to man in his innocent eſtate: and afterwards againe in his corrupt eſtate: yea it is practiſed by vnreaſonable creatures,Prou. 6. 6, 7, 8. who in this reſpect are ſet as a patterne before vsus.
2. Good conſcience in getting the things that are needfull for vsus. Thus will that which we hauehave bee OVRS; according to that direction of the Apoſtle to Chriſtians, that they eate their owne bread. 2. Theſ. 3. 12.Thus alſo will that which wee hauehave bee the more ſweet vntounto vsus.Prou. 15. 15. For a good conſcience is a continuall feaſt. This is the maine thing which the Apoſtle intendeth where hee forbiddeth Chriſtians to ſteale, Epheſ. 4. 28.and enioyneth them to worke the thing that is good.Pſal. 37. 5.
3.Qui diem tibi dat, etiam ea quae ad diem pertinent dat. Greg. Nyſ. de Orat. Confidence in God for his bleſſing: namely both on our paines, and alſo on the things which wee hauehave gotten by our paines,Ioh. 6. 11. being perſwaded that hee which giueth the day will giuegive things needfull for the day. Chriſts giuing of thankes for the creatures which were prouided, giueth euidence of his confidence in Gods bleſſing.
4. Faith in the Lord Ieſus, Tit. 1. 15.for a right to what wee hauehave. Thus ſhall we hauehave a right euen before God to that which we hauehave lawfully gotten before men. And much comfort may we reape thereby.
5. Faithfulneſſe in nouriſhing and cheriſhing our bodies with that which wee hauehave. Eccl. 5. 17, 18.This is the maine end of this Petition. The Wiſe-man pronounceth them bleſſed that eate in time for ſtrength. Eccl. 10. 17.Yea nature it ſelfe draweth man hereto. For no man hateth his fleſh, but nouriſheth and cheriſheth it.Epheſ. 5. 29.
6. Temperance in vſing ſuch things as are moſt vſuall and vſefull for vsus. Thoſe are the things which are here ſtiled dayly bread. To this purpoſe tendeth this direction of the Wiſe-man, Put the knife to thy throat, Pro. 23. 2if thou beeſt a man giuen to thine appetite. Luke 21. 34.Thus ſhall wee not be oppreſſed with ſurfetting and drunkenneſſe.
7. Contentment in that which God bestoweth on vsus. Heb. 13. 5.This clauſe THIS DAY importeth this duty.1. Tim. 6. 8. Much quietneſſe will this bring vntounto the mind. Till this be attained to, nothing will ſatisfie a man: but the more he hath, the more he will couet.
8. Prouidence for ſuch as belong to our charge. On this ground we pray in the plurall number, GiueGive VsUs. The Apoſtle noteth this to be a bounden dutie, ſaying, Fathers ought to lay vp for their children: 2. Cor. 12. 14.and hee layeth it ſo ſtraitly to the charge of Chriſtians,1. Tim. 5. 8. as if they faile therein, hee accounteth them worſe then Infidels.
9. Liberalitie to ſuch as need. The extent of this particle VsUs reacheth to all of all ſorts. Now God giueth to ſome aboundance, that out of their ſtore,2. Cor 8. 14. they ſhould miniſter to ſuch as want. Wee therefore that pray that others may hauehave bread, ought, when wee hauehave ſufficient for our ſelues and others,Neh. 8. 10. to giuegive vntounto them.
10. Ioy in the occaſions of reioycing which others hauehave for Gods bleſſing on their temporall eſtate. To that generall direction of the Apoſtle,Rom. 12. 15. Reioyce with them that do reioyce, may this particular be referred. We are taught to pray for others, as for our ſelues: We muſt therefore be anſwerably affected to their good.
§. 103. Of the ſinnes whereof the fourth Petition ſheweth men to be guilty.
Q. VVHat are the ſinnes contrary to the fourth Petition, that we ought to bewaile?
A. 1. A careleſſe neglect of our owne or others welfare. 2. A diſtruſtfull carking for the ſame.
Q. Who may bee accounted guilty of neglecting their owne welfare.
A. 1. They who care not what hurt they doe to their bodies. Many bereaued of their wits, or poſſeſſed with a deuill, care not to thruſt Pins, Kniues, Daggers, and ſuch like ſharpe inſtruments into their fleſh, and toaMar. 5. 5. ſtrike themſelues with ſtones. If any in their right wits doe ſo, they are worſe then mad men.
2. They who ouer-rigorouſly puniſh their bodies. Many blinded with ſuperſtition, and beſotted with idolatry,bCol. 2. 23. ſpare not their fleſh. Thec1, King. 18, 28. Baalits cut themſelues with kniues and launces. Papiſts teare their fleſh with whips, and ſundry other wayes macerate their bodies: whereof it may be ſaid, Who required this? They who being better inſtructed, doe, in performing ſuch duties as are in their ſubſtance warrantable, impaire their health and ſtrength by faſting, watching, or any other kinde of not ſparing their bodies for duties of piety, are not free from all blame, but come too neere to ſuperſtition: their deuotion carieth them beyond the bounds of this Petition.
3. They who thorow too eager a purſuit of what they like, waste their naturall vigor, asdGen. 25. 29, &c Eſau, who followed his hunting till he was faint. Fearfull was the iſſue which thereupon followed: for it coſt him his birth-right. All immoderate paines of minde or body, are aberrations ſweruing from this Petition, whether they be of Porters, Labourers, Husbandmen, Tradeſmen, Seafaring men, Students, or any others.
4. They who by immoderate paſſion ſhorten their dayes. It is taxed, as a fault incIer. 31. 15. Rachel, that ſhe refuſed to be comforted: from which faultfGen. 37. 35. Iaakob was not altogether free. If by intemperancy in eating, drinking, or any other way men bring diſeaſes vponupon their bodies, or haſten their death, their ſinne is much more hainous.
5. They who thorow niggardlineſſe afford not themſelues things needfull. This is one of the great vanities which the Wiſe-man taxeth, thatgEccl. 6. 2. a man to whom God hath giuen riches, wealth, and honour, Pecuniae non dominus ſed ſervus eſt: cuſtos, non poſſeſſor. Bern. ſuper Cant. Ser▪ 21.ſo as he wanteth nothing for his ſoule of all that he deſireth, yet God giueth him not power to eate thereof. Such an one is a ſeruant, not a Maſter; a keeper, not an owner of his wealth.
6. They who caſt themſelues into needleſſe dangers. h2. Sam. 23. 16, 17.After Dauid had beene a meanes of mouing three of his Worthies to hazard their liues to ſatisfie his longing, his heart ſmote him for it.i2. Sam. 2. 14, 15 How fearfull was the iſſue of thoſe twelue couples of yong men whom Abner and Ioab ſent to play a dangerous ſport? On this ground quarrellers, challengers, vndertakers of ſingle combates, eſpecially on priuate occaſions, but moſt of all where the combates are deſperate, as with Piſtols, or double Rapiers, their bodies being naked, are condemned.
7. Selfe-murtherers. It is the maine ſcope of this Petition to deſire preſeruation of life. How contrary thereunto is it to take away a mans owne life? They were deſperate reprobates that in Scripture are noted to hauehave done ſo: ask1 Sam. 31. 4. Saul, l2. Sam. 17. 23.Achitophel, andmMath. 27. 5. Iudas. As fornIudg. 16. 30. Sampſon, the thing that he aimed at was to deſtroy the enemies of the Church, not himſelfe: and what he did, he did by an extraordinarie Spirit: and therein he was a type of Chriſt, who by his owne death deſtroyed the enemies of the Church.
§. 114. Of neglecting the welfare of others.
Q. VVHo may be accounted guilty of neglecting the welfare of others?
A. 1. They who are improuident for ſuch as are vnderunder their charge: as improuident Husbands, Parents, Maſters, and other Gouernours.oMath. 7. 11. Such as are euill, can giuegive good things to their children; what may then be thought of them that doe it not?
2. They who are vnmercifull to others that need,pIam. 2 13. Saint Iames denounceth iudgement mercileſſe againſt ſuch. A fearefull doome. For mercy is the onelyonly ground of that hope, which ſinners can hauehave.
3. They who enuie at the proſperitie and aboundance of others: as theqGen. 26. 14.—30. 1. Philiſtims enuied Iſaak: and Rachel enuied her ſiſter. Well ſaith the Wiſe-man hereof, that it is the rottenneſſe of the bones, Prou. 14. 30.
§. 104. Of ſundry branches of improuidence.
Q. HOw is the forenamed improuidence manifeſted?
A. 1. By idleneſſe, and negligence in a mans calling, whereby he depriueth himſelfe of the meanes wherewith hee ſhould prouide for himſelfe, and his charge.aPro. 24. 30, 31. The field and vineyard of the ſlouthfull bringeth forth thornes and nettles, in ſtead of Wheat and Grapes.
2. By medling too much with other mens matters. Such an one isbPro. 26. 17. as one that taketh a dogge by the eares: hee may get a ſnap thereby. Therefore Saint Peter wiſely exhorteth Chriſtians c1. Pet. 4. 15.not to ſuffer as buſie-bodies: a man can hauehave no more comfort in ſuch ſufferings, then in ſuffering for theft, murder, and ſuch crimes.
3. By following paſtimes too much. FordProu. 21. 17. hee that loueth paſtime ſhall be a poore man. Much time and money vſeth to be ſpent by ſuch. Faire inheritances hauehave beene caſt away at Dice.
4. By frequenting lewd companie. For eProu. 6. 26.by meanes of a whoriſh woman, a man is brought to a peece of bread: and f—23. 21.The drunkard and the glutton ſhall come to pouertie.
5. By prodigalitie.gLuke 15. 13. The Prodigall child waſted his ſubſtance with riotous liuing.
§. 105. Of carking too much for this world.
Q. VVHo carke too much for their temporall eſtate?
A. 1. Profane Worldlings that preferre the things of this world before the glory of God. They would hauehave the fourth Petition to bee firſt. Such were the Iewes that madeaHag. 1, 4. ſeeled houſes for themſelues, while the houſe of God lay waſte: and thebMath. 8. 34. Gadarens that preferred their ſwine before Chriſt.
2. Couetous men, whoſe deſire is neuer ſatisfied: they are like the things that can neuer ſay,cPro. 30. 15, 16. It is enough. They who are couetouſly minded, regard not the limitation of this Petition, by THIS DAY. Their mind is more on yeares then dayes: as his was that ſaid to his ſoule,eLuke 12. 19. Thou haſt much goods laid vp for many yeares.
3. Vnconſcionable perſons, who care not how they get what they hauehave. They hauehave no reſpect to this particle of right, OVR. VnderUnder this headf1. King. 21. 8. Iam. 5. 4. all the violent oppreſſions, and fraudulent circumuentions which any vſe, may be compriſed.
4.gTit. 1. 15. Vnbeleeuers, who before God can call nothing their owne.
5. Vngratefull wretches, that hauehave neither mind nor time to giuegive God thankes for the good things they hauehave: like to thehLuk. 17. 17, 18. nine Lepers, who being clenſed, neuer returned to giuegive thankes to Chriſt. Do theſe account their Father in heauen to be the giuer of the things on earth?