Meditations and Disquisitions Upon the Lords Prayer, Commentary (3 of 4)

Meditations and Disquisitions Upon the Lords Prayer · Commentary (3 of 4)

p. 105It is a fearefull thing to make this a petition to God; if we doe not withall, make it a rule to our selves, that all the actions of our life, may be squared by it. And therefore, O my soule; if matter of profit, be offred to thee; lay it to this Rule; whether it bee according to the Will of God, or no: for if it be not; what great advantage soever it make shew of, account it but losse. If matter of honour bee offred unto thee: Lay it to this Rule, whether it be according to the Will of God, or no: for if it be not, what great advancement soever it pretend; account it but shame. If matter of pleasure be offred unto thee: Lay it to this Rule, whether it be according to the Will of God or no: for if it be not; what pleasing suggestion soever it hath; account it but misery. It was conceived by Ahab; that it would bee for his profit, to buy Naboths Vineyard; but when he would not lay it to this rule; he payd for his purchase, with his blood to Dogges. It was pretended to Pharaoh: that it would be for his honour, to pursue the Israelites: but when he would not lay it to this rule: he perished himselfe, and all his Host, in the red Sea. It was suggested to Salomon, that it would be for his pleasure, to entertaine the love of strange women; but when he would not lay it, to this rule: God laid it to p. 106his charge, both raysing up aduersaries against himselfe, and renting the Kingdome from his Sonne to his servant. We must first therefore endeavour to make it a rule to our selves: and then we may safely make it a petition to God; otherwise, if we say to God, Thy Will be done, and intend not to doe it; we shall but turne the petition from active into passive: Gods Will into his anger: and draw it downe to be done upon us in earth; as it was done in heaven upon the Angels.

Many can say this petition devoutly enough, so long as they understand it not: but when they are told how Christ sayd it, Not my will, but thy Will: and thereby come to know, that to pray for doing of Gods Will, is to pray against doing their owne wills; against their unlawfull lusts; against their covetous desires; against their ambitious designes; against their malicious practices, and such like: then it strikes cold to their hearts; their tongues cleave to the roofe of their mouthes: and they could wish the petition might never be made. But he that understands it, and yet stands to it; he that speakes it more from his heart then with his tongue; he that is resolv'd to say it, because he sayth, as he is resolv'd: this man makes it a prayer for himselfe, and an Hallelujah to God; and shall reape the fruit of both in the due time: to the other, it proves but as the sacrifice of fooles: and if it make a noyse, it is but as the tinkling of a Cimball: a Musicke, at which God stoppes p. 107his Eares, onelyonly the Divell makes himselfe merry.

But doe we not by saying this petition, seeme to forget both God, and our selves? For, is not God most Iust? are wee not most sinfull? and what can bee the Will of a Iust God to heynous sinners, but wrath and indignation? and will we pray that the Viols of Gods wrath may be poured downe upon us? It is true: we come afterwards and say, Forgive us our trespasses: if this had beene sayd first; and wee had first obtained a pardon of our sinnes; we might then with some confidence have sayd, Thy will be done: but whil'st wee are in our sinnes; and not so much as a pardon asked: to come now with this petition, and to put our selves boldly upon Gods Iustice: what can it seeme to argue, but great precipitation and inconsiderate rashnesse? But is it not, that this petition is also one of our Hallelujahs to God: and a petition made by way of Hallelujah, seemes of all other the most effectuall? although what neede wee goe so high, seeing wee have familiar reason enough beside? For, what danger can there be in saying, Thy Will be done: having sayd before, Our Father which art in heaven? for we come not now, as strangers to a Iudge; but as children to a father: and that which is more, to a mercifull father; and that which is most of all, to a most mercifull father: and which is more then that most, to a mercifull father, who is Father of all mercy, and of mercy to all: and yet p. 108this is not all: for may wee not observe, that we pray indeed, that Gods Will may be done in earth; but how? as it is in heaven. And how is it done in heaven, but in bounty and in mercy? for, even the Heavens, and even the Angels themselves have need of Gods mercy; as it is said, His mercy is over all his workes. And upthis Foundation of Gods mercy wee may build our assurance, that Gods will is not then done, when his creatures are undone; but that, as it was his pleasure at first to make us; so it is his Wisd. 11.25.Wis 11:25pleasure still to preserve us: and as from his everlasting Will, we all have our life: so by his Will, we should all have everlasting life. When as yet we were not: his Will was wee should be: Now that we are, his Will is we should be holy. And if any man sinne, his will is, hee should repent: and if a man repent, his Will is, he should be saved. Let this Will, O Lord, be as thy last will; which yet can come but as a streame from the Fountaine of thy first will: for, as it was meerely thy Will, that at first made thee to make us; so it is meerely thy Will, that must lam. 1.18.make us to be holy; that must make us to repent, that must make us to bee saved. These wils in God, are as the chaine of his mercy; whereof every linke is fastned to one another; and all of them firmely fastned upon us, unlesse by the violence of our sinnes, & the finfulnesse of our wils, we doe wilfully breake them. O God, so frame our wils, that they may be fit linkes to be fastned to this chaine of thy will; that as one p. 109linke drawne on, drawes on another: so our spirits being guided by thy grace, may be guids to our flesh: and that our flesh, as living by thee, may live to thee: knowing, that though the way of thy Will may bee troublesome in the going; yet the journey shall be comfortable in the ending: and though it be the secret of thy Will, that in doing it we shall meete with many crosses; yet it is the purpose of thy Will, that by doing it wee shall purchase many joyes; and therefore can have no cause to make us afraid to say: Thy Will bee done in earth as it is in heaven.

But is it not too great a boldnesse in this Petition; that where all the other make suite for great, yet possible things; this onelyonly makes a suite which is impossible? for how can earth bring forth as good fruit as heaven? how can men performe as perfect duties as the Angels? Indeed not in equality, but in similitude: Not to doe as well as they; but to doe our best, as well as they: Not that our Vessels can bee as bright as theirs, but be as cleane; and not hold as much, but be as full. And even this cleannesse; and even this fulnesse not of our selves: For what cleannesse can there bee in dirt? or what fulnesse in vessels that are full of holes? and such we are all of us, not onelyonly ex humo, but ex limo, and Pleni rimarum; quenching the spirit as fast as it is kindled; all our cleannesse is in him: to whom we say, Purge me with Hisop, and I shall bee cleane: all our fulnesse from him: of p. 110whom it is sayd; Of his fulnesse wee have all received. Hee onelyonly that hath set us the taske can give us, the power: and by him wee may attaine to that of St. Paul; I can doe all things in him that comforteth me: for by the comfort of this Comforter, it may be possible to make the petition possible; Thy Will be done in earth, as it is in heaven.

But if it be onelyonly in similitude; why doe we pray onelyonly to be like the Angels: and pray not rather, to be like God himselfe? as Christ would have us: Be yee holy, as your heavenly Father is holy: Math. 5.48.Matt 5:48Be yee perfect, as he is perfect: for now wee make a prayer that comes short of Christs precept. Is it not that the perfectest patternes that can bee, are in both places propounded to us? and therefore here, where it is matter of obedience; the Angels are our patternes: of whom D…vid saith, Praise the Lord all yee his Angels; that doe his Commandement, in obeying the voyce of his Word: but this patterne, God cannot be, seeing obedience cannot be, where there is no superiour: but where it is matter of holinesse or perfection; there God must be our patterne: and therefore we justly forbeare to speake of Angels; where we have a patterne to speake of in God himselfe. O Lord God, if I cannot bee like thee in holinesse: yet let me bee like the Angels in obedience: and If I can attaine to neyther, let mee at least aspire to both; and what I want in power, and performance: make me to supply with vowes, and prayer.

p. 111The time was when Angels might have envyed man for his happinesse: but now man hath just cause, (if any cause can be just) to envy Angels for their happinesse: for what happinesse can be greater then to be made patternes of holynesse: and that by God, to the Image of God? by the Sonne of God, to the Sonnes of God? But, O blessed Spirits, we envy you not, but admire you rather: for, why should we envy you for continuing holy; who pitty us for not continuing? and not onelyonly pity us, but doe your best to relieve us? And how can we choose but admire you for patternes; who so farre exceed the proportion of patternes? Patternes are but examples, but you are also Assistants: Patternes doe but lie before us, but you pitch your Tents round about us: Patterns doe but light us to the likenesse, but you delight, to have us be like you. And how then can wee envy you for being our betters: who envy not us, to become your equals? O blessed Spirits, we envy you not, but admire you rather; and willingly, not onelyonly accept you for our patternes; but under Christ, acknowledge you for our Guardians.

And here now seemes a fit …lace to sit downe and wonder, at the unspeakeable love and bounty of God, expressed toward us in these three petitions: For by the first, we are assured of eternity: by the second, of a Kingdome: by the third, to bee like the p. 112Angels: or if wee like it better to say; By the first, we are informed what we shall be, as Angels. By the second, what wee shall have, A Kingdome. By the third, what we shall doe; The Will of God. These are blessings worthy to come from a heavenly Father; these are rewards which worthily become a bountifull Master. And now, let the Swine (flesh and blood) goe murmure against God, that he is a hard Father; and a bad Master: and that there is no profit in serving him; because he gives them not the Mal. 3.14Mal 3:14mire of the world to wallow in; as though he had no other way to expresse his favours, but by cloddes of earth: but doe thou, O my soule, meditate upon these petitions; and in them upon these blessings; and in these, upon the infinite love and bounty of God: and thinke how happy thou art to have such a Father: how much thou art bound to love such a Master: and thinke not much to love him with thy whole heart: seeing he hath blessings to bestow upon thee which cannot enter into thy heart: thinke not much Esa. 61.3.Isa 61:3to submit thy selfe wholly to his Will; seeing his Will is, to give thee beauty for ashes: the Oyle of gladnesse for mourning: that we shall ever finde it a most happy thing for us to say Thy Will be done in earth, as it is in Heaven.

It is proper to this petition: that where the other seeme to waite at Gods Throne: this onelyonly waites at his footestoole: and where the p. 113other, sing onelyonly the high note, Glory be to God on high: this seemes to adde a Base: saying, In Earth as it is in Heaven. And it may justly be called the petition of obedience: seeing, all the other have their ends in injoying; this onelyonly hath no end but in obeying.

Next to these, as I may say, of the higher House; come in the commons: and first, takes place a generality, as it were a corporation: for when it is sayd; Give us this day our daily bread: is it not plainely the prayer of all living creatures? whether living the life reasonable: or the life sensitive: or even the life onelyonly vegetative? For of unreasonable creatures, it is said: The Lions seeke their meate at God, and the young Psal. 104.21. Psal. 147.9.Ps 104:21Ps 147:9Ravens call upon him, and he feedeth them. And of vegetables, it is manifest, that though the Corne give bread to us; yet God gives bread to the Corne, by his dewes from heaven. And Psal. 65.9. Hos. 2.22.Ps 65:9Hos 2:22even the Angels, though they have no bodies, yet they have their bread too: of which it is said, Psal. 78.25. Psal. 145.15.Ps 78:25Ps 145:15Man did eate the bread of Angels: and of all together, it is sayd: All things looke up to thee, and thou givest them meate in due season; thou openest thy hand, and fillest with thy blessing every living creature. But as these severall kinds of creatures may be conceived to have their severall waies in making use of this petition: so man, as the summary of them all, partakes with all of them in all the waies of using it. He partakes in using it, with the vegetables, by indigence of Nature: Hee p. 114partakes in using it, with the beasts; by appetite of sence: He partakes in using it, with the Angels; by acknowledgement of the Authour, and thankesgiving for their preservation; as may be thought included in their Allelujah. In the two former, it is the prayer of nature: In the latter, of grace: which therefore ought chiefely to bee intended, least seeking onelyonly to seed our bodies, God send leannesse into our soules.

This Petition of asking bread, is placed here, in the midst of these petitions; not as some carnall man would thinke, to serve as a bayte in the midst of a journey; nor yet as some worldly man would thinke, least if we should speake of our trespasses first, wee might haply bee denied it: but therefore it is placed heere betweene Saints and sinners, to shew, that temporall blessings are distributed indifferently to them both; and that they lie as the commons of Gods generall goodnesse; not as the severals of his speciall favour. Or may it not give us to observe; that it stands below the petition of Saints, to shew that temporall blessings are below their consideration; and that with them, the doing of Gods Will, is before the providing for their owne necessities: but it stands above the petition of sinners, to shew, that temporall benefits are the highest of their thoughts; and that they set them before even their very salvation.

God made the world without stuffe: and he p. 115could nourish man without foode: but as his pleasure was, to make man of the dust of the earth: so his pleasure is, to feede man with the fruit of the earth; that shee which was the mother, might also be the nource: and that seeing from whence we are come; and feeling to what we are come; we might have within our selves continuall remembrancers, to put us in minde of what we have need to have, and of whom we have need to aske.

Thou O God, hast given this life to man, for a time of tryall; and thou hast placed man in this life in estate of frailety; that leaving him in distresse thou mayst see what succour he will seeke; and least it should bee no fault in him to forget thee, if hee had no use of thee: thou hast layd a necessity upon him to make him remember thee. Thou hast enough O Lord, to give to every one enough: and thy skill serves thee, to serve all alike; but thy pleasure is, to weigh thy gifts unto us in uneven skales: for the revealing and tryall of somes repining, and others ingratitude: and for the tryall and exercise of somes patience and others charity.

This prayer for bread; seemes to be a petition preferred by the stomacke; or at least, for the stomacke. For, all other parts of the body, have as I may say, their certaine revenues, and have all of them provision brought in continually; onelyonly the stomacke is a day-labourer; and hath nothing to live on but what it can get abroad, from day to day: and if it misse but a p. 116day, the whole body fares the worse for it, God knowes how long after. And is not this now, a glasse of our mortality? seeing our stocke of life lies all in the hands of the stomacke: and yet the stomacke hath nothing, but what it gets with the hands? Or is it not a glasse rather for our pride? seeing all the strength and beauty of our bodies, (of which we are so proud) have yet no other maintenance, then what they receive from this one poore day-labourer, the stomacke? but most of all; is it not a glasse of Gods bounty? for if wee have as good a stomacke to make the petition, as the petition is of purpose made for the stomacke: we may live as happily by this daily almes, as others doe with their full barnes: seeing God gives plentifully to all that aske; not onelyonly beyond their asking, but oftentimes beyond their desiring: especially when they aske as the stomacke doth here, not for wantonnesse, but for want.

But is it not a petition of idlenesse; to thinke to have that of God by prayer, which must be had by our owne policies, and labours? For, who ever reaped, that did not sow? who ever gathered fruit, that did not plant? and what bread should Iacob have had, if hee had not bestird him, with his father in law, Laban? It is true indeed, Iacob tooke care for his living; but hee had made his way to God by prayer, when hee made his prayer to God upon the way: and vowed his vow, If God will give me bread to eate, Gen. 2…, 20.Gen 2:20and rayment to put on; then shall the Lord be my God: p. 117for otherwise hee might have laid his stickes in his Ewes troughes long enough; before his Flockes should ever have had such strange encrease. For, when God gives us our bread; it comes easily to us, because our labours are succesfull; and leave us fresh to the enjoying: but when we thinke to have it onelyonly by our labour; it tyres out our spirits: wee make our selves but Silk-wormes, & spin our selves to death. When wee have bread of Gods giving; there comes a blessing with it: It is not onelyonly Noster, but Nobis; Hab. 1.16.Hab 1:16not onelyonly ours, but for our good: but when we have it, by sacrificing to our nets; God blowes upon it; we plant the Vineyard, & another eates the Grapes. When God gives us our bread, it turnes to good nourishment, and is a staffe of life unto us; but when it is gotten as Gehezi got gifts of Naaman: It breeds ill blood, and turnes to a leprosie.

There are some that possesse their daily bread, and yet enjoy it not; of such Salomon speakes, Eccles. 6.2.Eccl 6:2God gives them riches, and honours, but gives them not power to eate thereof; and such a one was Nabal. There are some that enjoy their daily bread and yet possesse it not, and such were the Apostles: as having all things, and yet possessing no thing. There are some that possesse it, and enjoy it both: of whom Salomon also saith; There is nothing better for a man then to eate and drinke; and let his soule enjoy good in his labour: and such a one was Abraham: and there are some that neither possesse it, nor enjoy it; and such are such as Lazarus. p. 118Yet are these men as miserable as they seeme, in better case then those that possesse it, and enjoy it not; for these have at least, the comfort of a hope; but those may have the hope; but shall never have the comfort of Abrahams bosome.

But why should wee use this word of giving? for if it be our due; why should wee not aske it, by the word of Paying? and is it not our due, when we have deserved it? and have we not deserved it by the great services we have done to God in the former petitions? O my soule, all this is but proud flesh; there is no soundnesse at all in it: for, all which thou hast done, The hallowing his Name: The advancing his Kingdome: The doing his Will; All is but the tribute due unto him: and is a Prince indebted to his subject for paying him his Tribute? And such is our case with God; all we can doe is but to pay him his Tribute: wee cannot deserve so much as a bit of bread: eyther we must have it of his free gift, or not at all. Wherefore, O my soule, make much of this Word Giving; and give it not over in any wise; but account it the greatest strength of thy Title; the best Title of thy tenure; for if thou looke for any thing at Gods hands, unles by his free gift, thou mistakest thycase cleane; and mayst stand without doores, amongst the foolish Virgins. For are there not many, that spend the day in carefulnesse, and the night in watchfulnesse, and yet thrive not? many that tire their bones with labour, and their braines p. 119with contriving, and yet prosper not? Many, that doe nothing else, but adde and multiply, and yet encrease not? and all because they seeke to have that by purchase which must be had by gift; and strive as it were to extort that from God by violence: which is not to bee obtained but by prayer. When yee want it, aske God for it; and hee will give it: when yee have it, thanke God for it, and hee will blesse it: Such is the kindnesse of his love; and the franknesse of his bounty; that if we aske him, he counts it a desart; and if we thanke him, hee takes it for a recompense.

This is one way, and a perfect one, for getting of bread, by praying for it; yet Salomon telleth us of another, a more active way; which yet hath its force from this: Cast thy bread upon the waters, and after many daies thou shalt finde it. For Eccles. 11.1.Eccl 11:1indeed, as poore men stand begging at rich mens gates; so rich men stand begging at Gods gate: and the next way to receive it, is to give it; and if they will have their need, helped; and their hunger filled: they must helpe the needy, and fill the hungry.

In this petition, there is nothing to be seene, but bread to put in our mouthes; yet here is a bridle put into our mouthes withall: for, what we ought not to pray for, we ought not to desire; but we are taught to pray onelyonly for necessities: and therefore to restraine our selves from desiring superfluities. The worldly man would know why asking riches he continueth poore? p. 120and why asking honours, hee continueth base? Know O foole: that with asking thou speedest not, because with faith thou askest not; for faith asketh not for superfluities, but for necessities; not wherewith to satisfie the flesh, which having never so much, hath never enough; but wherewith to content the minde; which, the greater it is, with the lesse it is contented.

Many doubts may be raysed by gracelesse fancies about this petition: some may thinke it an absolute discharge from Fasting; and that we may gather from hence, that wee need not to fast at all: for, Fasting is an abstinence from meate one whole day at least: and here we aske bread for every day; and wee should never bee appoynted to aske it, if wee were not allowed to eate it: Some may conceive, that it is a fit prayer to be sayd in the morning when we rise; but not at night when we goe to bed: for, what should wee doe praying for bread for the day, when the day is spent? and when we have eaten as much already as wee meane to doe? Some may reckon it, a prayer necessary for poore men; but superfluons for rich: for, what should they doe praying for bread for the day, who have bread before hand for many yeeres? Some may suppose the petition is but in jest: for why should they aske so course a thing as bread, who have so much provision of more curious and dainty fare? But all these, for all their provision seeme not provided of understanding, p. 121to know what this petition meanes. For by saying, Give us this day our daily bread: they pray as well for others as for themselves: and even for themselves they have cause enough to say it; and to say it at all times and in all estates. For, is there not a blessing to bee asked before the eating, as well as a gift before the having? Is there not a blessing to be asked after the having as well as a gift before the e…ting? Is it enough to have bread in our barnes, if wee have not meanes to bring it to our mouthes? Is it enough to have bread in ou mouthes, if wee have not power to digest it in our bodies? Know therefore, O thou, whose barnes are full; thou hast as much need to say this petition, as the poorest man, that hath not a graine. For, there are so many things belonging to Gods giving us our bread; that the onelyonly possessing it, is the least matter of a hundred; and unlesse Gods blessing be had withall, is scarce worth the having. For indeed…, bread and all other externall things, are of themselves, but lumpes and pieces of the first Chaos; that unlesse their proceede some words out of the mouth of God upon them; there is neyther light nor life: neyther strength nor comfort, eyther from them to us, or in them for us. For, what was the great Lord 2 King. 7.2 Kgs 7the better, that there was plenty of bread in Samaria; when hee was troden to death before he came at it? what were the Israelites the better for having of Quailes; when they went in at their mouthes, and came out of their nostrils? p. 122what was the rich man the better for having more then his Barnes could hold; when a voyce came suddenly: Stulte, hac nocte repentent animam tuam? For if the blessing of God be not in company: eyther, wee shall not have bread; or having it, wee shall not bee able to use it: or using it, we shall not be strengthned by it: or strengthned, we shall not continue; or continuing, wee shall not bee satisfied; or satisfied, wee shall not be contented. For all these degrees, and many more then these, are all contained in Gods giving us our bread. God gives us our bread, when he gives the earth strength to bring forth bread: Deut. 11.14.Deut 11:14God gives us our bread, when he sends seasonable weather, to gather in our bread: God gives us our bread, when he grants us peace and quiet to eate our bread: God gives us our bread, when hee gives us health and strength to earne our bread: and if we could reckon up all the waies of Gods giving us our bread; we should finde them to be more then the very graines of Corne of the bread we cate. Which if men would well confider, they would rather be humbled with sence of their just defects; then be puffed up with conceit of their vaine excesse.

It is a cheerefull thing to thinke of day; for then the Eyes see, the Feete walke, the stomacke feedes; and every part hath something to doe, or may doe something to delight it. But what sayth the watchman of Dumah? The morning Esa. 21.12.Isa 21:12commeth; and also the night; as fearefull to thinke of, as the day was cheerefull: and therefore p. 123as we open our eyes to entertaine the day; so shutting our eyes is entertainment for the night. And why then doe wee not as well pray for sleepe for the night, as for bread for the day? why take we not as much care for our eyes, as for our stomackes? Is it not, because this followes necessarily upon that? For, when God Psal. 127.2.Ps 127:2in the day gives us our daily bread; he gives us in the night our naturall rest: but when men Eccles. 5.12.Eccl 5:12have bread in the day not given them of God; there when night comes, they are keept waking with cares; and the unquietnesse of their minds lets not their bodies take rest. Or is it not a worse matter? that when God gives us our daily bread, he gives us withall the light of his countenance: but where there is bread, not given of God; there men may revell it out, and runne ryot for a time; but when the night comes they are left without light; and their portion is to bee cast into utter darknesse. Or is it, that as bread feeds us in the day, so sleepe feedes us in the night: and then if sleepe bee bread for the night; in praying for bread for the day, we pray as well for sleepe for the night; for the evening and the morning make but one day.

But what is this day, for which we aske bread? Is it the naturall day of foure and twenty houres? or is it the day of our naturall life? For, if it be that day a little bread will serve; but if it be this day, it requires good store. But be not deceived, lesse bread may serve for this then for that: for p. 124in that day we are sure of so many houres: but in this day wee are not sure of one minute of an houre.

But why doe wee aske bread but for a day? would it not be lesse trouble to God; and more providence for our selves to aske it for a longer time? Indeed, if it could be had: but there is no having it for more then a day: our barnes may have it for a longer time, but our bodies cannot: for, as it is out of the very necessity of nature, that we aske for bread; so it is, to the full extent of Nature, that wee aske it for a day. For let us eate never so much; let us fill our bellies never so full too day; yet it will serve but for a day; too morrow wee shall neede it againe as much as wee did before, unlesse wee should thinke of praying for miracles; and to doe as Elias did, goe forty daies together in the 1 King. 19. 8.1 Kgs 19:8strength of one meales meate: which we have small reason to thinke of; seeing Christ denyed miracle to Iames and Iohn; as well as hee loved them; and though they asked him for it in his owne behalfe. And may it not be another sence of the word, Too day; that though it bee expressed onelyonly in this petition; yet it is to bee understood also in the petitions following? For the three former are common to us with the Saints in Heaven: but the three latter are proper onelyonly to us; and no way communicable to any of them: the three former are without limitation of time; but these three latter are bounded with time: they must bee p. 125obtained eyther now or never; in this life or not hereafter: they prepare us indeed for another life; but when another life is once come: both the prayers, and the things prayed for, shall all cease: for after the day of this life, there shall be no more eating of bread, against the Millenaries: No more forgiving of trespasses, against the Origenists: No more deliverance from evill, against the Purgatorians.

David prayed God to teach him to number Psal. 90. 31.Ps 90:31his daies; as though they were so many, that hee could not number them without a teacher; yet they made all but threescore and ten yeeres; which a meane Arithmetician would easily cast up: We have here but a day to reckon; and yet wee shall never reckon it aright, unlesse God teach us, though wee cannot properly say to number it; yet to measure it: which is all one: for we shall have as much benefit, by measuring our day; as David found by numbring his daies; and we shall finde it as hard a matter to measure our day truly; as David did to number his daies rightly: and as it is difficult to measure it true; so it is dangerous to measure it false: for if wee take the measure too long, it may prolong our repentance; and make us surprised, with stulte hac nocte: and if wee take it too short, it may shorten our providence; and make us a laughing-stocke to the Ant: we must therefore have a composition, made of these two; of Providence and Repentance: and this will be the best Elixir, to keepe our life alive; and the truest p. 126rule to measure our day: but this wee shall never bee able to doe; unlesse we pray as David did; that God will teach us to measure our day.

We may know our daies, to bee very miserable; seeing we are beholding to bread that wee live a day: and we may know our building, to be very unstable; seeing it hath no Foundation, but is faine to stand upon proppes: for what are foode and rayment, but the proppes of our life? And will any man that is wise, in seeking to uphold his ruinous house: choose rather to use fine proppes that bee weake, then course ones that bee strong? Dainty fare; and costly apparrell are indeed the finer proppes; but course fare, and plaine cloathes are the stronger: are we so unwise, to keepe so much a doe for getting the finer; and are not contented when we have the stronger?

Is it not strange that having but a day to live; we should make such provision for many yeeres? and yet are not sure to live out this short day neyther. Ere it be long, there will come a long day; for which all the provision wee can make, will be little enough: Are we so unwise to make so much provision for this short day: and for that long day to make so little? for indeed, to have bread against that day will bee worth the having: and if it were not for the day we hope to live then: the day we live now, were not worth the living.

There is nothing more deere to us then this p. 127day of ours: yet we are ever finding fault with it: eyther it is too short: or it is teadious: or it is uncertaine: It seldome contents us; never satisfies. I cannot therefore blame thee, O my soule, if thou often fall into these wishing kinde of thoughts: O when shall the time bee, Rev. 10.6.Rev 10:6that time shall no more bee: and when will the day come, after which shall come no night: Esa. 60.19.Isa 60:19but now and hereafter shall bee one season: too day, and for ever of one continuance. For, we shall then finde no more fault eyther with the shortnesse, which never shall have ending; or with the teadiousnesse, which ever shall have pleasure; or with the uncertainenesse, which shall bee more fixt, then the poles of Heaven.

But are wee so tied to asking bread for the day; that wee must not bee carefull to provide against too morrow? must wee be so carelesse of providing any thing before hand; that we must never looke further then for the present? Is this the meaning of Christs speech, where hee sayth, Take no care for the morrow: that when Math. 6.34.Matt 6:34we rise in the morning, wee should be to seeke of meate for our dinner? This perhaps may bee feared to bee taken by some: but such taking is mistaking: for wee may observe, Christ saith not, Take no care for meate to eate: but, Take no care what yee shall eate. Abraham could feast three Angels, with a Calfe, and a Cake; and all the meates of Nature serve not our turnes, unlesse we feed upon Art. This is that which Christ p. 128forbids; our affecting curiosity, not our providing for necessity: for if hee should doe this, hee should deny that wisedome to us which Salomon commends in Ants; who provide in the Summer against the Winter; and should cast upon us an affected carelesnesse, so farre from faith; that it is worse then Infidelity: as St. Paul saith: He that provides not for his Family, is 1 Tim. 5.8.1 Tim 5:8worse then an Infidell. The restraint therefore of care enjoyned us by Christ; is from curiosities, not from necessities: from superfluities, not from sufficiencies: from the licorish longing after this or that meate, not from the naturall desire of some meate: from faring like Dives, deliciously; not from faring soberly like Abraham. Or is it that when Christ sayth; Take no care what you shall eate: he meanes by care, our chiefest care; as that which possesseth and takes up our whole heart: and indeed the word used by Christ imports as much: for the smaller foreigncares, stand I may say, without doores in our minde: it is the chiefest care, that takes up all the roome within: and this care must be kept for the Kingdome of God: which as St. Paul sayth, Rom. 14.11.Rom 14:11is not meate and drinke: so there is a care which we take, and a care with which we are taken: and we must not bee taken with care what wee shall eate; and yet we must take care what wee shall eate: for it seemes not so much the care, as the degree of care that is forbidden us; and care in a low degree is in Christs account, of no degree; and such care we may take for what we shall eate; p. 129and yet observe Christs counsaile, to take no care what we shall eate.

But why pray wee for our daily bread, as though we would have but one kinde of meate continually to feede upon? For if there bee change, how is it daily? and who would not soone bee weary of such a diet? Is it, that howsoever there bee variety or change of meates, yet bread is alwaies one; and is onelyonly, wee may iustly say, of the Quorum of meates? for though man lives not by bread onelyonly: yet onelyonly bread is necessary for man to live by. Or is it, that comming here a begging to God; wee are put into the right language of beggars? who commonly aske a farthing, when yet they hope for a better almes? Or is it to make us sensible of our estate; that have not so much as a bit of bread, but what it pleaseth God in mercy, to bestow upon us?

But when wee say, Give us our bread: doe we …ot speake, as though we thought, God meant to keepe our bread from us and put us to asking for that which is our owne already? But is it not, that wee call it ours indeed: but yet not ours, till God give it: And therefore wee give Gods Giving the first place? Or doe wee therefore call it ours, because we earne it with our labour? but therefore Gods gift, because it is hee that blesseth our labours? Or therefore our bread, because a convenient nourishment for our bodies: but therefore Gods gift, because he gives it the vertue of nourishing? Or therefore our p. 130bread, because a competent proportion for us? but therefore Gods gift, because it is hee that gives our portion to us? and though Christ here set the words together for us; and make them easie to be sayd; yet wee shall finde them apt to flie asunder againe, and not easie to be practised. For let our hand swarve but a little; and wee shall eyther lay too much upon Gods giving; and too little upon our bread: or too much upon our bread; or too little upon Gods giving. For if we depend so upon Gods giving, that wee neglect our owne Endeavours; we shall but tempt God; and put him to worke miracles, when there is no cause. Or if wee depend so upon our owne endeavours, that wee depend not withall, and above all upon Gods giving; wee shall then tempt him more, and commit Idolatry, by sacrificing to our nets. We must therefore weigh the words well; and give each ingredient, its just quantity; or we shall never make a composition that will bee profitable: or an exposition that will be reasonable.

But why should Christ tie us to asking onelyonly for bread, and not allow us, to aske a larger Donative, as Riches and Honours? seeing it is all one to God, to give us Quailes, or Manna; and he can make Gold and Silver, as common as Stones in the street, as well to us, as he did to Salomon. No doubt he can doe it, and no doubt he would doe it; if it were for our good that hee should doe it. We may therefore know, that certainly, Riches and Honours, are not of that worth the world esteemes them. They adde indeed p. 131to our wings; but they adde much more to our unweldinesse and weight: they enlarge the Eccles. 5.11.Eccl 5:11sailes of our Shippe; but they encrease much more the labours and burthen. And in adding to our wings, we are payd but with Feathers; where in adding to our weight, there is layd a Taxe upon our substance: in adding to our sayles wee doe but gaine breath; where in adding to our labours; we trie our very spirits. Besides, It is an ill quality, that Riches & Honours have, they are better Assequentibus then Assecutis: more pleasing in their chase then in their purchase. They are too great for our bodies, and too little for our minds. They are more then we can use; and yet lesse then we would have; and so are faulty in both the extreames: both in being superfluous, and in being defective. They are not so good as health, for you cannot buy health with all your money; and as little are you able to keepe it: and every sicknesse takes away both their use and rellish. And therefore the poorest man that is, hath oftentimes a richer Iewell then all the other riches of the world: for, having life and health: hee hath those things for saving whereof the richest wares in a tempest are throwne over-boord. And if we observe it, wee shall finde, that these Iewels of life and health are oftner lost, by having more then bread, then by having lesse: oftner by surfeiting, then by starving. They therefore which have this Diamond of life; and this Pearle of health; though they have withall but the Flint p. 132of bread; may justly bee accounted of greater Ecclus. 30.15.Sir 30:15worth then they who have the Spices, and precious Stones of both the Indies. For they have as David saith most truely, more true contentment Psal. 4.7.Ps 4:7and joy of heart; then they whose Wheat and Wine doth most abound. And to say the truth, these Riches and Honours, are things of which wee may say, Sic Nos non Nobis: wee have them more from others and for others: then from or for our selves. For if there were no others but our selves; there neyther could be any having of Honours, nor would be any desiring of Riches: And what have wee to doe with others? Indeede in civill duties wee have both to obey the Magistrate, and to doe good offices amongst our neighbours: but when it concernes the mind and contentment of spirit; what have we to doe with others? we shall never have any true contentment and joy of mind; untill wee can reduce our selves to the solitarinesse that Adam was in, when there was none in the world but he and Eve: (for these two in true account are but as one) and this perhaps made St. Paul professe that hee was crucified to the world; and the world to him: there was no more relation betweene the world and him, then betweene the living and the dead; betweene things that are, and things that are not. As therefore the Disciples tooke Christ walking upon the water, for a Phantasme or Ghost: so we may justly take all that walke in the world for Ghosts and Phantasmes; as if there were p. 133none other really in the world, but Christ and our selves. And why should not I so wholly intend to God, as if there were none in the world but himselfe and I: seeing he so wholly intends to me, as if there were none in the world but my selfe and hee? For untill wee can doe this, wee shall never come to walke with God in the Garden of Eden. There will be no quietnesse of minde, untill we can be at home with our selves; and no such being at home, unlesse wee can bee free from others. There will bee no happinesse untill wee can bee united to God; and no such uniting, unlesse wee can bee divided from the world. Let it therefore never trouble thee, when thou seest a man grow rich, and his house to prosper: for this were but to take up Davids errours when he himselfe hath cast them off; for after, when hee entred into the sanctuary, hee understood their end. For these causes, this life of ours is justly compared to a stage-Play; where the matter is not great what part the Player acts, whether of a begger or of a King; all the matter is, what share hee shall receive when the Play is ended. Lord, let mee bee a sharer with thy Saints in the life to come; and let me act in this life what part it pleaseth thee to impose upon me. When Christ therfore bids us to aske only for bread; what is it but to put us in mind, that we rest our selves upon this bare sufficiency; and never care to please others, or seeke to bee thought great in others estimation, by having the pomps of excesse. O Lord God, as p. 134thy wisedome hath set a bound to this petition; so let this petition set a bound to our desires; that esteeming riches not for shew, but use: & valuing Honours, not by others breath; but by our owne feeling; wee neither have our soules confined to our bellies as beasts have; nor our felicity layd upon our backes as the Gentiles have; but Contenting our selves, with the diet of thy providing, and with the garments of thy making: wee may count it our best foode to feede on Christ, which is the doing of his will; and our best cloathing, to put on Christ; which is the comming of his Kingdome, and the hallowing of his Name.

The three former petitions were delivered in tearmes Indefinite, as being more like to Alleluj…hs, or as when we make acclamations to a Prince, Vivat Rex: but now we are come to petitions in their usuall termes: and seeme more properly to be within the verge of charity: for charity is, Diffusiva sui; and askes as well for others as for our selves; and though it begin at home, yet it tarries not at home, but dilates and spreads it selfe. If therefore any mans charity be so wedded to keepe home, that it meanes not much to stirre abroad; what should he doe using these spreading termes of Us, and Our bread; but rather speake plainely as his meaning is: Give me this day my daily bread? Or if at most, hee thinke it charity sufficient, and that he gives the words their full extent to understand them of himselfe and his family; or of himselfe and his p. 135friends onelyonly; let him then consider in what latitude he hath used the word before. For, when he sayd, Our Father; did he intend it, as though God were the Father of him and his family onelyonly: or rather of him & all the faithfull together? and certainely, as far as the word Our reacheth, in saying, Our Father; so far it is very likely to reach, in saying, Our bread: which yet excludes not a civill propriety, though it seeme to include a Christian community. And as when Mary poured Mark. 14.3.Mark 14:3her boxe of Spikenard, upon the head of Christ; it was then better bestowed then to have given it to the poore: So now, that wee have Christ in the flesh no more amongst us; and that we cannot poure our Spikenard upon his head: It will bee as acceptable to him, if wee poure it upon the poore, which are his Feete.

In all the petitions of this prayer, but most apparently in this; we have need to looke backe to our Grammar againe: for Grammar teacheth, that the Imperative Mood, biddeth and commandeth: and why then doe we use the Imperative Mood here, as though wee commanded God? Grammar indeed teacheth, that the Imperative Mood, biddeth and commandeth; but it teacheth as well, that it prayeth and demandeth: It is as well the Mood, that preferres the petition; as it is the Mood that signes the bill. When Christ granted the Centurions suite, hee did it in this Moode; Fiat tibi: Bee it unto thee, as thou beleevest. So when the Centurion presented p. 136his suite; he did it also in this Mood, Dictantum: say the word onelyonly. Indeed God lookes not to the Mood, in which our prayers are made; but he lookes to the Mood, in which wee are that make them. For if wee pray in an humble Mood and a lowly minde, wee may command any thing at Gods hands: but if we come to God in a lofty Mood and a high looke; wee may command, but we are sure to goe without; for God resisteth the proud: and where God resisteth, it is neyther praying nor commanding that will prevaile. O my soule, canst thou thinke much to be humble, that hast God for a patterne; who suffers thee to command, that art not worthy to intreate? and no sooner thou openest thy mouth to aske blessings; but hee as soone openeth his hand, and filleth thee with blessings. And as a ball, the harder it is strucken downeward, the higher it rebounds upward: so the lower thy prayers take their rising from thy heart; the higher they ascend up into the eares of God. Stoope therefore, O my soule, and bee sure to bee humble; and so thou lam. 4.10.mayst be sure to command: faile …ot to be lowly; and so thou shalt not faile to be exalted: be content to be strucken the harder downeward; and so thou shalt make the higher bound upward into Heaven.

But will not this be a dry diet; to have onelyonly bread, and no drinke to it? Did it not even choake the Bethulians, and almost wither the Israelites in the Wildernesse? Or, why should p. 137we thinke to have drinke without asking, more then bread? Is it, for that wee sinned first in eating; and therefore are punished with begging for bread to eate? Or is it, that Christ keeps within his compasse, and teacheth us to aske for bread from heaven: who was himselfe the bread that came downe from heaven? Or is it, as Christ sayd of the poore; that water we have alwaies with us; but bread wee have not alwaies? such indeed, may bee the mazes of thoughts, when they wander in darknesse: but by the light of the first cause, wee shall see the true cause; that Christ, who is himselfe verbum Esa. 10.23.Isa 10:23Abbreviatum makes this prayer for us in a kinde of Hierogliphicks, where one character stands for many things; and if Moses comprehended all Elementar matter, as fire, ayre, water, under the one word of earth; why may not Christ comprehend all temporall things, under the one word of bread? and indeed in this sence oftentimes the Scriptures use it; as when wee read in Ezekiel, that one of the sinnes of Ezek. 16.49.Ezek 16:49Sodome was fulnesse of bread; wee must not thinke that their excesse was onelyonly in eating of dry bread, but that they exceeded in the superfluity of all meates and drinkes, adding thirst to drunkennesse; and making themselves Artificiall stomackes, with devises of gluttony. But why then should hee use so many words, even five whole petitions in expressing spirituall Graces? Is …t not that temporall things, like foule cloathes or ragges, may well enough bee p. 138wrapped up in one bundle together: but spirituall graces as things more precious, require more roome: and being to make us without spot; are themselves to bee made up without wrinkle. Yet may it perhaps not bee without mistery also; that Christ teacheth us here to aske onelyonly for bread: as he promiseth us in heaven Math. 26.29.Matt 26:29to give us onelyonly drinke; to shew that this life and the next, are both but one meale: and that we cannot drinke with him in his Fathers Kingdome, unlesse wee first eate him here, the bread which came downe from heaven.

But doth not this petition seeme to be out of his right place? and doth it not come in before his time? seeing Forgivenesse of trespasses, is a more excellent gift then giving of bread; and in all reason, that which is first in excellency should also be first in order? Yet we shall finde reason for this ordering of these petitions; and the lawes of true Heraldry no way transgressed. For, as Rachel sayd to Iacob, Give me children, or Gen. 30.1.Gen 30:1else I die: so wee much more justly say to God; Give us bread, or else we die. So that as Nature is before Grace, and life before a happy life: It must needs be reasonable that asking for bread which nature cals for to supply the defects of life should goe before Forgiving of trespasses, which Grace cals for to supply the defects of a hapy life: and as there is this reason in respect of our selves, so their is a stronger reason, in respect of God: for nothing can more admirably set forth the admirable goodnesse of Gods Nature, then the very p. 139scituation of these petitions. For by this; bounty is placed before his mercy; and it comes to passe, that the Sunne shines upon the good and the bad; and the raine fals upon the just and unjust. And even for us, it is a most happy marshalling of the petitions: for, if God should never give us any thing, but when he hath nothing to forgive us, he should never give us; seeing our life is a perpetuall encrease of our debts; and while wee aske him, to Forgive us; even in that we commit somthing that needs forgivenes.

It is proper to this petition, that it is not proper to any one sort of creatures, but is common to all; and therefore though it stand in a valley, yet it hath the largest prospect. And it may be called, the petition of providence, for, where all the other are intentive to the care of another life; this onelyonly is appoynted to make provision for the present life.

Here now would bee competition for place, betweene the two that follow; but that Repentance is in wonderfull grace with God; and hath the Angels also for speciall friends: and therefore hath precedence. For, when we say, Forgive us our trespases; is it not plainely the prayer of penitent sinners? who are alwaies, confessing their sinnes; and professing their amendment; imploring Forgivenesse; and deploring their owne weakenesse; all which, and onelyonly which, are the parts of this petition. And therefore this petition, if wee did well p. 140should not bee spoken with words, but with sighes: for what can come from a broken heart but sighes: and untill the heart bee broken; this petition will never bee truely sound. And least our owne sighes should not bee sufficient, Rom.8.26.Rom 8:26the Spirit it selfe makes request for us with sighes that cannot be expressed: which though it bee true of all the other petitions; yet most properly of this: For, if sorrow, griefe, feare, shame: all of them great; and all of them together deserve sighing; they are all here met, or are all heere to meete in this Petition.

There is a word which though it be no part of the petition: yet because it brings the petition in; it is not it selfe to be left out; namely, the conjunction And: which in all the former petitions was never used: because indeed there was no use of it: For, they went all singly by themselves, as chiefly referred to the honour of God, who is Actus simplicissimus: and chiefely fitted for the mouthes of Angels, who are substantiae simplices: but now that we are come to the Petitions for the onelyonly use of men; now there is use of this conjunction: for all blessings in this world are tied, as it were by linkes together; & are not good but in conjunction; & therefore this conjunction …en.1.x.And, is now here used: that as the first use of it, that ever was; was to joyne the bodies themselves of heaven, & earth together; so the use of it here, is to joyne the blessings of heaven & earth together; for as an earth without a heaven would have made but a miserable world; so these earthly p. 141blessings without the heavenly, will make but a miserable man. And therefore wee have no sooner sayd, Give us this day our daily bread, but it presently followes; And forgive us our trespasses: as if it would inferre, that unlesse the spirituall blessings be added also, these temporall blessings will doe us small good: or rather indeed will doe us more hurt then good. For, what good did Dives riches do… him, but to beare his charges in his journey to hell … what good did Hamans honour doe him; but to procure him a higher paire of Gallowes to bee hang'd upon? what good did A…hitophels wisedome doe him; but to finde out a cunning, how in one act, he might both doe a murther, and revenge it? but all this is helpt by this conjunction, And: for if the spirituall blessing be added to the temporall; thy riches will prove a good unto thee, as being a purse for charity: thy honour will proove a Good unto thee, as being a stage for humility; thy wisedome will prove a Good unto thee; as being a lanthorne for devotion; and a shield against temptations.

The chiefe force of this petition is in the vertue of confession: for to confesse our sinnes, is as it were to unsin them againe: at least, it stops Revel …the mouth of our great acc…ser, the divell. For is it not his quality, as taking no notice of Gods Omnisciency; that he will not come to accuse, but when hee can bring, as it were some new matter; as though he thought to informe God of something that hee knew not before? and p. 142herefore, when he heares us confesse already; his worke is at an end: for what should he doe to come charging us with that with which wee charge our selves? and if we can be thus ridde of our accuser; may we not well hope to finde as much favour at Gods hands, as the Adultresse in the Gospell found at Christs? who sayd unto Ioh. 8.10.John 8:10her when her accusers were gone, neyther doe I condemne thee. But besides this, there is a good quality in the confession, though it publish the ill qualities of the confessour; that it ascribeth to God his due attributes. It ascribeth unto him Omnisciency; acknowledging it were in vaine to hide it from him who knowes it already. It ascribes unto him mercy; for it were madnesse to confesse to him in whom we conceived no compassion. It ascribes unto him justice; as St. Iohn sayth, If we confesse our finnes, he is faithfull and just to forgive us our sinne. Wherefore …oh. 1.9.O my my soule, if thou canst not be strong enough to resist sinne, be humble to confesse it; but confesse it with contrition; dissolve into teares for that which is past; resolve upon amendment in that which is to come; and if thou canst doe this, thou shalt finde this petition the true Balme of Gilead; though thy sinnes were as red as Scarlet, they shall be made as white as le…. 8.22.Snow.

But were it not better, Culpa Vacare, quam culpam deprecari? were it not better to be without sinne, then to aske Forgivenesse? and we shall p. 143not sinne if wee can keepe the Commandements: and certainely wee may keepe them if we will; for otherwise wee should make God unjust; to give Commandements that could not be kept. O my soule, this is the right reasoning of our crooked reason: for it is not the hardnesse of the Commandements that makes them they cannot be kept; but it is the crookednesse of our owne natures, that makes us we cannot be conformable to the streight rule of them. For the Commandements are the rule of our life; and a rule is a streight line: and a streight line is the shortest betweene two points that can be: and such are the Commandements, the shortest and easiest that could be devised, eyther betweene God and men; or betweene men amongst themselves. And yet let no man say; we may keepe them if we will; that is, strictly according to the rigour of the law; and by our owne power; for this were to include all the faculties of the soule within the will: which though it were so, would not serve: and being not so; is impossible. For we can neyther forget what wee would; nor remember what wee would; wee can neither love what wee would, nor hate what we would; we can neither thinke what we would, nor will what we would: and seeing a perfection in every one of these, is necessarily required to the keeping of the Commendements; how farre off must we needs be, who are defective in them all? and therefore, when flesh and blood shall finde it selfe to have p. 144all these in all perfection; then it may talke of keeping the Commandements, and not before; which will not be, which cannot be, untill our bodies shall be raised up spirituall bodies; and 1 Cor. 1….441 Cor 1:44untill corruption shall put on incorruption. But this manner of perfection, failing us here; we have a refuge to slie to, in the sanctuary of this petition; Forgive us our trespasses.

By this petition then it appeares; that every man commits sinne; because every man is here enjoyned to aske Forgivenesse: but what say some men? this is no necessary consequence. For, as in the former petition every man is enjoyned to aske for bread; yet every man doth not need bread: (for many have enough in store) so, every man is enjoyned here to aske Forgivenesse; though every man perhaps may not need Forgivenesse as Zachary and Elizabeth, who were just before God, and without reproofe: and certainly they which cannot be reproved need not be forgiven. But there is no standing for Saints, against St. Iohn, who was as great a Saint as the best; yet he saith of all, including himselfe; If Luk. 1.6.Luke 1:6we say we have no sinne. we deceive our selves, and the truth is not in us. But how then shall wee reconcile St. Luke; who saith, They are just: and St. Iohn, who saith that all are sinners? even as wee reconcile the Prophet David with himselfe; who saith, that he walked before God, in the innocence …l. 18.24.of his hands; and yet confesseth his sinnes to be more then the haires of his head. They were just before God; that is, if we take it legally; they p. 145performed not onelyonly all civill duties towards men, but all religious duties towards God; and they were just before God by resolute intentions and endeavours to be just; not by absolute performance of compleate Iustice. And if we take it Evangelically; They were just before God in his Mercy, not in his Iustice; before God as a Father, not as a Iudge; before God in Christ, not in themselves. And in a word, to make good Davids words; They were Iust before God; not by their not committing, but by Gods not imputing sin unto them. Or to speake more Gospel-like with St. Paul; They were iust before God, 2 Cor. 1.23. & 5.5.2 Cor 1:232 Cor 5:5not by Gods receiving satisfaction from them: but by their receiving a pledge and earnest of Grace from God. But yet, how shall we reconcile St. Iohn with himselfe, who sayth much more: that They cannot sinne: and yet that all are sinners? Is it not (as one sayth) that the first is spoken in regard of the first fruits of the New man; the later in regard of the reliques of the Old man: for as in Adam who is the Old man, all that come from him are sinners; so in Christ, who is New man, all that live by him, are justified.

There are many phrases in Scripture, by which Gods Forgiving our trespasses is expressed: Micah Mich 7.9.Mic 7:9cals it a casting them into the bottom of the Sea: Psal. 103.12.Ps 103:12David calls it a removing them as farre as the East is from the West: Another calls it a casting Esa. 38.17.Isa 38:17them behind Gods backe; and great variety there is of such expressing it; yet all comes to p. 146this: that if our sinnes be once forgiven; they are as if they never had beene done: we are; as if we never had beene sinners; God is, as if he never had beene angry.

But doth it not concerne us to know the extent of this word, Trespasses? For, how can we looke, that God will understand it any otherwise then we intend it? Or that he will extend his forgivenesse any further then we extend our petition? that if we come short in our asking; he is like to come as short in his forgiving. And what are then the trespasses wee desire to have forgiven? Are they the trespasses of our feasting, and not as well of our Fasting? Are they the trespasses of our cursing, and not as well of our praying? Are they the trespasses of our prophanenesse, and not as well of our devotion? Are they the trespasses of our cruelty; and not as well of our charity? O then, how innumerable must our vices be, when our vertues themselves are tainted at least with some spice of vitiousnesse. For seeing all our righteousnesse …sa. 64.6.is but as a stained cloath; even the best workes we can doe as of our selves we doe them; have all of them a need of saying this petition. That as the divell in the Swine told Christ his Name was legion; because they were many: So wee more truely may say of our trespasses, that their name is legion; because they are exceeding many: David saith of his sinnes, that they are Psal. 40.….Ps 40more then the haires of his head: and Manasseth, that his sinnes are more then the sands of the p. 147sea: and now, if wee could not say of Gods mercies, that their name is legions of legions; what hope could we have of being forgiven? for what can forgive, but that which exceeds? although therefore we thinke it enough, that we put our trespasses here in the plurall number; as being a number able to hold them though never so many: yet seeing wee have trespasses enow to fill it; wee had need looke out some other kind of number for Gods mercies; a number that may not be Quantitas discreta, but continua: and though no such number bee found in art or nature; yet David seemes to have found us out such a number to our hands, where hee saith: Thy mercy O God is from everlasting to everlasting: Psal. 103.Ps 103that wee may make it the burden of our song, Psal. 136.Ps 136as David did of his; For his mercy endureth for ever.

When we pray that our trespasses may be forgiven: why doe we not tell what trespasses and how many they be? For this might both stirre in our selves a greater intention; and move in God a greater compassion? but is it not, that we tell not what our trespasses bee; First indeed because we cannot: for who can tell the trespasses he commits against God? which made David pray; Forgive mee O God my secret sinnes. Psal. 19.11.Ps 19:11And well might David pray so: for in his sinnes about Vrias and his wife; when God had forgiven him his two great trespasses, Murder and Adultery: who would have thought there had beene any more behind? yet God found a consectary of these sinnes, more heynous in his sight, then the sinnes themselves; that thorow them his Name was blasphemed: which no man could have drempt of, and perhaps not David himselfe, if God had not made it knowne and told him of it. Which made also St. Paul to say; I know nothing by my selfe, yet am I not thereby Iustified: for, though hee knew nothing by himselfe; yet God, he was sure, knew something. And as this may be one cause why we tell not what our trespasses be; because we cannot: so it may be another cause; because we need not: for how great or many soever our sinnes be; yet wee must come to God with this confidence, that his mercies are more and greater then they. And indeed there is none of the petitions, which a guilty conscience can make with more confidence, then it may do this: seeing it takes God in his proper element, with whom it is as naturall to forgive trespasses; as it is for fire to ascend upward. Which yet we must take with reverence; not as though we thought God a naturall agent: who doth all things, foreign; but because …l 15.17.in his Arke of Govenant, hee hath onelyonly Mercy for his Seat; and in his proclamation of …od 34.6.himselfe, he hath chiefely Mercy for his Title. We shall not therefore need to tell what or how many our trespasses be; but this we shall need, if at any time sinne assault us; that we looke upon God, as onelyonly all Iustice: but all Iustice to the wilfull: but if sinne have taken hold of us, and overcome us; that we looke upon God p. 149as onelyonly all mercy; but all mercy to the penitent: so, eyther our feare of God, shall be the beginning of wisdome; or our faith in Christ, the ending of folly.

But how happens it that St. Matthew making Math. 6.12.Matt 6:12mention of this petition; sets downe, Debts: and St. Luke, Trespasses: which cannot both be L…k. 11.2.true: for if Christ sayd, Debts; then St. Luke is in an errour who sets downe, Trespasses; and if Christ sayd Trespasses; then St. Matthew is in an errour who sets downe Debts. This indeed may seeme a knot, but is none; at least not hard to bee untied. For, the word which Christ used (as Interpreters note) was Choba, a Syriacke word; and signifies both Debts and Trespasses; which as to the purpose here are both as one: unlesse we may say, that sinnes may more properly be called Debts; being taken as omissions: when we leave that undone, which we ought to have done: and more properly Trespasses; being taken as commissions: when wee doe that wee ought not to doe: and the Evangelists being not able in a translate Tongue to expresse Christs word in one; have expressed his sence in two: which shews not so much a diversity in the writers; as an unity of the Spirit by which they write. And yet withall we may observe, that though St. Matthew in the petition it selfe set downe Debts: yet in the repetition presently after hee sets downe trespasses: and St. Luke also though in the forepart of the petition hee sets downe sinnes: yet in the latter p. 150part he sets downe Debtours: that it is but a knot sought in Bul-rush to seeke from these words, to lay aspertion upon these holy writers.

But why say we, Our trespasses: have we not trespasses enow, of our owne to pray for; but we must pray also for the trespasses of others? Indeed not onelyonly charitably, but most justly: seeing the trespasses of others, are oftentimes the trespasses of our trespasses. For if we infect others, by our counsaile, or by our example: are not our trespasses a cause of theirs? Or if they infect us, are not their trespasses a cause of ours? and this is all the good wee get by company: Company, the great darling of the world; without which it were no world; there were no pleasure: that it is no marvaile Iohn Baptist went into the Wildernesse to avoyd company; that so he mighty neither infect nor be infected. Indeed if men were to men as God intended them, nothing could cause more comfort; would yeeld more benefit then society: but seeing they have left their first love, the love of God: what marvaile, if now they leave their second love, to love one another: that nothing seemes now more dangerous, nor is oftentimes more deadly, then society.

This word Our, is thrice used in this prayer; and in each place seemes to have a severall extent: for, when we say Our Father; it intends community: when we say Our trespasses, it intends propriety: when we say Our bread, it partakes p. 151of both. There is nothing we call Ours; in which we have so absolute a property as in our Trespasses: In Our Father, others have a right: In Our bread, others may claime a share; but in Our trespasses none can challenge any part with us: for every man must beare his owne burden; Cal. 6.5.every man must be accountable for his proper debts.

We have just cause therefore to say, Forgive as our trespasses; but what cause have we to say, As we forgive them that trespasse against us? For is not this a suddaine and strange alteration? We have all this while beene at our prayers; and now to come in with a petition of right? We have hitherto beene the Publicane, confessing our sinnes: and now on the suddaine to turne Pharise, and boast of our workes? But O my soule, doe not so conceive it: for what boasting can there be in humility? and what greater humility, then bearing and forgiving Trespasses? But it is an humble presenting and offering our service to God; whereby wee shew our selves prepared by his grace: and in hope to be capable of his Forgivenesse. And we may perceive by Christ, that there is some great necessity of these words in this petition: for when he had delivered the whole forme of this prayer to his Disciples: he doth not so leave it; but makes of this petition, a repetition; and nrgeth it particularly: Math. 6.14.Matt 6:14as if he had some speciall interest in it himselfe; and so indeed he hath: for, what doth Christ so much labour for all his life; as to make p. 150us his Disciples? and how are we made his Disciples, but by bearing our crosses, and comming after him? and what is this bearing our Crosse, but our Forgiving of Trespasses? for even this was the laft act of his owne bearing his crosse; when his crosse bearing him, he sayd: Father forgive them, for they know not what they doe. Injuries indeed and wrongs; oppressions and persecutions may be layd upon us; as Christs Crosse was layd upon Simon of Cyrene; and we made to beare them whither we will, or no: but this doth not make us Christs Disciples: but we Luk. 14.17.Luke 14:17must take them up, and beare them of our selves: and as I may say, not with presumption & precipitation, but with patience and charity, crosse our crosses: and so we shall make them a true Christs Crosse indeed: and by this we shall be knowne whose Disciples we are; and thus if …oh. 13 35.we present our selves to God the Father; bearing the cognisance of God his Sonue; we may be sure of favourable audience: which is the thing that Christ so much desires. Wherefore, O my soule, wonder not that these words are with such earnestnesse taught thee to say; but wonder at the love, and loving kindnesse of Christ thy Saviour; who is so urgent with thee to have them sayd, which are so urgent for thee to be performed.

Many would desire to know, and prize it at a great rate, how they might get the knowledge to be assured, when their finnes are forgiven: and yet it is a knowledge easie to be had; and p. 153every man may tell himselfe. For if thou findest in thy heart, a loathing of thy former sinnes; and a resolution to continue in amendment of life; and especially a sixed charity, to forgive others: thou mayst be assured, thou art in the favour of God; and thy sinnes past are all forgiven thee. But if thou continuest to take delight in thy former sinnes: and art unresolved in reforming thy courses; and especially if thou findest in thy selfe a desire of revenge: and art implacable towards others; thou mayst then be assured thou art still in the state of Gods displeasure; thy sinnes are not yet forgiven. For these things are not onelyonly the signes; but the certaine effects of Gods forgiving us; when we confesse and be grieved for our owne trespasses to him; and are compassionate and relenting to the trespasses of others to us.

But are we not in this all Naamans? Doe we not all thinke that washing seven times in Iordan, is too slight a medicine to cure our leprosie? that our forgiving of others, can never have the power to worke in God, a forgiving of us? but what is this, O my so…le, but to vilifie that which God hath sanctified? If God had sayd unto thee; If thou wilt have me to forgive thy trespasses; then goe sell all thou hast, and give it to the poore; as the young man in the Gospell was bidden: Or then goe sacrifice thy onelyonly sonne, as Abraham was commanded: oughtest p. 154thou not to have done these thi…gs? how much more, when he saith; Forgive, and thou shalt be Forgiven? For to skorn the meanes, because they seeme to us to be weake; what is it, but to forget the power of that hand which useth them? Could Christ give power to the Hem of his garment, that the only touching it, drew vertue from him: and cannot God give power to our forgiving of others, to draw mercy from him? could God give power to seven times going about Ierico, to make the walls fall downe; and can he not as well give power to our forgiving the trespasses of others, to make our trespasses fall downe before him? But this is done, to make us know that Gods thoughts are not as our thoughts; nor his waies as our waies: For what Father indeed on earth, though never so loving, would give so great ablessing to so small a duty? what Master, though never so bountifull, would propose so glorious a reward to so meane a service? what King, though never so gracious, would grant so free a pardon upon so easie termes? for this which he requires is not the intending of an action, but the remitting of a passion: It is not to suffer, but not to offer: it is not to doe more then we can doe; but not to doe so much as we would doe: yet such a Master, and King, and Father is God; that if thou doe it in charity, and say it in fayth; it will worke with him the effect he promiseth: and this shall be a signe unto thee; thou shalt finde in thy minde that Peace which passeth all understanding; thou shalt finde in thy heart, p. 155that Ioy which the world cannot give; and shalt plainely perceive by this subordinate petition, what great cause thou hadst to say; Thy Kingdome come.

But what will be the best time for our saying of this petition? May we not put it off, till we have committed more sinnes; and then aske forgivenesse for all together? May we not run a while upon the skore, and then strike a tally for all at once? O my soule, be not so nngratefull to God: so improvident for thy selfe: for canst thou thinke it fit, to runne further upon the skore; when thou art more upon the skore already, then all thou art worth? Canst thou thinke it fit to commit more sinnes, when thou hast committed more already, then a thousand deaths can expiate? Hath God spared thee for this, that thou shouldst goe on to provoke him further? Hath he for this given thee a time to repent thee; that thou shouldst make him repent him of the time he hath given thee? This deferring of repentance dries up the blood of Christ; God in him is a Father now, who knowes how soone he may turne to a Iudge? God in him is now all mercy; who knowes how soone he may returne to his Iustice? This present houre, this very instant is the Faire kept, as I may say, of forgiving sinnes: It may be had now at an easie rate; onelyonly for forgiving them that trespasse against thee: but if thou tarry till the Faire be ended; (and who knowes how soone it may be, seeing it hath lasted so p. 156long already) there will then be no rardons to be purchased at any rate, but thou must pay for thy improvidence with thy uttermost farthing. O then my soule, put not off from day to day; least thou come, as it is sayd, a day after the Faire; but whilst it is called to day, call thy selfe to account; and let not the Sunne goe downe upon thy Impenitence to God; or upon thine anger to thy neighbour: least it happen to thee, as to the rich man in the Gospell; who to morrow after his barnes were built would gee in hand with repentance, when God would not tarry the building of Barnes; but Hac …e repetent ani…nam tu…m; this very night they shall take away thy soule.

But is there not in this petition a hole left for revenge to creepe in? may we not doe as much as we say; and yet leave some trespassors, upon whom to bee revenged? For, if we forgive some that trespasse against us, we forgive them that trespasse against us, although we forgive not all that trespasse against us: and those we forgive not, will bee left for us to be revenged. But, O my soule, what Sophistry is this to be used to God? do… thou not by this entangle thy selfe in thy owne Net? May not God justly return… thy Sophistry upon thee, and say: Thou desirest to be forgiven, an… thou shalt have thy desire: If I forgive thee some of th… tresp…sses, I forgive thee thy trespass…s; although I forgive thee not all thy trespasses; and tho…e I forgive not, will serve my turne for thy p. 157condemnation. And when God shall say this, art thou not well served for thy Sophistry? Wherefore, O Foolish soule, leave playing the Sophister with God; & as it is thy desire to have all thy trespasses forgiven; so let it be thy meaning to forgive all, that trespasle against thee: For if thou wilt have a generall pardon; thou must generally pardon.

If our forgiving of others, consisted in giving good words; in shewing faire lookes; in affording smiling countenances; in offering dissembled courtesies; we might well enough thinke, that every man living, performed the condition of this petition; and that the whole world were nothing but charity: but seeing God hath thus centured the Israelites Fasting; Is it such a Fast that I have chosen? Is it to bow Esa. 58.5.Isa 58:5downe your heads as a Bulrush, and to spread Sackclmb and Ashes under you? Doe we not thinke he will not as …verely censure our forgiving? Is it such a Forgiving that I require? Is it to smile in a m…ns face, and cut his throat behinde his backe? Is it to give good words, and watch a time to take revenge? Is it to carry Honey in the mouth, and G…ll in the heart? And how then can wee choose n…w but feare, there is sear…e a man living that can looke to have his f…nes forgiven; and that there is not so much as the poore womans mite of charity in the world. For tru… cha…ity is without dissimulation: and to take dissimulation out of the world; what were it, but after a sort to prevent p. 158God; and to make a new earth before the time.

But why should God require of us such a quicke returne from anger; who could himselfe carry anger in his minde much longer? for did he not so to Moses? who having angred God a little at Meribah: was punished for it at Ca…an a long time after? But O my soule, farre be it from thee to thinke Gods goodnesse, can once be touched with such imputation. God was angry indeed, and upon just cause angry with Moses at Meribah: and sware in his wrath, that he should not enter into Canaan: So the doome was instantly passed, and could not be revoked; and his anger was as instantly passed, and never after shewed. For, when the sentence came to executing; with what circumstances of mildnesse; with what favour of interpretation was it done? that though the punishment could not be revoked; yet Gods love turned it into a benefit. For, though he might not goe into Canaan with his feet: yet he was suffered to goe into it with his eyes: that having taken the pleasure of seeing the figure; he might goe the more cheerefully to take possession of the substance. Neyther was it perhaps so much a punishment, as a mystery; at least, a punishment not without mystery: for Moses represented the law, and could not therefore bring the Israélites into Canaan; because the law cannot bring us to heaven: It must be Ioshuah the type of Christ Iesus; that must bring them into Canaan, p. 159the type of heaven; as it is lesus, the true Ioshua, that must bring us to heaven, the true Canaan.