Meditations and Disquisitions Upon the Lords Prayer, Commentary (4 of 4)
But seeing God hath forgiven our sinnes already in Christ; what need we to trouble God, or our selves, to aske forgivenesse againe? as though our words could doe more then Christs deeds? but is it not as when a King proclaimes a generall pardon to all offendours; yet none shall have benefit by it, but such onelyonly as sue it forth, and fetch it out: so God indeed hath granted a generall pardon to all sinners, in the merits of his Sonne; but none shall have benefit by it but such onelyonly as sue it forth by the tongue of faith; and fetch it out by the feete of charity; and this is the tongue of fayth; when we say, Forgive us our trespasses: These are the feete of charity, when we Forgive them that trespasse against us.
But why doe we tell God of our forgiving of Ioh. 22.3.others? For, what is it to God, whither we forgive others, or no? Indeed of all our service there comes no profit to God at all; and our Psal. 16.2.well doing, extendeth not to him: but it seemes this petition would have us take notice of a property in God; who, as at first, his pleasure was, to make us according to his likenesse: so he takes great pleasure still, that he and we should be like: and so much desires to have us like him; that rather then faile, he will be like us: as David sayth, with the pure, thou wilt shew Psal. 18.25.thy selfe pure; and with the froward, thou wilt shew thy selfe froward. And God himselfe seemes to make knowne this property in himselfe; where he saith in Ezechiel: Because Edom hath taken Ezck. 25.12.vengeance, and revenged himselfe upon Iuda: therefore will I take vengeance, and revenge my selfe upon Edom. And wee can in nothing, be so like to God as in being mercifull, as Christ saith; Be ye mercifull as your heavenly Father is mercifull. But if we care not for being mercifull to others, that we may be like God; let us at least be mercifull to others, that God may be like us: for, if we be cruell to others; there is no avoyding this property in God; he will also most certainely be cruell to us. To obtaine therefore mercy from God to our selves; we justly make profession of our owne mercifulnesse to others; yet wee tell it to God; not to informe him, and make him to know it; but that wee may bee witnesses against our selves, if we doe not performe it.
But are there not many other workes, by which we might better have expressed our charity, then by forgiving of trespasses? Certainly not any. For all other workes may have leaven in them, and worldly ends; but this is wholly spirituall; and without any mixture at all of carnall respects: and therefore though it be not the onelyonly, yet it is the principall; and as I may say, the Quorum of all the workes of charity, as without which, no other worke of ours, how good soever, can indeed bee charitable. For, thou mayst visit the sicke; and take great paines to doe them comfort; yet there may be leaven here; for are there not profits oftentimes: are there no… benefits many waies, from dying men to be expected? and so thy visitation may bee far…e from charity. Thou mayst build Almes-houses; and give great revenues to maintaine them; yet their is a leaven of vaine-glory; and a leaven of false devotion: as the Israelites gave their earrings, to make the Exod. 32.3.golden calfe; and so thine Almes also may bee farre from charity. Thou mayst give all thy goods to the poore; that thou bring thy selfe to be one of the number, & yet perhaps but poore charity neither: for may there not be leaven in it, seeing heathen men have done as much? Thou mayst give thy body to be burned: which seemes not onelyonly the heate, but the height of charity; and yet perhaps but cold charity neyther: for are there not leavens of vaine-glory? of false devotion? of obstinacy, and even of Phil. 1.15.malice? strange leavens indeed: but yet such leavens there are; and so thy seeming Martyrdome, may be farre from charity. But when thou forgivest them that trespasse against thee; this can have no leaven at all in it; for it can proceed from no beginning: it can tend to no end: it can ayme at no marke, but onelyonly charity: and therefore this certainely of all the workes of charity, the fittest to expresse it; and therefore the fittest to bee here expressed: For this is the new Commandement; and as I may say, The Law of the Gospell; that we love one another; but no loving without forgiving.
But doth not this petition seeme of a strange condition? for we aske God to forgive us upon condition, that we forgive others: but what if others doe not trespasse us? then wee have nothing to forgive: and so God must forgive us for nothing. But is it not, that though men see the fruite but as it hangs upon the Tree; yet God sees it as it lies in the roote: and it shall be sufficient, if we be such forgivers, as all the godly are Martyrs of whom David sayth, Psal. 44.22.For thy sake are we slaine continually: and as St. Paul was a Martyr at Ierusalem; before he was a Martyr at Rome: an habituall Martyr, before he was an actuall; even then when he sayd; I am ready not onelyonly to be bound; but to die at Ierusalem Acts 21.23.for the Name of the Lord Iesus. And as such Martyrdome; so such forgivenesse will serve our turnes with God: will serve Gods turne in us.
This petition is in nature of a contract: and how can the contract bee valued; that seemes not made upon a valuable consideration? For, what recompence is it, for our trespasses against God; that we forgive others? If God had done us any wrong, that wee might say; Forgive us, O God, as we forgive thee: then there were reason in the petition; and good ground for the contract: but alas, there is no such thing. For if Samuel could say; Whose Oxe, or whose Asse have I taken, or to whom have I done wrong? Behold a juster then Samuel is here; one so farre from doing us wrong; that hee is Psal. 68.19.alwaies loading us with benefits: One so farre from bending his fist to strike us; that hee is alwaies opening his hand to blesse us; and where is then any ground for our contract? But Is it not, that if we give a cup of cold water to Gods children; God takes it as if we gave it to him? and if we forgive the trespasses of others; God takes it, as trespasses forgiven to himselfe? And though Gods forgiving of us be of infinite more value then our forgiving of others: yet if he be pleased to set so great a price upon ours; and to set no greater upon his owne: what can hinder but the bargaine may stand firme enough. For in contracts betweene God and us: there are indeed, two kinds of values: A value of worth: and a value of Acceptance: and in the value of worth; wee are, God knowes, nothing worth; for what have wee that we have not received? but in the value of Acceptance, there comes in our wealth: which as it chiefly consists in sacrifices; so of all our sacrifices, there is none more acceptable to God: None that makes a sweeter Incense to Gods sence (though to common sences, of no sent) then our forgiving of trespasses. Salomon offred to God in Gibeon, a great sacrifice; even a thousand Bullockes: and yet behold, a better sacrif…e here, then that of Salomon. For obedience is better then sacrifice; and to 1 Sam. 15.22.…arken is bet…er then the fat of Rammes. If therefore we make not use of this sacrifice, and forgive not others; we loose the best meanes wee have of improving our wealth: and may with David stand, upon Quid retribuam Domino, as long as wee will; but wee shall never finde any thing, so much worth our givi…g, as forgiving. For, this God accepts as a match to his owne mercy; and so bringing downe the price of his forgiving; and raysing the price of ours; hee makes at last the consideration to be valuable, and gives validity to the contract.
But have we not a great bargaine from God, by this petition? to have all our trespasses forgiven; for onel… our forgiving the trespasses of others? No doubt we have; if God give us as well the grace to make use of the petition; as Christ gives us the instruction, to make the petition. Otherwise it may prove the worst bargaine that ever was made: For if wee expect our forgivenesse; depending wholly upon God; there can be no feare: but if we expect it, depending upon any thing in our selves; what hope can there bee? seeing revenge lies boyling, and burning in our breasts; but charity, God knowes, lies cold at our hearts. But may wee not say, there are in God two attributes, his Mercy; and his Iustice: and that in this petition, wee are provided for them both? For if wee meete with his Mercy; it is enough to say, Forgive us our trespasses: and if we meete with his Iustice, we have in a readines to say, As we forgive our debtours? This we may say indeed; and it will doe well, if wee can well doe it: but if wee faile to doe it; as wee make not good the condition; so we can looke for no good from the petition: if wee performe not to God our promise of forgiving, which we are sure of our selves we cannot: we cannot promise our selves the performance of Gods forgiving; which wee are sure to be most miserable if we doe not.
But will it not give a boldnesse to men; and make them carelesse how much they sinne, if they may have their sinnes so eas…y forgiven? we must therefore remember; there is an Antecedent, Thy Will bee done: and a subsequent, Lead us not into temptation: and an adjunct, As we forgive our debtours: and all these must come tog…ther, and compasse in this petition; or else this petition, being left to it selfe alone, will never bee granted; nor our sinnes be forgiven. And let us not thinke the suite easie, because we come as children to a Father: for we must consider, we are but children by Adoption, and if the condition of Adoption bee not performed, the alliance is dissolved; and then wee become as meere strangers: or rather as very children of wrath as we were before: as the Prodigall child confessed, He was no more worthy to be called his sonne.
But doe wee alledge our forgiving of others, as a cause of Gods forgiving of us; or as a measure? Not as a cause: for so wee should take place of God, and goe before him: Not as a measure: for so wee should limit God and be above him. And yet as a cause; but a cause or capacity of pardon, not a cause of pardou: a cause of approach, not a cause of accesse: not an efficient, and yet without which, no ede…t. And as a measure also, but a measure which wee bring empty to God, and looke that hee should fill it; that of his fulnesse wee may all Ioh. 1.16.receive. When wee pray to God to forgive us, as wee forgive others, wee doe not limmit God to our forgivenesse; but wee require his forgivenesse in its owne extent; as much more full and absolute, then ours; as hee himselfe is more absoltute then we: his Mercy more full then ours.
But if this be no cause of our forgivenenesse; what can we say for our selves, why our finnes should bee forgiven? Can wee say, that the Commandements are too many, and too hard to bee kept? but wee sinned as much, when there was but one Commandement; and that one, eas…e enough in all reason. Or can we say wee have sinned ignorantly, and beene deceived? but that excuse would not be taken, in our first parents; who yet could plead it better then we: for, they were Novices in the world and not acquainted with the Serpents subtilty; which to us that have our prentiship in the world is too well knowne. Or can wee say wee have beene constrained, and have sinned of necessity? but nothing that is not voluntary, shall be laid to our charge. We may thus goe over all the pleas, of excuse: and we shall finde none to to make for us but all ag…inst us; unlesse perhaps Psal. 25.11.a plea of Davids, and that a strange one, God knowes: Bee mercifull unto mine iniquity O Lord, for it is great. A strange plea indeed; to make our case desperate; that it may be thought reasonable: to make our selves monsters; that wee may appeare handsome: yet such is our case, that such must bee our course: for if wee mince our faults, wee doe but make them the m…re; and if wee hide them from God, wee doe but make him looke more narrowly to Iob 13.27.them: and untill we confesse them to be great; it shews we have no great feeling; if no great feeling, no great remorse; if no great remorse, no great sorrow; if no great sorrow, no great repeat…nce. And if we examine Davids words well; we shall finde both a truth in the reason; and a reason in the truth of them. They are Manass.great, great in number; for they are more then the sands of the Sea. Great in weight; Psal 38.4.for they are as a weighty burthen, too heavy for him to beare. Great in voyce; for their cry reacheth up to heaven. Great in continuance: Gen.4 10.for they have lasted from the time his mother conceived him; to the time his mother the earth received him againe. And yet in the trnth of these greatnesses, there is great reason of forgivenesse. They are great; and therefore fit to shew Gods Power to bee great, that can forgive them: They are great; and therefore fit to shew Mercy to be great, that will forgive them: They are great; and therefore fit to shew Gods Wisedome to be great; that knowes how to forgive them in his Mercy, without prejudice to his Iustice: and in his Iustice, without derogation from his Mercy.
But hath David no better reason to alleadge, why God should forgive our trespasses, but the greatnesse of our trespasses? Indeed, as from our selves, hee hath not; from God hee hath: as Forgive me O God, for thy Name sake: for how Psal. 25.11.else could hee verefie his Name of Father: and Save me, O God, for thy Mercies sake; for how else Psal. 6.4.could he justifie his Nature of being mercifull? and even from our selves, though David doth Psal. 110.1.but intimate it, when he sayth; The Lord sayd unto my Lord: yet wee can deliver it in plaine termes; Forgive us, O God, for thy Sonne Iesus Christs sake: and this we may justly call a reason from our selves: seeing, He was therefore given to us, that hee might become of us: that being in us, he might be a ransome for us. Ioh. 11.14. 1 lim. 2.6.And therefore, when we say, Forgive us our trespasses: doth not Christ seeme to take our person upon him? and when we say, As wee forgive our debtours; doe not we seeme to take Christs person upon us? seeing in the petition, that seemes verified which was spoken of Christ, He was accounted among the wicked: and in the condition, Esa. 53.12. Ioh. 1.6.that seemes verified which is spoken of us; Of his fulnesse we have all received.
But though our forgiving of others, be neyther cause nor measure, of Gods forgiving of us: yet it may bee inquired, which hath the priority? for they are here so woaven and connexed together: that it cannot eafily be diseerned. Gods forgiving is first named; but our forgiving seemes first intended. Our forgiving is the condition; and the condition must be first performed before the petition can bee granted. Gods forgiving is our petition; and the petition must first be granted, before the condition can bee performed. So wee are in a laberinth here. Our forgiving proceeds from charity: but what charity wi…hout the grace of God? and what grace without forgiving our sinnes? Gods forgiving proceeds from mercy; but what mercy to them, that have not charity? and what charity in them that forgive not others? so wee are in a laberinth still. Our forgiving is our action: but what activenesse in us, to any good; without the assistance of God, the Fountaine of all goodnesse? but God assisteth not, where he first forgiveth not. Gods forgiving is his action, and is grounded upon our repentance; but what repentance, without sorrowing for our sinnes? and what sorrowing without forgiving? So wee are in a laberinth still: and no Ari…dues thread to guide us out; but onelyonly Gods Mercy; for the same Mercy in God which forgiveth us, enableth us with grace to forgive others. In Gods forgiving, it is derived to us: in our forgiving it is derived by us: In Gods forgiving, we are onelyonly Passive: in our forgiving, we are both Active and Passive: but Passive first in receving the grace; and then active in using the grace. And therfore, we say not, Forgive us as we have forgiven; but as we doe forgive: seeing it cannot be thought when wee desire God to forgive us our trespasses: but that the not forgiuing the trespasses of others, is part of the trespasses we desire to be forgiven. There is therefore no standing with God for priority: but wee shall doe well seeing wee cannot bee too sure of performing the condition; to turne the condition into a prayer: that as in the petition, we understand; I believe, O God helpe my unbeliefe: so in the condition to understand; I am in charity, O God helpe my uncharitablenesse. Helpe me, O God, out of the intricatenesse of this laberinth; so forgive me, that I may forgive: so make mee to forgive, that I may be forgiven.
Doe wee therefore well consider, what wee doe, when we say this petition? For doe we not make these words, Forgive us our trespasses: to stand at the mercy of the words following whether they shall prove a prayer, or no? For if we doe as we say, and be mercifull to others: they are no doubt, an excellent prayer: but if we doe not as we say, and forgive not others: what are they then but a very curse? for what greater curse, or what plainer termes to expresse a curse, then to pray to God to forgive us as we forgive others: and in the meane time to meane nothing lesse, then forgiving of others? and so wee doe worse to our selves: then David prayed to bee done to his enemies: Let Psal. 109.7.their prayer bee turned into sinne. For wee have little else left us of goodnesse, but our prayers to bee good: and shall wee turne them also into sinne? and that which is the worst of sinne, into a curse? can wee not bee contented, to commit trespasses against men; but wee must make them reach to a mocking of God? Is it not enough that we be so wicked to deserve damnation; but we will bee so desperate to pray for damnation? O my tongue, cleave rather to the roofe of my mouth; then bee made an instrument of this petition; unlesse thou finde my heart, to set thee a worke: for so thou shouldst make thy selfe an instance of Gods complaint: They draw neere mee with their mouthes, but their Esa. 29.13.hearts are farre from me. And yet, O my tongue, I must not have thee to forbeare saying it; seeing it may passe for some part of obedience, to say as thou art taught: though thou doe not as thou sayest; and who knowes whether God may not give a blessing to it, whilst it is in thy mouth: that though at first, it rise not from thy heart: yet thorough his grace it may revert a convert; and turne backe upon thy heart.
But what say wee to such men, who are so farre from thinking it charity, to forgive their trespassovrs; that they thinke it honour, Not to forgive them? doe more feare the disgrace of men in forbearing revenge: then the displeasure of God in seeking revenge? May we not justly say of such: that for all their pretending eyther honour or valour: yet they are in truth both cowards and fooles; cowards, to feare where there is no cause of feare; & fooles not to feare, where there is cause. And indeed, is it not a marvailous thing, how men dare be so bold to say this petition; and yet be so carelesse to performe the condition? Doe they thinke it to be a charme; and that the bare saying of the words, without more adoe is of it selfe sufficient to procure forgivenesse? Or doe they thinke God so prodigall of his pardons, that he bestoweth them upon all commers, without any difference? Or doe they believe, he is so easie of beliefe, that hee takes all promises for payments; and never lookes further after any performance? Alas, all these are but suggestions of the devill: they will all be found in the proofe to be of no proofe: but rather these words of the condition will be the ground of their damnation: for, from them the Iudge will take advantage, and justly pronounce against them: E'x ore tuo te judico: Thou hast often prayed to be forgiven thy selfe, as thou forgivest others: and yet all thy life long, thou hast done nothing but breathe revenge: Thou shalt now at last have thy asking; such forgivenesse as thou hast shewed, such thou shalt finde: cast him into utter darknesse; Hee would never forgive; Hee shall never bee forgiven.
But why should God require that of us which hee would not doe himselfe? For when the Angels sinned; Hee would not forgive them, but presently in his anger, cast them out of Heaven: And when our first parents transgressed: He would not forgive them, but presently in his Iustice cast them out of Paradise. And yet if hee had forgiven the Angels; there had not beene a Serpent to seduce Eve: and if hee had forgiven our first parents, there had not beene originall sinne to corrupt us. But O my soule, take heed; remember, the seed of the woman was not yet promised: and thon mayst hereby see what God is to us, withont Heb. 12.29.Christ; even a consuming fire: and what he is, thorough Christ; a fire still, but to comfort, not to consume: for he having payd the ransome of our sinnes: it is now as just with God Ioh. 1.9.to forgive sins; as it was before to punish sinners: and we are now in the state St. Paul speaks off; Forgiving one another, even as God for Christ …sus sake hath forgiven us. So that God requires no more of us then what he hath performed to us: Or may we not be bold to say; He therefore requires it of us, that he may be able to performe it to us? and let it not bee taken as impiously spoken; that God should not bee able to forgive us unlesse wee forgive others: seeing there is a pious sence, in which perhaps wee may bee bold to say; He is not. For is it not sayd of Christ: that among his owne people he could doe no miracles: he seemed, not to want will; but to want power; He could Mark. 6.5.not doe them: yet we must conceive this want of power was not in respect of himselfe: but in respect of them; they wanted faith, and were uncapable. And as in them, want of fayth seemed to take away power from him that is omnipotent: so in us, want of charity seemes to take away mercy, from him that is all love: For doth not Christ tell us of a King, who forgave his servant many debts: but when the servant Math. 18.23.would not forgive his fellow; hee came upon him againe for the same debts, notwithstanding his former forgivenesse: Not, that the King went backe from his mercy, but that the servant went forward in his cruelty: He wanted charity; and was uncapable. For Gods mercy indeed can never enter, where mans cruelty keepes possession: and it is impossible a pardon should be sealed to him, in whom hardnesse of heart, suffers not the seale to make impression.
But is there not a difference here betweene the condition and the petition? For, in the petition, we pray to God to forgive our debts: but in the condition we offer God, to forgive our debtors? and why is this difference? Indeed in both must be understood both: yet in each of them there seemes a speciall adressment to each of them. For it followes with God, that if hee forgive the sinne; hee is presently withall reconciled to the sinner: but it followes not with men; for they oftentimes can be content to forgive the offence: when yet they cannot finde in their hearts to bee friends with the offendour: as it is the voyce of the world to say; I will forgive him, but I shall never forget him: where, by not forgetting, they meane not loving: and truly if they love not, truly they forgive not.
But seeing our trespasses are of two sorts: some, committed against God; and some, committed against our neighbour: It may bee here demanded; in praying to God to forgive our trespasses, what it is wee meane? For, if only the trespasses committed against God, what shall then become of the trespasses committed against our neighbour? and if in our prayer we meane them also; it may then bee doubted, what God hath to doe to forgive trespasses committed against others, and not against himselfe? Certainely in our prayer we meane both: and therefore it remaines onelyonly to resolve the doubt: which none but prophane persons would offer to make. Indeed, if thou coulst finde any thing which were a trespasse against thy neighbour: and were not also a trespasse against God; thy doubt might bee thought something, which now is nothing: seeing, there is no trespasse against thy neighbour, which is not first and greatest a trespasse against God. For if a man steale; it is a trespasse against his neighbour; but it is first a trespasse against God; because God forbids it. If a man commit a murder, it is a trespasse against his neighbour; but it is first a trespasse against God; because God forbids it: but this seemes not to remove the doubt. For, did not Cain commit a trespasse against Abel when hee murthered him? yet God had not then forbidden murther. Did not Rachel commit a trespasse against Lahan, when shee stole his Idolls? yet God had not then forbidden stealing. Indeed, these things were not yet forbidden by the pofitive lawes of God, written in Tables of stone; but they were notwithstanding forbidden by the naturall lawes of God, written in the Tables of our hearts. But this doth not yet remove the doubt neyther. For seeing there is some trespasse committed against the neighbour: it must needs belong to him to forgive his part; and not to God to forgive all. Surely, the neighbours part, in regard of Gods part, is scarce worth reckoning: and therefore David though he had taken from Vrias, both his wife and his life; (two as great trespasses against a neighbour, as psal. 51.4.could be) yet hee sayth to God: Tibi, Tibi soli peccavi: Against thee, against thee onelyonly have I sinned: as if his trespasses against Vrias, were not worth the speaking off. Yet God is contented to allow the neighbour his part also; and therefore Christ teacheth us, If our neighbour have ought against us: to goe first and be reconciled to him, before wee come to offer at the Altar: as if else hee might put in a caveat, and stoppe our petition: and so indeed hee may. Wee must therefore use all earnest entreaties; offer all possible satisfaction: make all humble submission to procure our attonement: but if all our endeavours cannot prevaile: if our ability be so small, that wee cannot satisfie; or their hearts be so hardned that they will not bee satisfied: it is then Gods prerogative to take the matter into his Psal. 10.4. & 37.33. Rom. 12.9. Psal. 97.1.owne hands: For vengeance is his, and he will repay: and The Lord is King, sayth the Pfalme; the earth may be glad: and glad indeed, we may be all; that the Lord is King, and will judge the earth: for, if men should bee our judges; and our hope of forgivenesse should stand in the breasts of men: alas poore wretches, what man of us all should goe to Heaven? for, what care they how many goe to hell: so they may bee revenged, and have their wills? which David knew well: and therefore when after a great sinne, God offered him his choyce of punishments: 2 Sam. 24.13.Eyther famine, or pestilence, or to flee three daies before his enemies: though hee seemed in a great straight; yet he quickely resolved of his choyce: Let me fall, saith hee, into the hands of God, for his mercies are great: and let me not fall into the hands of men. And therefore Christ, out of this prerogative of God, sayd unto the thiefe upon the Crosse: This day thou shalt bee with mee in Paradise: hee stands not to examine his trespasses to his neighbour: hee takes upon him to answere them himselfe; and tells him without more a doe; This day thou shalt bee with me in Paradise. Wherefore O my soule, observe here first; what thou promisest God to observe: Forgive them that trespasse against thee: I doe here therefore forgive all the world: If any man have done me wrong; if any man have intended me evill: I doe freely and fully, from my heart forgive him. And then, observe what Christ teacheth thee to observe: seeke all meanes to be reconciled to thy neighbour: I doe here therefore desire forgivenesse of all the world; if I have done wrong to any man; if I owe any thing to any man, which I am not able to pay: I am infinitely grieved, and heartily sorry; and humbly from my heart entreate him to forgive me. And when thou hast done this; thou hast yet a City of refuge to flie unto, God: and to him confesse thy sinnes, and desire forgivenesse: I doe here therefore prostrate my selfe before thee, O God; I confesse and acknowledge the heynousnesse of my sinnes: and I most humbly from my heart entreate thee to forgive me. This done, O my soule, thou mayst rise from the earth, and take comfort; and mayst be bold to say, The Lord is my helper, I will not feare Psal. 56.4.11. Heb. 13.6. Ier. 15 11.what man shall doe unto mee. For thou mayst be sure that God will use eyther hisauthority to the world, to make it forgive thee; or his prerogative over the world: and forgive thee himselfe.
But is it not strange this petition should come in so late; which one would thinke should have beene the first? For, how can we expect a donative before a pardon? that any thing should be given us; unlesse our sinnes be first forgiven us? Is it not, that the foure first petition are very ancient; and were sayd of our first parents, even in Paradise: and in them we alter nothing but the tunes; for they were to them songs; but are to us supplications: They were to them Himns, but to us are Dirges: but the two latter are wholly new, and come but now in; and therefore take their place as they come: For, they are indeed, the meere reparations of our first Parents ruines: and had both of them beene altogether needlesse, if they had not both of them; beene altogether gracelesse. And yet there appeares another reason. For, wee have asked to hallow Gods Name; and that his Kingdome may come: and that his Will may bee done: and that he would give us bread to eate: and now, it seemes by our asking for temporall things, (which is the last care of a Christian man) that Christ would have made an end of the Prayer heere, if it had beene possible; but it would not be: For, our hallowing Gods Name is but imperfect; his Kingdome comes to us but in part; his Will, though it bee done as it is in Heaven; yet it is done in earthen Vessels: and therefore after all this, there is no remedy; we must needs come to this at last, and aske forgivenesse: or else all that went before will not serve the turne, for which this Prayer is intended. And may it not be another reason why this petition comes in so late, and is placed amongst the last; to shew, that Repentance comes never too late, so it come at last: and therefore Christ makes this one of our last petitions; as washing the Disciples feete, was one of his last acts; the very embleme of this petition. Yet wee may observe how dangerous a thing this late repentance is: for, though Peter, no doubt, had often sayd with David, Wash mee thorowly from my sinnes; yet when it grew Psal. 51.2.so late, before Christ came to wash him indeed: hee would have put it off; if Christ had not put him on, with an extraordinary motion.
But may we not seeme here to be at a stand? For, here are many petitions; but wee can see none of asking for faith: as Christ prayed for Peter, That his faith might not faile: and the Apostles Mark. 22.32.prayed, O Lord increase our faith: and is it not strange that in this principall prayer, we should not pray for that which is the principall? that all our petitions should be for workes: and none of them for fayth? Is it, for some such reason as Moses had: who describing the creation of the world; and the making of all creatures: yet speaketh nothing, of the making of Angels, though of all creatures, the principall? Or is it, that Christ makes this a Prayer, not a Catechisme: Heb. 11.6.and a prayer for the Faithfull, not for Infidels: for, He that comes to God, must believe that God is: and that hee is a rewarder of them that seeke him? Or is it, that wee cannot pray for fayth; but it must bee needs, eyther without cause, or without effect: and so be eyther needlesse or fruitlesse? For, if we have favth already, it is needlesse to aske it: and if we have it not; it is in vaine to aske it: seeing, what we aske not in fayth, St. Iames tels us, we shall not obtaine: and if we aske it in fayth, wee then have faith to aske it before wee aske it. But will it not bee better not to looke out reasons, why wee doe not aske it; but rather to shew reasons, that we doe aske it? and aske it we doe indeed; not verbally, but really. For, doe we not pray for fayth, when we pray for the hallowing of that, which cannot be hallowed but by the tongue of fayth? the Name of God. Doe we not pray for fayth; when wee pray for the comming of that, which cannot come but upon the feete of fayth? the Kingdome of God. Doe wee not pray for fayth, when we pray for the doing of that, which cannot bee done but by the strength of fayth? the Will of God. Doe we not pray for fayth, when we pray for the having of that, which cannot bee had, but by the hand of fayth? forgivenesse of our finnes. Certainely, seeing we pray for the causes and the effects; for the roote, and the fruits of fayth: it is not the want of naming fayth, that can bee a reason to make us doubt, that we pray not for fayth; no more then the want of naming Christ in this prayer, is any reason to prove that wee pray not here in the Name of Christ.
It is proper to this petition; that where all the other are absolute, this onelyonly is conditionall: and where the other are onelyonly contemplative, this is both contemplative and active: for, it is to be done, as well as to be layd. And where all the other petitions looke God in the face: and expect to receive something at his hands; this only, with the Publicane, presumes not to looke up to Heaven; neyther aspires to taste of Gods bounty, but onelyonly of his mercy. And yet as dejected as it seemes, it hath greater spirits; at least speakes greater words then all the rest: for where the other doe but onelyonly sue for grace, to be enabled to doe good workes; this undertakes to doe good workes at its owne perill: and where the other expect Gods blessings all of free gift; this offers to pay for what it takes. And it is proper also to this petition; that it may be called by two names: For, as we say, Forgive us; It may be called, the petition of repentance; and as we say, As we forgive our debtours; it may be called the petition of charity: and they are justly joyned heere togeather, seeing they cannot well be parted asunder: for eyther wee must have both, or neyther of both.
Last of all, are placed Infants; who though they be well borne; yet being but children, it is no disparagement to be set at the lower end: For when it is sayd; Lead us not into temptation, but deliver us from evill; is it not most properly the petition of Infants? who though they cannot say their prayers, in their owne persons; yet seeing they have their Angell, it is like they have their petition, and say it in their Angell: and what is fitter for them to pray, who are most subject to feare; then to pray against that object which is most to bee feared: and feare is the proper character, both of them, and of this petition. And it is fit they should Agnem claudere; be the last that come into the Temple to pray; seeing they are the last that come into the Field to fight; or rather their prayer is, they may not come into the field at all. And this may bee a comfort to those parents, whose children die in their infancy; that certainely their prayer is heard, and granted: seeing God spares to bring them into the field of temptation: (for Tentatio est vita hominis super terram) but delivers them presently from this present evill world.
Here the word And, is set on worke againe; and cold not be spared: for, as before it served to joyn the spirituall blessing to the temporall, charity to prosperity; so here, it serves to joyn one spirituall blessing to another, perseverance to repentance. And it seemes to doe as good service now, as it did before: For if a man have his sinnes forgiven; and afterward be led into temptation; and be not withall delivered from evill: he will quickely fall to his old trade of sinning againe; and the end of that man will bee worse then the beginning. But all this is helpt by the comming in of And: which brings with it eyther a freedome from temptations, or an assistance in temptations; either an exemption from the battell, or an assurance of victory.
It is proper to this petition; that where all the other are single, this onelyonly is double: and as being the petition of weake Infants, requires the assistance of both the hands of God. And it may bee called, the petition of perseverance; and takes the right way for it: for it removes the impediments, and then applies the helpes: and when there is nothing to pull it downe; and a sure proppe to hold it 1 Cor. 1.8.up: what should hinder, but it may last for ever?
Wee have seene now, that even the vertues themselves seeme to speake; and make petitions for us: holinesse, hope, obedience, providence, repentance, charity, and perseverance: and is it not strange, that we see not fayth amongst them; and that she, of all other, should be missing here? but may not perhaps the reason be, because the seemes not to have any particular worke to doe in this prayer, as the other vertues have; but hath her working in the whole; and in every part; and cannot be so properly said, A Captaine of a Company; as she may bee stiled, the Generall of the whole Army?
But howsoever we may be unwilling to understand this petition, of naturall Infants; yet of spirituall we cannot: of whom Christ saith; We cannot enter into the Kingdome of Heaven, but as little children. And such we are, the best of us all, when wee are at best; wee can neither goe nor stand, but as wee are led: for if we be left to our selves, we are sure to fall. We are therefore contented to be led: & have made choyce of our leader; but if he lead us, wher we may chance to fall; what are we the better for his leading? and what is then our prayer; that he will not lead us, into the rugged waies of temptation, where we may dash our foot against a stone; but that he will lead us, in the even paths of righteousnes, where ler. …1.9.our feet may neitherslip nor stumble: and if he do not alwaies hold his hand over us, to keepe us from taking falls; that yet at least, he will put his hand under; and keepe us from taking ha…mes.
But if we take this petition Generally; doth it not seeme, to make us speake exceeding strangely? as though we thought God a seducer; and where all this while we have expected he should doe us good: wee should now begin to feare, hee would doe us hurt? But the truth is, we are not distrustfull of God, but of our selves; not of his leading, but of our following: Not that God tempts us, for St. Iames hath cleered him of that, where he sayth; that God tempts no man. But wee have other tempters; the world, the flesh, and the divell; who have all their severall wayes of tempting: For, the divell tempts us, by suggestion of fancies; the world tempts us, by allurement of objects; the flesh tempts us, by inclination of will: and these againe are all pressed upon us; by the devill; with the rage of a roaring Lyon: by the world, with the subtelty of a flattering enemy; by the flesh, with the treachery of a false friend: so that, if force and fraud and falsehood would doe it, we were undone: and yet against all these we may do well enough: For, Christ hath overcome the world and hath broken the serpents head; and by Ioh. 16.33. Gal. 5.29.his death hath mortisied the flesh: and so no matter now, who is against us, if God bee with us: but if hee leade us in, that should leade us out; in what case are wee then? God is an Actour in all our actions; and hee hath two hands to worke withall, though he doe not alwaies use them both at once, and what is then our prayer? that hee will bee pleased not to use his left hand of Iustice, to lead us into temptation; but if his pleasure bee to doe so; that yet at least hee will use his right hand of mercy also, to leade us out, and to deliver us.
Wee sayd before, that this last petition of the three latter; seemes to bee subordinate to the last petition, of the three former; and therefore having sayd, Thy Will be done; we justly now make suite to him to be good unto us; and not to lay too heavy burdens upon us: for of whom should we seeke for mitigation of our burdens, but of him to whom wee have submitted our backes? But why should Christ teach us another order in our praying, then he used himselfe in his owne praying? For he prayed: Father, if it bee possible, let this Cup passe from mee; yet not as I will, but as thou wilt: so putting his petition before his submission: but he teacheth us, to put our submission first, and after to come with our petition? Is it not that Christ might place his petition where he pleased; who had power in himselfe to grant it to himselfe? For he had power to lay downe his life; and hee had power to take it againe: but if we should place our petition first, it might seeme, as if we did capitulate with God; and made not our submission, but upon condition.
When wee say, Lead us not; wee seeme to doubt God: but when we say, Deliver us; wee shew our trust in God: When we say, Leade us not; it implies wee are fearefull: but when wee say, Deliver us; it implies wee are confident. And how should this variation come to happen? In the first, we looke upon our selves; and can see nothing but weakenesse; and therefore can feele nothing, but doubtfulnesse and fearc: but in the second, we looke upon God; and can see nothing but goodnesse: and therefore can feele nothing but hope and confidence. In the first, wee consider the great hate and power of the divell over us; and this makes us fearefull: In the second, we consider the great love of God to us; and his great power over the divell: and this makes us confident. In the first, we consider the Law; and what is threatned to transgressours, and have cause to feare: In the second wee consider the Gospell, and what is promised to beleevers; and have cause Gal. 3.24.to hope. Thus the Law sends us to Christ; our owne weakenesse to seeke for succour; the tempter to looke out a deliverer. Consider, then, O my soule; what happinesse it is to thee; that though the Law kill; yet Christ quickens: though the …esh be weake; yet the Spirit is willing: though thou hast a divell for thy tempter; yet thou hast God for thy deliverer. And may wee not take comfort, to thinke how fitly our temptation, and our deliverance are placed in one petition together; least if they were put into two petitions, they might seeme to be too farre assunder? For if our deliverance, should not bee immediate to our temptation; GOD knowes, what hurt wee might take; but wee all know, what hazard wee should runne.
It may seeme a strange prayer of David; to Psal. 119 37.say, Averte Oculos, …e videant vanitatem: Turne away mine eyes from seeing vanity: as though God medled with our looking? Or that we had not power in our selves; to cast our eyes upon what objects wee list? But is it not, that what wee delight in, we delight to looke upon? and what we love, we love to be seeing? and so to pray to God, that our eyes may not see vanity; is as much as to pray for grace, that we be not in love with vanity. For indeed, vanity hath of it selfe so gracefull an aspect, that it is not for a naturall man, to leave looking upon it: unlesse the fayrer aspect of Gods Grace, draw our eyes from vanity, to looke upon it selfe; which will alwaies naturally be looking upon the fayrest. And as David here makes his prayer in the particular, Against temptations of prosperity: so Ch…ist teacheth us, to make our prayer in the generall; against the temptations, both of prosperity and adversity; and very justly: For, many can beare the temptations of one kinde; who are quickly overcome, by temptations of the other kinde: So David could beare persecution without murmuring, but when he came to prosperity; he could not turne away, his eyes from vanity. In his crosses, he could say; Examine me, O God, Psal. 26.1 2and try mee; Tudge mee according to my integrity. But in his prosperity, he was glad to say; There Psal. 31.3.51.is no soundnesse in my flesh; neyther any rest in my bones, because of my sinne. And as David had better shoulders to beare adversity; then eyes to beare prosperity: so there are others, that can beare prosperity with moderation; who are quickly overcome with impatience in adversity. And it seemes the Divell tooke Iob to be of this temper: for hee saw his carriage upright, in his prosperous estate: but he told God, It was no marvaile; seeing he had set a hedge about him; a hedge of prosperity: but if he would breake downe that hedge, and let in crosses; he should l…b 1 11.finde him, another man then he tooke him for; he would curse him to his face. But though the divell were deceived in Iob, and that Iob could doe this: doe wee thinke, that every one of vsus could doe as much? Or rather, not one of a hundred? Or rather, as Salomon sayth; Not one of a thousand? Or rather, as God himselfe sayth Iob 1.8.here; Not such an other in the whole earth. And why then would God lay such crosses upon a righteous man, for tryall of that which he knew already? was it not enough that God knew it; but a good man must suffer, that the divell might know it? was it justice in God to put a righteous man to paine, onelyonly for the divels pleasure? But the case indeed is cleane otherwise: God did it not for the divels pleasure; but for his torment; and not for enforming of himselfe, but for endeering of Ioh: For, as there is no such crosse to the divell, to make him impatient; as to see a man that is patient in crosses; So there is no deed of men, so acceptable before God; as to take all thankefully which hee layes upon them. For, not to murmure; or not to cast our eyes upon vanity: are in themselves any great matters, but when a man murmures not in adversity; which gives so many causes of impatience: or when a man casts not his eyes upon vanity, in prosperity; which ministers so many occasions of allurement: this is a man after Gods owne heart; and this is one, to whom the divell may say, as he sayd to Christ; Art thou come to torment us before the time? But the difficulty of doing this; and the danger of not doing this; gives us all just cause to say; Lead us not into temptation.
But if it be not good that God should lead us into temptation; why should wee thinke that God will offer it? and if it be good; why should we offer to pray against it? seeing God, who is the Fountaine of all goodnesse: can never be the streame to carry us to evill? It is good indeed in God; but it is not good for us: It is good in God, that heo should set his Iustice a worke, where his mercy is provoked: but it is not good for us, that hee should lead us in; who is the onelyonly meanes we have to leade us out. Wee are well assured, that God never tempts us: for else St. Iames should not tell us right: and wee are as well assured, that God sometimes leads us into temptation: for else Christ should not lay our petition right: but it is not all one, to tempt us; and to lead us into temptation: To tempt us is properly the worke of sa…an: To leade us into temptation, is oftentimes the worke of God: It was God, that led Christ into the Wildernesse to bee tempted; but it was the divell that tempted him, in the Wildernesse. And even this is our case; if God lead us into temptation, the divell will bee sure to fall a tempting us, to lead us into sinne: and to resist the divels temptings, Christ found it so difficult for himselfe; that he knowes it to be impossible for us: and therefore what hee knowes, wee cannot resist; he teacheth us to prevent; which is onelyonly done by this petition; For if God leade us not into temptation: the divell may have the will to fall a tempting us; but he shall never have the power to tempt us to falling.
But why should we pray, not to bee led into Iam. 1.….temptation; seeing St. Iames bids us, to account it for exceeding joy, when we fall into temptations? Is it wisedome to pray against our exceeding jo…? Or is it misery to be led into that, into which it is happinesse to fall? where should bee the cause of our making this petition? Not in the temptations; for then St. Iames would not say, they were cause of joy: Not in Gods leading us, for then David would not desire God, to bee his Guid: Is it, that temptations, which are good in themselves; are made evill, if God leade us into them? Or is it, that Gods leading us, which is good in it selfe; is made evill, if it leade us into temptation? Or shall wee beleeve Christ, and thinke St. Iames was deceived? Or shall we beleeve St. Iames, and thinke Christ was mistaken? O feeble flesh, what may not temptations worke upon thee; when this very praying against temptations; becomes it selfe a tempation unto thee? But is it not, that some temptations are onelyonly outward; and are but as Files, as I may say, of our rusty nature; of which St. Iames speakes? And some are inward, and are as engines of battery, to our weake nature; of which Christ speakes? and so St. Iames sayes true; that we have cause to joy in those; as the Iron hath cause to joy, to have the rust Filed off: and Christ speakes true, that we have cause to pray against these, as that which is weake, hath cause to pray, it bee not batterd with engines: and all comes to this, that God will not lead us into temptation, and there leave us: but so guard us, and regard us in them, that though they File us, they may not foile us: though shake us for our fruite, yet not to our fall, but have the issue with the temptation,1 Cor. 10.13.
But why should we thinke that God will doe that for us, which he would not doe for Christ himselfe? For, he led him into temptations, of hunger and thirst; of scandals and reproaches; of crosses and persecution; but above all, into that transcendent temptation, which made him cry; My God, my God, why hast thou for saken mee? and how then can we looke hee will spare us? Even for the same love wee looke hee should spare us; for which wee finde hee spared not him. For he therefore led him into temptation; that hee might thereby triumph over the tempter; and we therefore looke he will spare us: least the tempter should thereby triumph over us. For God as our Captaine will as well bring us off; as lead us on: and he might well trust Christ with temptations, who had forces of his owne to make resistance; but there is no trusting of us with them, who are all of us creeples, from our mothers wombe.
This petition seemes very plausible to worldly minds; because they thinke there are no temptations, but onelyonly crosses: yet there is something in it that would not like them very well, if it were well understood. For would any man like to pray that he might not be rich? yet so he does, that sayes this petition as St. Paul tels us, They that will be rich fall into many temptations; & into many foolish, and …some lusts. And therefore Salomon never puts on the masque of generality, but delivers it to God, in bare termes: Give me neyther poverty nor riches: Not riches, as Prov 30.8.being a temptation to steale away our hearts from God; Not poverty, as being a temptation to make us steale away the goods of others. And yet we need not bee dismayed, or angry with the petition; seeing hee that prayed so against riches, proved not withstanding the richest man himselfe that ever was.
But must we not needs thinke this petition more then needs; seeing by the former petition our sinnes are all already forgiven? Indeede if Christ to him that cryed to him for helpe, had onelyonly sayd, Thy sinnes are forgiven thee; we might well enough have made an end of our prayer there: but seeing he addeth, Goe thy way and sinne no more: this makes way for this petition; and now it comes of necessity to bee added: for if this petition doe not come and helpe us, wee may goe our way, but wee shall never goe the right way; wee may bee made cleane, but wee shall never bee kept cleane: For the former petition was a remedy against our sinne, but this is the remedy against our sinfulnesse; that was phisicke to cure; but this is the phisicke to prevent: and if wee doe not sometimes use preventing, we must not alwaies looke for curing.
But if this be the preventing petition; and the former, the curing; why doe we not use this petition first; and so perhaps we might not need the other? This indeed might well bee done in a sound body; but ours, God knowes, from our conception, have never beene so sound, but that we have ever needed curing; and therefore our prevention is not from diseases; but from the growth of diseases; not to keepe us in perfect health; but to preserve us from greater sicknesse.
And as it is a preventive against sinne: so it is, as I may say, a crosse bill against the authour of sinne: for the divell is continually making suite to God; that he would lead us into temptation: and we by this petition make suite that he will not lead us; and we have no advantage of the divell, for prevayling in our suite, but onelyonly our sayth: for if fayth fayle us; the divell is as like to speed in the suite, as we. But though Christ prayed himselfe for Peter, that Ioh. 17.20.his fayth might not faile: and seemes to leave us heere, to pray for our selves: yet wee cannot doubt, but that comming in his Name, hee will doe as much for us as he did for Peter: and then if Christ by his prayer, obtaine for us, that our fayth doe not fayle: wee may bee sure, by our owne prayers to obtaine for our selves, that God will grant our suite, and not the tempters.
But seeing God is in Power, almighty: in Wisedome, infinite: in Care, most tender: in Watchfulnesse, most vigilant: what neede we to feare, or can we be afrayd off, if he be our leader? No cause indeed of any feare on Gods part: all the feare is on our parts: for though God be powerfull, yet we are weake, as Christ sayth; The Spirit is willing, but the flesh is weake; though God be wise, yet we are foolish: that God sayth of us, My people hath no understanding: Though God be carefull, yet wee are wilfull; that it may be savd as well of us, as of the Iewes, that we are a stiff-necked Generation. Though God bee watchfull, yet wee are drowsie; that Christ may say to us, as he sayd to the Apostles, Could yee not watch with mee one houre? And now if God should leave us to our infirmities: and adde his leading to our owne aptnesse of falling into temptations: It were impossible that this house of ours, which is built upon the sands, should ever bee able to stand upright. O Lord, let thy Spirit leade me; for without leading, I am afrayd to fall; but let him not leade mee into temptation; for by such leading, I am sure to fall: so leade me in the way that I bee not led captive away: yet know, O my soule, and despaire not; that if it should so ill befall thee; yet Hee, which led captivity captive, is able to deliver Psal. 68.18.thee.
But why should we talke so much of the divels tempting us? For who is able to come personally, and accuse him of any such matter? St. Iames sayth; Every man is tempted, when hee is Iam. 1.14.drawne away of his owne lusts, and entised: but speakes not a word of any tempting from the divell. But may it not be sayd here, Telapalam Iaciuntur; Clam subministrantur? St. Iames seemes to speake of sensible tempting; of which our owne consciences can accuse us: and which we may easily take notice off in our sel…: but the divell is no such tempter; hee is one that will not be seene in tempting: he catcheth us as we use to catch a beast; by clawing and looking another way, he comesnot more close to us, then he keepes himselfe close from us: and therefore the more dangerous because secret; his malice is not known till felt, & when felt, yet scarce discerned: It is a skill that passeth our cunning, to discerne Inter morbum mentis, et morsum serpentis; betweene the weeds of corruption, growing naturally in us: and the seeds of infection, cast by satan into us: as Christ told Peter, Satan hath Luk. 22.31.desired to winnow thee as Wheate: and what was this winnowing but tempting? yet Peter could not charge the divell with any such matter: he found no such winnowing in himselfe, nor ever should have done till he had winnowed him all to chaffe: if Christ had not prayed for him, that his fayth might not fayle. For as the winde bloweth where it listeth, yet no man knowes from whence it comes: so this windy tempter breatheth his suggestions where he listeth; yet no man knows from whence they come. Our natures are so prone to wickednesse; that we may well enough thinke, they come from thence: yet the Divell that never thinkes us prone enough: is never backward to set us forward, though by waies and conveyances so secret and hidden: that no Iuggler playes his trickes more closely to our sence, then he ministers his suggestions, privily to our fancies, that where Salomon sayth, There are foure things too wonderfull for him; and which hee cannot know: hee might perhaps have added this as a fift; the divels way of tempting in the minde of man. Although therefore we cannot personally come and charge him with tempting us; as our first parents could: yet seeing Christ told 1 Pet. 5.8.Peter, and Peter hath told us; we have reason to take notice of it; and give them the credit to beleeve it.
But may not this petition, with great reason be thought unreasonable? wee would bee taken for pure silver; and can we not endure the tryall? we defire to bee accounted hardy souldiers; and can we not abide to heare of the battell? how unlike are we to David in this? For, what wee pray against, hee prayed for; Prove me, O Lord, and try mee; examine my raines and my Psal. 26.2.heart. But was this prayer of David, an opposition to our petition here? he prayed to be tryed in that which was past: wee pray, not to bee tryed in that which is to come: He prayed to be tryed, because he knew his owne innocency; we pray not to be tryed, because wee know our owne frailety. When the matter was onelyonly betweene him and Saul; he might stand upon his Innocency and justifie himselfe: but when it comes betweene him and God; he knowes not then, where he is himselfe: but is fayne to fall a praying: Forgive me my secret sinnes: and not contented with that which is past; he is glad to prevent the time and say, Encline not my heart Psal. 141.4.unto any evill thing: and so David is as ready to say this petition as wee; Lead us not into temptation.
But is it not strange how we should be come to this? Doth not this petition suite very ill, with those that went before? For by them we have prepared our selves at all poynts for this spirituall warre: By the first, we have put our selves under Gods colours, and goe under his Name: By the second, we have put on all the Armour of God; and have as much as the Kingdome can afford us: By the third, we have put on a resolution to stand to it what ever happen: By the fourth, we have victualed our selves for every day, as long as the warre lasts: By the fifth, we have made our peace with God and the world; and is it not strange that after all this, wee should now shrinke from the battell, and be afrayde least God should lead us to it? Esa. 37.3.But all this is done, as Hezekiah sayd to Esay; The children are come to the birth, and there is not strength to bring forth: that as St. Paul sayth, God hath concluded all under unbeliefe; that he may have mercy upon all: So we may say, God hath concluded all under feare and weaknesse; that he may deliver all: and that we may know and acknowledge, that we have no hand at all in it; but that our deliverance is wholy and solely, the worke of God: that we may call him, and call Psal. 18.48.upon him with David: O thou our deliverer from our enemies. We onelyonly have a prayer and a song, for all we can doe: a prayer of supplication; that he will deliver us: which is this wee say here; Deliver us from evill: and a song of prayse for our deliverance; which is that, that followes; For thine is the Kingdome, the Power and the Glory. A song of prayse for our deliverance: but from Psal. 49.15. Ier. 9.4. Eccles. 6.13.what, and from whom? From hell, from the grave, from the world, from our enemies, from our friends, from our selves; but above all, from one that makes use of all these against us; from the bramble satan, who catcheth hold of us, to rule over us: but thou, O Lord, art the true Olive tree; and thine is the Kingdome: from the roaring Lyon; that goes about to devoure us: 1 Pet. 5.8.but thou art the Lyon of the Tribe of Iudah, and thine is the Power; from the cruell Pharaoh, that pursues to destroy us; but thou art the Lord of Hosts that gettest thee honour upon Pharaohs Exod. 14.4.Host, and thine is the glory: And for this deliverance Exod. 15.2.from Pharaoh and his Host, though but a type of ours: Moses long since sung a song so Psal. 118.14.loud, that it hath ecchoed from him to David; and from David to Esay, and from Esay is come Esa. 12.2.to us; Thou, O Lord, art our strength, and our song; for thou hast beene our deliverance.
But is deliverance from evill, the highest blessing, we can reach to, by our prayers? what becomes then of the resurrection of our bodies, and the life everlasting? things so much talked off, and so highly magnified? Are they onelyonly idle names, and are there no such things indeed? Or are they so little worth the praying for, in all this absolute prayer we bestow not so much as a word upon them? Or shall we thinke the prayer unperfect; seeing the greatest things are left unprayed for, and not once named or implyed? O my soule take heede, let not the weake fancies of thy owne spirit; or the strong suggestions of a worse Spirit, move such unhallowed doubts within thee; For our deliverance from evill, shall plainely appeare to bee the highest blessing wee can directly attaine to by our prayers; and yet our confidence for the resurrection of our bodies; and for the life everlasting, shall have foundation enough to stand most firme. For the three first petitions, seeme chiefly referred to the honour of God; in whom all his attributes are equall; and therefore in them, we goe as I may say, upon even gronnd; we can finde neither rising, nor falling in them; we seeme to see nothing, that carries any higher than the earth, or that tarries any longer then this life; (and therefore that clause, In Earth as it is in Heaven; though it be expressed onelyonly, in the third petition; yet it is by many, understood also in the other two:) but in the three latter, which are referred to our owne benefit; wee seeme to bee climbing up Iacobs ladder; for at every petition, we take a steppe higher. In the first, we begin very low; and aske, as Iacob did, but onelyonly meat and rayment: In the second, we take a steppe higher; and aske a pardon of our faults. In the third, we goe yet higher; and aske an absolute protection from all dangers, and deliverance from all evill: wherein we may be sayd, to have wrestled with the Angell; and obtained a blessing: for this is the highest steppe we can possibly attaine to in this mortall life: But how doth this step reach so high as Iacobs ladder, which reacheth up to heaven? Marke therefore, O my soule, for having begun in humility; It seemes, as if Christ here, should say unto us: Friend, sit up higher: for this step of our deliverance from evill, seemes to deliver us to Heaven: seeing it is contiguous and joynes immediately to the first steppe, we shall take in Heaven; when all teares shall be wiped from our eyes; and they be made cleere, to behold the blessed vision of God, which is the highest steppe of all: and in which consists the summe and summum of our eternall happinesse.
But why in all this prayer, should we have for these things, no petition? Is it that wee shall have them rather by the participation of Christ: then by the intercession? rather as sonnes, by inheritance; then by suit, as servants? and is as much beyond our prayers as above our capacities? Or is it, that our deliverance from evill, which is the highest steppe, we are capable of in this world, implies an Adhering to the Deliverer himselfe in the world, where we shall be capable? Or may we not say, that the petition, Thy Kingdome come; though it goe from us with an onelyonly reference to the honour of God; yet it is returned from God to us, with this Interence; Honorantes me Honorabo: and though 1 Sam. 2.30.it reach not so farre as the suite of the mother of Zebedeus sonnes; to have one sit at his right hand; the other, at his left: yet hee reacheth as farre as the suite of the thiefe upon the Crosse; Lord remember me when thou commest into thy Kingdome.
But least it should be sayd, that we goe about to take the Kingdome of Heaven by violence, may wee not make the matter playner, by saying: that we therefore pray not for the resurrection of the body, and for the life everlasting: because they are not so properly the objects of fayth, which have most to doe in our prayers; as they are the objects of hope, which is a transcendent to our prayers. Fayth indeed prepares us for hope: and the things we here pray for, for the things we here after hope for: but as it is not the fashion of a sonne, to pray his father to make him his heire; but hee carryeth himselfe dutifully; and performeth his obedience; and then he doubts not but he shall be heire: so it is not our fashion with God; to pray for our inheritance, which is life everlasting, and the Kingdome of Heaven; but we pray, that as sonnes, wee may doe our duties, and obey his Will; and then, we have an assured hope, we shall enjoy them. Although therefore by Name, and in expresse termes, we pray here, but for the things onelyonly, which may bee had here; yet by consequent, and as in their causes, wee pray also for the things, which shall be had hereafter. For the Graces, which are the causes preceding now; the blessings which are the effects, will necessarily follow; that is, remission of sinnes: and obedience to his Will; and an uniting to Christ, by the comming of his Kingdome, being here obtayned; the resurrection of our bodies, and the life everlasting: and the blessed vision of God, will undoubtedly succeed. Wee therefore pray onelyonly, that all impediments of our owne defects, may bee removed; and that all graces necessary, may be supplyed: and for the rest, we rest our selves upon God: and Fayth seemes here, to put us over to hope; for we have no more petitions Heb. 6.11.18.to make; but the next thing that followes: is that, of the Martyr Stephen, concerning our eternall life; In manus tuas Domine, Commendo spiritum meum: & concerning the resurrection of our bodies, that of the Prophet David; My Psal. 16.9.stesh shall rest in hope: For having the promise of his word; and the truth of his promise, and the infallibility of his truth, for our security; though we have not done with Fayth; yet wee have now more to doe with hope; and thorough fayth are made confident to say in hope; I know, that my Redeemer liveth; and Ioh. 19.2….though wormes destroy this body, yet I shall see God in my …esh. For, we thorough the spirit wayte for the hope of righteousnesse, thorough fayth; and that being justified by Gal. 5.5.his grace wee shall bee made heires, according to our hope of everlasting life.Tit. 3 7.
But yet at last, if it be exacted of this prayer, that it must of necessity include also the blessings of the world to come; or else will bee concluded for unperfect: may wee not very justly justifie it, even in this kinde also? Let us therefore take a review: For, though at the first looking, wee have discovered nothing; yet if wee continue looking, as the servant of Eliah did; wee shall perhaps, discerne a Cloude, arrising from the sea of these petitions: that will serue to signifie, a showre of blessings, immediately to follow. And we need not stand long a looking: for doe not the very first words afforde us a Cloude? For when we say, Our Father: doth it not imply, that wee are his children? and if the Father alwaies be in Heaven; shall the children alwaies be on Earth? how then is it true, that where hee is, we shall be also? and that which Christ sayth: the sonne abideth in the House for ever? For how shall hee abide there, if hee never come there? seeing therefore Heaven is Gods House; and we as children, must in our time, bee in the house with him; we must necessarily at last, come to be in Heaven: and so one of the blessings is found here, which was complayed of, to bee wanting in the prayer. And when it is savd, Hallowed bee thy Name: shall not Gods Name eternally bee hallowed? If then wee bee appoynted, to doe a worke which is eternall; must not we be needes eternall, that are to doe it? and so, to our being in Heaven, is added eternity; another of the blessings, complayned of, to be missing. Let us now come, to Thy Kingdome come: and will not this afforde us; to see the Cloude more plainely? For, the Kingdome is but in relation to the subjects; if therefore the Kingdome bee perfect, the subjects must bee perfect also: for without perfection of subjects; It can never bee a perfect Kingdome: and what perfection of subjects could there bee; if their should be no other subjects, but onelyonly Angels? For so, there should be, but one ranke of subjects; which in a Kingdome, were a great imperfection. To make therefore some other rankes, for perfecting of this Kingdome; wee also shall bee taken in; and then certainely, taken in, whole and imire…; both hody, and soule: for else, the Kingdome should rule over but pieces of subjects; which in a perfect Kingdome must not bee. If then wee bee taken in, whole and intire; then must our bodies be raysed, and joyned to our soules againe; and this is our resurrection: another of the blessings complayned of to be missing. And may we not continue looking still; and come to discerne the cloude yet playner? For, when it is sayd; Thy Will bee done in earth, as it is in Heaven: are not we to doe as much worke, as the Angels? and if wee doe as much worke, may wee not expect as much blessing? and they behold the face of God continually; and therefore wee certainely if wee doe the Will of God, shall doe so to: and so wee have found even the greatest of the blessings, which were complayned of, to bee missing in this prayer: And we have found it here, where we least expected it. Eor indeed, these petitions will afford, divers waies of drawing forth these blessings from them; according as wee take our standing to discerne the Cloude. But this which is done, may serve sufficiently, to cleere this prayer, from all imputation of imperfection: seeing we have all the blessings, now, that can be thought of, worth the having: Eternall life; and that in Heaven; and that both in body and soule; and in them both, to enjoy the blessed vision of God; which is life everlasting, in its exaltation. Math, 22.32.And now, if any man thinke, that to fetch the resurrection of our bodies; and the rest of these blessings, is farre fetched, and from the Clouds indeed: Let him consider, how farre it was, fetching it, from the words of God to Moses: I am the God of Abraham, the God of Isaack, and the God of Iacob: and yet when Christ fetched it so farre; it was taken for a proofe neere hand; and for a Cloude of witnesses. And indeede, there is a benefit to us, by this abstruse expressing: for being lesse obvious: It is more speculative in the searching: and more meditative in the finding: and the more it is wrapped up to the sence, the more it is dignified to the understanding.
And though these Petitions may serve sufficiently, to afford these Blessings: yet there is a Petition behinde: which though it make not so great a shew, of a Cloude: yet may prove to afford as great a showre of blessings, as all the former. For, when we are delivered from all evill: then if death bee evill, we are delivered from death; and to be delivered from death, is life everlasting. When we are delivered from all evill; then if corruption of the body, bee evill; wee are delivered from that corruption; and to be deliverd from that corruption; is the very resurrection. When wee are delivered from all evill; then if restraint from the sight of God bee evill: wee are delivered from that restraint; and to bee delivered from that restraint: is to be admitted into his presence, and to enjoy his blessed vision. And now this prayer reacheth full as high, as Iacobs ladder: and so we have ladder enough, to carry us to Heaven; and prayer enough, to obtaine the blessings of Heaven: & wee are come to the Consummatum est; which is not onelyonly a finishing, but a perfecting: a perfecting in it selfe, in being made perfect; and a perfecting of us, in making us perfect. Let us therefore pray this prayer; and let us pray, that we may pray it; seeing it can never bee too much sayd; which can never be enough done.
Wee have now gone over these petitions, as they lie in the prayer, Ordine recto: but doe they not invite us also, to a consideration of them, as they lie Ordine Inverso? and apply hither, that of Christ: the first shall be last, and the last first. For the first of these petitions in our praying; will be the last of Gods accomplishing; and the last will prove the first: and they seeme to have a correspondence to Gods favours, shewed to the Israelites, in their progresse in the Wildernesse. For, when wee say, Deliver us from evill: Is it not the first blessing wee receive from God; that we are delivered from the bondage wee were in, to satan? and this was figured, by Gods first favour, shewed to the Israelites, in delivering them from the captivity of Aegypt; after many temptations, with signes, and wonders. The next petition is our desire to bee forgiven: and to have our sinnes washed away, in the blood of Christ: and was not this also figured to the Israelites, in the Passover? a figure of the true Lambe of God, which taketh away the sinnes of the World. And these two petitions, are immediate to one another: as the two favours were intermingled to the Israelites: For there could not bee a deliverance without a Passover to them; because there cannot bee to us. The third petition is for our daily bread; and this likewise was figured, by the next favour shewed to the Israelites; his sending downe of Manna, day by day, from Heaven; and his bringing water out of the Rocks. The next Petition is for sanctification; when our wills are made conformable unto his: and though by his Adoption, we are children, yet by our owne Vow, are servants: …nd this also was Figured in the Israelites, by his giving of the Law: when God said to them, ye shall be to me a Kingdome of Priests; and an holy Nation; and they againe answered God; All that the Lord hath spoken; we will doe. The next Petition, is for the comming of his Kingdome: which is not onelyonly wages, as to servants; but an Inheritance, as to children: For it is not only said: Euge bone serve: but venite Benedicti Patris: and this was also figured in the Israelites, when God distributed amongst them the Kingdomes of the Heathen: and every Tribe had their stations Num. 26.54.assigned them in the land of Canaan, some by Geometricall proportion, and some by Arithmeticall. The last Blessing, is our first Petition; when we shall come to be as Angels; and when our Hallowing of Gods Name, which is now our worke, shall be our happinesse: and this was also Figured in the Israelites; when they rested in lesnua 21.44.Canaan, and subduing their Enemies round about them, had nothing but songs of Praise, and Thanksgiving, for the Blessings they enioyed. After this, there is no more Figure; for we are come to that, which cannot be Figured: there shall be no more use of the Name of Father; for we shall Haliow God, in his proper Name: and as hee is in himselfe: and our charity shall bee in that we shall then love God, Not as Misericordem; Not as Bonum nobis; but as Bonum: and not onelyonly love him, for himselfe; but not love our selves, but for him: that it is no merveile, Saint Paul leaves Faith and Hope behind this Charity: seeing They are onelyonly for our selves: This, only for God: and great reason: for God shall then be All in All.
And now, before we make an end to speake of Hallowing Gods Name; It may not be unfit; to consider the Three First Petitions; as they are onelyonly Hallowings, or Alleluiahs: for, observing the difference of the songs: we shall perceive the difference of the singers. The First, when we say; Hallowed be thy Name; is the Alleluiah of Angels: and we may truely say, is Canticum Canticorum: the song of songs: not only because it is sung without ceasing; but because it shall be sung without Ending; and is both the cause and the effect: both the signe and the substance of our Eternall Happinesse. The Second (when we say Thy kingdome come) is the Alleluiah of the Saints in Heaven: and is an aspyring to the First; but in aspiring in a very neere degree; Neere in Dystance, though remote in Existence: for they are an assurance of Attayning: and doe but tarry the time, but the time will not be; till Time will not be. The Third (when we say; Thy will be done) is the Allelujah of the Saints on Earth: and is an aspiring to the second: but an aspiring in a remote degree: for while they are in the world, they are subiect to all the rubs of the world: while they live in the Flesh: to all infirmities of the Flesh: yet they have a confidence, though no assurance, or an assurance; though but in confidence: and therefore are remisse, but not dejected, Bold; but not presumptuous: not out of heart; but not out of feare.
And may it not here be observed; that as we beginne in saying Hallowed be thy Name; so we end in a kinde of facting the Hallowing it: and our first and last words, are all for his Glory, who is the first and the last: and these three Attributes, seeme to answer to our th ree first Petitions: Hallowed be thy Name: for Thine is the Glory: Thy Kingdome come: for Thine is the Kingdome: Thy will be done: for Thine is the Power: and we seeme to sing, not only in the first, an unisonewith the Angels: but in all the Three; the same Ditty with the Saints in Heaven; for their Allelujah is: Thou art worthy O Lord to receive Glory, and Honour, and Power: and ours here: Thine is the Kingdome the Power, and the Glory: that having sung the Song of Saints and Angels here on Earth, we may be admitted, into the Q…ire of Saints and Angels in Heaven: and sing eternally Thou art mo…thy O Lord, toreceave Glory, and Honour, and Power. For Thine is the Kingdome, the Power, and the Glory, for ever and ever. Amen.
And now O my soule: Consider how perfect this Prayer is: where are the Petitions of Men and Angels; the Petions of the Church Militant and Triumphant; the Petitions of Innocent Infants; Paenitent sinners; and Faithfull Beleevers. And then harken, what Musicke it makes in Gods Eares; how Pleasing; where the songs are all of Christs owne setting: how Melodious; where they are all so sweet singers: how loud; where there are so many voyces: especially, when this Chorus Cantantium, this Quire of singers, which hitherto have sung their parts a part, shall all ioyne their voyces together, in that sacred Antheme; For Thine is the Kingdome, the Power, and the Glory; and so End all in that which is the End of all; and is it felfe without End. The Glory of God.
FINIS.
End of the text · Sir Richard Baker, Meditations and Disquisitions Upon the Lords Prayer (1636)