A Pattern of True Prayer, Prayer 4
GiueGive vsus this day our daily bread.
Concerning the order of this petition for things temporall, before the other two which intend things ſpirituall,1 Order of the fourth petition. this queſtion may bee mooued: viz. Whether temporall bleſſings are firſt to be asked in prayer; or elſe why ſhould Chriſt preſcribe this order of prayer for things temporall, before ſpirituall? To which queſtion or doubt, anſwere may be made in this manner following.
The order of the fourth petition reprooueth our Corruption.Firſt, Chriſt rather ſignifieth vntounto vsus our corruption, telling vsus what wee doe, than inſtructeth vsus in our dutie, teaching vsus what wee ſhould doe, although this latter ariſeth from the former (for a reproofe of our fault implieth an intimation of our dutie.) For firſt wee ſhould ſeeke for the pardon of our ſinnes, then after and in the ſecond place for daily bread,Mat. 6.33. ſo Chriſt expreſſely teacheth: yet we contrarily doe ſeeke earthly things more a great deale and in the firſt place; the reaſon whereof is, for that wee liue by ſenſe, and not by faith; whereas we ſhould (as the Apoſtle ſaith) liue by faith,2 Cor. 5.7. and not by ſenſe: and ſo this order reproueth our corruption, and teacheth vsus our dutie, which is not to make worldly things our greateſt care.
The order of the fourth petition ſtrengtheneth our infirmitie.Secondly, ſome men truſting in God for the pardon of their ſinnes, yet diſtruſt God for the prouiſion of their bodies; and ſo Chriſt in regard of their infirmitie and want doth in this order condeſcend vntounto them, teaching them firſt to pray for that which they moſt neede, viz. grace to depend vponupon God for outward matters: a thing wherein Gods children faile mightily. Hence it is that Chriſt doth ſo earneſtly labour with his diſciples to caſt away immoderate,Mat. 6.24.25.26.27. &c. diſtruſtfull, and diſtracting care for outward prouiſion, ſending them to learne of the fowles of the avre, and of the lillies of the field. And the manner of the Apoſtles argument in the Epiſtle to the Romanes doth import as much,Rom. 8.32. ſaying, If God giuegive vsus Chriſt, ſhall hee not giuegive vsus with Chriſt all things elſe? As if ſo be that when wee had Chriſt, we doubted whether wee ſhould hauehave other things needfull: and indeede ſo ordinarily wee doe. For, beſides that Gods children are regenerate to the enduring of the croſſe, which is an inſeparable concomitant of Chriſtianitie, it is true alſo that they are ſtraightned in their conſciences, being not able to vſe thoſe indirect and vnlawfull meanes for the ſupplie of outward wants, as the wicked worldlings can, and doe vſe, without any preſent ſenſible diſturbance of their peace: and therefore the godly wanting many meanes of their daily bread, and being by Gods predeſtination called to ſome ſcarſitie thereof, no marueile though they beſtow their cogitations and affections more liberally in the prouiſion of outward needes by lawfull meanes, therein in part bewraying their infirmitie,Mat. 6.30. and little faith in Gods prouidence for the world: which little faith Chriſt in this order partly rebuketh, partly confirmeth by inſtruction. The ſame thing is to bee obſerued by our Sauiour Chriſts mandate and commiſſion deliuered to his diſciples when hee ſent them to teach:Mat. 10.9.17. neuer a whit ſtrengthening them in the aſſurance of the forgiuenes of their ſinnes, but many waies encouraging them againſt perſecution and want of daily bread, inſinuating their infirmitie herein.
Thirdly,The order of the fourth …etition teacheth vsus …ome meanes of faith. Chriſt by this method doth traine vsus vp as it were by certaine rudiments, and teacheth vsus to aſcend to the great and maine matters, as it were to the top of the ſtaiers by theſe lower degrees. For as it is impoſſible for a man to come to the vpper roome but by ſtaiers; ſo it is impoſſible for a man to attaine fulnes of faith for pardon of ſinne, but by theſe inferiour exerciſes of faith, which are to depend vponupon God for the leſſer matters, as our daily bread. For howſoeuer to Gods children, hauing grace in ſome ſmall meaſure, and aſſurance of pardon of their ſin, the want of outward matters ſeemeth the greateſt trouble, and therein they bewray their greateſt infirmitie: yet indeede and in truth the pardon of ſinne, and the aſſurance thereof when the conſcience is poſſeſſed with the feeling of ſinne and Gods wrath, is the greateſt matter, and at that time the trouble for daily bread is nothing, or not ſenſible in compariſon of the feare and doubt of the forgiuenes of ſinne.
This three-fold reaſon of the order of this petition for daily bread before the petition for grace, affoordeth one doctrine, which may be diſtinguiſhed into three branches.
Firſt, our greateſt care muſt be for ſpirituall matters.
Secondly, we muſt learne to depend vponupon God for our daily bread, and temporall matters.
Thirdly, the temporall bleſſings which God vouchſafeth his children, ought of them to be vſed as arguments and meanes of the aſſurance of remiſſion of ſinnes.
Of each of theſe doctrines ſomething.
Grace muſt be firſt and principally ſought.In the firſt place ſeeing (as hath been ſaid) this method reprooueth our corruption in the immoderate care for the world, by conſequent it diſcouereth our dutie, which is to buſie our ſelues more in obtaining pardon of ſinne and grace than in ſeeking the world.Pſal. 4.6. Dauid oppoſeth the worldlings care and his care, ſaying: Many ſay, Who will ſhew vsus any good? but Gods people ſay: Lord lif… the light of thy countenance vponupon vsus: ſignifying their greater deſire of grace than of the worlds good: ſeeing that wee are riſen with Chriſt (as the Apoſtle ſaith) let vsus ſet our hearts on heauenly things,Coloſ. 3.1.2. and not on earthly things. For the ſoule being the principall part of the man, thoſe things which appertaine to the ſoule muſt be principall alſo, and ſo principally regarded: now in the Scriptures wee ſee oft times the ſoule onelyonly named,1. Pet. 1.9. as if that were onelyonly to bee regarded, for indeede the ſoules health is the fountaine of the bodies good, and the good of the bodie is a neceſſarie dependant of the good of the ſoule: for when the foule is ſaued the bodie cannot periſh. Hence it is that Chriſt and Steuen being readie to die,Luk. 23.46. Act. 7.59. bequethed their ſoules onelyonly into Gods hands: for they knew right well that hee that receiued the ſoule, would not reiect the bodie appertaining to the ſoule.
The body muſt be prouided for.In the ſecond place, howſoeuer wee are chiefly to ſeeke the ſoules good, yet wee are not to caſt off all care for the bodie; becauſe God in giuing vsus a bodie giueth therewithall a ſignification that it ought to bee prouided for: and in that God hath created fruites, and herbes, and fleſh, and other parts of our daily bread, hee inſinuateth the vſe of them, and a care to be had for them: and ſeeing he hath inſpired into men diuers artes manuarie of preparing and fitting our daily bread for our vſe,Exod. 30.23.25. Exod. 35.30.31. the moderate vſe wherof is lawfull, as of the Cooke and Apothecarie, &c. thereby the Lord doth giuegive vsus to vnderſtand that ſometime, and therefore ſome care may bee beſtowed to that end. Here two extremities occurre: careleſnes, and that in the defect; and carefulnes in the exceſſe: The one, that is, immoderate and diſtruſtfull care, diſtracting the minde from the chiefe care equallizeth vsus with the Heathen,Mat. 6.32.30. and argueth little faith: the other, viz. no care, no prouiſion, no foreſight and prouidence for our daily bread maketh vsus worſe than Infidels,1. Tim. 5.8. and is a plaine argument that we hauehave denied the faith, which eſtabliſheth the meanes of life: for God will hauehave vsus liue ordinarily by bread:Pro. 6.6. and the Piſmire ſhal teach the ſluggard labour and prouidence, as the Wiſeman morallizeth: wherefore as a moderate care argueth faith in Gods prouidence; ſo an immoderate care, or no care, denieth faith, and maketh men brutiſh or heathniſh.
In the third place:Temporal bleſſings muſt be pledges of ſpirituall grace. As wee are to ſeeke the good of the body aſwell, though not as much, as the good of the ſoule; ſo the good things we obtaine of God for the bodie, ought of vsus to bee applied as arguments of confirming our faith, for the obtaining the beſt things for the ſoule, and we muſt make them ſo many pledges and ſeales of Gods louelove and merciemercy to vsus in Chriſt Ieſus: for otherwiſe wee partake in Gods bleſſings, which reſpect our daily bread no otherwiſe than the bruite beaſts or the wicked, who hauehave many good things from Gods generall bountie and liberalitie, but not from his ſpeciall goodnes and merciemercy. Wee reade that the land of Canaan was by faith inherited of the Iſraelites, that by faith they paſſed through the red ſea,Heb. 11.30.31. and many other temporall bleſſings were through faith receiued by them: which is thus to be vnderſtood, viz. by faith they receiued theſe temporall deliuerances and bleſſings, and vſed them as ſeales and pledges of heauen and heauenly bleſſings, whereof the former were types onelyonly. And this is to riſe from earth to heauen; from the daily bread of the bodie, to the ſpirituall bread of life; to ſupport and vnderprop our faith in Chriſt for the remiſſion of our ſinnes, and the ſaluation of our ſoules, with the earthlie pillars of meate, and drinke, and apparell, and what other things are the ſtaffe and ſtay of our bodily life. This doctrine the outward ſhape of the Sacrament ſeemeth to teach vsus: for there is bread and wine, the nouriſhers and comforters of our life: whereby the Lord doth ſeale vp vntounto vsus the ſpirituall nouriſhment and comfort of our ſoules, heauenly matters in earthly creatures. In like manner by analogie and proportion, though not ſacramentally, yet by diſcourſe of reaſon and by a worke of faith wee may allegorize all outward matters. As for example; God giueth vsus clothes for to couer our nakednes, therefore hee will giuegive vntounto vsus the wedding garment of Chriſts righteouſneſſe to couer our ſinnes: God giueth the light of the Sunne for our comfort, therefore he will giuegive vsus the light of his countenance in merciemercy to lighten our darknes and affliction. And thus we may aſcend from things viſible, ſenſible, and palpable, to things inuiſible, inſenſible, and intelligible: and with the Apoſtle Iohn ſay,1. Ioh. 1.1. that wee ſee, feele, taſte, and handle the Lord Ieſus Chriſt: yea and grope him in theſe outward matters,Act. 17.27. as Paul ſaith the Gentiles might hauehave done God. And this may bee ſufficient for the three particular branches of that doctrine which riſeth from the order here vſed by our Sauiour Chriſt, in preferring the petition for daily bread to the petition for grace.
2 The meaning of this petition. VVhat bread ſignifieth.Now followeth the ſecond thing to bee conſidered in this petition, which is the meaning of the words: for the diſcuſſing of the particular words we are to remember this diſtinction.
This prayer containeth, Rem, & rei circumstantias, the ſubiect and the adiuncts: that which is deſired, and the circumſtances thereto appertaining.
That which is here deſired is generally called Bread.
The circumſtances hereto appertaining are fiue following.
Firſt circumſtance is, Modus acquirendi: the manner of obtaining the bread: which is by free gift (GiueGive.)
Second circumſtance is, Perſona, the perſons for whom wee aske this donation or gift of bread (vsus) viz. our ſelues and others.
Third circumſtance is, Tempus, for how long time wee begge this bread (this day) for the preſent.
Fourth circumſtance is, Qualitas, the condition of that bread which we aske (daily bread) for repairing our life.
Fifth circumſtance is, Dominus, the owner, or to whom the bread appertaineth (ours) to the children of God.
Of all which circumſtances, with the ſubiect thereof, ſomething muſt be vttered. Firſt therefore of Bread.
Bread, as ſome of the ancient Fathers interpret,VVhat bread ſignifieth. ſignifieth Chriſt Ieſus, which is that bread of life, or liuing bread, that bread that came downe from heauen, or heauenly bread: and ſo they expound that other word ſuperſubstantiall, that is, celeſtiall or heauenly: according as Chriſt ſaith: I am the liuing bread which came downe from heauen. Ioh. 6.51.To this expoſition ſome of the new writers incline.
Others, and namely the greater and better part of ancient and new writers (to whoſe iudgement as it is meete we ſubſcribe in ſuch a matter of doubt not determined in Scripture) expound the bread here named the corporall bread, the foode of our bodies: yet ſo as the word containeth a Synecdoche, bread being put for all outward prouiſion: ſo that bread here muſt ſignifie three things.
Firſt, bona corporis, the good things of the bodie:Bona corpo…is a part of bread. which may be generally called health, or the due conſtitution and temperature of the bodie: whereto appertaineth Nouriſhment, Apparell, Recreation and Phyſicke.
Secondly,Bona fortune, a part of bread. Eccleſ 9.11. Bona fortunae (if the word fortune may be tolerated) namely ſuch outward good things as doe indifferently befall good and bad men: viz.
1. Wealth, 2. Honour, 3. Libertie, 4. Peace, 5. Plentie: whereto appertaine, 6. Labour in our callings, 7. Magiſtracie, 8. Fruitfull ſeaſons.
Thirdly,Gods bleſſing a part of bread. the bleſſing of God vponupon all the former good things, whether inherent in the bodie, or adherent thereto. Now that bread may generally ſignifie all theſe things, it is page missing is but a meere vſurper of all his ſubſtance, and therefore hath need to aske this ſecond intereſt to his goods of God, whoſe is the earth and all that therein is,Pſal. 24.1. and who only giueth his creatures through Chriſt Ieſus to the faithfull his friends, and not to the wicked his enemies.
Secondly, it will further be obiected, that Gods ſeruants that are rich neede not aske their daily bread of God, ſeeing they hauehave before men the ciuill title to their goods, and before God a religious intereſt alſo, they being Gods friends, and members of Ieſus Chriſt, through whom they are made the heires of all things. But for anſwere of this obiection alſo wee muſt remember to diſtinguiſh betwixt the title to the bread, or the vſe of the bread, and the benefit or commoditie which is reaped by the bread, or by the vſe of the bread: for the children of God oft times vſe bread, and yet hauehave no benefit by the vſe thereof: as they vſe mariage, and want children; they vſe Phyſicke, and recouer not their health: therefore Gods children are taught to aske a ſtaffe to their bread, Gods powerfull word or bleſſing vponupon the meanes, without which man cannot liue: and hence it is that all Gods creatures and ordinances muſt bee ſanctified by prayer,1. Tim. 4. as the Apoſtle teacheth. This prayer then includeth theſe foure particulars following.
Firſt, Lord giuegive vsus a ciuill title to bread.
Secondly, Lord giuegive vsus a religious title to bread.
Thirdly, Lord giuegive vsus leaue to vſe the bread.
Fourthly, Lord giuegive vsus comfort by the vſe of the bread.
The firſt is oppoſed to pouertie: the ſecond to vſurpation: the third to the taking of Gods name in vaine: the fourth to the curſe or withdrawing the ſtaffe of bread.
For whom we aske bread.This is the firſt circumſtance; the ſecond followeth, which is Perſona, the perſon for whom wee aske bread.
We deſire bread for others aſwell as for our ſelues: euen as in the next petition we deſire forgiuenes of ſinne for other men aſwell as for our ſelues:Enuie ſuppreſt. whence wee learne to ſuppreſſe enuie, which Chriſt calleth an euill eye:Mat. 20.15. Rom. 12.15. and as the Apoſtle ſaith, to reioyce with them that reioyce: and as Chriſt teacheth, to pray for our enemies, and perſecutors: but eſpecially for them that are in the communion of Saints:Pſal. 37.1. not to fret our ſelues at the proſperitie of the wicked: nor to maligne Gods gifts or graces in other men, as Ioſua for his maſters ſake did enuie the gift of prophecie in Eldad and Medad.Numb. 11.29.
The third circumſtance followeth, which is Tempus, When we aske bread: alſo for how long: and how oft.the time how long, and ſo conſequently how oft we aske this bread: for the latter groweth out of the former, as ſhall eaſily be perceiued. For ſeeing wee aske bread but for the day, when the next day commeth we are to aske it againe, and ſo as God renueth the day, or occaſion of vſing bread, we in like manner renew our prayers for a bleſſing vponupon the bread. The word expreſſing this circumſtance thus diſtinguiſhed, is (ſemeron) to day:Matth. 6. Luk. 11. or (to cath emeran) appertaining to the day; the one being the expoſition of the other: which word or phraſe of ſpeech importeth two things.
Firſt, that eueryevery day wee neede the vſe of the bread,Bread is alway needefull. becauſe that Chriſt doth teach vsus eueryevery day to aske bread with the ſanctified vſe thereof, and Gods bleſſing therevpon.
Secondly, that ſeeing wee aske bread onelyonly for the day,Contentment: and faith. Mat. 6.34. therefore wee muſt be content with our preſent eſtate, and depend vponupon God for the time to come, for eueryevery day hath care enough. And here two queſtions are to bee diſcuſſed, which follow.
Firſt, whether may not a man aske riches at Gods hands?VVhether it be lawfull to aske riches. This queſtion ariſeth neceſſarily from the circumſtance, whereas Chriſt teacheth vsus to aske bread only for the day: it may bee doubted therefore whether it be lawfull or not to aske bread for the time to come: whereto anſwere may be made Negatiuely, that a man muſt not deſire to be rich, and ſo muſt not aske riches at Gods hands: which may be prooued by many reaſons.
1. Tim. 6.9.10.1. Firſt, the Apoſtle ſaith, that a deſire to be rich occaſioneth temptations and ſnares, many daungerous and noyſome luſts, which drowne men in perdition and deſtruction: and our Sauiour Chriſt in the ſame ſenſe ſaith, that riches are ſnares to intangle men in the diuels net:Mat. 13.22. but we are not to pray for the occaſions of ſinne, ſeeing that wee muſt auoide the occaſions of ſinne.
2. Againe, a deſire to bee rich argueth diſcontentment: but that is a fault, for we muſt be content with that portion of our daily bread which God giueth vsus, yea though it bee but meate and raiment,1. Tim. 6.8. as the Apoſtle ſaith. Now that, whoſe fountaine or cauſe is euill, cannot be good: wherefore diſcontentment being an euil cauſe impulſiue of deſiring riches, the deſire of riches is a ſinne alſo.
3. Further, couetouſnes is a ſinne: but a deſire to be rich is couetouſnes:Pleonexia. Philargyria. for the two Greeke words in their notations differ not in ſubſtance and ſignification, howſoeuer they differ in letters and pronunciation: the one ſignifieth a louelove of ſiluer, the other a deſire of hauing much.
Pro. 30 8. To pray for a competency lawfull.4. Beſides this, in the Prouerbs Agur prayeth only for food conuenient for him, that is, for daily bread, & he doth by negation remoue from him the deſire of riches: which example being not contradicted by any rule of Diuinitie, is a perpetual rule of direction for vsus: and the Lord himſelf teſtifieth in granting Salomons petition, that hee was pleaſed that Salomon asked not riches:1. King 3.11. and it ſeemeth the Apoſtles ſcope in the former place of Timothy affoordeth thus much;1. Tim. 6. that a deſire to be rich is ſinne.
The concluſion then followeth, which is the ſolution of the doubt, that wee muſt not pray for riches, nor againſt them: but we muſt proceede in the practiſe of the duties of our callings, intending Gods glory, the benefit of Societies, and prouiſion for thoſe that appertaine to vsus: and if God bleſſe vsus with riches, to bee thankfull and to beſtow them well; if hee ſend pouertie, to beare it patiently and thankfully, as a part of our daily bread, or an adiunct thereof.
The ſecond queſtion to bee handled is: whether a man may lay vp any thing in ſtore for time to come, and ſo by this meanes care for the time to come: which queſtion alſo riſeth from this circumſtance: for when Chriſt teacheth to aske bread for the day, it may ſeeme we ſhould not reſpect the morrow: whereto this anſwere may bee made: That a man may lay vp in ſtore for a time to come, and therefore may hauehave ſome prouidence and reſpect to the time to come: for God hath giuen man reaſon and foreſight, which is to be vſed for the preuenting of euill, and the procuring of our good, not only for the ſoule, but for the body alſo: And Chriſt himſelfe in the goſpell by Iohn willeth his Diſciples to gather vp the broken meat,Ioh. 6.12. Ioh. 12.6. Ioh. 6. and in that it is reported that Iudas caried the bag and was Chriſts purſebearer, and that at other times they caried loaues and fiſhes with them, it is plaine that the familie of Chriſt had a regard of the time to come: alſo the Apoſtle Paul ſignifieth this laudable cuſtome of parents treaſuring vp for the children.2. Cor. 12.14. Hence it is that in the Scripture there are diuers precepts of frugallity, thrift, or parſimonie:Prou. 27.23. & 31.16. and all that good huſwifery mentioned in the prophecie of Bathſheba apertayneth to this place: and the Apoſtle ſaith that this is one end of labour that we may hauehave ſomething to beſtow vponupon them that neede. But here it may bee obiected,Epheſ. 4.28. Matth. 6.19. that Chriſt forbiddeth to lay vp treaſure in ſtore, becauſe the moth and ruſt wil corrupt, and theeues wil breake through and ſteale: but that is eaſily anſwered; for Chriſt doth not ſpeake ſimply, but comparatiuely, as if Chriſt ſhould hauehave ſaid; Seeke not worldly treaſures, chiefly, immoderatly, onelyonly: nay, they muſt not be ſought for at all, but treaſure them not vp ſo as that yee neglect the heauenly treaſure, viz. inordinately.
Againe, it may be obiected that Chriſt expreſly forbiddeth the care for the morrow,Mat. 6.34. for eueryevery day hath ſorrow enough of it owne, and we muſt not aggrauate it with future care and ſorrow: but the anſwere thereto alſo is apparant by the intendement of Chriſt: for Chriſt in that place laboreth to ſuppreſſe diſtruſtfull,Merimne. and diſtracting care which deuideth the minde from God and Gods ſeruice: but Chriſt forbiddeth not prouidence, or foreſight, or prouiſion for the time to come,Pronoia. which the Apoſtle doth directly require in the gouernor of a family:1. Tim. 5.8. yet neuertheleſſe concerning this laying vp in ſtore and moderate prouident care, ſome cautions muſt bee remembred: as firſt,Epheſ. 4.28. that our goods which we treaſure vp, be gotten with our honeſt labor, or that we come by them by inheritance or gift, or by ſome ſuch lawfull meanes; not by gaming or coſoning.
Pſal. 62.10.Secondly, that if our riches increaſe we truſt not in them.
Thirdly, that wee doe not treaſure them vp when wee ſhould ſpend them in the needfull vſes of the Church or common-wealth: for ſuch times are vnfit times for ſtoring vp. And in this reſpect the Apoſtle commendeth the Church of the Macedonians,2. Cor. 8.1.2.3. for that they were liberall in their extreame pouertie, the neceſſitie of other Churches requiring it.
Laſtly, when we hauehave treaſured vp riches, we muſt not keepe them niggardly, but we muſt beſtow to the good of our ſelues and others, ſuch a portion of our treaſure as ſhall be requiſit, and befitting our eſtate, wherein ſometime we are to paſſe the bounds of our abilitie; in which reſpect Chriſt alſo commendeth the widowes almes of two mites.Mark. 12.44.
It is apparant then, theſe cautions obſerued, that ſtoring vp, and prouident care is not vnlawfull, but very meete: which ſerueth to ouerthrow that ouerlaſhing and ſwaggering diſpoſition of riotous vnthrifts, which like vntounto the prodigall ſonne conſume all their ſubſtance, ſo as at length they are brought to a morſell of bread, and charge others with themſelues and theirs; whereas their patrimonie being moderately ordered according to their eſtate, might hauehave not onelyonly been preſerued entire with the maintenance and reliefe of many poore, but alſo out of the encreaſe and vſe thereof much might hauehave been treaſured vp, for their poſteritie. For a concluſion therefore of this circumſtance, couetouſnes is a ſinne, and ſo is prodigalitie: liberalitie and magnificence are vertues, ſo are alſo parſimony and frugalitie, which by this conſideration are inſinuated vntounto vsus.
The fourth circumſtance followeth, which is qualitas, VVhat vſe the bread hath. O epi teouſia armozon.the condition or vſe of the bread. The greeke word expreſſing this circumſtance is tranſlated (daily) epiouſion: which the Etymologiſt expoundeth, befitting our ſubstance or being: namely, ſuch a bread as is meete and conuenient for the preſeruation of our being: and the bread we aske hath this epithite adioyned in two reſpects.
One is: for that our eſſence and being is in a continuall flux, and, as I may ſo ſay, a naturall conſumption: for mortalitie, which is inflicted vponupon vsus by God,Geneſ. 2.17. draweth vsus eueryevery day to corruption, and we doe as naturally incline thereto, as the fire goeth vpward: wherefore the Lord in his merciemercy hath prouided bread, which ſhall ſtay this declining of our nature in part, and repaire the ruine of our eſſence; that as the naturall lampe of our life, conſiſting of fire and oyle,Calor natiuus. Humidum radicale. Pſal. 81.16. ſpendeth and waſteth; ſo there may be a new ſupply made by the fat of wheate, as the Prophet ſpeaketh; till at the length the light of our life be extinct or ſuffocated, either by old age, when the wicke is ſpent, or by diſeaſe and ſudden death, when the heate is choked, or wanteth oyle.
Another reſpect why the bread is ſo intitled, is, for that this bread can neuer bee added to our ſubſtance for the repaire thereof, except the Lord giuegive a bleſſing thereto: for as the Prophet ſaith, we may eate and not hauehave enough,Leuit. 26. Hag. 1.6. drinke and not bee ſatisfied, vſe marriage, and want children, earne wages and put it into a bottomles bagge: for howſoeuer the faculties of nouriſhment doth naturally worke in the ſtomacke and other parts, and howſoeuer the bread hath in it a foyſon or iuice fit for nouriſhment, yet the Lord he can ſuſpend the one and the other, ſo as they ſhall neither of them performe their offices: for he can ſtay the worke of all the ſecondarie cauſes: and hee can worke without the helpe of any ſecundarie cauſe. Hence therefore wee are taught, both to vſe the bread, it being the meanes God hath appointed for our preſeruation: and alſo not to truſt in the bread, ſeeing that it cannot helpe vsus if God ſuſpend the vertue thereof: more plainely, two ſinnes are here diſcouered, and ſecretly reproued.
Firſt, tempting of God, which is drawing too neere God.
Second is a ſecret idolatry, withdrawing our ſelues from God.
All they tempt God which neglecting the bread, which is the ordinary helpe of our life, doe caſt themſelues vponupon the immediate prouidence of God: as the diuell perſwaded our Sauiour Chriſt to caſt himſelfe downe headlong from the pinacle of the temple,Mat. 4.6. when hee might come downe the ſtaires: for God will not hauehave vsus neglect or deſpiſe the meanes which he hath giuen vsus.
All they withdraw themſelues from God which make idols of the bread, which vſe the bread, and neuer aske a bleſſing at Gods hands vponupon the bread, as if God were tied to giuegive his bleſſing to the bread neceſſarily: this is the ſinne which is oft times reproued by the Prophets: for example, to truſt in chariots and horſes: to truſt in Princes, to truſt in the Phyſition, generally to truſt in an arme of fleſh.
VVhoſe the bread is.The fifth and laſt circumſtance followeth, which is Dominus, whoſe the bread is, or the owner of it. Chriſt calleth it our bread, and that in diuers reſpects.
1. For that it is ſo indeede wee hauing gotten it by our labour and induſtry, or hauing it by inheritance or gift of friends: and according to this conſtruction the Apoſtle willeth the Theſſalonians to eate their owne bread which they hauehave earned with the labours of their hands:2. Theſ. 3.12. this is the ciuill title which is called ius adrem.
2. For that it is the childrens bread, according as Chriſt ſaith to the Canaanitiſh woman:Mat. 15.26. which was through Adams fall loſt, but now through Chriſts redemption is reſtored to vsus againe, as appeareth plainely by the Prophet in the Pſalme. And this is called ius in re, Pſal. 8.the religious title.
3. For that we deſire no more of the bread than is fit for vsus, as Agur prayeth in his propheſie:Prou. 30. and the Lord ſutably doth beſtow vponupon vsus onelyonly, and all that part of the bread which is good for vsus:Pſal. 34.10. Rom. 8.28. for we ſee that diuers of Gods children hauehave ſeuerall and different portions of this bread: Abraham hee had abundance: Lazarus was ſcanted; yet each of them had his bread, euen a portion conuenient for him. So that this laſt circumſtance inſinuateth vntounto vsus three vertues.
1. Induſtrie, which is in ſome honeſt calling to get our liuing with the ſweate of our browes: and not to walke inordinately, yea though thou hauehave great liuing and poſſeſſions of thine owne. For although it may ſeeme needles for him to labour which is wealthie, yet indeede there is an ineuitable neceſſitie thereof. For beſides that God hath impoſed this yoke vponupon all in Adam to eate the labours of their hands, and the ſweate of their browes,Geneſ. 3.19. Pſal. 128.2. and ſo they which doe not labour walke inordinatly,2. Theſ. 3.10.7. viz. as a ſouldier out of his ranke; the Apoſtle alſo ſaith that he which doth not labour, ſhould not eate:Epheſ. 4.28. and one end of laboring in a calling is, that we may hauehave the more to beſtow vponupon them that want: therefore euen the King himſelfe, the Iudge, and the Counſellor, and the Miniſter is to ſweate for his liuing, though he dig not with the ſpade: which is when the mind laboreth and trauelleth in thought, and counſell, and care, and prouidence, and inſtruction, dropping as it were an inuiſible ſweate from the browes of the vnderſtanding, and the inward parts of the ſoule.
2. Thankfulnes to the Lord, that he hath reſtored to vsus that intereſt which was loſt through Adams fall: that we may freely and with good conſcience vſe any part of the bread which is our owne; not onelyonly for our neceſſitie, but euen for our moderate delight and comfort, ſeeing that God hath giuen wine to comfort the heart,Pſal. 104.15. and oyle to make the face ſhine,Pſal. 23.5. and Dauid had his head annoynted with oyle.
3. Contentment in our eſtate whatſoeuer, ſeeing that is the beſt eſtate, and that part of the bread is moſt fit and meete for vsus: for howſoeuer perhaps we doe not ſo thinke, yet ſurely if wee finde in our ſelues the markes of Gods election, and if we labour to obſerue the worke of God vponupon vsus at that time, wee ſhall be compelled to ſay from our owne experience, that then God in wiſedome ſaw ſuch a portion was beſt for vsus.Pſal. 119.71.
Theſe are the circumſtances annexed to the bread.
3 The ſupplication of the fourth petition.Next in order followeth the third thing to bee obſerued in the petition, which is the Supplication: the things therefore which wee here aske of God, are theſe following.
Firſt, things generall, whereof ſome are cauſes, ſome effects: cauſes are eſpecially theſe ſixe.
1. Fruitfull ſeaſons, with all the meanes procuring them:Deut. 28.12. as the firſt and latter raine; froſt, and ſnow, miſt, and dew, and whatſoeuer other creatures God hath appointed for that purpoſe.
2. The due ſimpathy of the creatures conſenting together,Hoſea. 2.21. as when the heauens heare the earth, the earth heareth the corne, wine, and oyle, and they heare Gods people.
3. Wiſe and prouident Magiſtrates that may enact holſome lawes,1. Tim. 2.2. for the peaceable gouernment of the common-wealth, and by lawfull and iuſt warre defend the ſubiect and countrie.
4. Learned and conſcionable Iudges and Lawyers, that may iuſtly and mercifully execute iudgement,Numb. 16.16.26. accuſing, defending, pleading, and iudging according to the aforeſaid good lawes.
5. Valiant and Chriſtian Captaines and Souldiers, which may reſolutely fight the Lords battels againſt his enemies,2. Sam. 23.39. ſuch as were the thirtie ſeauen worthies in Dauids Kingdome.
6. Conſcionable and experienced and learned phyſitions, for the health of the body:Exod. 30.25. & 35.30.31. and generally all good manuary arts and trades with their skilfull profeſſors, which labour for the preparing of meate, apparrell and their inſtruments: and in making weapons for warre, &c.
After the aforeſaid cauſes follow certaine effects which we pray for in this petition.
1. Peace: when eueryevery man may quietly ſit downe vnderunder his vine and figtree, when there is no leading into captiuitie,Pſal. 144.84. no complaining in our ſtreetes of women that leeſe their husbands, or of orphanes leeſing their parents in warre.
2. Plentie: that our ſonnes and daughters may bee as the young plants which come vp thicke out of the ground; that our garners may be full with corne,Pſal. 144.13. Deut. 28.12. that our ſheepe may bring foorth thouſands and ten thouſand; and that we may lend and not borow.
3. Health: that there bee no feeble perſon among vsus, that our oxen alſo may bee ſtrong to labour,Pſal. 144.12. that our ſonnes and daughters may bee as the poliſhed corners of the temple.
The generals being numbred, the ſpecials followe: which being handled before in the meaning of the words of the petition, ſhall onelyonly neede in this place to be ſhortly repeated.
1. The ſtaffe of bread, or Gods bleſſing vponupon the bread.
2. Humilitie, ſeeing God giueth vsus the bread.
3. Contentment with whatſoeuer eſtate we be in.
4. Faith in Gods prouidence for things meete for vsus.
5. Prouidence or moderate care for the time to come.
6. Painfulnes and labour in our vocation and calling.
7. Thankfulnes that God permitteth vsus the vſe of the bread.
8. Ioy of heart at the outward proſperitie of others.
9. Frugalitie or parſimonie to ſpare when we neede not ſpend.
10. Liberalitie, to beſtow of our abundance to ſupplie others wants.
11. Magnificence to beſtow bountifully vponupon Church or Common-wealth, as in erecting Colleges, Hoſpitals, making high waies, &c.
Theſe are the principall things we pray for in this petition.
4 The deprecation of the fourth petition.The things that we pray againſt may eaſily be gathered by the contrary: yet for plainnes ſake it ſhall not be amiſſe for to number them thus.
1. Vnfruitfull ſeaſons, as a wet and cold ſummer, a hot and drie winter: no raine, no froſt, no ſnow, &c.
2. The Antipathie of the creatures, when the heauen becommeth braſſe, and the earth iron, &c. Deut. 28.
3. Fooliſh, childiſh, and improuident Magiſtrates or tyrants, that make pernitious and hurtfull lawes, Eſay. 3. Eccleſ. 10.
4. Vnlearned and wicked Iudges and Lawyers, Eſay. 3.
5. Vnskilfull and vnconſcionable Phyſitions, as wiſe women, Witches, or Wizards, profeſſing Phyſick and Empiricks, that geſſe onelyonly and want skill.
6. Cowardly Captaines, and daſtardly ſouldiers, when as tenne flie before one, and a hundred before tenne, &c.
7. Warre. 8. Scarſitie or famine. 9. Sicknes, as the plague or other mortall diſeaſes epidemiall.
10. Breaking the ſtaffe of bread.
11. Pride. 12. Diſcontentment. 13. Immoderate or no care for things needfull.
14. Idlenes. 15. Vnthankfulnes.
16. Enuie. 17. Couetouſnes. 18. Prodigalitie.
19. All vnlawfull Arts and Trades to get bread.
20. All gaming to get our liuing by, 2. Theſſ. 3.10.
This alſo may ſuffice for the deprecation.
The thankſgiuing may eaſily bee collected out of the ſupplication and deprecation:The thanksgiuing of the fourth petition. for wee are to praiſe God for the good things vponupon vsus, and the euils kept from vsus. Wherein wee may eaſily runne through all the aforeſaid vertues and vices, good and bad.
For concluſion of this petition therefore, hitherto appertaineth the fifth commandement eſpecially. Againe, theſe places of Scripture following, are as it were Commentaries to this petition, or rather indices thereof.
The whole 28. chapter of Deuteronomy.
The whole 26. chapter of Leuiticus.
The beginning of the third chapter of Eſay.
Pſalme the 144. the 12. 13. 14. 15. verſes.
The ſixt chapter of the firſt epiſtle to Timothy.
The ſixt chapter of the Goſpell by Matthew.
Prou. the 31. the whole chapter, and ſuch like.
Now after the petition for things temporall, follow the petitions for things ſpirituall, namely for grace and perſeuerance in grace. The fifth petition is for Grace.