An Exposition of the Lords Prayer, Part 12
The fourth Petition.
GiueGive vsus this day our daily bread.
Q. WHat is the summe of this petition?
A. That it would please the Lord as a father and a king, to prouide all necessaries for vsus his children and subiects in this life.
Q. Why is this next?
A. To teach vsus, that then his name is hallowed of vsus, his kingdome doth come vntounto vsus, and his will is done by vsus, when we depend on his prouidence for all our prouision, & flye to him in all our wants.
Q. What doth this petition teach vsus?
A. It teacheth vsus many lessons.
1. To acknowledge the prouidence of God in the whole ordering of our life.
2. To depend on his prouidence for our whole prouision in this life.
3. To flie to God in all our wants.
4. That wee hauehave no right to the creatures, before wee hauehave asked leaue of the Lord for the vse of them.
Q. What be the graces that we pray for here?
A. They be in number three.
1. Carefulnes in measure how to liue.
2. Contentednes with that estate wherin we liue.
3. Confidence in the prouidence of God while we liue.
Q. What sins doe we pray against?
A. The cōtrary to the former graces, and they be in number also 3.
Carelesnes.
Couetousnes.
Distrustfulnes.
Q. Some thinke that religion will make men careles of the world, & their families, is it so?
A. They are deceiued that thinke so: for all that truely feare God are carefull for the world, if they bee not too carefull, which is more to be feared.
Q. Why are wee taught to pray for the things of this life, before the forgiuenes of our sinnes? &c.
A. To relieue our infirmitie: for we do not so easily pray for heauenly things, as for earthly things.
Q. How doth this relieue our infirmitie?
A. It is a meanes to make vsus pray for heauenly things better then wee hauehave done.
Q. How may that be?
A. Very well: for when we hauehave triall of Gods goodnes in the thinges of this life, wee neede nothing to doubt of his merciemercy in the things concerning another life. And hauing found him friendly in lesser matters, we may fully accoumpt of his fauour in greater matters.
Q. This shall suffice for the order of it, now let vsus come to the particular view of eueryevery word, and shewe what wée are to learne from the same.
A. For the right vnderstanding of this petition, two things in generall are to bee considered of:
1. The thing it selfe which wee are taught to aske.
2. The manner how we must aske it.
Q. What say you of the thing it self, or the benefite that we doe craue in this petition?
A. It is described by two adiuncts, or circumstances:
1. Of the qualitie, or nature of it.
2. Of the quantie, how much we must aske.
Q. Of what nature or qualitie is it?
A. It is corporall, temporall, and earthly, and is called by the name of daylie bread.
Q. What quantitie, or how much must we aske?
A. The quantitie is noted in these words, our, and this day.
Q. What meane you by that?
A. I meane that we must aske, first, no, more then our owne: secondly, no more but for the present time and neede.
Q. After what manner must wee aske it?
A. Concerning the manner of asking I obserue two things:
1. Wee must aske it as a gift, not as a merite, or a thing bought or solde, or borrowed, or changed, but as a free gift.
2. We must aske it, for vsus, that is, not for my selfe alone, but for others aswell as my selfe.
Q. This is briefe and plaine, but yet I would hauehave eueryevery thing made as plaine as may be (if it were possible) that no doubt might remaine: therefore, now shew first what is ment by bread in this place.
A. This word bread is put in the scriptures three manner of wayes.
1. Figuratiuely, for other things besides bread, as sometime for Christ himselfe, in Ioh. 6. 51.
Sometime for the benefites of Christ, Matth. 15. 26.
Sometime for hunger, or a small portion, 1. King. 22. 27.
Sometime for liberalitie to the poore, Eccle. 11. 1.
2. Properly, for bread it selfe, Matth. 15. 33. 34.
3. Both properly, for such bread as we eate, and figuratiuely, for whatsoeuer is necessary to the sustentation of this life, together, as in Gen. 3. 19. Psal. 41. 9. and in this petition.
Q. By bread then I see the Lord Iesus meaneth, all necessary thinges for this life: but why are they set downe vnderunder the name of bread?
A. For two causes,
1. Because bread is most vsuall and necessary.
2. To teach vsus that wee must stint our immoderate desires, and be content with a little.
Q. What if the Lorde send vsus more then bread?
A. If the Lord giuegive more, we must bee thankfull,1. Timot. 6. 8. and vse it well, and if he giuegive vsus but bread, that is to say, a little portion, we must be content.
Q. Is it not lawful to pray for riches?
A. Whatsoeuer is needfull to the life of man, is included in this word, bread, and prayed for here.
Q. But what call you needfull?
A. This needfull is to be measured and iudged of, according to mens seuerall callings and charges.
Q. How is that?
A. If mens necessaries be great abundance, then great abundance is here prayed for: but if we goe from necessaries to superfluities, then wee hauehave no such warrant here.
Q. As wée hauehave no warrant for it, so you can she wenothing against it, can you?
A. Yes, both the precepts of God, and examples of Gods children are against it. See Deut. 8. 7. &c. Prou. 30. 8. 9. Iob. 31. 24. &c. 1. Timoth. 6. 17.
Q. With what minde and affection must we desire things necessary for our calling?
A. Wee may craue such thinges as are necessarie and conuenient according to our calling, alwaies prouided these two rules:
1. That it bee with condition of Gods will, and pleasure.
2. That the end bee to serue God, and our neighbours by them and with them. See Iames 4. 3.
Q. Why are wee taught to call it … …read?
A. To teach vsus, that wee must not shift for our selues as well as wee can, or gette our liuing when, or where, or of whome wee can, as the manner of the world is.
Q. No? how then?
A. EueryEvery man is to vse such honest meanes as he may eate the laboures of his owne hands, and nothing to bee found about vsus, for our selues or oures, but that we hauehave good right vntounto, and we may truely call our owne.
Q. What then doe wee praye for here?
A. In calling for our bread we pray:
1. That we may be contented with that portion which the Lord giueth vsus.
2. That we may not bereaue any of that which is theirs.
Q. How doth that follow vponupon this word our?
A. It must needes follow, because that which is another mans, is not ours.
Q. But by your leaue many do racke and robbe, and pull from other men their right, and yet say this prayer too?
A. Yea, it is too true, but they say it to their owne condemnation. For their own tongues hauehave giuen sentence against themselues.
Q. But many will seeme to doe it by law, & then it is well enough, is it not?
A. Yea, and it may bee by such a lawe too as the Iewes put Christ to death by, and that was a law of their owne.
Q. Can you name any whome this doth concerne especially?
A. Yea, there bee many in the world whom this poynt doth concerne very narrowly: and I could wish them to consider of it, lest they goe to hell for their mocking of God:
1. Those that keep the Churches landes and liuings in their handes, which they cannot call theirs.
2. Those that keepe backe the Ministers maintenance, and say, they will find cause enough.
3. Those Ministers that take the fleece, and feede not the flocke.
4. Vsurers of all sortes and sises, with their bawdes the brokers.
5. All that liue by forfeitures of bandes, and poore mens pledges.
6. All that liue by vnlawfull meanes, as filching, and stealing, &c.
7. All gamesters, and common dicers, which liue onelyonly vponupon play, and make an occupation of gaming, &c.
Q. What would you hauehave these men to consider of?
A. Whether that which they get in this and that maner, they can call it their own, as lawfully and truely gotten, without checke of conscience.
Q. What if they cannot?
A. If they cannot, then let them consider that when they say this prayer, they play the monstrous hypocrites, and dissemblers with God.
Q. Why? what if they doe so?
A. Then their sinne is twise so great as before, & their condemnatiō must needes be heauie, and iust, without great repentance.
Q. What other reason can you giuegive to perswade men to bee content with their owne?
A. Hee that can truely say when hee commeth into his house, this house, this stuffe, this money, this meate, &c. is mine by Gods ordinance and allowance, hee may goe in, lie downe, and eate, &c. with comfort, because hee hath no checke of conscience to trouble him.
Q. Why? its conscience such a matter?
A. Yea, a good conscience (saith the scripture) Is a continuall feast, Prou. 15. 15. and it is that which makes a little so sweet to the children of God.
Q. How doe the wicked enioye their goodes?
A. They fil their houses, but their hartes do tel thē that many alye hauehave they made, many an othe hauehave they sworne, and many a poore bodie hauehave they deceiued, for that which they hauehave.
The Vsurers hart saith, Many a fatherles child will curse mee for this that I hauehave, which is fearefull.
Q. Oh Lord I meruaile how these men can be mery with that they hauehave?
A. Surely they eate & drinke, and feast, &c. but it is like the feasting of Balthashar, when the hand was seen writing against him, Dan. 5. 6.
Q. What should these men doe to preuent Gods wrath?
A. If they be able, they ought to make restitution as Zacheus did,Luk. 19. if not, to aske forgiuenes with harty repentance, both of God and men.
Q. God grant if euen for his mercies sake in Christ Iesus. Now shew me but one thing more concerning this word (Our) and then no more, & that is this: If it be our, why should wee pray the Lorde to giuegive it vsus as though it were not ours?
A. Because it is not ours by desert, but by merciemercy, and thinges giuen in merciemercy, must be asked in a feeling of miserie.
Q. Are wee not worthy of our dayly bread, how proue you that?
A. By the confession of Iacob in Gen. 32. 10.
Q. What is the reason of our unworthines?
A. The reason is, because when Adam transgressed, both hee and his lost their right to all the creatures.
Q. How is this right to bee recouered againe?
A. No way but by the merits of Christ and faith in the same.
Q. What? belike then we must aske our necessaries for Christs sake, and in Christs name, must we?
A. Yea, and by a liuely faith, bee in Christ too, or els we hauehave no right to any thing, but are like theeues and vsurpers.
Of this worde, Dayly.
Q. Whie doe wee call it dayly bread?
A. For diuers causes,
1. To note our mortalitie, and fading estate, if the Lord should not dayly feede vsus, Act. 17. 28.
2. To keepe vsus in the exercise of praier, for if wee should aske for many yeeres prouision at once, wee would take libertie thereby to pray no more.
3. To bridle our insatiable desires, and to teach vsus to be content with so much as shall bee fit to preserue life honestly, not wantonly. For see Psal. 37. 16. 1. Tim. 6. 6. 2. Cor. 4. 16. 17. 18.
4. To teach vsus that all our wantes are knowne to the Lorde so well, that for eueryevery day he can tell what is sufficient, and what we hauehave need of.
Q. What vse may wée make of this?
A. The vse of this poynt is two folde.
1. To preserue vsus from distrust, and al bad meanes to bee relieued by, which come of distrust.
2. To encourage vsus to goe to God by prayer, when we heare how priuie he is to our estate.
Of this worde, GiueGive.
Q. WHy doe we say giuegive?
A. This worde doth teach vsus many things.
1. That God is the author and giuer of all the good that wee hauehave either spirituall or corporall.
2. That such is our miserie by sinne, that of our selues wee are not worth a peece of bread.
3. That if wee hauehave but bread, wee ought to thank the giuer, and much more ought wee to thanke him for our aboundance.
4. To get our riches in such sorte, as we may rightly call them the gift of God, and that is when we get our liuing, either by right inheritance, or by true honest labour.
5. To shew that all our labour is to no purpose (although we be commanded to labour) except the Lorde giuegive a blessing, See Psal. 128. 1. 2. Eccles. 6. 7. Psal. 127. 1. Psalm. 107. 34. 35. 36. 37. 38. Mic. 6. 15. Hag. 1. 6.
6. To shew that the nourishment of bread, and the vse of our goods is of God, aswell as goods themselues, See Leuit. 26. 26. Eccles. 6. 1. Dan. 1. 10. 12. 13. 15.
Q. You say that wée be not worthie of a péece of bread, but in the worthines of Christ, whether are we then worthy of heauen as the Papists saye?
A. If we be not worthie of a peece of bread,Gen. 32. 10. much lesse are wee worthie of the kingdome of heauen: but if bread be the free gift of God, much more is the kingdome of heauen the free gift of God.
VsUs
Q. Why doe we say, giuegive vsus, and not giuegive me?
A. For that there be two reasons:
1. To teach vsus, that when we pray, we must praye for others aswell as for our selues, or else we pray not aright, and in louelove, 1. Cor. 13. 5. LoueLove seeketh nother own, that is, onelyonly.
2. To shew that we must possesse our goods, so as others may hauehave part with vsus. For God by vsus dooth giuegive vntounto others, as he doth by others giuegive vntounto vsus.
Q. Who must hauehave part with vsus?
A. In deede that is a needefull question, for we must not giuegive to all, because the Apostle saith,2. Thes. 3. 10. If any will not worke, let him not eate. Neither must wee giuegive to all alike, because the same Apostle maketh a restraint,Gal. 6. 10. and saith, Doe good to all, but especiallie to the householde of faith.
Q. To whom then ought wee not to giuegive?
A. If we see any idle bodies, or counterfeite persons, or any that liue without an honest trade, as fidlers, rimers, iesters, walking mates, players, Iuglers, couseners, and such like, I doubte whether wee ought to giuegive vntounto such, or no, vntill they take a new trade of life.
Q. To whom ought we to giuegive?
A. To the poore and needie, but especially to the godly poore, such as are decayed by the hand of God, to strangers, fatherles and widdowes, &c. This knewe Iob very well,Iob. 31. 17. 19. 20. 22. and he put it in practise to his great ioy and comfort.
This day.
Q. Why doe wée say, giuegive us [this day?]
A. By that wee meane that the Lorde should helpe vsus when we hauehave neede, and not tarrie too long.
Q. Why doe we vse the same words in praying for others?
A. To teach vsus that wee must helpe our brother, both by our prayers, and otherwise, when he needeth, and not to tarry vntill hee bee past recouerie: See Gen. 24. 18. Exo. 22. 26. Luk. 10. 31. 33.
Q. Is it not lawfull to laye up in store?
A. Yes, so that in storing wee keepe these rules:
1. Our reseruation must bee voide of couetousnes and distrust.
2. It must be to lawfull endes.
3. We must not robbe the poore to store our selues.
4. That wee trust not in our store, but in the Lord.
5. That it be made onelyonly in the reuerence of the Lords giftes.
Q. What examples hauehave wee of such as hauehave so stored?
A. There bee many. See Gen. 45. 7. Matth. 14. 20. Iohn 6. 12. Act. 11. 28. 29. 2. Cor. 12 14
Q. The Lorde Iesus saith.Obiect. Care not for the morrowe. Matth. 6. 34.
A. His meaning is that we should not care for the morrowe with distrustfulnes: but with moderate labour, and faithfull prayer.
Q. He saith againe. Obiect. 2.Labour not for the meate that perisheth. Iohn 6. 27. & Lay not vp treasure on earth, where theeues breake through, &c. Luk. 12. 33.
A. These speeches are by way of comparison spoken, comparing earthly things with heauenly things, and his meaning is, that wee should not labour so much for this life, as for the life to come, because the one doth perish, the other doth not, and so for treasuring vp treasure on earth, the like is to be said.
Q. What néed rich mē say this prayer, that hauehave enough for many yeares?
A. For two causes they ought also to pray this prayer:
1. To acknowledge the giuer.
2. Though they hauehave riches, yet the vse cōfort safetie is of God.