A Learned and Fruitful Exposition Upon the Lords Prayer, Section 6 – Section 18
Thy kingdome come.
THeſe Petitions hauehave a very good coherence in them: for then is Gods name indéede honored, when his Kingdome is erected in the hearts of men. Here therefore wée pray for the meanes of the aduancement of Gods name.
This word (thy) doth note a difference betwixt the kingdome of Chriſt, which is ſpirituall, as hée himſelfe ſaith, My kingdome is not of this World, and all earthly kingdomes.
Secondly, it putteth vsus in minde that there are two Kingdomes, one Gods, and hat is the Kingdome of Heauen, another the Diuels, which is called the kingdome of darkneſſe.
The pillers of the Diuels kingdome are, Ignorance, Errour, Idolatry, ſuperſtition, Sinne, and diſobedience to God.
The Subiects of this kingdome are all prophane Atheiſts, carnall worldings, and all vnregenerate men whatſoeuer: for hée raigneth and ruleth ouer them at his pleaſure: hée is their God and King, and they doe very hadtely and willingly ſubmit themſelues vntounto his ſcepter and gouernment, fight vnderunder his Standard, againſt God and their owne ſaluation, Epheſ. 2.2. 2 Cor. 4.3.4. 2 Tim. 2.26. Yet theſe vngodly men ſpit at the naming of the Diuell, and ſay they defie him.
This word (kingdome) is taken thrée manner of wayes in the ſcripture.
Firſt, for that abſolute & ſoueraigne power of God, whereby hée ruleth all things, yea, euen the diuels themſelues, as Pſal. 103. The Lord hath prepared his Throne in heauen, his kingdome is ouer all.
Againe, The Lord raigneth, let the earth reioyce. Pſal. 97.
Secondly, for the kingdome of Grace, as Rom. 14.17. The kingdome of GOD is not meate and drinke, but Righteouſneſſe, Peace, and Ioy in the holy Ghoſt. Where, by Righteouſneſſe he meaneth the aſſurance of our Iuſtification before God, in the righteouſnes of Chriſt, Peace of Conſcience, which procéedes from this aſſurance, and Ioy in the holy Ghoſt which commeth from them both, So Marke 2.15. The kingdome of God is at hand, repent and belieue the Goſpel.
In a kingdome there are fiue things to be conſidered:
1 A King.
2 Subiects.
3 Lawes.
4 Authoritie.
5 Officers.
1 In this kingdome Chriſt is king, It is hee to whom the Father hath giuen all authoritie, both in heauen and earth. Math. 28.20
2 Subiects are all the elect, which doe willingly ſubmit themſelues vntounto his gouernment, as Pſalme 110.3. and ſerue the Lord in feare and trembling, or at leaſt make an outward profeſſion of it, though their harts be not ſound.
3 Lawes are the old and new Teſtament, wherin is ſet downe his whole will: This is his Statute booke.
4 Authoritie is the compelling power of his Word & Spirit, whereby hée forceth the Rebels of the world to come in, as it is written, Compell them to come in. Such a conqueſt wée read of Acts 2.17.18. And in very déede the Word and the Spirit, are the very meanes whereby Chriſt ruleth and raigneth ouer his: and therefore the Word is called the Scepter of his power, Rom. 1.16. Mark. 1.14. The arme of God, Pſal. 110.2. Eſay 53.1. The rodde of his mouth, Eſay 11.4.
Reaſons.
Becauſe by it hée doth ſet vp his Throne in the harts of men.
By it he doth draw men into heauen as with a moſt mighty arme.
By it he doth ouerthrow and deſtroy the power of darkneſſe.
5 Officers of this Kingdome are, the Paſtors and Miniſters of the Church, vponupon whom this charge is layde, that they preach the Word, gouerne the Church, and ſée the execution of the Kings lawes.
Thirdly, the kingdome of Glory is that happineſſe which Gods choſen ſhall for euer inioy, as it is written: Come yee bleſſed of my Father, receiue the Kingdome prepared for you from the beginning of the world. And againe, It is well done thou good ſeruant and faithfull, enter into thy Maſters ioy. Math. 25.
Come.
GOds Kingdome commeth when it takes place, and is eſtabliſhed and confirmed in mens hearts, & made manifeſt to all people, the impediments being remoued.
The Summe of this Petition.
That Chriſt would raigne ouer vsus by his Word and Spirit.
That wée may be ſubiect to his kingdome in word and déede, in holines and righteouſneſſe.
That hée would preſerue and increaſe his Church.
That hée would deſtroy the power of the Diuell, and the workes of darkneſſe.
That hée would fruſtrate and bring to nought, all the Counſels of the wicked, againſt his Truth, Kingdome and people.
Things prayed for in this Petition.
That Chriſt may guide vsus, and gouerne vsus by his holy Spirit, in all our particular actions, that hée may hauehave a kingdome within vsus.
Pſalme 51.
Create in mee a cleane hart O God, and renue a right Spirit within mee, &c.
Stabliſh me with thy free Spirit.
Héere alſo wée doe pray for the proſperous eſtate of the Church.
Pſalme 122.6.
Pray for the peace of Ieruſalem, they ſhall proſper that louelove thee.
Eſay 62.7.
Yee that are the Lords remembrancers, giuegive him no reſt vntill hee ſet vp Ieruſalem, the praiſe of the world.
Wée doe pray for Chriſtian Kings and Princes, that God would proſper their gouernment: for they are nurſing Fathers, and nurſing Mothers to the Church, Eſay 49.
1 Timothie 2.2.
Let Prayers and Supplications, with giuing of thankes, be made for all men, for Kings, and for all that are in authorritie.
We are alſo to pray the Lord of the harueſt to ſend forth labourers into his harueſt, that is,Math. 9.38. faithfull and zealous Miniſters and Preachers of the Goſpell, which are the principall Studs and pillers to vphold the Kingdome of Chriſt, and moſt notable inſtruments both for the beating downe of the kingdome of Sathan and Sinne, and for the ſauing of the ſoules of his people.
2 Theſ. 3.1.
Brethren, pray for vsus, that the Word of the Lord may hauehave a free paſſage, and be glorified, &c.
Prou. 29.18.
Where viſion fayleth the people are left naked.
Furthermore, wée are to pray for all Chriſtian Scholes of learning, becauſe they are as it were Seminaries and nurſeries of Gods Church.
Laſt of all, wée are to deſire that the Lord would haſten the ſecond comming of Chriſt, as the Saints pray, Come LORD Ieſus, come quickly, Romanes 22.20.
Therefore the godly are ſaid to louelove the comming of Chriſt. 2 Tim. 4.8.
True Petitioners.
Firſt, they that mourne and lament to ſée the dominion and power of the Diuell to be to great as it is.
Secondly, they that deale earneſtly with God eueryevery day, that it may be diminiſhed.
Thirdly they that pray earneſtly day and night, that God would multiply the number of his Children.
Fourthly, they that long for the day of Chriſt, wherein hée ſhall put downe all rule, and all authoritie, and power, &c.
Counterfait Petitioners.
Such as ſcorne at the Miniſterie of the Church.
Such as hinder the frée courſe of the Goſpell.
Such as oppoſe themſelues againſt godly Preachers, and good men.
Such as take part with the wicked, and defend bad cauſes.
Such as labour to quench and ſmoother all good matters in their harts.
Such as put farre from them the day of euill, and waite not, nor prepare themſelues for his comming.
Thy will be done, &c.
Senſe.
GRaunt that wée and all men, renouncing our owne will, may readily, and without murmuring, obay thy will, and ſo may chearfully execute whatſoeuer the Angels doe in heauen.
Coherence.
In the former petition wée prayed, that hée onelyonly might be our King and raigne ouer vsus: now wée deſire that being his Subiects, wée may obay him, and doe his will.
Mal. 1.6.
If I be a Father where is my honor?
If I be a Maſter where is my feare?
Will.
HEere it ſignifieth Gods word, for in his word his will is reuealed.
Of the whole will of God, there be thrée ſpeciall points, which are in this place meant.
1 Faith in the promiſes.
2 Sanctification.
3 Patient bearing of the Croſſe.
Proofe of the firſt.
This is then his commaundement, that we belieue in the name of his Sonne Ieſus Chriſt. 1 Iohn 3.23.
This is the will of him that ſent mee, that eueryevery one which ſeeth the Sonne, and belieueth on him, ſhould hauehave euerlaſting life. Iohn 6.40.
Proofe of the ſecond.
This is the will of GOD, euen your Sanctification. 1▪ Theſ. 4.3.
Proofe of the third.
Whoſoeuer will be my Diſciple muſt forſake himſelfe, and take vp his croſſe and follow me. Mat. 16.24.
The Apoſtle prayeth, Phillip. 3.10. that hée might know him, and the vertue of his reſurrection, and the fellowſhip of his afflictions, and be made conformable to his death.
Thy will, not mine: for ſince the fall of Adam, mans will is wicked and corrupt, yea, it is flat enmitie to GOD, Rom. 8.7. But Gods will is moſt holy, right and pure, and therefore all our louelove ought to be vponupon it.
Done, that is, obeyed and accompliſhed of men. Then the effect of the praier is this: O Lord, ſéeing thou art our King, giuegive vsus grace to ſhew our ſelues good Subiects in obaying thy will. For obedience is better then ſacrifice, and to hearken is better then the fat of Rams. 1 Sam. 15.22.
Not eueryevery one that ſaith Lord, Lord, ſhall enter into the kingdome of heauen, but he that doth the will of my Father, which is in heauen. Mat. 7.22.
Whoſoeuer doth the will of GOD, is my Brother, my Siſter, and my Mother, Mark. 3.35.
Hee that fulfilleth the will of God abideth for euer. 1 Ioh. 2.17.
In Earth, as it is in Heauen.
THis clauſe ſheweth the manner of dooing Gods will.
By heauen here is meant the ſoules of faithfull men departed, and the elect Angels.
Praiſe the Lord yee his Angels, that excell in ſtrength, that doe his commaundements, in obaying the voyce of his word, Pſal. 103.20.
By earth is vnderſtoode nothing but men on earth: becauſe all other creatures, in their kindes, obay God, onelyonly man is rebellious and diſobedient.
The word (as) doth imply a ſimilitude not an equalitie.
Senſe.
Let thy will be done by vsus men on earth, as the Angels and Saints departed, doe thy will in heauen, that is,
1 Willingly,
2 Spéedely,
3 Faithfully and continually.
Ezek. 1.Therefore they are ſaid in the Scriptures to be winged.
Things prayed for.
Deniall of our ſelues, our owne wils and affections.
Knowledge of Gods will, for otherwiſe how ſhould we doe it?
A feruent deſire of obedience, to doe his will in all our particular actions.
Patience, and a willing ſubmitting of our ſelues to the will of God in all things.
So did Elie the Prieſt, It is the Lord, let him doe what ſeemeth him good, 1 Sam. 3.18.
So did Dauid, 2 Sam. 15.26. But if hee thus ſay, behold I hauehave no delight in thee: behold, here I am, let him doe to me as ſeemeth good in his eyes.
So Chriſt himſelfe, Father take this cup from me, yet not as I will, but as thou wilt, Mark. 14.36.
So the Diſciples, and holy Chriſtians, Acts 12.14. The will of the Lord be done.
Therefore Saint Iames calleth Patience by the name of Wiſedome, becauſe mans chiefe wiſedome ſtandeth therein, that in his aduerſities and troubles, he patiently ſubmits himſelfe to the will of God.
But on the contrary, it is extreame fooliſhneſſe and madneſſe, if any dare reſiſt & ſet himſelfe againſt it. For what good doth hée by it, Can hée change the will of God? No verely, Nay rather he maketh his owne caſe worſe, as well with inward griefe, that tormenteth him, as alſo becauſe hée pulleth the wrath of God vponupon himſelfe: for by our ſtubberneſſe hée is compelled to lay more grieuous puniſhments vponupon vsus. On the other ſide, by our patience hée is moued vntounto pittie, euen as good Parents are wont, when they perceiue that their Children are brought into good order by their correction.
Who prayeth this Petition aright.
They which bewayle the ſinnes of the world, as Ignorance, Error, Schiſmes, Pride, Couetuouſnes, Contempt of the word, Oppreſſion, Swearing, Lying, &c.
They which are gréeued for their Impatience and diſquietneſſe of minde,
For their coldneſſe in Gods ſeruice.
For their vnperfect obedience, and wants euen in their beſt actions.
GiueGive vsus this day our daily bread.
THe thrée former Petitions doe immediatly concerne God, theſe thrée laſt our ſelues: which teacheth that we muſt prefer God and his glory before all things.
Coherence.
In the firſt we were taught to pray, that GODS name may be hallowed, which is done, when God reigneth in our hearts, and his will is done:
Now further his will is obeyed in thrée things.
Firſt, by depending on his prouidence, for the things of this life.
Secondly, for depending on his mercy for the pardon of ſinnes.
Thirdly, by depending on his power and might in reſiſting temptations: and thus is the will of God obeyed.
Bread.
BRead, ſignifieth all things whereby this life is preſerued, as Meate, Drinke, Clothing, Health, Peace, Libertie: yea, Goates milke. Pro. 27.27. and the fruit of Trées. Ierem. 11.19. Geneſ. 1.29. And all things that paſſe too and fro in trafficke. Pro. 31.14.
In the ſweate of thy face ſhalt thou eate thy bread. Gen. 3.19.
Man liueth not by bread onelyonly, &c. Math. 4.
Ieſus entred into the houſe of a certaine Phariſie, to eate bread, Luk. 14.
Chriſt vſeth this word (Bread) rather then Fleſh, Victuals, Meate, Dainties, Varieties, &c. to inſtruct vsus to chriſtian Sobrietie and moderation in our diet, houſes, &c. and to teach vsus to be content with a little, and to be content if wée hauehave no more but Bread, that is, things neceſſary to preſerue life: and moreouer, that wée ſhould take that fare thankfully, how thinne ſo euer it were, which hée of his mercy hath prouided for vsus, not murmuring againſt it, nor fretting through impatience, as the Iſraelites did, who loathed Manna, which they had receiued of God for their preſent neceſſitie. Phil. 4.12. 1 Tim. 6.8. Heb. 13 5.
Wee may vſe things not onelyonly for neceſſitie, but alſo for honeſt pleaſure, Pſal. 104.15. Iohn 12.3. But notwithſtanding if wée hauehave to defend neceſſities we muſt be content. 1 Tim. 6.8.
Daily.
THe word in gréeke, ſignifieth, vntounto our Eſſences or Subſtances: the meaning is, giuegive vsus ſuch Bread as may nouriſh our ſubſtances, ſuch as is fit and profitable for our nature and conſtitution, and wherewith our life may be maintayned.
Foure Reaſons may be alledged why Chriſt vſeth this word Daily.
Firſt, as hath béene ſaid before, that wée ſhould not ſéeke after varieties and dainties, but that which may ſatiſfie the neceſſities of Nature.
Secondly, to bridle all inordinate care, and immoderate deſire of Riches, and therefore Saint Luke calleth it, bread for the day, that is, bread ſufficient for to preſerue vsus for the preſent day.
Although then we be willed to aſke all outward things of God, yet we may not aſke them to ſpend them vponupon our luſts, Iames 4.3. Neither may wée make prouiſion for the fleſh, to fulfill the luſts therefore. Rom. 13.14.
Our money is giuen vsus for bread, as it is written: Wherefore doe you lay out your money, and not for bread? Eſay 55.2.
Thirdly, that wée ſhould deſire no more but a competencie of theſe things, as did wiſe Salomon, who onelyonly deſired the meane eſtate, as the moſt ſafeſt and beſt. Pro. 30.8.
Fourthly, that wée ſhould eate to reſtore vitall humour, which ſpendeth eueryevery day by ſtrength of natural heate.
Laſtly, we muſt aſke it eueryevery day, to the end wée may take pleaſure in this cuſtome, of louing & fearing God.
Our.
IN reſpect of Chriſt, bread is called (ours,) for hauing giuen Chriſt vntounto vsus, hée doth in him, and by him, giuegive all things elſe vntounto vsus, ſo that in Chriſt we hauehave a proper intereſt in them, as it is written: All things are yours, Rom. 8.32and yee are Chriſts. 2 Cor. 3.22. and then indéede are they moſt of all ours, when they are ſanctified vntounto vsus by the word and Prayer. 1 Tim. 4.4. that is, when wée vſe them aright, according to the rules of Gods word, calling vponupon his name for a bleſſing, before and after the vſe of them.
Furthermore this word (our) doth teach vsus that eueryevery man muſt liue of his owne calling, and his owne goods truely gotten, by his owne ſweat, and not another mans: not by Robberie, Oppreſſion, Deceipt, Lying, Fraud, and ſuch other vnlawfull meanes, for ſuch goe to the Diuell for bread, and not to God: for God giueth no bread after ſuch ſort.
Againe, it is called, Our bread, becauſe we ſhould not eate it alone, but diſtribute it to them that hauehave néed, as it is written, Breake thy bread to the hungry, Eſay 58. And againe, Caſt thy bread vponupon the waters, for after many dayes thou ſhalt finde it. Eccleſ. 11. And Iob ſayth, I hauehave not eaten my morſels alone. Iob 31.
This day.
THeſe words condemne all immoderate deſire of riches, and diſtruſtfull care for time to come, and doe teach vsus to reſt on his fatherly goodneſſe from day to day. This is noted vntounto vsus, where the Iſraelites were commanded to gather no more Manna, then would ſerue for one day: for if they did, it putrified: whereby God taught them to reſt on his prouidence, eueryevery particular day, and not on the meanes.
Yet is it lawfull in good manner, to prouide for dayes, yéeres, and times to come, as Ioſeph in Egypt, in the ſeauen yéeres of plentie, ſtored vp againſt the yéeres of famine. The Apoſtles prouided for the Church in Iudea, againſt the time of dearth, foretould by Aggabus, Acts 11.28. Salomon ſaith, He that gathers in Summer is the ſonne of Wiſedome, but hee that ſleepeth in Harueſt is the ſonne of Confuſion. Pro. 10.5. So then onelyonly the diſtruſtfull care, that diſtracteth the minde, is héere forbidden.
GiueGive vsus.
NOT mée: this ſerues to teach vsus that a man muſt not onelyonly regard himſelfe, or pray for himſelfe, but alſo be mindefull of others. 1 Cor. 13. True louelove ſeekes not her owne things.
The branches of the Vine are laden with cluſters of grapes, not for themſelues, but for others. The Candle ſpends it ſelfe, to giuegive others light: The eye ſéeth not for it ſelfe, but for the whole body.
GiueGive.
THis ſheweth that God is the authour and giuer of all earthly bleſſings, and therefore wée muſt begge them at his hands. If you that are euill know how to giuegive good gifts vntounto your Children, how much more ſhall your Father which is in heauen, giuegive good things to them that aske them of him? Math. 7.11.
I am not worthy of the leaſt of the mercies which thou haſt ſhewed to thy ſeruant: for with my ſtaffe came I ouer this Iordane. Geneſ. 31.10.
Iacob aſked bread to eate, and garments to put on. Gen. 28.20.
The Iewes were commaunded to bring of the firſt of all their fruit in a baſket, and to profeſſe that they had receiued them of the Lord, as the author and giuer of them. Deut. 26.2.
All ſuch deny God to be the Author and giuer of theſe things, as ſéeke them by vnlawfull meanes, as Theft, Oppreſſion, Deceit, conſulting with wiſards, &c. they acknowledge the Diuell to be the author of them.
Obiection.
The rich néede not ſay, giuegive vsus this day, for they hauehave aboundance already, & what néede they aſke that they hauehave?
Anſwere.
Though a man had all the wealth in the world, and want nothing that can be deſired, yet all is nothing without Gods bleſſing: if hée wants Gods bleſſing, in effect hée wants all: wherefore euen Kings and Potentates are as much bound to vſe this Petition as the pooreſt. For though a man hauehave aboundance, yet his life ſtandeth not in his riches, Luke 12.15. Bread of it ſelfe cannot nouriſh and ſuſtaine our life, no more then a ſtone, or a chip, but the ſtaffe of bread, Eſay 3. that is, a bleſſing vponupon bread.
Hagg. 1.6.
Thou maiſt eate, and not hauehave inough; be cloathed and not warme; earne wagges and put it into a broken bagge, if God doe not bleſſe thee.
Prou. 20.22.
The bleſſing of the LORD maketh rich, and it doth bring no ſorrow with it.
Laſtly, héere wée ſée, that all labour and toyle, taken in any kinde of calling auaileth not, vnleſſe God giuegive his bleſſing. Pſal. 127.1.
A Reaſon of the Order.
The reaſon why this Petition, concerning things of this life, is ſet before the other following, concerning a better life, is not becauſe bread is more excellent then remiſſion of ſinnes, and ſtrength againſt temptations, but becauſe men muſt hauehave a being, and a ſuſtentation by bread in this life, before they can deſire forgiueneſſe of Sinnes, and ſtrength againſt temptations. And becauſe by earthly things wée may lift vp our mindes, and climbe vp, as it were, to the conſideration of heauenly.
Forgiue vsus our treſpaſſes.
IN this & the next Petition, we craue ſpirituall bleſſings, where wée note, that ſéeing there are two petitions which concerne ſpirituall things, and but one for Temporall, that the care for our ſoules muſt be double more, then the care for our bodyes.
Coherence.
Gods will is done, when wée truſt in his prouidence for things of this life, and in his mercy for the pardon of our ſinnes.
Reaſon of the order, that firſt vvee craue things for the body, and aftervvards for the ſoule, as though the body were more excellent then the ſoule.
The reaſon hereof is, that hée will traine vsus by degrées, and draw vsus on by little and little to beléeue the forgiueneſſe of ſinnes, which is a great matter, and a very high poynt: he conſidereth our dulneſſe and backwardneſſe, and therefore dealeth with vsus as a ſchoolemaſter with his dull ſchollers; which firſt teacheth them eaſie things, and after carryeth them to higher points. For the former petition is a ſtep or degrée to theſe two following, for he that will reſt on Gods mercy, for the pardon of his ſinnes, muſt firſt of al reſt on Gods prouidence, for this life: for hée that cannot put his affiance in God for the prouiſion of meat & drinke, how ſhall hée truſt in Gods mercy, for the ſaluation of his ſoule?
The ruler, by the healing of the body of his child, was brought to beléeue in Chriſt. Iohn 4.53.
By debts, ſinnes are meant, as Luk. 11.4. where it is ſayd, Forgiue vsus our ſinnes: and in Matthew 6.12. where it is ſayd, Forgiue vsus our debts.
They are ſo called, becauſe of the reſemblance betwéene them: for euen as a debt doth binde a man, eyther to make ſatiſfaction, or els to goe to priſon: ſo our ſinnes bindes vsus, eyther to ſatiſfie Gods iuſtice, or elſe to ſuffer eternall damnation. VnderUnder the name of debts is contayned both actuall and originall ſinnes.
They are called our debts, becauſe they are of our ſelues, and not of God, as Geneſ. 6.5.