Body of Divinity, Book 8 · Chapter 6
CHAP. VI. Of the Lords Prayer.
CHRIST delivered the Lords praier at two several times, and upon severalMatth. 6. 9. Ut decem praecepta veluti pugnus contractus sunt persequendorum & fugiendorum▪ sic haec oratio compendium est omnium quae à Deo comprecanda aut deprecanda sunt. occasions; in the former he commands it as a patern and rule of all praier, saying, Pray after this manner, but in the later (say some) he enjoyneth it to be used as a praier, When ye pray, say, Our Father,
If so, then would it not follow, that whensoever we pray, we should necessarily (necessitate praecepti) use that form?
Robinson in his Treatise of publick Communion, and his Apologia Brownistarum cap. 3. saith, Neither do the two Evangelists use the very same words, neither if that were Christs meaning (to binde men to these very words) were it lawfull to use any other form of words. For he saith, When you pray, that is, Whensoever you pray, say, Our Father, yet he adds, Though I doubt not but these wordsQuamobrem ad formam etiam Decalogi constructa est haec cratio. Sicut enim Decalogus duabus tabulis discluditur, sic haec oratio in duas petitionum veluti tabulas distribuitur. Quarum tres primae Deum; posteriores tres, nos & proximum respiciunt. Sicut igitur & in ordine mandatorum, sic & petitionum …cemur majorem rationem corum quae Dei sunt habere quam proximi, seu nostrim…t, seu aliorum. Cartwr. in Harmon. Evangel. also, being applied to present occasions, and without opinion of necessity, may be used.
What is objected against using this as a praier, may be said of using the precisePagets Arrow against the Separat. of the Brownists, chap. 3. Dr. Gouge on the Lords Praier, and others have the like resemblance, comparing it to the Kings Standard, that is an exact measure it self, and the rule of other measures. words of our Saviour in Baptism and the Eucharist.
As a just weight or balance serves both for our present use to weigh withall, and also for a patern to make another like the same by it. So the Lords Prayer serves for a patern of true praier, and also for our present use at any time to call upon the name of the Lord with those words.
The Reformed Churches (saith D. Featley) generally conclude their praiersLuke 11. 2. Oractonem Dominicam adbibitam suisse plerumque à veteribus pro claus… suarum precationum, certius est quam ut multis sit demonstrandum. Matth. 6. 9. id est, in hunc sensum, non enim praeci…it Christus verba recitari, quod nec legimus Apostolos fecisse, quanquam id quoque fieri cum fructu potest, sed materiam pre… hinc promere. Grotius in loc. Christus illam orationem docens, non voiuit nobis praescribere formulam verborum constanter observandam: sed exemplar, vel ideam, secundum quam orationes nostras dirigere debemus. Hoc inde satis apparet, quod non legamus Apostolos illam formulam unquam usurpasse. Ames. de consc. l. 4. c. 17. before Sermon with the Lords Praier, partly in opposition to the Papists who close up their devotions with an Ave Maria, partly to supply all the defects and imperfections of their own.
Object. We never reade, that the Apostles used this prescript form of words in praier.
Answ. It is absurd negatively to prove from examples of men, against that which God in his Word so expresly either commanded or permitted; for we may as well reason thus, We do not read that the Apostles or the Church in their times did baptize Infants, Ergò, They were not then baptized. Or thus, We do not reade that the Apostles did pray either before or after they preacht, Ergò, They did it not.
Though the Apostles did not binde themselves to these words, yet this doth not prove, that they never used the same as their praier: they might pray according to their several occasions, according to this rule, and yet with the words of the rule, so Paget.
Here two extremities are to be avoided: The first of the Brownists, who think it unlawful to use the prescript form of these words. The second of the Papists, who superstitiously insist in the very words and syllables themselves. Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ, Luke 11. 2. it is lawful to use these words, yet when Christ Matth. 6. commandeth to pray thus, he doth not tie us to the words but to the things. We must pray for such things as herein summarily are contained, with such affections as are herein prescribed. B. Downam on the Lords Praier.
Object. 2. This praier (say some) is found written in two books of the New Testament,Evangelistae duo Matthaeus & Lucas qu… rum neuter non optime & callebat, & exprim… ▪ bat Christi ment…m, non eisdem per omnia, verbis, in eadem explicanda, usi sunt. Robins. Apol. Brown. c. 3. (viz. Matth. 6. Luke 11.) but with diversity of termes, and the one of these Evangelists omits that which the other hath written. How then ought we to pronounce it? Either by that which is expressed in S. Matthew, or that which is couched by S. Luke.
Answ. If this Argument might take place, when we celebrate the Lords Supper, we must never pronounce the words which Jesus Christ spake in that action; for they are related diversly in four divers books of the Scripture. When one of the Evangelists saies, Remit us our debts, the other expounds it by saying, Forgive us our trespasses. It is indifferent to take either of these two expressions: both of them were dictated by Jesus Christ.
Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask. For as the Creed is Summa credendorum, the summe of thingsWe hold it is lawful to use the same words as our prayer, either with or without such changes as are to be noted in the Evangelists recording them. If we precisely follow Matthew it is no offence to Luke: If we use the words as they are in Luke, it is no offence against Matthew. If we vary in phrase from both of them, it may be without offence to either: Our tenet is, that either the same words, or to the same purpose, may lawfully be used of us. Pagets Arrow against the Separat. of the Brownists, chap. 3. Omnino credibile est in Graecis codicibus adject… ex Matthaeo quae Lucas omiserat, cùm non exstet in Latinis antiquis illud, Qui es in coelis, item fiat voluntas tua ut in coelo ita in terra, quod & Grae…i codices quidam omittunt, itemque sed libera nos à malo. Grotius. to be believed; the Decalogue, Summa agendorum, the summe of things to be done: So the Lords Praier is Summa petendorum; the summe of things to be desired. Tertullian cals it, Breviarium totius Evangelii. Cyprian, Coelestis Doctrin… compendium.
If a man peruse all the Scripture which hath frequently divers forms of praier, he shall finde nothing which may not be referred to some part of the Lords Praier. Luther Oratio haec quantum substringitur verbis, tantum diffunditur sensibus. Tertul. de oratione. Quotidiè adhuc orationem hanc Dominicam quodammodo sugo, ut infantulus, bibo & mando uti adultus, nec tamen ca satiari possum. Atque etiam dulcior & gratior mihi est ipsis Psalmis, quibus tamen mirisicè & unicè delector, quos & maximi facio. Luther. Tom. 7. Oratio Dominica caeteris precandi formulis antecellit in quatuor, 1. Autoris dignitas. 2. Biblica a…tiquitas. 3. Artificiosa brevitas. 4. Admirabilis foecunditas. For steri Thes. Catech.was wont to call it Orationem orationum, the praier of praiers.
In this form are comprized all the distinct kindes of praier: as Request for good things, Deprecation against evil, Intercession for others, and Thanksgiving.
These Rules are to be observed in the exposition of the Lords Praier.
1. Each Petition doth imply some acknowledgement or confession in respect of our selves.
2. Where we pray for any good, there we pray against the contrary evil, and give thanks for the things bestowed, evils removed, bewailing our defects with grief.
3. If one kinde or part of a thing be expressed in any petition, all kinds and parts of the same are understood, Petit. 4.
4. Where any good thing is praied for in any Petition, the causes and effects thereof, and whatsoever properly belongs to the said thing, is understood to be praied for in that Petition, and so when evils are praied against, their causes, occasions and events are praied against.
5. What we pray for, we ask not for our selves alone, but for others, specially our brethren in the faith.
There be three parts (say someaElt… and Dod, and Ball on the Lords Pray…. Tres partes orationis Dominicae, Exordium, Propositio. Epilogus. Egardus.) of the Lords Praier, the Preface, the Praier it self, and the Conclusion.
OthersbB. Doronam. say two, the Preface, and the Praier it self, consisting of Petitions and the conclusion, containing a confirmation of our faith joyned with the praising of God, and also a testification both of our faith and the truth of our desire, in the word Amen.
The Preface is laid down in these words, Our Father which art in heaven.
The Petitions are six in number, all which may be reduced unto two heads, 1. Gods glory. 2. Mans good.
The three first Petitions aim at Gods glory: as this Particle Thy, having relationD. Go…ges Guide to go to God. to God, sheweth.
The three last Petitions aim at mans good: as these Particles, Our, Us, havingIn petitionibus quae Deum recta respiciunt, Prima Dei gloriam apprecatur: Reliquae duae, rationem Dei glorificandi indicant. Cartw. in Har. Evang. relation to man, imply.
Of those Petitions which aim at Gods glory: The first desireth the thing it self, Hallowed be thy name: The second, the means of effecting it, Thy Kingdome come: The third, the manifestation of it, Thy will be done in earth as it is in heaven: Of those that aim at mans good, the first desireth his temporal good, Give us this day our daily bread. The two last his spiritual good, and that in his Justification, Forgive us our trespasses as we forgive them that trespasse against us. 2. In his Sanctification, And leade us not into temptation, but deliver us from evil.
In the Conclusion or form of praise three things are acknowledged:
1. Gods Soveraignty, Thine is the Kingdome.
2. Gods Omnipotency, And the Power.
3. Gods Excellency, And the Glory.
All these are amplified by the perpetuity of them, For ever, which noteth out Gods Eternity.
The entrance or preparation to the praier contains such a description of God as is meet for us whensoever we addresse our selves to praier, to have him in our hearts.
Christ leads us here to direct our Petitions in the terms of affection, faith and fear: in the terms of affection while we call God Father: in the terms of faith whilst we call him our Father, and by faith make him to be ours in Christ Jesus: and in the terms of fear, whilst we acknowledge his power in heaven and earth. M. Wischart on the L. P.
The Preface containeth a description of God to whom we pray, taken, 1. FromAppellatio ista & pi…tatis & potestatis est. Tert…l. de orat. Jupiter optimus maximus. his relation to us, that he is Our Father. 2. From the place where his Majesty principally appears, that he is in heaven: The former signifying especially his love; the other, his power, the one his goodnesse, the other his greatnesse, therefore he is both able and willing to grant our requests. A due consideration ofCùm Deum Patrem vocamus, Christi nomen praetendimus. Calvin. these both together is a special means to preserve in us both confidence and reverence.
Our Father] Father is taken, 1. Personally, My Father is greater then I. 2. Essentially, so here.
God is a Father to us only in Christ, and in him only w… are adopted and born again, Ephes. 1. 5. Iohn 1. 12. Gal. 4. 4, 5. Adoption is an act of the free grace▪ of God the Father upon a believer accounting him a Sonne through the Sonship of Christ.
All by nature are strangers and enemies to God, have lost their Sonship; Adoption is to take a stranger and make him his Son, Extranei in locum liberorum samuntur, saith the civil Law.
2. It is an act of the free grace of God the Father, none but he hath power to adopt, Ephes. 1. 5. 1 Iohn 3. 1. Men adopt because they want a posterity. God had a natural Sonne, and the Angels which never sinned were his Sonnes by Creation.
3. An act of God upon a believer, none are adopted but believers, Iohn 1. 12. Gal. 3. 26. till then we are enemies to God.
4. The nature of Adoption lies in accounting a man Sonne, and that by God, 1 Iohn 3. 10.
5. Through the Sonship of Christ, imputing Christs righteousnesse to us makes us righteous, God accounts you also sons through Christ, he gives you the priviledge of sons, Iohn 1. 12.
It is lawful and sometime profitable for a childe of God to say in his praier, My Father, to declare his particular confidence not his singular filiation, yet it never ought to be so used exclusively in respect of charity, but we ought usually to call upon God as our Father in common.
In secret praier which a man makes by himself alone, he may say, My Father, or my God, but not in publick, or with others: yet in secret praier there mustHabet oratio Dominica Rhetoricam suam. Nomen ipsum Patris pro nobis orat, quia Patris est Filiis necessaria providere Patris est, Filiis ignoscere. Maldonat. Pater quid negabit Filiis, qui jam dedit quòd Pater est? See Rom. 8. 32. be that love and affection toward others, which must be expressed in publick, and with others.
If God be your Father, know your priviledges, and know your duty.
1. Know your priviledges, a Father is full of pity and compassion, Psal. 103. 13. a Father is apt to forgive and passe by offences, Father forgive them, said Christ, Matth. 6. 14. a Father is kinde and tender, good and helpfull, you may then expect provision, protection, Matth. 6. 32. an inheritance from him, Luke 12. 32. As he gave his Sonne in pretium, for a price, so he reserveth himself in praemium, for a reward. Tam Pater nemo, tam pius nemo, saith Tertullian *Lib. de poenit. cap. 8. Ps. 22. 1. Mat. 26. 39. Joh. 20. 28. Rom. 1. 8.. Gods love towards us is so much greater then the love of earthly parents, as his goodnesse and mercy is greater, Isa. 49. 15. & 63. 15. Psal. 27. 10. Luke 11. 13.
2. Know your duty, Where is the filial disposition you expresse towards him? do nothing but what becomes a childe of such a Father.
Rules to know whether I am the childe of God, or have received the Spirit of Adoption:
First, Where ever the spirit of Adoption is, he is the spirit of Sanctification, 1 Iohn 3. 8, 9, 10.
Secondly, Where the spirit of Adoption is, there is liberty, 2 Corinth. 3. 17. Psal. 51. 12.
Thirdly, The same Spirit that is a Spirit of Adoption, is a Spirit of Supplication, Rom. 8. 15.
Fourthly, This works in that mans soul a childe-like disposition, makes one tender of his Fathers honour, willing to love and obey him.
Fifthly, It raiseth up a mans heart to expect the full accomplishment of his Adoption, Acts 3. 19. 1 Iohn 3. 16. Rom. 8. 32. He desires to partake of the inheritance to which he is adopted. Heaven is a purchase in reference to the price Christ hath paid, an inheritance in reference to his Sonship, Isa. 63. 15.
Which art in Heaven] In Heaven sets forth his Greatnesse, Psal. 12. 4. Gods Being, Majesty, Glory, Ioh 4. 19.
Heaven is all that space which is above the earth: of which there are three parts, Coelum Aëreum, Gen. 1. 8. Aethereum, Gen. 1. 14. Empyreum, Acts 3. 21. The first, Air, in which are the Birds, Fowls of Heaven. The second is that Heaven wherein the Stars are, which are called the hoast of Heaven. The third is the seat of the blessed, and throne of God, called Coelum Empyreum, because of the light, 1 Tim. 6. 16. and the third Heaven, 2 Cor. 12. 2. in respect of the two lower, and the Heaven of Heavens, Psal. 115. 16. 1 King. 8. 27. But this place is especially to beSee Isa. 61. 1. Psal. 68. 6. understood of the third Heaven, which is the place of the Lords habitation, 1 Kin. 8. 30. His Throne, Mat. 5. 34.
God is every where repletivè, filling all places, Ier. 23. 23. but yet so every where1 Cor. 13. 12. 1 John 3. 2. totus, wholly. Yet after a more special manner, he is said to be in Heaven, Psal. 20. 4. & 123. 1. because there he manifesteth his glory, thence he sendeth down his blessings and judgements, Rom. 1. 18. From Heaven, especially the glory of his Power, Providence, Justice, Mercy, and other Attributes, is declared, Psal. In the third Heaven especially God declared his chiefest Majesty as in his Kingly Throne. The Heathens have this notion by nature, that God is in Heaven, therefore in distresse they lift up their hands and eyes thitherward. Some say, that Heaven is every where, and every place is Heaven▪ why did Christ then ascend? why was he carried up when he went to Heaven? Luke 24. 51. If Heaven be every where there is no need of ascending to get into Heaven. In my Fathers house there are many mansiens. Vide Zanchium de operibus Dei part. 1. l. 1. c. 4. q. 1.19. 1. & 76. 8. Psal. 102. 19, 20. Iam. 1. 17.
The Reason of Gods dwelling in Heaven is double:
1. Because he hath fitted that place for this purpose.
2. Because he hath fitted those persons which are there for the beholding and enjoying of his glory, for here we cannot see God and live, but there it shall be our life to see and behold him.
What an excellent place is Heaven then! how blessed, glorious! That must needs be the best place in which the most excellent persons do inhabit, now God dwelleth there, that therefore is the best and most desirable place. There nothing is wanting that may set forth the glory of his Majesty, and may conduce to the compleat blissefulnesse of those that are admitted thither. The felicity of Heaven is known and apprehended under this notion, that it is Gods dwelling place, and that his glory shineth there more clearly then the light of the Sunne shineth here.
We should therefore labour,
First, To get Heaven assured to our selves, that we may know certainly that we shall have an inheritance there, and our habitation with God. We must not live ever in this lower world, of necessity we must depart out of this place, and be translated into another. Wherefore our care should be, that when we depart hence, we may be received into those everlasting mansions. Nature teacheth every thing to labour after its own perfection, and to strive after that which is the best thing whereof it is capable, for when it hath once obtained that, then doth it finde it self fully satisfied and contented, and not till then. Now the being with God and beholding his glory in Heaven, is the best thing whereof a reasonable creature is capable. Wherefore we must put forth our desires and endeavours toMatth. 6. 33. 1 Pet. 1. 3, 4. get this most perfect and absolute estate, then which there cannot be a better thing bestowed upon us, Our life is hid with Christ in God; This is the inheritance of the Saints in light, and of those that are sanctified by faith in Christs bloud; We must therefore seek to get such a faith in Christ as shall sanctifie us, and then it will also save us. We are said to be made meet for this inheritance; we are not made meet for Heaven but by being made holy. Holinesse is a being separated to God, when the minde is wholly given up and set upon God▪ so that it endeavoureth to know, love, fear and delight in him above all things, then it is holy, and faith in Christ, if it be true, will work this sanctity, and draw up the soul thus to God, and knit it to him.
Secondly, When we have gotten assurance of it, we must take comfort in it, rejoycing in the hope of the glory of God, as those do which are justified by faith. We must enjoy Heaven by hope before we come unto it, we must sill our selves with a certain expectation of coming in due time into the glorious Palace, and this expectation must enlarge our hearts with consolation, so that we may alwayes, and in all estates account our selves happy, and be satisfied in the certain looking for of our admission in due time into this blessed place of glory, where we shall see God face to face.
Thirdly, We must learn also most earnestly to desire to be in Heaven: whosoever hath hopes of any good thing, he cannot but long for the satisfying of his hopes. If Heaven be Gods dwelling-place, sure all that love him must desire to be where he is, that they may see his glory, and be happy in seeing it. We must long to be uncloathed of this flesh, and to be cloathed upon with our house which is from Heaven. Yea we must sigh and groan earnestly after the revelation of this glory and participation of this blisse. Paul longed to depart, or to loose and to be with Christ, he compareth himself to Sailers, or men that in a Ship lie waiting for a fit winde to carry them unto that place for which they are bound. Heaven is our Countrey, our Inheritance, there is our Father, our eldest Brother, there be all our Brethren and Sisters, there is our Head, and ought we not long to be there? Thus we must be heavenlyminded,Phil. 3. 19, 20. because God is in Heaven, whom to enjoy is better then to enjoy all that is besides in earth and in Heaven. A bad man when he cannot tarry any longer here, out of a confused conceit, that Heaven is a good place, would fain go thither, but a good man out of the apprehension of the presence of God there, must even wish to leave earth at the best, and to be with God in Heaven. Indeed this desire must not nor will not be an impatient desire that cannot brook delayes, but a staid desire, that is willing above all things to be there, but contented to be here so long as God will, out of the assurance that he shall come thither at last, and in due time.
Now the Petitions follow, which are six *Some divide the Lords Praier into seven Petitions, so Augustine in Enchir. and some other ancient writers, Luther and the Lutherans, and most of the Papists. Vide Aquin. sum. 2a, 2… Quaest. 83. Art. 9. and some of our later Divines, but the usual division into six is the most natural, and observed by divers of the ancient Fathers, and many modern Divines.in number. They are all most brief, yet so that in their manner they comprehend all things to be desired, and that in a most fit order. Either they concern more properly and immediately the glory of God, without respect of our own profit: or else our own good, and mediately the glory of God.
In the three former we say, Thy Name, Thy Kingdome, Thy Will; in the three later, Us and Our. Those which immediately concern the glory of God, are set down in the first place, and without a copulative, the three later which concern our good are tied together with conjunctions.
This order teacheth us, that the main end of all our desires and actions shouldProv. 16. 4. 1 Cor. 10. 31. be the glory of God.
Petition 1. Hallowed be thy Name.
The Name of God is that whereby God is made known. For that is the end and use of a name, to make known and distinguish that person whose nameGen. 2. 19, 20. it is. By the Name of God all those things are meant whereby he is made known to us.
1. His Titles, Exod. 3. 14, 15. & 6. 3. These two Lord, God, are most usual inThe Name of God is put for God himself, Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say, His Name is himself, and he i… his Name. Summa est, ut optemus suum haberi Deo honorem quo dignus est, ut nunquam de ipso loquantur vel cogitent bomines fine summa veneratione. Calvin. Instit. lib. 3. cap. 20. Sanctificare nomen Dei, est, sanctum agnoscere, separare ab omni contemptu & prophanatione, praedicare, illustrare & glorificare. Finis & scopus hujus petitionis est serium promovendi gloriam Dei studium & defiderium. Commentarii hujus petitionis sunt Psalmus 67. & oratio Christi pro se, pro Discipulis & tota Ecclesia. Egard. Medulla S. S. Theol. To sanctifie God is to acknowledge him, to look upon him, and honour him as a holy God. To know God in his glory is to glorifie him, to know him in his holinesse is to sanctifie him. our tongue.
2. His Attributes, Exod. 34. 5, 6, 7.
3. His holy Ordinances, Psal. 38. 2. 1 Tim. 6. 1. his Word doth most clearly, distinctly and fully make him known to us, Iohn 5. 37. See Acts 9. 15. and 21. 13.
4. His Works, Rom. 1. 29. of Judgement, Psal. 9. 16. Isa. 30. 27. of Mercy, Isa. 48. 9, 10, 11.
5. Gods Name is his Glory, Exod. 9. 16. Psal. 8. 1. so Name is taken, Gen. 11. 4. & 12. 2.
To hallow or sanctifie signifies either to make holy, or to acknowledge and declare holy, the later is here meant. That which is holy in it self is said to be hallowed by esteeming, acknowledging and declaring it to be as it is, this is all the hallowing or sanctifying that can be done to the Creator. We sanctifie the Name of God, when in our hearts, words and deeds we do use it holily and reverently.
To sanctifie God is
1. To know him to be a holy God, Prov. 9. 10. and to keep this knowledge alwayes active in us. Out of him no evil can arise, he can take no pleasure in sin, he favours it in none, he loves all holy persons and things▪ is the fountain and rule of holinesse in the creature. We should keep this knowledge alwayes active in us, it should be the matter of our meditation day by day▪ the Angels continually give God the praise of his holinesse.
2. To observe and admire his Holinesse in all his waies and works, Levit. 10. 3. Exod. 15. 3.
3. To come into the presence of God in all services with a holy heart, Heb. 9. 14.God looks at the principle from which all your services flow. Sensus hujus Petitionis est, ut quaecunque in mundo gerantur ad Dei gloriam cedant, & quidem ut pii omnes hoc sponte & studio agant: impiorum verò facta, tametsi ex se gloriae divinae obsunt, tamen omnipotenti Dei sapientia ad ipsius gloriam, ipsis autem nolentibus aut non cogitantibus, contorqueantur. Car…w. in Harmon. Evang. The acceptation of the person is before acceptation of the service in the second Covenant.
4. In our coming into Gods presence to look on Gods holinesse as the fountain of holinesse to us, Exod. 29. 43.
5. To strive to be spiritually pure in the inward man, Isa. 8. 13. 1 Pet. 3. 5.
6. To eye the rule of holinesse in every thing we do, Levit. 10. 3.
7. To be humble and abased before God in all our holy duties, because of their imperfections, Act. 3. 12. Semper peccamus etiam dum benefacimus.
8. To bring the Lord Jesus Christ with us still into Gods presence, 1 Peter 2. 5.
Petition 2. Thy Kingdome come.
In this second Petition we have the primary means by which the name of God is sanctified among men, viz. by the coming of his Kingdom.
This word Come is diversly to be expounded according to the divers significations of the Kingdom of God. The universal Kingdom, or Kingdom of power is said to come, when it is manifested and made apparent that all things are guided by the power and providence of God. The Kingdom of grace is said to come unto us, when it is either begun and erected in us, or continued and increased amongst us. The Kingdom of Glory, when the number of the Elect is accomplished, and all Gods enemies subdued, and all the Saints possessed of that glorious place.
Kingdome in general is a government or state of men, wherein one ruleth, and others are subject to him for their good. The Kingdom of God is a state in which God hath supream power, and men are so subject to him that they partake of eternal happinesse by it.
To Come properly notes a motion, whereby a man goeth from one place to another.
Five things are meant in this Petition:
1. Let the Gospel, the Scepter of this Kingdom be published and propagated.
2. Let the Subjects of this Kingdom be converted.
3. Let the graces of this Kingdom be increased.
4. Let the enemies of this Kingdom be subdued.
5. Let the glory of this Kingdom be hastened.
Christs Kingdom is two-fold:Triplex regnum Christo competit. Primò, Regnum illud naturale, quo quà Deus, in omnes creaturas absolutum habet & exercet imperium. Deinde, Regum oeconomicum, quo …m Mediator & bellator, seu quâ Deus Zebaoth, fungitur. Tertium est, Regnum triumphans, que, officio refignato, i… aternum potietur. Primum illud & tertium ipsi est cum Patre & Spiritu Sancto commune: secundum ipsius est proprium. … autem aliquis haec tria regna, sive triplicem unius, ejusdemque regni exerendi ac exercendi modum vocet, nemini ob voces … movebimu…. Bisterf. contra Crellium. lib. 1. Sect. 2. cap. 26. Regnum essentiale, as God, Psal. 99. 1, 2. and 1…5. 13. and 103. 19. Regnum oeconomicum. See about this distinction, Master Gillespies, Aarons Rod blossoming, lib. 2. cap. 5.
1. His Universal Kingdom by which he ruleth over all creatures, even the Devils themselves, called the Kingdom of power and providence, so he is called King of Nations, Ier. 10. 7.
2. Peculiar, his Mediatory Kingdom, which he exerciseth over his Church as King of Saints, Revel. 5. 3. which is such an order, wherein Christ doth rule, and the faithfull obey to their special good and benefit, or that government in which God most graciously ruleth, and we most willingly obey to our everlasting good.
This is two-fold, 1. Of grace, in the Church militant. 2. Of glory, in theIn the former grace raigneth, the other is called the kingdom of glory both in respect of the place and persons. Col. 1. 13. Church triumphant.
The former is the way to the later.
The Kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his Word and Spirit. The Kingdom of glory is the blessed estate of the godly in heaven.
The particular things which we desire are these:
1. That God would cast down the Kingdome of Satan, all men by nature are his subjects untill they be brought out of his Kingdom into the Kingdom of God, and then Gods Kingdom is said to come to them.
2. That God would plant both outwardly and inwardly the external face and inward substance of his Kingdome where it is not yet, Cant. 8. 8.
3. For them that are planted we pray that God would supply to them what is wanting, and continue and increase what good they enjoy.
4. For the Church in persecution, that the Ministers of the Gospel may be enabled to preach and professe the truth with all courage, be faithfull unto death.
The Gospel is called,
1. The Word of the Kingdom, Mat. 13. 19.The Gospel of the Kingdome of God. Mark 1. 14.
2. The Keys of the Kingdom.
3. The entrance into the Kingdom.
4. The means whereby men are set in it, therefore we pray that it may runne swiftly, 2 Thess. 3. 1. and be a light to the world, and that God would by his Spirit (2 Cor. 10. 4, 5.) make it efficacious, that men may see their misery, the glory of the Kingdom, and give themselves wholly to God, that God would make Magistrates nursing Fathers and Mothers, Isa. 49. 23. that the Seminaries of learning may be pure and religious, rightly ordered, religiously governed, and well seasoned with truth: for Ministers, that the Lord would send forth labourers into hisMatth. 9. 38. Ephes. 6. 19. harvest, and give them utterance, that they may open their mouth boldly to make known the mystery of the Gospel.
Christs Kingdom is carried on by degrees, Psal. 110. 1. 1 Cor. 11. 21. it is a growing Kingdom, Isa. 39. 6, 7. The Scripture seems to intimate, that in the later dayes there shall be a greater enlargement of Christs Kingdome, Rev. 11. 15. and that it shall begin with the calling of the Jews, Micah 4▪ 7, 8 But Christs great imperial day when all creatures shall be brought into a subjection to him, is at the day of judgement, Isa. 45. 23. Phil. 2. 10.In earth as it is in heaven, Which words are an appendix to the three first Petitions, for though it be added to the third which concerneth the doing of Gods will, yet the ancient Fathers referre it also to the two former. So that we are to pray no lesse, that Gods Name may be sanctified in earth as it is in heaven, and that his Kingdom may b… consummate in earth as it is in heaven then his will be accomplished in earth as it is in heaven. Bishop Andrews … the Lords Prayer.
Petition 3. Thy will be done in earth as it is in heaven.
The will of God though but one, is considered several wayes:
First, As secret. This will of God is ever just although the reason of it be incomprehensible to us. But the Petition is not meant of this,
1. Because no man can know it till it come to passe, whereas knowledge is necessary to the doing of this will.
2. Because it is irresistible and cannot be withstood by any man, Prov. 19. 21. Rom. 9. 19.
3. There are no promises for the performing of that, seeing a man may do the secret will of God and perish, as Iudas.
4. A man may do the secret will of God, and yet sinne, and desire *2 Sam. 3. 3. compared with 1 King. 8. 18.what is disagreeable to the secret will of God, and not sin, Deut. 29. 29. Vide Scultet. Exercit. Evang. l. 2. c. 33.
Secondly, As revealed. The will of God setting down what we ought to do, believe, and leave undone.
That very same will of God, which being hidden from us is called the secret will of God, being manifested to us is called his revealed will.
There is, 1. The will of Gods Purpose, called Voluntas beneplaciti, this is to beThe will of God as manifested is, …. The rule of all Christs obedience, Psa. 4…. 8. of the Saints obedience in heaven as in this 3d Petition, and of the Saints obedience on earth, Rom. 12. …. admired and adored. There is no reason of this but his own pleasure. This is infallible, Rom. 11. 33. called the counsel of his will, Acts 4. 28. Immutable and effectual, shall take place in all ages, 2 Tim. 1. 9.
2. Of his Word, called Voluntas signi, what ever it is by which he hath declared his purpose, his counsel, commands, prohibitions, threatnings, promises; …s Commandments are to be obeyed, his counsels to be followed, his threatnings … be feared, and his promises believed.
3. Of his providence; this consists in his permission of evil and oper… good; the one is to be submitted to, the other to be acknowledged, Heb. 1… life is worthy the name of life till we be subject to God, then we live the …f grace and comfort. He is better and wiser then our natural parents, and our … on to him stronger.
Be done] It is set down impersonally to shew the extent of our desire.
In Earth] That is, by men dwelling upon Earth *A double trope, 1. The place put for them that are therin. 2. A general is put for a particular, in the same manner, though not in so compleat a measure..
As it is in Heaven] By the creatures in Heaven, the Angels, their habitation being put for them, Psal. 103. 20, 21. as here is not a note of equality, but of quality and likenesse, as 1 Iohn 3. 3. Forgive us as we forgive them that trespasse against us, not that our forgiving is a patern for God.
The Angels, 1. In all their worship have high and glorious apprehensions of Christ, Isa. 6. 1. & Ezek. 1. 26. especially of his holinesse, Isa. 6. 26. Revel. 4. See 1 Chron. 29. 1. 1 Cor. 14. 25.
2. They are not acted by their own spirits in their services, Ezek. 1. 19, 20. See Cant. 4. 16. Rom. 8. 14.
3. They are abundant and constant in duty, Psal. 103. 20, 21. they cry day and night.
4. They are harmonious in their worship, Ezek. 1. 6. the Curtains in the Tabernacle had their hooks and t…ches, See Zech. 14. 9.
5. They are zealous in all their services, therefore they are called Seraphim, they go and come as lightening, Ezek. 1. 14. See Rom. 12. 11.
6. After all their services they give an account to God, Ezek. 9. 11.
Here we pray for grace and strength to obey Gods will in all things.
This Petition depends on the first as it is a means tending to that end which is there proposed, on the second because it is an effect and complement also of that Kingdom.
Gods will is
1. Really good, Deut 3…. 16.
2. Essentially, originally, the measure and rule of goodnesse, Omnis boni bonum.
3. Perfectly good without any mixture of evil, Rom. 12. 2.
4. Immutably and infinitely good, Iob 23. 13.
5. Effectually, he brings good to passe, Psal. 135. 6.
6. Supreamly and ultimately.
Petition 4th. Give us this day our daily bread.Panis nomine comprehenditur omne genus alimenti & quicquid praeter ea ad necessariam hujus vitae sustentationem requi ritur, Gen. 3. 20. Prov. 27. 30. Luc. 14. 9. Nostrum, hoc est proprium, ille autem noster qui ad nos à bonitate divi…a per legitima media redit: quotidianum tantum vult nos Christus petere, quantum quot idie ad necessariam vitae sustentatioum sufficit nobis, qui sumus filii Dei & fratres in Christo, quousque? tantum hodiè. Egardi Medulla S. S. Theol. Panis …mine intelliguntur quaecunque ad hanc vitam spectant, foreign Graecis propriè significat, quod nobis sustentandis aptum & accommodatum est. Ex quo liquet, peti hoc nomine ut quaecunque ad hanc vitam opportuna & idonea sunt, nobis suo quaeque tempore à Deo misericordissimo concedantur. Cartw. in Harm. Evang.
Our Saviour according to the use of the Scripture (which commonly handleth the shortest first) dispatcheth this Petition that concerneth the preservation and maintenance of this present life.
A man must live before he can live vertuously, therefore we pray for the maintenance of this present life.
We are first taught to ask temporal things:
1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life, then to relie on his mercy for the salvation of our souls: and therefore the Lord would have faith trained up by the easier, that we may learn to repose our trust in him for the greater.
2. Because the things of this life are amongst those things which we ask of theB. Down. least value, therefore they are cast into the middle rank, this order is inverted, Prov. 30. 7, 8.
This is an expresse Petition for good, as the three former are: but the two lastDr Gouges Guide to go to God. are deprecations from evil. It was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray. The things craved in the two last Petitions are to be obtained in this life. In this life if pardon of sinne and freedom from Satans power be not had, they can never be had, it is meet therefore that life be first prayed for, and such things as are requisite for the preservation thereof. The Lord by placing temporal blessings, whereof we are more sensible, before spiritual, doth endeavour by degrees to raise up in us a desire of spiritual blessings, which though they be more needful, are lesse sensible. The Ruler whose sonne Christ healed, was thereby brought to beleeve inJohn 4. 53. Christ.
To give is freely to bestow, and so it implies two things:
1. That the thing given be good, for a giftlesse gift is no gift.
2. That it be bestowed freely.
By Us is meant every one, here we beg for our selves and others.
This day] That is, as Luke expounds it, for a day: Quantum huic diei sufficit, so much as sufficeth for this day, or as others expound it, According to the day: that is, Give unto us that which is fit and convenient for us in this our present estate.
Our daily bread] Bread is said to be ours, 1. When we are in Christ *Wicked men have a civil right and title to the things of this life, so that men cannot take them from them, not a divine, as gifts of bounty and common favour, not as gifts of the Covenant, 1 Cor. 3. 22, 23. Bread by a Synecdoche signifieth not only food (in which sense it is often used, Gen. 31. 54. Exod. 18. 12.) but also all other commodities of this life, serving either for necessity or Christian delight, Prov. 30. 8.and have title to it in him. God put all things in subjection under him, Heb. 2.
2. When it is gotten by good means in a lawful calling, Ephes. 4. 28.
3. When it is lawfully left or given us, or we are born to it.
4. That which we lawfully possesse and use to the praise of God, that is not ours which we should give to the poor.
By bread some understand Christ, because this is set before the two other Petitions. So Mr Finch in his sacred Doctrine of Div. on the L. P. and gives divers reasons for it.
Others expound it of the Sacrament, 1 Cor. 10. but this being a platforme of prayer, earthly blessings must necessarily be here expressed, otherwise there should be no Petition for earthly blessings.
Daily] That is, that bread which is fit and meet for our substance, and our condition and state of life, answerable to that Prov. 30. 8.
Some expound foreign supersubstantial, or above substance, that is, that bread whichIt signifies that portion of temporal things which thou hast assigned as most fit and convenient for us, so Beza interprets it, Panem cibarium, vel panem nobis sustentandis idoneum, Bread fit for meals, or convenient to sustain us. This Exposition is the safest, because it is made by the Greek writers, and also because it agreeth with the Syriack interpretation, Da nobis panem necessitatis nostrae. B. Downam. See Dr Gouges Guide to go to God. is above substance, and better then all wealth and riches, meaning thereby our Saviour Christ, Iohn 6. 33. But the word it self, if we derive it from foreign, signifieth rather agreeing to our substance, then exceeding above substance, as the Greek Authors.
As foreign a word like unto this, was first devised by the Septuagint, so was foreign in this prayer made by the Evangelists in imitation thereof; neither of both being any where to be found but in Scripture only. The prayer of Agur Prov. 30. 8, 9. Lechem Chukki the bread of my competent allowance, is the same with this here, which Tremellius well observing in his most elegant Hebrew Catechism, renders this Petition in those very words of Agur, as though our Saviour had reference to them. M. Medes Diat. par. 4. on Prov. 30. 8, 9.
Some say that both this place and that Pro. 30. 8, 9. are taken from that place, Exo. 16. 16, 17, 18.
We pray in General, That the outward blessings and comforts which we doe possesse may be given us of Gods free love and favour, that they may be gifts of the Covenant, Hosea 7. 18. and that we may taste his love in them.
Particularly, 1. We beg contentation.
2. Love of Justice and Righteousnesse.
3. Sanctification of whatsoever we enjoy.
Consider ones self as one man, so we pray for
First, Life and the continuance of it, life makes us possesse the other comforts, and length of dayes is a gift of wisdom, Prov. 3. 16.
Secondly, For food the prop of life without which it cannot stand. The utterUnder this title Bread are comprised meat and drink; yea food, raiment, sleep, physick, and other things needful for our bodies, even for preserving or recovering the health and strength of them, and such a competent estate also as is meet for the place wherein God hath set us, for the charge of children and others which he hath committed to us, and for that function and work which he hath appointed for us: together with peace and all manner of prosperity. Doctor Gouges Guide to go to God. want of food subjects us to temptations, that the minde cannot think of any thing else, Matth. 4. 1.
Thirdly, Raiment, clothes to cover our nakednesse, they are necessary, 1. To keep us from cold. 2. To hide our uncomely parts, to make us comely.
Fourthly, Fitting sleep, which is necessary, because 1. It much refresheth the minde. 2. Cheereth the body. 3. Preserveth health. 4. Is the most natural recreation.
Fifthly, Health, strength of body and vigour of minde.
Sixthly, Gods blessing on our food, apparel, sleep, physick, labours.
As we are members of a Family, we pray for these blessings:
1. Peace and quietnesse in the family.
2. Good and comely order.
3. Blessing on the Governours, good servants that are faithful, diligent, trusty, laborious, wise.
4. Governours are to beg faithful servants, Inferiours that they may be lawfully protected, rewarded and respected according to their pains.
As members of a Commonwealth we pray for 1. Protection by the Magistrate from all wrongs.
1. That we may possesse our own with quietnesse.
2. That we may quietly reap what we have sowed.
Petition 5th. And forgive us our trespasses as we forgive them that trespasse Oratio verè quotidiana…, quam docuit ipse Dominus, unde & Dominica nuncupatur, delet quidem quotidiana peccata, cum quotidie dicitur, Dimitte nobis debita nostra, quando id quod sequitur non solum dicitur, sed etiam fit, …icut & nos dimittimus debitoribus nostris. Sed quia fiunt peccata, ideo dicitur, non ut ideo fiant, quia dicitur. Per hanc enim nobis voluit salvator ostendere, quantumlibet juste in hujus vi… caligine atque infirmitate vivamus, non nobis deesse peccata pro quibus dimittendis debeamus orare, & cis qui in nos pec…, ut & nobis ignoscatur ignoscere. Aug. de civ. Dei, l. 21. c. 27.against us.
In the former Petition we are taught to ask temporal blessings for the maintenance of this present life. Now in this Petition and in the last our Saviour teacheth us to ask spiritual blessings for the obtaining of a better life. Of spirituall blessings in this life, there be two chief heads whereunto all the rest may be referred: viz. our Justification and Sanctification. For in these two, the Covenant of grace, and the benefits which in this life we receive by Christ do consist, Heb. 10. 16, 17. See Luke 1. 13.
To forgive is so to passe by an offence, as neither to exact nor to expectForgivenesse of sinne is a free and full discharge of a sinner from guilt and punishment, whereby he is received into favour with God. Justification is actus individuus, in reference to ones state wrought simul & semel, it is one continued act from vocation to glorification. any thing either in way of recompence or punishment for it. Both recompence and punishment are counted a kinde of satisfaction, which is directly contrary to remission.
God doth freely and fully discharge us from all our sins. Forgivenesse being an act of God, it must needs be both free and full. For whatsoever God doth he doth freely for himself, without any former desert, without expectation of any future recompence.
In this prayer we do not only get further assurance of the pardon of our sins (as some conceive) but a real forgivenesse of our daily sins, that saying, Our sins past, present and to come are all forgiven at once, is true *Mr Lyford on Tit. 3. 5. Though the fins of justified persons be not actually remitted, yet they are virtually and in respect of their state..
1. In respect of Gods purpose.
2. In respect of the price of our redemption.
3. In Christ our Head, yet sins to come cannot actually be forgiven to the person before they be committed.
Pardon supposeth alwaies an offence past, Rom. 3. 25. Ier. 33. 8. remembrance is of that which is past.
2. Confession and repentance is constantly joyned with pardon of sinne in Scripture, Acts 3. 19. 1 Iohn 1. 9. therefore remission of sinne is of sins past, one cannot repent of that which is to come.
3. To the pardon of sinne the Lord requires faith in a Mediator. In the Law they confessed their sins on the Sacrifice, put the sins on the scape Goat.
4. Remission of sin is a judicial act, Justification respects God as a Judge, he cannot pardon sin before it is committed.
5. This Doctrine that all sins to come are pardoned, layes the foundation of two corrupt principles, 1. That justified persons need not confesse sins. 2. That they may take as much comfort in the grace of God in all their sinful courses, as if they walked never so holily.
In respect of sins past and formerly pardoned, we pray for greater assurance of that pardon, or rather for the continuance of assurance we have received, because this daily Petition is a means appointed by God to work that assurance, but for the sins that daily are committed, it is the direct pardon of them which we desire of God in this Petition. And if these words Forgive us do signifie, Make us to knowMr Bedfords Examination of the chief points of Antinomianisme, chap. 4. See Mr Burgess of Justification, from Lecture 14. to 25. Vide Baldunum de Cas. Consc. lib. 2. cap. 2. Cas. 6. that thou hast long since forgiven us, as the Antinomians say, then why shall not the next words, As we forgive, receive the same interpretation? and why should it not also hold in the 4th and 6th Petition?
This Doctrine overthroweth the heresie of the Novatians, who do deny the forgivenesse of sins after Baptism.
The original word which we translate Trespasses, properly signifies Debts. Matth. 6. 12. foreign. See 14. & 15. v. Salvator peccata appellat debita idiotismo linguae Syriacae. Forsterus Miscel. Sac. l. 4. c. 1. Duplex est debitum, 1. Officii, quod quis expraecepto juris tenetur facere▪ …ic mutua charitatis offitia sunt debita; quia lex Dei illa pr…cipit, Rom. 13. 8. 2. Supplicii, quod quis ex sanctione juris tenetur pati, si officium suum neglexerit, …ic peccata sunt debita, ut in oratione Dominica, Matth. 6. 12. Et mor… …terna est debita Rom. 6. 23. debitum posterius contrahitur ex insoluto priori: ita ut si quis debitum officii plenariè dissolveret, faciendo id quod lex imperat, non teneretur aliquo debito supplicii ad patiendum id quod lex minatur. Sanders. de I… ramenti promissorii obligatione, Praelect. 1. Sect. 12.St Luke setting down this form of prayer, thus expresseth this Petition, Forgive us our sins: for we also forgive every one that is indebted to us, that is, which hath offended us. Sins are called Debts, because for them we owe punishment. For as in the Law there are two things: 1. Praeceptum, commanding or forbidding, and 2. Sanctio, threatning punishment against the transgression of the precept: so in every sinne there are two things answerable, foreign, the fault transgressing the Law, and the reatus binding over the transgressour to the punishment. In respect of which punishment every offendour of the Law is a Debtour, untill either the Debt be remitted him, or else he hath born the punishment, which is without end. When we pray therefore that the Lord would forgive us our debts, we do not only desire that the Lord would forget the fault, but also that he would remit the punishment unto which the guilt of our fault doth binde us over. The Papists hold that the Lord many times forgiveth the fault and retaineth the punishment. But sin is called a debt in respect of the punishment which we owe for it: and therefore this debt is not remitted if the punishment be retained. Again, the mercy of the Lord pardoneth no sin for which his justice is not satisfied.
Sinne is like a debt:
First, In the nature of the thing. A debt is the not paying of some thing which is due and reason a man should pay and perform. So sin is the not tendring unto God the due service and homage which we are bound in reason and conscience to perform unto him, since we are his creatures, and have received all from his bounty, and that upon condition of obeying him, we are bound to obey and serve him in and with all, seeing the same goodnesse which gave them doth also continue them to us.
Secondly, In the effects of it, which are principally two:
1. A man is still liable to actions and suits for it in the Courts of humane Justice, and to Writs and Arrests for that purpose, and therefore he cannot be in quiet and freedom if his Creditors will still stand upon their right: So are we by sinne made liable to the bitter and terrible accusations of our consciences, and to divers punishments and miseries as it were arrests or writs, summoning us to appear before Gods Tribunal, whither at length also death will drag us in spight of our hearts there to answer for our sins, but with this difference, that there is no shifting or escaping these arrests.
2. A man not having to pay, forfeits his body to imprisonment by the just sentence of the Judge. So we have forfeited our souls to the suffering of Gods most …itter wrath and displeasure, and to the suffering of eternal torments in hell. Thirdly, In the discharge. A debt is discharged upon two considerations, either paiment and satisfaction or free pardon. And paiment is either made by the parties self, or by some other in his behalf with the consent and acceptation of the Creditour. We our selves can make no satisfaction nor paiment to Gods justice, but Christ our Surety hath made satisfaction to his Fathers justice, and he was accepted for us.
As we, or, For we forgive.
This noteth not any deserving, to have our sins forgiven by reason of our forgivingLuke 1. Knewstub, Lect. on l. 6. 12. There is a reason given in this Petition more then in any other, because when the soul is once awakened with the apprehension of sinne; we have more need to have our faith confirmed in this then any other Petition. Matth. 18. 35. Not that we or any creature can forgive sins, because no man can satisfie for sinne which is directly against God, and a breach of his righteous Law: therefore we can never satisfie Gods infinite justice. The meaning therefore is, that we put away malice and all desire of revenge against them that have wronged us. M. Dod. them that offend us. But it is added for our instruction, to teach us that the Lord requireth this at our hands to be merciful, because he is merciful; and for our comfort to assure us, that if we pardon others, God will pardon us.
Equality is not here to be understood, but likenesse, for although we cannot be equal with the Lord, yet we must be like him, although we cannot forgive and love in the like measure, yet we must in like quality, we must forgive truly as God doth perfectly. So that the meaning is, we desire the Lord to forgive us; for even we also unfeignedly forgive our brethren.
Our forgivenesse of others cannot be a Samplar by which the Lord should pardon us, for we desire better pardon then we can shew to others.
2. Our brother cannot offend so much against us, as we do against God, therefore we beg a greater pardon. It is to be understood, but 1. As an argument to presse the Lord to pardon us. 2. As a qualification of one that would be pardoned, if we would be pardoned we must pardon. 3. It is a sign whereby we may conclude that we are pardoned.
In trespasse there are two things, Damnum & injuria. A damage, this may be so great as we may seek satisfaction, but we must pass by the wrong.
There are divers Reasons why we should forgive our brethren the injuries they offer to us.
First, From God, who not only commands it, but hath given us an example to imitate, for he is plentifull in forgivenesse, Exod. 34. 7. He so great and infinitely excellent above us, pardons us farre greater indignities then the injuries offered to us.
Secondly, From our selves. We have more grievously offended God then any can us, and some other men perhaps as much.
Thirdly, From our Brethren which have offended us; they are our brethren, men and women as we are, have one Religion, serve one God, and trust in one Saviour. Forgive we pray thee (said Iosephs brethren to him) the trespasse of the servants of the God of thy Father. Those which offend us are the servants of the God of our Fathers, even of the same God whom we and our fore-fathers have worshipped.
Fourthly, From the duty it self.
1. In regard of the danger that will follow if we do it not, being excommunicated, as it were, from Gods house and all his Ordinances, Forgive us as we forgive others, but we forgive not others.
1. Our prayers are turned into sin, for we lift not up hands without wrath.
duplicate page duplicate page 2. We hear in vain, having not put off the superfluity of naughtinesse.
3. We come to the Sacrament to no purpose, for we have not purged out the old leaven, Mat. 5. 24.
2. We are uncapable of any comfortable assurance of the remission of our sins, Matth. 6. 15. and consequently of life everlasting.
2. In regard of the good we shall obtain if we do it.
1. We may know by this that God hath forgiven us, We love, because he first loved us, 1 John 4. 19. and we forgive because he first forgave us.
2. We may hereby comfort our souls in the day of temptation, when the conscience is perplexed with doubting of pardon.
We shall be forgiven, we have Gods promise for it, Matth. 6. 14. our forgivenesse doth not deserve forgivenesse, but it is only a sign and assurance of it, our services are acceptable, and our souls capable of eternal felicity, it brings a great deal of ease and quietnesse to the minde. For so farre as any man can forgive a wrong, so farre it ceaseth to vex him, not the injuries we receive disquiet our hearts, and interrupt our peace, but the frowardnesse of our spirits which cannot pardon and passe by these wrongs.
Petition 6th. And leade us not into temptation, but deliver us from evil.
In the former Petition we begged the grace of justification, in this we crave the grace of Sanctification. In the former we asked freedom from the guilt of sin: In this we crave deliverance from the evil and corruption of sin, and strength against tentations alluring us thereunto.
This Petition well followeth the former. For when it pleaseth the Lord to forgive sin, he delivereth them from being hardened therein. Knewstub on the Lords Prayer.
Leade us not into, or rather bring or carry us not into.
It is one thing to tempt, and another thing to leade into tentation. We do notInduci in tentationem est superari à tentatione, non itaque petimus ut ab omni tentatione simus liberi, sed ne ab ea vincamur. Egardi Medulla S. S. Theol. Tentatio sumitur pro periculum & experimentum capere vel fidei, vel patientiae, &c. ut in Abrahamo. Deinde Deus hominem tentat cum hominem in suas cupiditates tradit, aut occasionem peccandi offert, non adigit quempiam, ut hoc faciat, sed cum summa oblectatione quisque peccatum patrat. Non facit illud tanquam approbator mali quod fit, sed tanquam justus judex qui gravissime peccantes gravissimis suppliciis iniquitatem coercet. Cartw. in Harmon. Evangel. desire not to be tempted, but when we are tempted to be delivered from evil, that we quail not in the tentation. And so our Saviour praieth, Iohn 17. 15. Therefore these two branches are not to be distinguished into two Petitions, as the adversative particle But sheweth. As if we should say, O Lord, do not thou give us over to the tempter, nor leave us to our selves; but with tentation give an issue, that we be not overcome in the tentation, but preserved and delivered from evil.
Temptation is that whereby we take knowledge or proof of any thing, Deut. 4. 37.
Temptation unto sin is here meant, whether it arise from Satan, our selves, or other men. The principal thing against which we are here taught to pray is the power of temptation, as is evident by this particle Into.
In that God permitteth and instigateth tempters to tempt men, and withdrawing his grace which is sufficient for them, leaveth them who are not able to stand of themselves, he is said to leade them into temptation.
God tempts us:
1. To prove us, Deut. 8. 3. that we may know our selves.
2. To humble us.
3. To do us good in the end.
4. By leaving us to our selves, that we may know how weak we are, 2 Chron. 32. 31.
5. By extraordinary Commandments, Gen. 22. 1.
6. By outward prosperity, Prov. 30. 8.
God leades us into temptation:
1. By withdrawing his grace and holy Spirit.
2. By offering occasions.
3. By letting Satan and our own corruptions loose.
The Devil moveth, allureth and provoketh man to sinne, Exod. 17. 2. Deut. 6. 16.Though Satan doth tempt us, yet he cannot prevail over us, but by our selves, John 14. 31. so he found nothing in Adam, but he yeelded to him. Iob stood under greater temptations then Adam fell. Its no sin to be tempted of the world and Satan▪ 1. Every sinne is actus proprius, the soul that sinneth it shall die. 2. Actus deordinatus, a declining from that integrity God bestowed on us. We have no power over the world and Satan. Psal. 78. 18, 19. hence he is called the tempter, Matth. 4. 3.
He tempts,
1. By inward suggestions, Iohn 13. 2. being a Spirit he hath communion with our souls, and can dart thoughts into us, so he filled the heart of Iudas.
2. By outward objects, Matth. 4. 3, 4, 8. he sits his baits to our constitutions, the tree of knowledge was present to the eye, pleasant and good for food, there was an outward occasion.
The world tempts by persons in it, or things of it. The flesh tempteth, when we are enticed by our own corruption, Iam. 1. 14.
Temptation hath five degrees:
1. Suggestion.
2. Delight.
3. Consent.
4. Practice.
5. Perseverance or constancy in sinning.
God preserves his people from Satans temptations six wayes:
1. By laying a restraint on Satan, that he cannot tempt them. See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them.
2. When he preserves them from occasions of evil without. Satan doth not only stir up lust within, but lay a bait without, Iam. 1. 14. God will not suffer Satan to lay a bait for them, Psal. 96. 3. Eccles. 7. 26.
3. When he so strengthens their graces that a temptation shall not take, Gal. 5. 27. Col. 2. 15.
4. When he layes affliction upon them, as preventing physick, Iob 33. 16, 17. the Crosse keeps them from sin, Hos. 2. 5, 6.
5. He shews them the beauty of holinesse, by which the glory and sweetnesse of sin vanisheth, Psal. 110. 3.
6. By casting into the soul quenching considerations.
But deliver us from evil, or, out of evil.
By evil we are to understand all the enemies of our salvation, the flesh, world,B. Downam. See Elio…. and the devil, sinne and hell, and all punishments of sinne, but especially the devil, who in the Scriptures is called foreign, the evil one, though not only him, as Scultetus seems to interpret it, Exercit. Evang. l. 2. c. 33.
Under evil is comprized,
1. Satan the principal author of evil.
2. All other kinds of evil.
Satan in other places is styled the evil one, 1 Iohn 2. 13, 14. and this word Evil isDr Gouges Guide to go to God. The Article doth not necessarily imply that the devil onelyonly should be here meant, yet he may be included among other evils. The word is of all genders, and may comprise all evils under it. It is best (where there is no circumstance of restraint; as here is none) to expound the Scripture in the largest extent, especially in such a summary as this, where so much matter is comprised under these words. D. Gouge. oft put for every thing that is contrary to good, and that with the Article prefixed before it, Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent, so on the contrary is evil, Gen. 48. 16. The greatest evil of all is sin, Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil. In this large extent is the word here to be taken. And because it compriseth under it all manner of evils, it is fitly set in the last place.
Evil in Scripture hath three significations:
1. Afflictions and crosses, so the time of old-age is an evil time, Eccles. 12. 1.
2. By evil is meant the devil, Matth. 5. 37.
3. By evil is meant sin especially the power of it, and so it is taken here not excluding the devil.
foreign Deliver signifieth two things:
1. To keep and preserve, to protect and defend from evil, that we fall not intoSee Joh. 17. 13 … Cor. 1. 10. it, as 1 Thess. 1. 10.
2. To deliver, and as it were to pull us out of the hands, that is, power of our spiritual enemies: as the word is used, Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17, 18.
This deliverance which we orave is either inchoate in this life, or perfect in the life to come, both by Christ, Luke 1. 74.
But deliver] These words are a limitation or explication. But couples like things together.
We desire in this Petition,
That we may not be exercised with trial in our estate, good name or body, if God so please, or that he would support us if we be tried.
The deliverance which we crave is either inchoate in this life, or perfect in the life to come: both by Christ, Luke 1. 74.
Some from these words, Deliver us from evil, hold that one may pray for perfection of holinesse, to be freed from the very being of sinne, the words mean (say they) to be delivered from all sinne, and all degrees of it. They alledge also other places to prove this, viz. 2 Cor. 13. 7, 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers (say they) be not fulfilled in this life, yet one should say up prayers for absolute perfection.
1. Because thereby the manifests his perfect displeasure against sinne, and perfect love to the Commandment of God.
2. Hereby he manifests the truth and sincerity of his heart, he would not onelyonly not have sin reign, but he would have it not to be in him.
3. Hereby he doth his duty in striving after perfection, Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not.
4. His prayer shall be answered in degrees, though not in perfection: as there are severall degrees of accomplishing Prophecies, so of answering Prayers.
5. Your prayers are of an everlasting efficacie, because they are offered to God by the eternal Spirit, Heb. 9. 14. upon the same Altar that Christs Sacrifice was offered, therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit.
Others say, such perfection may be desired, and were to be wished, if it might be had, yea must be set before us as an exact copy to write after, white to aim at, with endeavour to come as near it as we can, but they see no ground to pray for it, since they cannot pray in faith, because they have no promise; nay it is not a state compatible with this life since the fall, and they think it is too great a presumption to pray for that which they have no promise for, and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed, or is like to doe.
Hitherto of the Petitions: Now followeth the Conclusion of the Lords Prayer in these words, For thine is the Kingdome, the Power and the Glory for ever and ever Amen.
For howsoever this clause is omitted of the Latine Interpreters, and is rejected byB. Down. Erasmus *Vide Scult. Exercit. Evang. l. 2. c. 33. These words are not found in the Evangelist Luke, but in Mat. 6. 3. they are expressed, and it is sufficient that one Evangelist hath recorded them. Elton., yet was it added by our Saviour, and registred by Matthew. For
1. The Greek Copies have it.
2. The Syriack Paraphrast translateth it.
3. The Greek Writers expound it, as Chrysostom and Theophylact. And
4. It is not only consouant with the rest of the Scriptures, but also in this prayer hath a necessary use. For praise is to be joyned with prayer, the Petitions contained a specification of our desires, this conclusion partly a confirmation of our faith joyned with praising God, in these words, For thine is the Kingdome, and the Power, and the Glory, for ever and ever: and partly a testification both of our faith, and of the truth of our desires in all the former Petitions, in the word Amen.
It appeareth manifestly that this sentence was borrowed from the Prophet David, 1 Chron. 29. 11. with some abridgement of the Prophets words.
2. Without this we should not have had a perfect form of prayer; it consistethCartw. on the Rhem. Test. Some say from Dan. 7. 14. of Thanksgiving as well as Petitions.
It is both a Doxologie, a giving praise, and an Aitiologie, a rendering a reason, therefore our confidence is in thee, and thou wilt doe for us according to our requests.
God in this reason is set out by his Attributes, for these words, Kingdome, Haec verba adjecta sunt ut siduciam nostram firment & stabiliant. Quemadmodum ergo pleni fiducia in Dei bonitatem & potentiam …xor…i dicentes: Pater noster qui es in Coelis: ita tandem finimus dicentes, Quia tuum est Regnum, Potentia & Gloria in aeternum. Discrimen inter Regnum, Potentiam & Gloriam hominum & Dei; Homines habent Regnum, Potentiam & Gloriam, sed 1. Non habent à seipsis sed à Deo. 2. Non habent sibi sed Deo cujus sunt loco. 3. Habent ad breve tempus. Egardi Medulla S. S. Theol.Power, Glory, For ever, doe point out four distinct Attributes of God, which are,
1. Soveraignty, Psal. 22. 8. Kingdome.
2. Omnipotency, Ier. 32. 17. 2 Chron. 20. 6. Power.
3. Excellency, Psal. 113. 4. and Isa. 6. 3. Glory.
4. Eternity, Psal. 90. 2. Isa. 57. 15. For ever.
These Attributes are applied to God by a special property and excellency. So much doth that Particle Thine, and the Article The import. As if he had said,This prepositive Article importeth two things, 1. A generality, God is King over all the earth. 2. Superiority, He is King of Kings and Lord of Lords, Bishop Andrews. The end of our Petitions why we should have them granted, is, that Gods Kingdome, Power and Glory may be advanced. By this also our faith is strengthened in the hope to obtain our requests. Thine and thine only are these. Thine they are originally of thy self, and that in an infinite measure and degree. Though the Particle Thine be but once expressed, yet by vertue of the copulative Particle And, it is particularly to every of the other properties.
As for the 4th Attribute Eternity, intimated in this clause, For ever, it is so expressed, as appertaining to all and every of the other three. For Gods Kingdome is for ever: his Power for ever: his Glory for ever: and whatsoever else is in God, is, as God himself, for ever.
There is a two-fold Kingdom of God:
1. Universal, which some call the Kingdom of his Power, whereby he ruleth and governeth all things, Psal. 103. 19. 2 Chron. 20. 6.
2. Special, the Kingdome of Grace in this life, and of Glory in the life to come. In the former he communicateth Grace to his servants, ruling in them by his Word and Spirit. In the later he communicateth Glory to his Saints, vouchsafing unto them the fruition of himselfe, who shall be to them all in all.
Gods only is truly and properly power, his is the power, see Psal. 62. 11.
Gods power is his ability to do any thing, it extendeth it self to every thing that by power may be done, Gen. 18. 14. Ier. 32. 27. See Luk. 1. 37. Mar. 10. 27. In this respect he is styled God Almighty, Gen. 17. 1.
And the Glory] Whereby is meant that excellency which is in God. For the excellency of a thing, that which causeth it to be in high esteem, and procureth a name, fame, and renown unto it, is the glory of it. Cabod the Hebrew word signifieth also weightinesse. The Greek word foreign, Fama, Gloria, both Fame and Glory, for Glory causeth Fame.
For ever.
The Kingdome, Power, and Glory of God are amplified by their unchangeable continuance. This phrase [For ever] implieth both Eternity and Immutability.
The phrase in the original, to translate it word for word, is for ages. The originalforeign, in secula. foreign quasi foreign. Arist. lib. 1. de Coelo. Saculum Latinis spatium est centum annorum. Itaque multitudine saeculorum aeternitas intelligitur. Rami Comment. de Religione Christiana, lib. 3. cap. 10. root (foreign) doth properly signifie that which is for ever. Now because an age is the longest usual distinction of time, the same word that signifieth eternity is put for an age. And when there is no end of that which is spoken of, the plural number indefinitely without any limitation thus for ages, is used to set out the everlastingnesse of it.
Amen.It is a witnessing of our faith, and of our desire of the things prayed for, it is as much as So it is, or, So be it; This we have prayed for, and this we heartily desire, and most assuredly look for, 1 King. 1. 36. Mr Dod. Amen in the Creed is not only to assent to the truth of the Articles, that Christ was crucisied, died, but to assure our selves by faith that all those benefits are ours, and so in the Lords Prayer. Dike. Amen imports, 1. An assent to all that hath been before mentioned, Deut. 27. 15, &c. 2. An earnest desire thereof, Jer. 28. 6, 7. 3. Faith in obtaining our desire, 1 Cor. 14. 16. D. Gouge in his Catechism.
Ierom cals it fitly, Signaculum orationis.
It is the ratification of all, the testification both of our faith and of the truth of our desire. It signifieth two things, a aJer. 11. 5.wish of the heart to obtain what hath been uttered, or else a perswasion of heart bRom. 1. 25. Liber quisque Psalmorum terminatur Amen, ut Psal. 41. & alibi, hoc verbo crebrò in Evangelio utitur Christus: quandoque in Ecclesia primitiva populus respondebat Amen post recitatas preces; ut videre est 1 Cor. 14. idem valet ac foreign, ut LXX reddunt: vel, ut alii, firmetur, stabiliatur: ab radice aman, id est, verax ac fidelis fuit. Voss. de Orig & Progres. Idol l. 1. parte altera. c. 8. Haec vocula Hebraica est, & est vel ass… verantis, significantis firmum est, vel optantis significans firmum esto, ut Psal. 41. ult. Piscat. Optimè vim ejus explicat, Jer. 28. 6. Amen, fic saciat Dominus. De Dieu in 1 Cor. 15. 14 Est adverbium affirmandi & jurandiper ipsam veritatem, & videtur inde suam traxisse originem foreign, id est, juro, Joh. 16. 23. O …eatos nos quorum causa Deus jurat! O miscrrimos, si nec juranti Domino credimus! Tertul. li. de poenit.that the thing shall be obtained, both here.
The meaning of it is thus much: as if we should say, As I have made these requests unto thee, O Lord, so do I both unfeignedly desire the performance of them, and also truly beleeve that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good: and in this perswasion I rest, attending thy good pleasure.
It is an Hebrew word signifying truly, even so, or, so be it, and yet continued in all languages, and by the use of it as well known as any other English word.
Some good Divines have held it to be an Oath, it is an asseveration, and seems to be the same with Yea, Yea. Vide Fulleri Miscell. Sac. lib. 1. cap. 2. Et Dilherri Electa l. 2. c. 20.
Since our Saviour teacheth us to end our prayers with Amen, it is our duty to say Amen, Nehem. 8. 6. 1 Cor. 14. 16. Vide Bezam in loc. See Deut. 27. 15. 1 Chron. 16. 36 Psal. 106. 48. It is a common subscribing as it were unto the Petitions and Thanksgivings which are offered unto God.
2. Hence it followeth that prayer should be made in a known tongue, else how should we consent or say Amen? See. 1 Cor. 14. 9, 11, 16, 19.
Chrysostom celebrated the Eucharist among the Grecians, in Greek, and Ambrose amongst the Latines, in Latine; The same may be said of Basil, Nazianzen, ierom and other Fathers. In Italy, Greece, Asia and Aegypt, the Liturgy is celebrated in the same tongue in which the Sermons were preacht. The Armenia…s, Ethiopick and Muscovite Churches now perform their Divine Service in the vulgar tongue. See B. Daven. Deter. of Quest. 41.
3. Men should be attentive when they pray with others, how canst thou otherwayes say Amen, and assent to the prayer?
4. We should wait upon God for the accomplishment of our desires.
Mr Perkins on the Lords Prayer, saith, It is of more value then all the prayer besides. His reason is, because it is a testification of our faith, whereas all the Petitions beside are testifications of our desires.