The Sum of Christian Religion, Catechism · Part 3 · prayer · Question 125
ON THE 50. SABBATH.Queſt. 125. What is the fourth Petition?
Anſ. Give us this day our daily bread: that is, give unto us all things, which are needfull for this lifeaPſal. 145.15, 16. & 104.27, 28 Mat. 6.26., that by them we may acknowledge and confeſſe thee to be the only fountaine, from whence all good things flowbJames 1.17. Acts 17.28. & 14.17.; and all our care and induſtry, and even thine own gifs to be unfortunate and noyſome unto us, except thou bleſſe themc1 Cor. 15.58. Deut. 8.3. Pſal. 37.16. & 127.1, 2.. Wherefore grant, that, turning our truſt away from all creatures, we place and repoſe it in thee alonedPſ. 55.23. & 62.11. & 146.3. Jer. 17.5, 7..
The Explication.
THis petition concerning our daily bread, ſhould (it ſeemeth) have been placed after the petition following touching remiſſion of ſinnes. For the greater and more excellent benefits are firſt to be prayed for, and the leſſe, and leſſe worth at laſt to be ſought for. But Chriſt, reſpecting our infirmity, allotted to this petition of our daily bread, the fourth, and as it were middle place,The reaſon of the order and place of this petition. that ſo we might both begin and ſhut up our prayer with petition of ſpirituall bleſſings, as the moſt principall; and that the obtaining of corporall benefits might more and more confirme in us a confidence of obtaining ſpirituall graces. In this petition we deſire corporall bleſſings, concerning which we are to obſerve theſe queſtions;
1. Why corporall bleſsings are to be deſired.
2. How they are to be deſired.
3. Why Chriſt compriſeth corporall blesſings under the name of bread.
4. Why he calleth it, Our bread.
5. Why he calleth it, Daily bread.
6. Why he addeth, This day.
7. Whether it be lawfull to deſire riches.
8. Whether it be lawfull to treaſure up any thing for the time to come.
1. Why we are to deſire corporall bleſsings. WE muſt deſire corporall bleſsings at Gods hands as well as ſpirituall: Gods Commandement. 1. Generall.In reſpect of Gods commandement, which may ſuffice us, albeit there were no other cauſe. And we have a Commandment hereof from God, both generall and ſpeciall. For Chriſt ſaith in generall, Aske and ye ſhall receive. Mat. 7.7. 2. Speciall.And a ſpeciall Commandment he ſetteth down before this forme of prayer which himſelf preſcribeth unto us. After this manner therefore pray ye; Mat. 6.9.by which Commandment Chriſt alſo willeth us to deſire bread, or corporall bleſſings of God. Now, whereas Chriſt ſaith:Mat. 6.32, 33. Seeke firſt the kingdome of God and the righteouſneſſe thereof, and all things ſhall be miniſtred unto you: And againe, Take no thought what ye ſhall eate: he doth not therein forbid us to deſire our daily bread, even corporall bleſſings, but he forbiddeth this diſtruſtfulneſſe. Gods promiſe.In reſpect of Gods promiſe: becauſe God hath promiſed that he will give us things neceſſary for our life: and he promiſed theſe to no other end, then that we ſhould deſire them of him: and he promiſed them, that we ſhould thereby have a ſpirituall, not a fleſhly ſecurity of obtaining them.Mat. 6.32. Your Father knoweth what ye have need of. Gods glory.In reſpect of Gods glory: that namely there may be a knowledge and profeſſion of Gods providence, eſpecially towards his Church. God will have us to aſcribe this praiſe unto him, becauſe he is the fountaine of all bleſſings and benefits, and that we may not deeme theſe things to come by chance to us. Our comfort. for the care God hath over each of us.For our comfort: that theſe corporall bleſſings may be tokens to us of Gods fatherly good will towards us; ſeeing wholeſome bleſſings and benefits are promiſed and given to the children of God only. Wherefore when they are beſtowed on us, we muſt be perſwaded that we are of the number of them, to whom God hath promiſed to give them. Exerciſe of our faith in the promiſe of grace.Becauſe the deſiring and expecting of theſe bleſsings, is the exerciſe of our confidence in the promiſe of grace: or it is the exerciſe of our invocation, faith, and hope. For we cannot promiſe unto our ſelves corporall bleſſings, nor deſire them, except we reſolve that we be in favour, and except we be aſſured of ſpirituall bleſſings, and of Gods good-will towards us. Our neceſsi…y. Pſal. 115.18.For our neceſsity, that we may do the will of God here on earth: which without daily bread we cannot here do. The dead praiſe not thee, O Lord. Expectation of all goodneſſe from God.That the deſire of theſe bleſsings may be a confirmation in our minds, and a profeſsion before the world, that God is he who giveth even the leaſt benefits. our comfort of Gods continuall care over the whole Church.For this our comfort: that we may know that the Church on earth ſhall ever be preſerved, ſeeing God heareth us, and will give us our daily bread, according to his promiſe.
2. How corporall bleſsings are to be deſired. Corporall bleſſings, as well as other bleſſings promiſed in the Goſpel, are to be deſired, With confidence of Gods favour.With a confidence and full perſwaſion of Gods favour: becauſe otherwiſe we are not heard, neither are theſe bleſſings good and wholeſome for us; and God may anſwer, that we are not of them unto whom he hath promiſed theſe things. With a condition of Gods willWith a condition of Gods will and pleaſure: that is, with a ſubmitting of our will to Gods will, that God would give us what we ask, if it pleaſe him; and as he knoweth they may make for our good, and his glory: becauſe God hath promiſed theſe bleſſings not with any determined or definite circumſtances. For God hath not defined in his word, what corporall bleſſings he will give us: but as touching ſpirituall, he hath promiſed expreſly, that he will give them to every one that asketh them. With faith of being heard.With faith and beliefe of Gods hearing us, ſo that we certainly bel…eve that God will give us ſo much as ſufficeth. To ſerve God and our neighbour.To this end, as thereby to ſerve God and our neighbour; not to ſatisfie our luxurious deſires, nor for oſtentation. They who deſire them not after this ſort, are not heard; that is, ſuch things are not given them, as may tend to their ſafety: and albeit they receive that which they deſire, yet are they not indeed heard of God, becauſe thoſe things which they receive, are not good and profitable unto their ſalvation. We are here to obſerve, that the Lord commandeth us in generall to pray for corporall bleſsings, neither hath defined in his word, what corporall bleſsings he will give us, and hath with this condition promiſed to give them us, namely, as the ſafety and ſalvation of every one, and the manifeſtation of his glory requireth. The reaſons hereof are theſe:Two cauſes why corporall bleſſings are conditionally to be c…a…ed. 1. Becauſe we oftentimes know not what we aske, and what is expedient for us. And often we aske things neither profitable to us, nor ſerving for Gods glory, or the ſalvation of others. But God knoweth beſt, what is convenient and meet for us for the manifeſting of his glory, and for the furthering of our own ſalvation. Seeing then we often erre in deſiring corporall bleſſings, God giveth none other unto us, then ſuch as he knoweth to be meet and profitable for us. But ſpirituall bleſsings God hath promiſed not in generall only, but both ſpecially, and ſimply without any condition annexed. For they are ſimply profitable unto us, and God himſelf hath preſcribed the manner and way which we are to follow in them: ſo that in deſiring them we cannot erre. For, what things God hath ſimply promiſed us, the ſame we ought ſimply to deſire: and what things he hath ſpecially and abſolutely promiſed us, the ſame muſt we in like manner abſolutely aske and deſire. So muſt we ſimply deſire the holy Ghoſt, becauſe God hath ſimply and expreſly promiſed that he will give the holy Ghoſt to every one that deſireth him. 2. That we may learne to be content with thoſe things which we have received of the Lord, and ſubmit alwaies our will to his pleaſure and purpoſe. So God alſo for this cauſe hath commanded us in generall to deſire corporall bleſſings, that ſuch a deſiring of thoſe bleſſings may be an exerciſe of our faith, and of the ſubjection and ſubmitting of our will to the will of God.
3. Why Chriſt compriſed corporall bleſsings under the name of bread. UNder the name of bread, by a Synecdoche,Bread ſignifieth, 1. All nouriſhment. which is an uſuall figure of ſpeech to the Hebrews, Chriſt compriſed all corporall bleſsings, and ſuch as are neceſſary for this life; as are all food, victuals, raiment, health, civill peace. This is apparent by the end and ſcope of the petition. For we deſire bread for our neceſſity. But many other things are neceſſary for us. Therefore we deſire them alſo under the name of Bread. And this Hebrew Synecdoche is found often in the ſacred Bible: as, In the ſweat of thy face ſhalt thou eate bread. Gen. 3.19. Pſal. 41.9.He which did eate of my bread hath lifted up the heele againſt me. Furthermore,2. The bleſsing of them, even our wholeſome uſe. Chriſt did not only compriſe things neceſſary themſelves under the name of Bread, but alſo the profitable uſe of them: For bread, without the bleſſing of it, is no better then a ſtone. And therefore comprehended he all theſe things under the name of Bread, 1. To bridle and reine our deſires, The reaſons of this Synecdoche.and to teach us that we ſhould ask bread only; that is, only things neceſſary for us to ſuſtaine our life, and to ſerve God and our neighbour both in our common and proper vocation and calling. 2. To teach us to pray that this bread might be profitable unto our ſalvation; that is, that thoſe corporall bleſſings might tend to our ſalvation, or that the uſe of thoſe corporall bleſſings might be good and ſaving unto us. For bread, without this good and ſaving uſe, is a ſtone. Now bread is made good and ſaving unto us, 1. If we receive it with faith, and with that minde, and after that manner, and to that end which God requireth; to wit, if we ſtick not in the creatures, but pierce with our minde to God himſelf the Creatour of all things, and the fountaine of all benefits or gifts. 2. If we deſire that he will give to the bread obtained and received from him, Levit. 26.26.a force and vertue of nouriſhing and ſuſtaining our bodies; that is, if we ask not only the bread, but the bleſſing alſo of the bread at Gods hands. For, unleſſe he bleſſe, all our cares and labours are b…t vaine, and the very gifts of God become unprofitable, yea hurtfull unto us, according to that his commination, I will breake the ſtaffe of bread. Hereby now it is plainly cleere, what we deſire, when we deſire bread: namely, 1. Not great riches, but only things neceſſary. 2. That they be bread to us: that is, that they may be good and ſaving to us through Gods benediction and bleſſing, wherewith if they be not accompanied, the bread ſhall not be bread, but it ſhall be as a ſtone or poyſon to us. For he that giveth bread, that it may be to him that receiveth it no better then a ſtone; giveth a ſtone, not bread. And ſuch are the bleſſings which the wicked receive of God, and ſnatch as it were unto themſelves.
4. Wherefore Chriſt calleth it our bread. CHriſt willeth us to deſire our Bread, not mine, thine, or any other mans Bread. 1. That we ſhould deſire thoſe things which God giveth us. For the bread is made ours, which is given us of God neceſſary for the ſuſtenance of our life. Therefore give us our bread, ſignifieth, Give us bread, O God, aſſigned unto us by thee, which thou wilt have to be ours. God as an houſe-holder doth diſtribute to every one his portion, which we deſire for our ſelves of him. 2. That we ſhould deſire things neceſſary, gotten of us by lawfull labour, in a kinde and trade of life pleaſing to God, and honeſt, and profitable to the common ſociety; that is, which we may receive through ordinary meanes, and by lawfull waies, the hand of God from heaven reaching them out unto us. He that will not worke, let him not eate. 2 Theſ. 3.10.3. That we may uſe them with a good conſcience and thankeſgiving. For God will have us aſſured, that when he giveth us theſe bleſſings, he giveth us with them the power of enjoying them: yet ſo that he will not have us uſe his gifts as ravenous robbers, but freely and with thankſgiving.
5. Wherefore Chriſt calleth it daily bread. CHriſt calleth the bread, which we muſt deſire of God, daily: 1. Becauſe he will have us daily to deſire as much as may for every day ſuffice us. 2. Becauſe he will bridle our raging and endleſſe luſts and deſires.Mat. 6.31. Your Father knoweth what ye have need of. A ſmall thing unto the juſt man, Pſ. 37.16. & 34.9.is better then great riches to the wicked and mighty. Nothing wanteth to them that feare the Lord; that is, no profitable and neceſſary thing. Therefore give us daily bread; that is, give us bread ſufficient, give us ſo much of things neceſſary for our life, as ſhall be needfull for every of us in his vocation and calling to ſerve God and our neighbour.
6. Why Chriſt addeth, This day. CHriſt addeth it, 1. To meet with our diſtruſtfulneſſe and covetouſneſſe, and to reclaime us from theſe vices. 2. That we ſhould depend on him only, as yeſterday, ſo this day, and to morrow: that namely, we alwaies looke for the neceſſaries of this life at the hands of God, that we know them to be given us of God, not to be gotten by our own hands, or labours, or diligence: that alſo we know that they being received, profit not our body, except Gods bleſſing do accompany them. 3. That the exerciſe of faith and prayer may alwaies be continued in us. For as long as it is ſaid, This day, ſo long will he have prayer to be continued, that ſo we may yeeld due obedience to that commandement,2 Theſ. 5.17. Pray alwaies.
7. Whether it be lawfull to deſire riches. THis queſtion, together with the next enſuing, ariſeth out of the former queſtions. For when we are willed to deſire onelyonly daily bread, and that this day, it ſeemeth at the firſt ſight, that it is not lawfull either to deſire riches, or to put up any thing for the morrow. But it is verily lawfull to deſire riches, if, taking away all ambiguity and doubtfulneſſe of the word, we underſtand by the name of riches, things neceſſary for the ſuſtenance of life:What Epicurus took riches to be. As the Epicure defined riches, to be a poverty agreeable to the law of Nature. This definition is good. For they are to be accounted truly rich, who have things neceſſary ſufficient to maintaine life, and who live content here-with. And if we ſo take the name of riches, riches are doubtleſſe to be deſired of God; in as much as we ought to deſire ſuch things as are neceſſary for nature, and our place and function whereunto God hath called us. The reaſon hereof is, becauſe theſe neceſſary things or riches, are the daily bread which we ought to deſire. They are alſo otherwiſe defined, To be an abundance and plenty over and above things neceſſary. So Craſſus (ſurnamed, the Rich) ſaid, that no man was rich, but he who was able to maintaine an Army with his revenues.
If we take riches in this ſenſe, riches are not at all to be deſired of God. For this we are not to aske our daily bread. And Salomon in the perſon of all the godly ſaith,Prov. 30.8. Give me not poverty, nor riches: by which words the Spirit of God alſo by Salomon teacheth us to pray againſt riches; that is, abundance above things neceſſary.2 Tim. 6.9. Hither belongeth alſo that of Paul, They which will be rich, fall into tentations, and ſnares, and into many fooliſh and noyſome luſts, which drowne men in perdition and deſtruction: for which cauſes riches are called Thornes by Chriſt, which cannot be handled without danger of pricking.1 Tim. 6.6. But contrariwiſe, godlineſſe is great gaine, if a man be content with that he hath. But notwithſtanding, if God hath given us any thing, beſides thoſe things which are neceſſary for us, let us doe our diligence to uſe them well, or reſerve them to good uſes. For Chriſt commanded his Diſciples to gather up the broken meate which remained, that nothing bee loſt. And famous and notable is the example of Joſeph, John 6.12.who by the fore-warning of the Oracle,Gen. 41. gathered and laid up food in the time of plenty, for the yeares of dearth to come. But here we muſt take heede, 1. That we repoſe not our confidence in them. 2. We muſt avoid luxury and all abuſe of them. 3. We muſt conſider that we are Gods ſtewards, who. hath committed theſe riches unto us, to imploy and beſtow well,Three things to be weighed in our treaſuring up of riches. and that by this meanes he hath laid a burthen upon us; and therefore ſhall we one day render an account to God of our ſtewardſhip and adminiſtration.
8. Whether it be lawfull to put up any thing for hereafter. IT is doubtleſſe lawfull to put up ſomething for the time to come, according to this commandement of Chriſt, Gather up the broken meate which remaineth, that nothing be loſt. This is alſo included in the word Our. For we are commanded to ſuccour and help the Common-wealth when need is, and beſtow ſomething on the poore. Therefore we muſt lay up ſomething whereby to doe this, and we muſt lay up of our own. Hither belong alſo ſuch precepts and commandements as ſpeake of parſimony and frugality, which vertues are buſied in keeping, and well and profitably diſpoſing of things well gotten, to a mans owne uſe, and the uſe of his friends, avoiding all ſumptuouſneſſe, prodigality, and luxury, and laviſhing or miſ-ſpending the gifts of God. The Apoſtle teacheth, that it is the duty of Parents to lay up ſomething for their children, when he ſaith: The children ought not to lay up for their fathers. 1 Cor. 12.14.Yet here we are to obſerve theſe three things: 1. That thoſe things which are ſtored up be lawfully gotten, purchaſed by lawfull and honeſt labour and induſtry. 2. That we repoſe no confidence in them. 3. That they may be imployed on lawfull and neceſſary uſes both of our owne and others: as, to the honeſt maintenance either of our life and family, or our friends. Likewiſe to the preſervation of the Church, to aide the Common-wealth when need ſhall require, and beſtow ſomewhat on the poore, and our needy brethren: Hereof ſaith David: Truſt not in wrong and robbery, give not your ſelves unto vanity. Pſal. 92.10.If riches increaſe, ſet not your hearts upon them. And Paul: Let him that ſtole, ſteale no more: but let him rather labour, and worke with his hands the thing which is good, Epheſ. 4.28.that he may have to give to him which needeth.
Now ſhall anſwer eaſily be made to ſuch objections as may be oppoſed againſt this petition. Object. 1. That which is ours, we need not deſire: Bread is ours: Wherefore we need not to deſire bread. Anſ. There is a diverſe ſignification in the word Ours: For in the Major propoſition it ſignifieth a thing which we have in our owne power: in the Minor, a thing which is made ours by Gods gift; or, which by prayer we obtaine of God, as hath beene before declared. Object. 2. That which is not gotten by labour, but by prayer, that we need not labour for: Our daily bread is not gotten by labour, but by prayer: Therefore we need not labour, but pray onelyonly. Anſw. Here is a fallacy, taking that for ſimply true, which is true but in part. Such things as ſimply are not, or cannot be gotten by labour, neither as a cauſe, nor as a meane, for theſe indeed in vaine we labour. But though our labours be not neceſſary, as the whole and principall efficient cauſes whereby corporall bleſſings are gotten, yet they are neceſſary as meanes ordained by God: according to theſe Scriptures;Gen. 3.19. In the ſweat of thy face thou ſhalt eate bread. He that will not worke, let him not eate. God indeed giveth all things freely, and yet not without our labour and prayers:2 Theſ. 3.10. as is well ſignified by that proverbiall Verſe:
Dat Deus omne bonum, ſe… non percornua tau…úm. Virtutem poſuêre Dii non ante l… borem.The path to vertue which doth lead,
With toileſome labour men muſt tread.
Object. 3. Chriſt willeth us to deſire daily bread: Therefore it is not lawfull to put up any thing againſt the Morrow, but we are to care onelyonly for the preſent day. Againe, he willeth us not to deſire bread againſt the Morrow, but to deſire bread for this day: Why then ſaith Saint Paul, that the Fathers ought to lay up for their children? 1 Cor. 12.14.Anſ. This is a fallacy, putting that for a cauſe, which is no cauſe. Chriſt willeth us to deſire daily bread, and this day; and therefore we muſt alſo deſire of him things neceſſary for our life for every day; this day, to morrow, and ſo long as we live: but he meaneth not hereby, as if he would not have us labour for the morrow, or not to put up any thing for the morrow, or to caſt away thoſe bleſſings which he hath already given us, ſufficing for the morrow; but he endeavoureth to take from amongſt us all diſtruſt, covetouſneſſe, wrongfull gaining or purchaſing, and diſobedience. Chriſt indeed other-where commandeth,Mat. 6.34. That we care not for the morrow: but there he forbiddeth us to thinke of the morrow with miſtruſtfulneſſe, as if God would give nothing to morrow; or with a purpoſe of not praying to morrow: but he forbiddeth not prayers and labours. Wherefore the Lord will not that we put up any thing for hereafter, but firſt, that we be content with things preſent, all diſtruſt and covetouſneſſe, unlawfull getting and diſobedience being ſet apart and baniſhed. 2. That we place not our truſt in things neceſſary given us of God: but know and certainly perſwade ourſelves, that thoſe benefits which have beene and are given, come from the hand of God, and that they are not otherwiſe good and profitable unto us, except his bleſſing come to them. 3. That we conſider our ſelves alwaies to ſtand in need of Gods bleſsings. And we muſt withall beware, that we preſcribe not to God, what he is to give us.