A Key of Heaven, Petition 4
The fourth Petition.
Give us this day our daily bread. Having diſpatched the handling of the three firſt Petitions, which did more immediately concerne God: wee are now come to the other three, which do more eſpecially concerne man; which are alſo meanes to enable a man to glorifie God by doing his will?
Theſe petitions following, concerne man in a double reſpect. Firſt, in reſpect of the outward man, for ſuſtaining the bodie and life of nature, in this fourth petition.
Secondly, in reſpect of the inward man, and good of the ſoule alſo, ſcil. the life of grace: the hindrance whereof is ſinne; concerning which, the Lord directeth his diſciples to deprecate and pray againſt two things: Firſt, the guilt and damnation of ſinne, praying for juſtification, in the fifth Petition. Secondly, againſt the power & dominion of ſinne, praying for ſanctification in the ſixt and laſt Petition.
Requeſt for to have a comfortable naturall life and being upon earth, doth follow immediately upon the requeſt of doing Gods will on earth: for the dead cannot praiſe God. And if a man be not gathered into Chriſts kingdome before death, there is no hope. Iſa. 38.18.19.For there is no worke, nor device, nor knowledge in the grave, Eccleſ. 9.10. Wherefore becauſe no man can doe the will of God on earth, except God give him a comfortable life upon earth, this petition followeth next the other in a moſt holy order.
This petition is placed before the other two, which concerne the eſtate of the ſoule, and of the life of grace, not in order of prioritie of dignitie; as if the temporall eſtate of the body were more needfull or more excellent than the eternall life of the ſoule; for this latter is farre more excellent: but becauſe in order of nature, the naturall life is before the ſpiritual; and a man muſt have a being in nature, before he can have a being in grace; and a comfortable naturall life is both the fitter ſubject for the life of grace, and fitter inſtrument by which grace worketh, and doth the will of God upon earth: therefore it is firſt prayed for.
Beſides, it is uſuall in Scripture, that the thing which is leaſt to be inſiſted upon, is placed firſt in order, before that which ſometimes is more excellent; that having finiſhed the leſſe worthy ſubject in few words, it might dwell more largely upon that ſubject which was moſt worthy. As the hiſtories of Iaphet and curſed Cham, Gen. 10.are ſet before that of bleſſed Shem: Gen. 36.and after Iſaacks death, the ſtorie of prophane Eſau, i… for this cauſe ſet before that of Iacob. Gen. 37.So our Saviour in one petition, and in few words, doth expreſſe the deſires of a naturall life; but ſpendeth more words about the ſpirituall life, in the two laſt petitions.
Againe, Gods indulgence and yeeldance unto mans weakeneſſe, might cauſe this order; giving him leave to aske things more ſenſible, thereby raiſing him to aske ſpirituall. As our Saviour by curing mens bodies, did leade them on to know that he could and would cure their ſoules: letting it appeare to them, he could as eaſily ſay, Thy ſinnes are forgiven thee, as to ſay, Riſe and walke. In like manner men may by the experiment they have of Gods power and goodneſſe to preſerve the body, be led to ſeeke unto him, with aſſurance that he both can, and will ſave their ſoules. That this petition may the better bee underſtood, conſideration muſt bee had of the
matter-ſubject of the deſire, namely having of bread.
circumſtances which cō cerne the having of this bread.
The thing expreſly deſired is bread, which doth not ſignifie ſuperſubſtantiall and ſpirituall bread, viz. the Sacrament: for the adminiſtration thereof was prayed for in the ſecond petition: and the bread here ſpoken of, is to be deſired every day, but the Sacrament not ſo. By bread therfore is firſt meant that which properly wee call bread. Alſo according to a borrowed forme of ſpeech ordinary in Scripture, it ſignifieth all manner of food, Hee giveth to the beaſt, (as it is word for word) his bread, that is, his food, Pſal, 147.9. Goates milke is called bread, well tranſlated food, Pro. 27.27. I could multiply Scriptures in this kinde. In like ſort by another borrowed forme of ſpeech, by this one kinde of ſuſtenance, he meaneth all kindes whatſoever: whether meate, or drinke; whatſoever alſo is needfull for preſervation of life, as cloathes, houſes, &c. Alſo by bread are meant the cauſes and good effects of bread, as fruitfull ſeaſons, good temperature of ayre, health and chearefulneſſe, as the Apoſtle ſaith, He filled our hearts with food and gladneſſe, Acts 14.17, In a word, all things which may preſerve life, or reſtore health, as Phyſicke, skilfull and faithfull Phyſitians, peace and good order, and all good meanes to maintaine it: as a wiſe and couragious magiſtracie, a ſtrong, populous, loyall, and loving commonalty. And whatſoever is contrary hereunto is prayed againſt, as famine, peſtilence, wars, ſickeneſſe, paine, &c.
The circumſtances which concerne the having this bread and meanes of life, are divers: in number ſixe. They doe reſpect,
1 The perſon of whom bread muſt be asked, ſcil. God, implyed in Give thou.
2 The meanes of obtaining it, ſcil. by gift, expreſſed in Give.
3 The perſons for whom meanes of life is deſired, ſcil.
themſelves VsUs.
others VsUs.
4 The time when they would have bread, This day.
5 The propietie, whoſe bread, ſcil. their owne, Our.
6 The portion both how much, and of what ſort, daily.
The perſon of whom all temporall good things are ſought, is God, implyed in the word (give) and the words of invocation, ſcil. Our Father, to bee underſtood in every petition.
The meanes of maintenance is from God, not by reſtoring any thing hee doth owe unto man, but by gift, give, which hath this full ſenſe; give poſſeſſion, give right, give continuance, give leave to uſe, give a bleſſing to the uſe of daily bread.
The perſons, for whom bread is asked, are (us:) every one upon earth, who now are or may be Gods children.
The time when this bread ſhould be given is reſtrained to the preſent time, this day.
The propriety, not ſuch bread, whereto they have neither ſpirituall nor civill right, or onelyonly civill, or onelyonly ſpirituall: but our bread, that which wee have true right to in Chriſt, and amongſt men.
The portion, how much, and of what kind of maintenance, is contained in the word daily.
Daily, doth not ſet out the time when they would have bread; For that was ſignified in (this day) in which words the time when, was preciſely determined, and our Saviour in ſo ſhort a forme of prayer would not make needleſſe additions. But daily bread, ſignifieth ſuch kinde of meanes, and ſo much maintenance, as their daily and next neceſſities doe require: all ſuch ſupply for our naturall well being as we have next need of, or ſuch as one day after another ſucceſſively our eſtate and condition needeth.foreign ab foreign proximè ſequens. So the word in ordinary acception will beare it. But that I may give a ſound and cleare expoſition of (daily bread) I referre the Reader unto other phraſes of Scripture, vvhichwhich carry the ſame ſence with daily bread: as firſt to Iob 23.12. and Pro. 30.8. which is the beſt Commentary of this petition,foreign for it is the very ſame petition with this. We reade there an attribute given to bread, vvhichwhich ſignifieth a neceſſary food, diet, or ordinary, or appointed food, or food of a mans allowance, or convenient food. This very thing is expreſſed in the Greeke by divers vvords and phraſes,foreign dimenſum. Luke 12.42. It ſignifieth a mans ſtint, or part, where he alludeth unto the care of governours of families, of ſtewards, vvho doe appoint to all ſorts in the houſe their ſeverall portions and allowances. In Iames 2.15. the vvords tranſlated daily food, foreignis the ſame in ſence vvith daily bread, and are expounded by Iames in the ſixteenth verſe, to be, things needfull for the body. All theſe places conferred together ſhevv evidently, that by daily bread is meant convenient proviſion of food, apparell, and all other things vvhichwhich the neceſſity of the perſon or eſtate of any man doth require. The petition thus interpreted hath this ſenſe,
O heavenly Father, in whom we live and have our being, who onelyonly canſt fill the hearts of men with food and gladneſſe: ſith we cannot glorifie thee on earth in doing thy will, except thou doe ſuſtaine us upon earth; vouchſafe therefore unto mee, and all the reſt of thy children, that for this preſent day wee may have poſſeſſion, right, and bleſſing upon that allowance, and convenient ſupply of food and maintenance, which our preſent condition doth ſtand in need of. Yea, afford all ſuch meanes as may make our lives comfortable unto us. Be pleaſed likewiſe, good Father, to prevent, and remove whatſoever may hinder the welfare of our naturall life, ſo farre as may ſtand with thy good will and pleaſure: that while we live, wee may both in body and ſoule lo rifie thee.
Give us this day our daily bread. After Chriſt had taught his Diſciples, firſt to aske the things that did concerne Gods glory, in the three firſt petitions: then he willeth them to aske ſuch things as did concern their owne good, in the three laſt petitions. Whence it followeth that
When any man hath unfainedly deſired and ſought the things which pertaine to Gods honour and glory, Doct. 1 he may then with good warrant pray for, and expect all good things for himſelfe, both for body and ſoule. When the Iſraelites had paid the third yeeres tithes, they might pray, ſaying, I have hearkened unto the voyce of the Lord my God, Deut. 26.15.16.and have done according to all that thou haſt commanded mee. Looke downe from thy holy habitation from heaven, and bleſſe thy people Iſrael, and the land which thou haſt given us. Hezekiah ſaith, O Lord, remember now, 2 King. 20 3.how I have walked before thee in truth, and with a perfect heart. When zealous Nehemiah had reformed abuſes among the Iewes, by cleanſing the houſe of God, reſtoring maintenance to the Leuites, and ſtanding for the ſanctifying of the Sabbath day, hee is bold to pray:Neh. 13.14.22. Remember me O my God concerning this, and wipe not out my good deeds, that I have done for the houſe of my God. And againe he ſaith,Neh 13 31 Remember me O God concerning this alſo, and ſpare me, according to the greatneſſe of thy mercy. And, Remember me for good. Our Lord and Saviour ſaith, I have glorified thee on earth: and now, O Father, glorifie thou me with thine owne ſelfe, Ioh. 17.4.5.
Reaſon 1 God hath promiſed to give all good things unto all ſuch men.Pſal 91.14 15. Becauſe hee hath ſet his love upon me, therefore will I deliver him ſaith God. Hee ſhall call upon me, and I will anſwer him.
Reaſon 2 The injoying of a good eſtate for body and ſoule, is a good meanes to incourage and enable a man ſtill to glorifie God.
This argueth all ſuch men of Vſe 1 high preſumption, which will expect that God ſhould bleſſe them with all things needfull both for this life & that which is to come, when the time is yet to come that ever they did glorifie his Name, in doing his will. As if God were bound to preſerve and ſave them, and they were not tyed to ſerve him. It ſhall be therefore a juſt thing with God, to diſappoint the expectations of all ſuch men.
Whereas many unfained Vſe 2 Chriſtians being caſt downe with a ſenſe of their owne unworthineſſe, do doubt whether they ſhould ask God any thing for themſelves; this doctrine may comfort them, and may remove this ſcruple. For their conſcience can tell them, that they deſire in their very ſoules, that Gods kingdome ſhould be advanced, and his name glorified, whatſoever ſhould become of themſelves. Let ſuch be admoniſhed of their fault, and let them not wrong the Lords truth and goodneſſe, to thinke that he will not be gracious to them in things concerning thē ſelves, now that he hath beene already ſo good, as to give them hearts to deſire to glorifie him.
Vſe 3 Would any man with confidence aske of God all things that may do himſelfe and his neighbour good, let him obſerve this order ſet downe by Chriſt Ieſus. Firſt ſeeke the things that concerne God and his kingdome, then they may with Gods good leave ſpeake to him for themſelves, and others. Nay if they do not, they offend God, becauſe they do not improve that gracious leave which hee hath given them for their beſt advantage. Be zealous for God therefore, and thence take encouragemēt to pray to him for thy ſelfe. This may be done, yet no allowance is given to expect any thing of merit, for here the petitioner doth onelyonly preſent himſelfe unto God, as one capable of his further favours, looking for nothing but of merciemercy, and doth therefore begge what he would have. So Nehemiah, though hee remembred unto God what he had done for the honour of God, yet he ſaith: Spare me, Neh 13.22according to the greatneſſe of thy mercies.
Give us this day our daily bread. The ſubject of this petition, or the things deſired, are all things needfull for this preſent life. Whence obſerve,
It is the will of God that his children ſhould aske of him, and uſe all good meanes for the welfare of this naturall life. David ſaith, O my God, take me not away in the midſt of my dayes. Pſal. 102.24. If any man be afflicted, Iam 5.13.14.let him pray. Prayer is uſed as a meanes of victorie in warre, and to remove famine, peſtilence, and all annoyances of the bodie, 2. Chron. 6. Aske ye of the Lord raine, in the time of the latter raine. Zach. 10.1.
Reaſ. 1 God hath promiſed to give to his children temporall good things as well as ſpiritual. Godlineſſe hath the promiſe of the life that now is. 1. Tim. 4.6.
Reaſ. 2 The neceſſitie of man requireth that he ſhould have ſupplies for this life, that he may have a right minde in a ſound bodie; elſe he can neither enjoy himſelfe, nor do good to his neighbour, nor do the ſervice and works which the Lord appointeth: he cannot profit man, nor ſerve his God. Witneſſe the condition of diſtracted and melancholicke, of naturals, of dumbe, and deafe perſons. Alſo what can men diſeaſed and in paine do, in compariſon of what they may do when their minds are free, & bodies ſtrong and healthie?
Chriſt Ieſus hath redeemed Reaſ. 3 the bodie as well as the ſoule: and requireth that therewith men do glorifie God,1. Cor. 6.20 therefore the good thereof, in its place, is to be deſired.
That uſe may be made of this point, take a view of the particulars. They reſpect the principall thing here deſired, ſcil. life and health: alſo all means thereof. The bodie is then in health, when it is in ſuch good plight and temper, that the ſoule can in and by it exerciſe the faculties of reaſon, ſenſe and motion, to the comfort of it ſelfe, the benefit of man, and ſervice of God.
The meanes of this good eſtate, are wholſome aire, meats, drinkes, apparell, houſes, and whatſoever will keepe from bodily infections and inconveniences, whether they ſerve to quench thirſt, or ſatisfie hunger, or preſerve from extremities of heat and cold, or to reſtore defects in nature.
Now becauſe theſe things cannot be, except the Lord give fruitful ſeaſons, by cauſing the heavens to be wel diſpoſed▪ and the earth to be fruitfull: requeſt muſt be made, that God would heare the heavens, that they would heare the earth, Hoſ. 2.21.22.and the earth the corne, and the win… and the oyle, and that they all would heare and ſatisfie the neceſſities of man.
And when all theſe things are granted, yet ſuch is mans frailtie, that if he have not a …ill to make uſe of corne, wo…l, phyſicke, and ſo in other things, he ſhall yet remaine deſtin… of their uſe. Therefore reque… is to be made, that God would give gifts and skill to men to that end.
Laſtly, if a man be furniſhed with all things before named, yet if he lie open to the furie of enemies, his life and welfare cannot conſiſt. Wherefore a good Commonwealth, conſiſting of wiſe, juſt, and valiant governours, and of numerous, peaceable, loyall, and valorous ſubjects, is to bee deſired: and the contrarie to all theſe is to be deprecated.
All therefore that ſhall debarre Vſe 1 themſelves of the temporall uſe of the comforts of this life (except for a time, when God calleth to faſting & prayer) whether they be led thereto through ſuperſtition and a deluded conſcience, or through worldly diſcontentments, or through any other cauſe, they muſt know, that they ſtand guiltie of moſt ungratefull refuſing the gracious leave which God hath given them to make uſe of the good things of this life. But if a man ſet ſo little by his life, that he offer violence to himſelf by poyſoning, or otherwiſe by any meanes; this man paſſeth all bounds of grace and nature:1. Tim. 5.8. he is not onelyonly worſe than an Infidel, but worſe than the bruit beaſts. For what beaſt doth not in his kind deſire meat of God? and when God giveth meat,Pſal. 104.28. they gather it. And what beaſt is it, that doth either ſtarve, poyſon, or any way kill it ſelfe willingly?
Vſe 2 Let every Chriſtian aſſure himſelfe, that he may lawfully deſire the things of this life. He muſt therefore pray, and uſe all good and lawfull meanes how to live in this world; onelyonly the manner how, muſt bee conſidered, ſcil. that it be after we have ſought Gods glory, as hath beene taught. Alſo it muſt be conſidered of whom, by what meanes, for whom, for what time, in what right, and in what meaſure, or wherewith we would have our wants ſupplied: all which particulars are taught in this Petition. Remembring alwayes, that all deſires in this Petition are conditionall, ſcil. if they may ſtand with Gods good will and pleaſure.
It will be ſaid, Ob. If we ſeek the kingdome of God, Matt. 6.33all theſe things for this life ſhall be miniſtred unto us. And that our Saviour ſaith, Labour not for the meat which periſheth.Ioh. 6.27.
I anſwer, that in Matth. 6. it is not ſaid, Sol. Seeke onelyonly the kingdome of God, but firſt, that is, ſeeke it chiefly. And the promiſe of having all things for this life, doth not exclude the lawful meanes to get them, but rather aſſureth us, that becauſe God hath care of meaner creatures, which can uſe no means to help them; therefore if his own children ſhal til the ground & ſow, ſhall ſpin and labour, he would much more bleſſe their labours, that they ſhould not want.
Alſo Chriſts exhortation in Ioh. 6. is not abſolute, but comparative, namely, that of the two, he would have them rather ſeeke for that which is ſpirituall and everlaſting, than for that which is corporall and periſhing. Notwithſtanding theſe places, or any thing elſe that can bee objected,Iam 4 2. Iames ſaid, the cauſe why men had not, was becauſe they did not aske. And the Apoſtle Paul commandeth to labour with the hands the thing that is good, Eph. 4.28.that we may have to give to them that need. Wherefore let everie man know what is Gods wil in this behalfe, and let him pray unfainedly, and labour diligently, that he may live in this world, as well as that which is to come. They are to know, that they may alſo pray againſt all temporall and bodily croſſes, as famine, ſickneſſe, warres; and may uſe all good means to prevent and remove them. But what meanes ſoever bee uſed, prayer muſt be one.1. Chron. 16.12. It was Aſa his fault, not that he did ſeeke to the Phyſitians for health, but becauſe he ſought onelyonly to the Phyſitians, and not to the Lord.
It may be objected, Ob. It is good to be afflicted, Pſal. 119.71. And Ieremie ſaith, Correct us Lord.Ier. 10.24.
Afflictions in themſelves are evil, they are fruits of ſinne, Sol. they alſo occaſion men to ſinne. Therefore Agur prayeth, that he might not be poore, that is, ſo needie, as to be deſtitute of daily food and clothing, leſt (ſaith he) I ſteale, Pro. 30.8.9and take the Name of my God in vaine. Yet is it moſt true which David ſaith. But afflictions are good by accident, through Gods gracious working of humiliation and repentance by them; of themſelves they are not good. It is no good argument to ſay, Afflictions do worke for our good, therefore wee may pray for them, or we muſt not pray againſt them. For the very ſinnes of Gods children, through the infinite wiſedome and power of God, may, and oft do, worke much for their good; yet in no caſe may be prayed for, but alwayes prayed againſt.
The Prophet Ieremie doth not pray abſolutely that hee might be corrected: but as the caſe then ſtood betwixt God and his Church, ſith God was forced to correct them, he deſireth that the correctiō might be in judgement and moderation, as a fruit of his fatherly love, and not in extremitie, as proceeding from his wrath and heavie diſpleaſure. The verie words do ſhew this ſenſe: for he ſaith, Correct me, but in judgement, not in thine anger. He doth in this caſe onelyonly deprecate the greater evill of puniſhment, and willingly ſubmitteth himſelfe unto the leſſe. Wherefore notwithſtanding any thing that can bee ſaid againſt it, If any man be afflicted, let him pray: for we have a precept for it, Iam. 5.13. We have alſo a promiſe, God himſelfe ſaith, Call upon me in the day of trouble, I will deliver thee, and thou ſhalt glorifie me. Pſa. 50.15
Give. This word ſheweth, that the perſon of whom things needfull for this life are to bee had, is, our Father which is in heaven; & the means by which we have poſſeſſion and uſe of them, is by his gift, not our deſerts. It doth therefore follow,
The having, holding, and comfortable Doct. 3 enjoying of all things needfull for this life, is of the free gift of God. Elihu ſaith, He giveth meat in abundance, Iob 36.32. That thou giveſt, they gather, ſaith David, Pſal. 104.28. And, Thou giveſt them their meat in due ſeaſon, Pſalm. 145.15. All things come of thee, 1. Chron. 29.14. Therefore it was the manner of our Saviour, alwayes before he did eate,Mar. 6.41. & 14.22. Luk. 24.30. to bleſſe it, asking his Fathers leave to uſe it, with a bleſſing upon it. So did the Apoſtle, He tooke bread, and gave thanks to God in preſence of them all, Act. 27.35.
The earth is the Lords, and the fulneſſe thereof, 1. Cor. 10.26. And though he made it for mans uſe, and as the Pſalmiſt ſaith,Pſal. 119.16. hath given it to the children of men; yet hath he reſerved the right in himſelfe, to diſpoſe of it to this or that perſon, both what he pleaſeth, and as much or as little as ſeemeth good to him. And when hee hath diſpoſed of any parcell of his goods to any men, they hold them but as ſtewards, to be accountable to him their maſter; and are but tenants, at the meere will and pleaſure of him their Lord. Therefore he muſt give both to have and to hold, the things even of this life, or they cannot rightfully be held by any man.
When men have all things Reaſ. 2 needfull in their poſſeſſion, yet another gift of Gods bleſſing muſt be added, elſe all they have will not availe them.Luk. 12. All the rich fooles, plenty could not continue his life. The unbeleeving Noble man was in the midſt of plenty,2 Kin. 7.19 but did not eate thereof. Men may taſte, and eate, and put on cloathes, and yet be neither warme nor ſatiſfied.Hag. 1.6. While the daintieſt meate is in the mouthes of men, it may be their bane, and not their nouriſhment, as it fared with the children of Iſraell,Num. 11.23. who while the meate was betweene their teeth, ere it was chewed, the wrath of the Lord ſmote them with a very great plague.
Vſe 1 Wee may hence ſafely conclude againſt Popiſh merits; for if all men muſt receive their bread of free gift, ſo that they cannot deſerve ſo much as to challenge preſervation of due debt; then much leſſe can they deſerve ſo, as to challenge ſalvation by their owne merits: for we ſee that Peter himſelfe was to obtaine bread by humble petition. Let all men therefore take heed, how they challenge any thing at Gods hand by debt of deſert, leſt he give them nothing but what they earne,Rom. 6.23. even the wages of ſinne, which is eternall death.
Vſe 2 Sith all temporalties are Gods gifts, and muſt be held of him as chiefe Lord, and can doe him that holdeth them no good without Gods bleſſing: then they deale preſumptuouſly with God, and fooliſhly for themſelves, that will lay hands upon the good creatures of God, ſuch as are food, and the like neceſſaries of this life, without as king leave of God, or craving a bleſſing upon the uſe of them. This ſinne is common among all ſort, both rich and poore, noble and baſe: who if there be not a Miniſter preſent, or ſome childe to ſay grace (as they call it) they fall to their food, and depart from it, as irreverently and brutiſhly as any ſwine. The richer ſort do many of them live as if this were onelyonly the poore mans prayer. If they have goods before hand, they with the foole in the Goſpell ſay: Eat, drink, & be merry: Luk. 3… 39.10.God is not in all their thoughts, though haply hee be ſo neare them, that they feele his juſt wrath, with that preſumptuous fooliſh man, ere next morning. For as Zophar in Iob truely ſpake (if it had beene as wiſely applied:Iob 20.22.23.) In the fulneſſe of his ſufficiencie hee ſhall be in ſtraights: every hand of the wicked ſhall come upon him. When he is about to fill his belly, God ſhall caſt the fury of his wrath upon him, and ſhall raine it upon him while he is eating. This Belſhazzar found true in fearefull experience, when being amongſt his cups, hee ſaw the handwriting on the wall which did portend the loſſe of his kingdome.Deut. 5.5. Becauſe men will not ſeeke the things of this life of God, and becauſe when they have them, they will not in them ſee God the giver of them; God doth oft caſt them into want, or what hee giveth them, is given in his wrath, and is accurſed to them: their food accurſed, their apparell, their marriage, their lands and all that they have: becauſe they do not ſanctifie and make them good to themſelves,1 Tim. 4.4.5. by prayer and thankeſgiving.
Gods own children muſt be remembred of this their fault, of ſeeking to earthly meanes, and truſting to them. Many of them are too like Aſa; if they have outward meanes, they ſeeke to them and not to God, who muſt give them with a bleſſing, or they cannot profit thoſe that have them. But let Gods hand upon his ſervant Aſa be a warning to all that feare God. His diſeaſe was but in his feet, yet becauſe he ſought not to the Lord, 2 Chro. 16 12.but to the Phyſitians, it was his death.
Conſidering that God is the Vſe 3 giver of bread, and of all other good things for this life; this ſhould move all men to get their names entred into his checkroule, & become ſervants to this great Maſter: and being admitted to be members of his familie, and houſhold of faith, this ſhould cauſe them to approve themſelves good ſervants, by doing their Lord and maſters will: then may they be aſſured they ſhal want nothing that is good. It is of this God and Father, of whom it is ſaid in the parable:Luk 15.17 His ſervants have bread enough, and to ſpare. It is therefore good ſerving of this maſter, who will alwaies either give much, or cauſe the little which he giveth to be like the meale in the barrell, that it ſhall not waſte, 1 King. 17.14.or the oyle in the cruſe, that it ſhall not faile untill he ſend all plenty: who can ſo bleſſe Daniels pulſe and water, Dan. 1.12.15.that he ſhall be as faire, healthy, wittie, and every way in as good liking, as thoſe that fed upon all delicates. And when this our Lord pleaſeth to ſhew his power, hee can bleſſe one meale, that a man in the ſtrength thereof may live forty dayes and forty nights.1 King. 19.8. Whoſoever are good ſervants and children to ſuch a maſter, ſuch a Father, how can they want? For as he hath wherewithall to give; ſo having commanded us to aske of him,Iam. 1.5. hee will give to us liberally, and never upbraid us with what hee hath given. Moreover, what hee giveth to his owne, he giveth with a bleſſing which maketh rich, Pro. 10 22.and he addeth no ſorrow with it. Theſe things conſidered, who would not ſerve and waite continually before this God, who is a Lord ſo al-ſufficient & ſo bountifull?
Whoſoever would have Vſe 4 health, peace, and all other good things needfull for the body, muſt be exhorted and perſwaded hereby to aske them of God, in whoſe gift they are: and when they have received, and doe injoy any thing, they muſt acknowledge this as Gods gift with all thankfulneſſe.
If a friend give us our board but a monethmonth or two, we think our ſelves much beholding to him. How much then are wee beholding to God, at whoſe table we live of free coſt all our life time? Let us ſeek our maintenance of God,2 Kin. 6.27. for if the Lord doe not helpe (as the King of Iſrael could ſay when there was nothing to be had either out of the barne floore, or out of the winepreſſe,) we cannot have maintenance by any meanes. Prayer is a ſpeciall meanes to obtain good things with a bleſſing, which if they be received with thankſgiving, they are good indeed.1 Tim 4 8 Let us not therefore forget the Lord our Lord, for it is he that giveth us power to get ſubſtance, Deut. 8.18.What though we were borne to the things we doe poſſeſſe, or they were given us, or we bought them, or did attaine them by hard labour and induſtry? yet it muſt be acknowledged, that Gods gift was in all theſe. For who made our Anceſtors? who gaue them lands or livings to leave us? who did put it into the hands and hearts of our friends to beſtow any thing upon us? did not the Lord?Hoſ. 2 9. Whoſe money or goods was it, vvherevvith vvee bought any thing? vvas it not Gods? And vvho gave us vvit to invent, and ſtrength to labour? vvas it not that God, vvho doth alſo teach our hands to vvarre, and ſingers to fight?2 Cor. 9.10. Who miniſtreth ſeed to the ſower, and bread for food, and doth multiply the ſeed ſowne. All theſe things are of him, to whom bee praiſe and glory for ever, Amen.
Let no man ſay in his heart,Deut. 8.17 my power, or might of my hand hath gotten this wealth: and let not any aſcribe praiſe for his maintenance unto friends, falſe gods, or any other meanes, but to the true God: leſt hee teach them to acknowledge that, by his taking away of their wealth, vvhichwhich they vvould not acknowledge by his beſtowing it upon them. For thus hee dealt vvith Iſrael, to vvhom he ſaid, She did not know (or acknowledge) that I gave her corne, Hoſ. 2.8.9.and oyle, and multiplied her ſilver, and her gold. Therefore will I returne and take away my corn in the time thereof, ſaith God, and my wine in the ſeaſon thereof, and will recover my wooll and my flaxe, given to cover her nakedneſſe: Let us therefore ſay with David, All things are of thee: and if vvee give him any thing,1 Chro 29 12.13. vve muſt ſay, Of thine owne have we given thee. Both riches and honour come of thee, in thine hand is power and might, and in thine hand it is to make great, and to give ſtrength to all: now therefore our God we thank thee, and praiſe thy glorious Name.
VsUs: that is, our ſelves and brethren: vvhence learne,
It belongeth to every Chriſtian to deſire and procure the bodily welfare of his neighbour. Abraham Doct. 4 prayed for Sodome. Gen. 18. Pſal. 35.13 Act. 12.5.David praied for his enemies when they were ſicke. The Church prayed for Peter vvhen he was in priſon. This duty is expreſly commanded in Iames, vvhere he ſaith, Pray one for another, Iames 5.14.15.16.
The law of charitie doth Reaſ. 1 binde a man to love his neighbour as himſelfe, therefore hee muſt pray for him, and procure his good, as hee vvould his owne.
They have need as vvell as Reaſ. 2 vve, and the ſupplying of their vvants doth make for Gods glory, as vvell as the ſupplying of our owne.
Reaſ. 3 We are to hope they are, or may be members of the ſame body of Chriſt with us, in ſo much that their vvelfare is ours, becauſe vve are members one of another.
Reaſ. 4 A mercifull and conſcionable care of our brethren is a true proofe that we our ſelves are truely religions.Iam. 1.27
Vſe 1 This confuteth this divelliſh proverbe in the world, which moſt men follow, viz. every man for himſelfe. This doctrine teacheth that every man muſt be for his neighbour as for himſelfe.
Vſe 2 This likewiſe condemneth thoſe vvhichwhich vvant bowels and compaſſion tovvards their brethren: vvho never doe lay their ſickneſſe, poverty, or impriſonment ſo to heart, as to ſend forth one hearty prayer unto God in their behalfe. While all is vvell with themſelves, they forget the diſtreſſed,Amos 6.6. and doe not grieve for the afflictions of Ioſeph: nay they do afflict them rather;1. Ioh. 3.17 but how dwelleth the love of God in theſe men? For we may well aſſure our ſelves, that thoſe that will not lend their neighbours a prayer in their need, will not give them wherewithall to ſupply their need.
There are many ſo farre from wiſhing their neighbours welfare, that having evill eyes, they envie their proſperitie, and do ſeeke their hinderance, by pilfering, purloyning, cheating, and oppreſſing of them, deſiring if they knew how, to bring them to a morſel of bread: yea ſome grow to that height of malice, that they do imprecate, curſe, and pray (I tremble to name it) that a miſchiefe, and the plague of God or ſome untimely death, may ſeize upon them: yet all theſe will ſometimes in words of prayer ſay, Give us this day our daily bread. What horrible impietie is this? (to ſay nothing of their unmercifulneſſe and injuſtice.) They do herein ſhew themſelves to be moſt abhominable hypocrites, and mockers of God. When the unmercifull man ſhall ſay, Lord relieve the poore, but will not himſelfe give him any reliefe, though he have wherewith to give: when the envious ſhall ſay, Lord proſper them, yet fret at it when they do proſper: when the malicious ſhall ſay, Give health, and at the ſame time entertaine murtherous purpoſes againſt them: when the perſecutor ſhall ſay, Lord give them liberty, yet plot how to lay them up, and keepe them in durance: when the unjuſt man ſhall pray, Lord give them bread, houſe, and all other good meanes of life, yet at that time intendeth to ſteale their goods, or detaine wages and other dues, or to circumvent them by ſome cunning device or other; or by depopulating incloſure, and laying downe tillage, do bereave them of houſes and corne, turning them and theirs a grazing (for ought they care) into the wide world, to learne new trades and meanes of living. If all this be not palpable hypocriſie, manifeſt mocking of God to his face, what is? But know, that tongue is ſet on fire of hell, Iam. 3.6.which can pray to God for their neighbours in word, and yet at other times curſe & wrong them both in word and deed. All ye that do thus, abide in death, ſaith 1. Iohn 3.14. and have not eternall life abiding in you, ver. 15. And if Chriſt will ſay to all hypocriticall unmercifull men,Mat. 25.41 Go ye curſed into everlaſting fire: for I was hungrie, and ye fed me not: where and how ſhall all hypocriticall unjuſt perſons appeare?
Vſe 3 This ſhould enforce all men to commend the eſtates of their brethren unto God in prayer. And that it may appeare that they are unfained in their requeſts, let them diſtribute and communicate to them that need, giving more or leſſe, according as God hath made thē able, and as their brethrens neceſſities do require. If they hunger, feed them; if naked, clothe them; if in debt, give and lend unto them; if in priſon, viſit them: we muſt do good to all▪ eſpecially to the houſhold of faith. Gal. 6 10.It muſt be done with our own goods:Pro. 5.17. Gal. 6 9. it muſt be done in ſeaſon, while wee live, and have wherewithal, and while it may do them good. In giving, be liberall,2. Cor. 9.7. alſo chearfull and conſtant. Let us remember them that be in bonds, Heb. 13.3.as if we were bound with them; and them th…t ſuffer adverſitie, as if we were in their caſe. If we joyne alm… with prayers,Heb. 13.16 they are excellent ſacrifices, well pleaſing unto God. Humanitie and Chriſtianitie both, do call for merciemercy at our hands; yea ſpirituall ſelfe-love: for we do our ſelves good in relieving our brethren. Is not the hand a gainer, when it hath made hoſen for the legges and ſhooes for the feet? Is not the ſtomack benefited by cooking of meat for the reſt of the members of the body? We are members one of another. This doing of good to our brethren, is but lending to the Lord,Pro. 19.17. and he will repay with advantage. It is ſowing in Gods ground,2. Cor. 9.6. which will recompence him that ſoweth, with increaſe of an hundred fold at the harveſt. This is to make bagges which will hold,Luk. 12.33 and to lay up treaſure in heaven, and to lay up in ſtore for themſelves a good foundation. And we ſhall heare well of this another day,1. Tim. 6.19. when Chriſt Ieſus at the day of judgement ſhall ſay,Mat. 25.34.35.36. Come ye bleſſed of my Father, inherite the kingdome prepared for you: for I was an hungred, and ye gave mee meat: I was thirſtie, and ye gave me drinke: I was a ſtranger, and ye tooke me in; naked, and yee clothed me: I was ſicke, and ye viſited me; I was in priſon, and ye came unto me. Wherefore let us all do what in us lyeth to procure the welfare of our brethren.
Vſe 4 The afflicted ſervants of God may reape much comfort from hence in all their bodily diſtreſſes: for the whole familie of God on earth doth pray for them. Wherefore God is well acquainted with their caſe, and will aſſuredly help them in the beſt time. If the prayers of one Iſaac could take away barrenneſſe from Rebecca; Gen 25.21and the ſupplications of one Eliah (who was alſo a man of infirmities a… Iam. 5.17.18.well as other holy men) could remove a dearth and famine: what cannot the fervent prayers of ſo many faithfull do, which cry to their common Father day and night for them?
I know a diſcouraged heart, by the ſleights of Satan, will ſometimes turne this hony into gall, ſaying, If God did love me, and if I were his childe, ſith I my ſelfe have prayed, and as you ſay the Saints on earth do daily pray, my croſſe would have beene removed; but my affliction abideth: therefore ſure I am not Gods childe.
I anſwer, thou mayeſt be the childe of God, he may love thee, and may heare both thy owne and others prayers for thee, and yet the affliction may ſtill remaine. For God never promiſed removall of croſſes from his children, but conditionally, namely, if it be good for him that is under the croſſe to be delivered, then he never faileth to deliver him, but if it be good for him to be afflicted, it ſhall remaine ſtill. Againe, God hath no where told us the time when he will deliver his: he knoweth the beſt times, which he will never over-paſſe. But let it be granted, that thou never while thou liveſt have this or that particular croſſe removed, yet God heareth thee and them, and your and their prayers are heard, and returne not emptie. For they do procure ſome meaſure of patience i… thee, and contentment to ſabmit thy ſelf to thy Fathers correction. They do alſo cauſe that the paines and croſſes of the bodie and outward man, ſhall turne to the good of the ſoal…,2. Cor. 4.16. and of the inward man, to the renewing of it daily. All things ſhall worke together for good?Rom. 8.28 and God will aſſuredly give a good iſſue out of it, in life, or at death.
This day: that is, for this preſent day: here therefore wee muſt obſerve,
The deſires of temporall things are to be confined to the preſent day. Our Saviour ſaith, Take no Doct. 5 thought for the morrow, Matth. 6.34.
Who is ſure to live untill to Reaſon 1 morrow? may not the ſoule be taken away this night? Luk. 12.20.
God will have his children Reaſon 2 live by faith, as well for the preſervation of their bodies, as for the ſalvation of their ſoules. He will trie hereby, whether they that ſay they depend upon him for the greater, will truſt him in the leſſe.
God liketh to ſee and heare Reaſon 3 his children oft in his preſence: he hath therefore ſo ordered it, that their neceſſarie occaſions ſhall bring them before him day by day.
God looketh for new acknowledgement Reaſon 4 of his gifts everie day: therefore will have that they ſhall have cauſe thereof by new gifts from him every day.
Reaſon 5 Becauſe it is beſt for man that his maintenance ſhould be in Gods cuſtodie, to be called for every day. For if a man had his proviſion for many dayes in his own power, & God ſhould caſt off his care of him, either he would laviſh it out too faſt, or theeves might ſteale it, or vermine devoure it, or it might fennew, and grow unfit for uſe, and then he might ſtarve. But now that the Lord hath undertaken to maintaine us, if any thing happen to that which man thought ſhould have been his maintenance, God will make it good: he holdeth it beſt that his ſervants ſhould have their food and other things needfull, ſweet, and wholſome daily as they have need.
This reproveth all carking Vſe 1 and caring for what ſhal I have hereafter? and how ſhal I live? and what ſhall become of mine another day? when yet they cannot ſay but they have enough for this day. Some are ſo fearefull, and ſo full of vexing care, that their hearts never have reſt untill they can ſay, they have much goods layd up for many yeares; Luk. 12.…0and then are never a whit the better for it. The true diſciples of Chriſt, are ſubject, through weakneſſe of faith, to fall into this fault: but they muſt be chidden out of it, and muſt be warned of the miſchiefes that attend this fearfulneſſe and diſtruſt in God for what they ſhall have hereafter. It taketh away all ſenſe and comfort of what they have in preſent: it provoketh God to give over providing for them, and to leave them to themſelves, to learne to know how little all their carking without God can availe them. And if he ſuffer them to thrive in their courſe, that they reſerve much for time to come, this overplus of eſtate thus gotten, wil breed nothing but pride, and truſt in riches, and many noyſome luſts. Even as the Manna,Exod. 16.20. which contrary to the commandment of God was reſerved to the morrow, did breed wormes. Proviſion thus gotten, will ſtinke and putrifie, and do the owner more harme than good; when the rust thereof ſhall witneſſe againſt them, Iam. 5.that they have heaped up treaſures together against the laſt dayes.
Vſe 2 Hath any man convenient proviſion for the preſent, then let him learne to be content, 1. Tim. 6.8.and let him depend on God for the morrow. Let us care onelyonly for one thing, which is, everie day to do our Fathers works, which he hath given us to do in our generall and particular calling, and wee may aſſure our ſelves that ſuch a Father will make proviſion for ſuch children, who if they need any thing, they may make their requeſts knowne to him, with thankes for what they have had, and with aſſurance of what they hope to have,Phil. 4.6. and need be carefull in nothing.
For God, according to the graciouſneſſe of his nature, and truth of his promiſe, doth care for them.
Doth not this open a gap to idleneſſe, improvidence, Queſt. and unthriftineſſe, which are condemned in the Scripture? the contraries whereof are commanded expreſly, and commended in the examples of good men and women, yea of the very Ant or Piſmire,Pro 6.6.8. which provideth her meat in Summer, and gathereth her food in harveſt: to which ſilly creature, the Lord ſendeth the ſluggard to learne thrift and providence. Doth not this likewiſe diſallow all laying up of money or money-worth againſt old age, or for poſterity?
Anſw. To ſeeke to God for proviſion for the preſent day onelyonly, and then to leave the care of what wee ſhall have hereafter to God, is not contrary to diligence in a calling, providence to gather, and thrift to ſave and lay up what God by his bleſſing hath beſtowed upon any man. It ſhould be in Gods great familie, as it is in ſome well ordered families among men: the maſter of the familie beareth the burthen of care and providing meate and drinke and other neceſſaries: the ſervants and children need care for nothing, but to doe their worke. If the maſter provide them their dinner, and ſupper, and lodging, &c. this is all they care for: yet theſe ſervants, if they be faithfull, will bee painefull, and provident for their maſter, that there may be plenty brought in, out of which they might have their daily allowance. Therefore in harveſt theſe ſervants reap and carry into the barn more in one day than need bee ſpent in many daies: Yet their care is but for the preſent, though their providence be for time to come. So it is between the great Lord of all the earth and his ſervants, he appointeth every man his worke in a lawfull calling: a great part of his worke is to earne and gather in, ſuch things as may maintain him and his, that there may be meate in Gods familie for a mans ſelfe, and for his fellow ſervants, as God ſhall pleaſe to diſtribute. Here is labour, providence, and laying up by the ſervant; but all is for the Lord his maſter. When much is thus gathered into Gods barnes and ſtorehouſes (ſay they be mens owne houſes) yet this ſervant ſhould onelyonly expect his dinner, and ſupper, and other maintenance from his maſter for the preſent day: leaving the care of proviſion upon God: it is not meet he ſhould be his own carver. This doctrine oppoſeth onelyonly care of diſtruſt, and carking about what ſhall bee had hereafter, doubting of Gods providence, and ſucceſſe of their labours: but not the care of a wiſe providence, to gather by lawfull meanes things meete for this life; nor yet the care for laying up for them and theirs; for God alloweth that when a man hath payed his debts, Rom. 13.8. Eccleſ. 3.12.and that he and his have comfortably injoyed a part, according to the condition of their place and occaſions, and after that pious and charitable uſes have taken up another part, then the overplus may, nay muſt be ſaved and reſerved for afterwards. Our Saviour would have the remainder of the loaves and fiſhes gathered up,Ioh. 6.12. that nothing be loſt. And it doth belong to Parents to lay up for their children, 2 Cor. 12.14.
It is comfortable to Gods Vſe 3 children, to conſider that God will have them be at his finding every day: they may bee ſure therefore, if they will truſt to this, they ſhall be well provided for. And ſeeing it is his will, they ſhall aske their maintenance every day of him, they have good leave, and good occaſion to increaſe an holy acquaintance with God, by comming oft into his preſence, and ſpeaking oft unto him. Beſides, if the thiefe, or vermine, or any caſualtie deprive us of what we thought ſhould have maintained us, we may go to him boldly for more: for if wee depend on him according as hee hath commanded us, it concerneth him to provide for us. He hath ſtore, and great plenty, he will provide for his children that which ſhal be ſweet, and good, and enough. It will not ſtand with his honour, that his children ſhould want. No man under the Sunne can live more merrily, & more ſecurely than Gods children may do: for they need care for nothing but to pleaſe God. Though there are many things for which they muſt labour in their calling, yet there is nothing for which they need to care. The children of Iſrael might lye downe and ſleepe ſecurely in the wilderneſſe, when they had not one morſell of bread againſt to morrow; for the morrow-day brought with it Manna, proviſion for to morrow: this was becauſe God ſuſtained them. Pſal. 3 5. Pſal. 4.8.This holy ſecurity wee ſhould alwaies have, for it is the Lord which ſuſtaineth us alſo.
This day: Therefore bread muſt be asked every day. If this petition for bread, then the other petitions alſo: whence we are taught,
Prayers muſt be made to God Doct. 6 every day. It was Davids uſe, At evening, morning, and at noone to pray, and cry aloud unto God, Pſal. 55.17. Daniel prayed three times a day, and gave thankes before his God, as he did aforetime: it was his cuſtome, Dan. 6.10.
The daily morning and evening ſacrifice, appointed in the Law, doth teach as much.
Prayer and thanks are teſtifications Reaſ. 1 of dependance upon God every day, which worſhip and homage is therefore due unto him every day.
Gods glory, kingdome, and Reaſ. 2 will, are oppoſed every day. And man hath need of bread, forgiveneſſe of ſinnes, and new ſupply of grace every day.
Reaſ. 3 Omiſſion of prayer but one day, giveth Satan great advantage. Beſides, diſuſe of prayer doth ſo eſtrange the heart from God, that there followeth unwillingneſſe, and difficultie to ſet about the worke of prayer againe any day.
Vſe 1 It is therefore a fault to bee ſeldome in prayer. If a man let a day paſſe, and doe not make a ſolemne prayer to his God, hee muſt charge himſelfe with a great fault. Into this fault many do fall daily: for they let not dayes, but weeks, and moneths paſſe, and never make an hearty prayer unto God in faith. It may bee in their extremities they will howle and cry, and ſometime, when their leiſure ſerves, God ſhall be beholding to them for a few words of prayer. But know, that not to pray daily is the very guiſe of hypocrites,Iob. 27.10. Will he alwaies call upon God? ſaith Iob, He that will pray but ſeldome, but now and then, may juſtly expect that God will heare him never: for of ſuch he ſaith,Pro. 1.28. They ſhall call upon me, and I will not anſwer. What ſhall I ſay then to thoſe, that doe not onelyonly utterly neglect this duty themſelves, but deſpiſe all other that doe make it their practiſe daily to call upon God? The Prophet doth ſet this as a brand upon Atheiſts, which in their hearts ſay there is no God.Pſal 14.4.6. They call not upon the Lord, ſaith he. You ſhame the counſell of the poore, becauſe God is their refuge. But know ye, the Lord looketh from heaven, and doth behold and puniſh ſuch impiety and prophaneneſſe.
In concerneth all Chriſtians Vſe 2 therefore to make all the petitions in this Lords Prayer (either in this ſame forme, or in other words to the ſame effect) every day. It was Chriſts practiſe, and hath beene the manner of the faithfull in all ages. Then ſhall we hold a gracious familiaritie with God our Father. Then will he heare us alwaies, and we ſhall ever have our requeſts granted, when it ſhall be beſt for us.The caſe touching how oft in a day wee muſt pray. If it be asked how often in one day prayers are to be made? I anſwer, ejaculations and ſhort liftings up of the heart ſhould be very often, according as ſudden occaſions ſhall miniſter cauſe: more ſet and ſolemne prayers ſhould be made ordinarily at morning, at meales, and at evening. Theſe times doe alwaies miniſter due cauſe of ſolemne prayer, and may ordinarily without neceſſary lets be performed. Alſo at other times prayer muſt bee made as there ſhall fall out ſpeciall cauſe.1 Theſ. 5.17. For wee muſt pray continually, that is, in every ſtate and condition, and upon every good occaſion, when there is opportunity, then pray, and alſo praiſe God. No certain rules can be given for any ſet number, how oft; this is left unto a mans Chriſtian diſcretion, as his neceſſities, and as his opportunities doe vary. But to keepe canonicall houres, and to pray by ſtinted numbers, upon beades, or otherwiſe as Papiſts doe, is ridiculous and too too ſuperſtitious.
It will rejoyce a Chriſtian Vſe 3 heart to conſider, that hee hath leave to come to God to preferre his ſuits unto him every day. We are loth to put up petitions unto men too oft, leſt they ſhould grow weary of us: but it ſhould not be ſo between Chriſtians and the Lord: for he is beſt pleaſed with thoſe that come ofteneſt to him. In Courts of Requeſts amongſt men, there are certaine dayes in which one mans ſuit is heard, at which time other mens ſuits muſt be put off to other dayes of hearing. Every man cannot have his ſuit ſped every day, no not every Terme. But all Gods people may come to him by Chriſt Ieſus, and have their requeſts heard and granted in the Court of heaven every day: yea ſeven times, and if need be, ſeventie times ſeuen times in one day.
Our: that is, ſuch bread wherto we have true right and proprietie. Hence we are taught,
Doct. 7 The maintenance wherupon a Chriſtian may deſire to live, muſt be his owne. He muſt have right both before GOD and man. Drinke waters out of thine own ciſterne, Pro. 5.15. The Apoſtle commandeth that men ſhould eate their owne bread, 2 Theſ. 3.12.
If they have not a ſpirituall Reaſ. 1 right to their maintenance by their marriage with Chriſt, it will be impure unto them: for to the unbeleeving and defiled is nothing pure, Tit. 1.15.
To deſire to live upon that Reaſ. 2 which is another mans, were to go about to draw the juſt God into copartnerſhip of their injuſtice towards man.
With what face then can Vſe 1 idle perſons (which have no calling, or will not with quietneſſe worke that they might have bread of their owne to eate) ſay, Give us our bread? 2. Theſ. 3.10.12.the Apoſtle ſaith, ſuch ſhould not eat, untill they have laboured and gotten wherewithall, by honeſt meanes. But more eſpecially, how dare thoſe that get their living, and raiſe their eſtates by indirect and unlawful courſes, ſuch as lying, ſtealing, defrauding, gaming, oppreſſion, uſurie, and ſuch like meanes? how dare (I ſay) theſe pray to God that hee would give and bleſſe to them their own bread? when, what they have to eate, is the meat of wickedneſſe, and what they have to drinke, is as the wine of violence? But wee unto him that increaſeth that which is not his. Pro. 4.17.Hab. 2.6.
Vſe 2 Would any man make this prayer in ſinceritie, ſo that he may expect a bleſſing from God; let him be ſure that hee have a good title unto that which he would have God to bleſſe unto him, ſo that he can truly call it his owne. There is a twofold right to the things of this life, one common to all; the other ſpeciall and peculiar to the children of God. The common right is founded in Gods goodneſſe and bounty to man as he is his creature, and is conveighed to man by ſuch acts of Gods providence as do give unto a man a true proprietie amongſt men in the things which they poſſeſſe; this is called a civill right. The ſpeciall right is founded in Gods ſpeciall love to his children in and through Chriſt, which is added to their common right, namely, a right of inheritance, which giveth not onelyonly a right to the things themſelves, but to the bleſſing and comfortable uſe of the ſame; this is a ſpirituall right derived to a beleever through Chriſt. The want of this right is the cauſe, why to the wicked, even the things which they lawfully poſſeſſe, are, in their uſe, impure. Tit. 1.15.Hence it is that wicked men have not ſo good and ſo full a right to the good creatures of God, as true beleevers have; nor yet can have ſo comfortable and ſo ſanctified a uſe of them as the godly may have; they never partake of the good creatures of God, but hee hath to except againſt them, though not alwayes for the having; yet for the abuſing, and for the unſanctified uſe of them. For God giveth meat, and ſo I may ſay of other things, to them that beleeve, 1. Tim. 4.3.and know the truth to be received with thankſgiving. Though men may have a common right to the creatures of God without Chriſt; yet they cannot have the ſpeciall right, or bleſſing in the uſe of them, but by Chriſt.
For this cauſe it concerneth us to do two things: Firſt, make we ſure to bee ingrafted into Chriſt the heire of all things, that through him, it may bee ſaid,1. Cor. 3 22. All things are ours. Secondly, we muſt live in an honeſt calling,Eph. 4.28. and therein labour with our hand or head the thing that is good: we muſt worke, that wee may eate our owne bread, having a civill right to what we poſſeſſe, as well as a ſpirituall. We muſt not thinke to be maintained, being in a fruitfull land, with Manna and Quailes from heaven: for God will not allow his ſervants to eat either the bread of idleneſſe or wickedneſſe.
Our bread. Here God giveth his children leave to call bread, their bread: whence obſerve,
Everie childe of God hath a Doct. 8 true right to thoſe temporall goods which hee doth lawfully poſſeſſe. The meeke have right of inheritance unto the earth, Matth. 5.5.
They have right in the right Reaſ. 1 of Chriſt, with whom they are married, and made one by faith: for ſo he reaſoneth, All things are yours, for you are Christs, 1. Cor. 3.22.
What they have is given Reaſ. 2 them of God, according to that promiſe made to godlineſſe, 1. Tim. 4.8.It hath the promiſe of the life that now is. Wherefore, if they do alſo poſſeſſe their goods by a true civill right (which is the onelyonly determiner of what and how much Chriſt doth allow to be held in his right) they may aſſure themſelves they have a true right of their owne.
Vſe 1 This ſhould teach the children of God, not to envie the abundance of the wicked; nor repine at their owne little, becauſe of the great oddes in the tenure by which each do hold. The wicked hold onelyonly by a common right: The children of God hold all which they have, by a ſpeciall right of donation on Gods part, and by right of inheritance in reſpect of their head Chriſt Ieſus. Let the godly therefore bee content, yea thankfull for that much or little which they lawfull do poſſeſſe. For as it is much better in qualitie than the riches of many wicked: Pſa. 37.16.ſo is their hold by a farre better title than any of the wicked. And let them comfort themſelves in this, that what they have is their owne, and that by ſpeciall right in and through Chriſt Ieſus.
Sith everie beleever hath ſo Vſe 2 good title to what he came by lawfully, he may be bold to take and uſe it for his comfort: but with this caution, they may not do with their owne as they will. That proverbiall ſpeech is true onelyonly of an abſolute Lord and owner, ſcil. the Lord. Men may not therefore caſt away their goods in ſport careleſly, nor ſpend them upon their luſts wickedly: for though they may have a true right, yet is it a limited …ight: it is ſuch a right as the wife hath in her husbands goods, not ſuch a right as the husband hath in himſelf. A wife may be bold to uſe her husbāds goods, becauſe ſhe hath right to them by him: but ſhe muſt uſe them according to his will, and for his honour, elſe the husband may juſtly cut her ſhort, and reſtraine her of her former liberties. It is a prophane ſpeech to ſay as they in the Pſalme, Our tongues are ours, therefore we will ſpeake: ſo to ſay, Our goods are our owne, therefore we will ſpend. For whoſoever hath beſt right to any thing, hath a chiefe Lord over him, by whom he muſt bee ordered in all his expences, to whom hee muſt give account in the day of reckoning.
Our bread, not others bread: whence we may note,
Doct. 9 All things are not neceſſarily common amongst Christians. There is a diſtinction of mine and thine, of ours & other mens. Each man hath ſuch a proprietie in that which hee lawfully holdeth, that without his leave, or juſt cauſe, no man ought to meddle with it. In the verie time when communitie of goods was moſt needfull,Act. 4.22. and when voluntarily the Saints made their goods common, even then, till a man had paſſed away his right by his owne act, the proprietie and right was ſtill in himſelfe. For thus ſaith Peter to Ananias, While it remained, was it not thine owne? and when it was ſold, was it not in thine owne power? Act. 5.4.
God hath ſet this order amongſt men, that, Reaſon. they knowing what they get ſhall be their owne, they may be encouraged to labour. Alſo that hee might try the*Deut. 15.11. liberalitie of the rich, and patience of the poore.
This confuteth the Anabaptiſts, Vſe 1 and all others that do hold that all mens goods ſhould be common. Which falſe doctrine is the mother and nurſe of idleneſſe, and confuſion amongſt men.
This doctrine likewiſe condemneth Vſe 2 all thoſe that quarrell at Gods unequall diſtribution of the things of this life, by giving to ſome abundance, and to them and ſome others little or nothing; whereupon they grow bold to carve out ſomething to themſelves out of the others pl…tie: and they thinke they may do it, becauſe that other hath enough. What is this but to controll Gods wiſedome, and to call his abſolute Soveraigntie into queſtion? May not he do with his owne as he will?Mat. 20.15 Let everie one therefore, as they are to reſt ſatisfied with their owne yoke-fellowes, ſo reſt contented with their own maintenance, that is, to live onelyonly upon that maintenance,Exo 20.17 to which they have a true right when they uſe it.
Daily bread: that is, ordinarie convenient maintenance. Here is no prayer for abundance, but for daily bread: neither too much nor too little, but according as ſhall be needfull, be it fine or courſe, much or little. Whence note,
The deſires of the things of Doct. 10 this life, must be moderate. The qualitie and quantitie of things deſired, must be onelyonly ſuch, and ſo much, as is convenient for mans perſon and condition. Such was Iacobs praier, namely,Gen 28.20 Preſervation in his way, bread to eate, and rayment to put on. Agur in his prayer, which is the beſt interpreter of this clauſe, daily bread, ſaith,Pro. 30 8. Give me neither povertie nor riches, feed me with food convenient for mee. Having food and rayment, let us therewith be content, ſaith the Apoſtle, 1. Tim. 6.8.
A mans life doth not conſiſt in Reaſon 1 the abundance of the things which he poſſeſſeth, Luk. 12.13.
Abundance is*1. Tim. 6.9. Iſa. 5.12. dangerous Reaſon 2 both to ſoule and bodie; for out of ſuperfluitie are bred, and fed theſe vices; namely, diſregard of God and his works, yea denyall of God, as he ſaith, lest I be full and deny thee. Prov. 30.9. From thence likewiſe do grow confidence in riches, 1. Tim. 6.17. Pſal. 123.4high mindednes, and contempt of the poore. The heart thereby is ſtolen away, and wonne to the love of the world,Matt. 22. ſo much, that either it keepeth men that they come not at all to the meanes of ſalvation: They have bought a farme, they cannot come: or if they do come to the preaching of the Word, and ſit as Gods people before the Miniſter; yet they do not profit, becauſe their heart goeth after their covetouſneſſe: Ezek. 33.31.or if while they heare they begin to affect the Word, yet when they are gone, the cares of this world and deceitfulneſſe of riches choake the word,Mat 13.20 and they become unfruitfull.1. Tim. 6.9.10. They that will be rich, ſaith the Apoſtle, fall into temptation, and a ſnare, and into many fooliſh and hurtfull luſts, which drowne men in deſtruction and perdition. For if once men affect and love riches, it becommeth a root of all evill, cauſing ſhipwracke of faith and a good conſcience. Abundance is likewiſe hurtfull to the body, it doth breake mens ſleepe. So ſaith Salomon: Eccleſ. 5.12The abundance of the rich will not ſuffer him to ſleepe. And out of this fulneſſe doe breed ſurfets and diſeaſes of all ſorts.
A moderate eſtate, yea a little Reaſon 3 in compariſon, is beſt both for body and ſoule. Nature is content with a little, and grace findeth beſt entertainment among them which have not over-much: of all eſtates a moderate and middle eſtate for maintenance, is freeſt from ſurfettings of the body, and temptations of the minde. Therefore Agur prayeth,Pro. 30.8.9. neither for poverty, nor riches, but for food convenient, leſt if he be full, he deny God, or if he be poore, he ſhould ſteale, and thereby through practice unbeſeeming his holy profeſſion, ſhould diſhonour Gods holy Name.
Reaſon 4 Man brought nothing with him into the world, and ſhall carry nothing out: wherefore a convenient maintenance in this life ſhould content him.
That a cleare way may bee made to the uſes following, it ſhall bee needfull to ſet downe what is that moderate and convenient eſtate which the doctrine ſpeaketh of. For this cauſe it muſt be conſidered, that things needfull are of two ſorts,
abſolutely needfull.
reſpectively needfull.
Abſolute neceſſity is that, without which life of nature cannot be ſuſtained,
Reſpective neceſſitie is that, without which the perſonall and civill condition of a man according to his calling, cannot be maintained.
Now whatſoever is needfull in both theſe reſpects, is here meant. From this diſtinction of neceſſity, ariſeth a poſition, which will give light to this point in hand: namely, that is needfull, and may be prayed for by a man of one calling and condition, which may not be deſired of ſome other man of another calling and condition, becauſe reſpective or conditionall neceſſitie followeth the calling and perſonall condition of men. A King hath neede of greater meanes to maintaine his State, than any ſubject. And of ſubjects, one may have more need than another, according to their different callings, employments, and lawfull expences.
Yet one queſtion requireth an anſwer, ſcil. How much is that which is needfull and requiſite for a mans place and civill condition of life? I anſwer in generall; Not what a mans ſelfe ſhall out of his covetous, or voluptuous and vaineglorious conceits hold needfull; for theſe know no limits: but what thoſe that be truely liberall, temperate, and godly wiſe, and what the examples of frugall men in Scripture declare to be needfull, that is to be held needfull. As for particulars, no rule can be given: for times, places, and conditions of men do often vary the caſe: onelyonly this is moſt certaine, that when a mans deſire is ſerved, if this doe but increaſe his thirſt after more, like the dropſie-mans deſire of drinke, hee muſt know his deſire is immoderate and unlawfull.
Vſe 1 If God would have men moderate in their deſiring and ſeeking after the things of this life; then abhominable and moſt damnable are the deſires and practiſes of covetous, voluptuous, and ambitious men, who know no bounds, but ſtill like the horſe-leech cry give, give, Pro. 30.15More, more. Howſoever in words they ſay, Give us daily bread; yet in deſire they wiſh for the eſtate of Dives, Luk. 16.19to goe gorgeouſly, and fare ſumptuouſly every day. But be it knowne to all ſuch, that he that inlargeth himſelfe as hell, and never thinkes he hath enough; for him hell doth inlarge it ſelf, to receive him as it did Dives, to be tormented in flames for evermore, Luke 16.24.
Who ſo hath food and raiment, Vſe 2 things needfull, muſt learn to be content, and to confine his deſires of all earthly things unto a moderation: praying according to the example of Agur, Pro. 30.8.…as well againſt too much, as againſt too little. This will be a good proofe that wee doe not minde earthly things: and that howſoever the world may be to us, it will hereby appeare, that we are crucified to the world, and that we doe not care for it, ſo as to ſet our hearts upon it. It is not a ſinne to have abundance; for Abraham, Iob, David, and Salomon abounded in riches: but it is a ſinne to affect wealth, and to deſire to be rich. Yet great care muſt be had, that greatneſſe and plenty doe not corrupt the owners thereof. Therefore caveats are given to ſuch in the Scripture,Pſal. 62.11 viz. that If riches increaſe, they doe not ſet their heart on them. They that be not high minded, 1 Tim. 6.17.and that they truſt not in them. They that forbeare all intemperate uſe of them: They muſt eate in due ſeaſon for ſtrength, Eccleſ. 10.17.and not for drunkenneſſe. Now that riches may not hurt thoſe that poſſeſſe them, take this direction. Alwaies behold God in them,Hoſ …18. Deut. 8.18. and acknowledge him to be the giver and abſolute owner of them. Then will a man uſe them for Gods honour, with thankfulneſſe; & part with them when God doth take them away, with patience. Then will hee, according as God hath commanded, let the plenty and overplus of his eſtate runne over for good uſes,Pro. 5.16. 1 Tim. 6.18. for the maintenance of Gods worſhip, and reliefe of the poore. This, like the running of a ſpring, will keepe the Well-head from gathering filth, and from breeding noyſome vermine, which breed in ſtanding waters.
Laſtly, hath God given unto Vſe 3 any man a competent eſtate, that hee hath wherewithall to maintain himſelfe according to his place comfortably; & hath rather wherewithall to give, than to be chargeable unto others; let him thanke God, and hold himſelfe bleſſed in his outward condition.
In the paſſage from this petition which concerneth the naturall life, unto thoſe which concerne the ſpirituall life, it muſt be obſerved, that there is but one ſhort petition for the things that concerne the naturall life, whereas there are two, and thoſe larger petitions that concerne that which is ſpirituall. Whence learne,
Doct. 11 The petitions for the things of this life, muſt bee leſſe inſiſted on, than thoſe which concerne the life of grace. Though God give his children leave to aske firſt for things earthly, yet he would have them ſeeke chiefly for things heavenly. With all thy getting, get underſtanding, ſaith Salomon, Pro. 4.7. Seeke firſt, that is, chiefly, Gods righteouſneſſe, Mat. 5.33. Labour not for the meate that periſheth, that is, labour not for this, in compariſon of that meate which indureth unto everlaſting life.Ioh. 6.27.
For the life of the body is nothing Reaſ. 1 ſo neceſſarie, nor ſo excellent, as the life of grace, which is that one thing neceſſarie.
The things of this life are Reaſ. 2 meane and worthleſſe, in compariſon of thoſe which belong to the ſpirituall: for they are common to the reprobate, and do a man harme if he have not grace to uſe them aright: theſe which concern the life of grace, are peculiar to the elect, and alway doe thoſe good which are indued with them.
They therefore, whoſe deſires Vſe 1 and indeavours for earthly things are farre more, and thoſe alſo proſecuted with more earneſtneſſe than the deſires and indevours for the things which are heavenly, are much to be blamed, and are to be admoniſhed to overcome this their earthly mindedneſſe, leſt their end be damnation, becauſe they minde earthly things, Phil. 3.19.
Vſe 2 Let the deſires of Chriſtians therefore be fewer, and leſſe vehement for the things of this life, and let their principall care be, how their ſinnes may be forgiven, and the ſtrength thereof abated; the particulars whereof come now to be handled in the two next petitions.