Book III

Ch 6

Of the Lord's Prayer

The whole Scripture directs to and furnishes with matter for prayer; but more particularly the prayer which is commonly called "The Lord's rayer"! may be considered as a directory to it; and so it seems to be desi"ned by our Lord! when he says! "#fter this manner therefore pray ye"! in such a brief and concise manner! in a few comprehensi$e e%pressions! in words to this purpose! or to the sense followin"; which he directed to in opposition to the many words! much speakin"! and $ain repetitions of the Scribes and harisees; indeed! the e$an"elist Luke has it! "&e said unto them! when ye pray! say"! the followin" words! that is! "after this manner"! or to this sense! as it is e%plained in 'atthew! where both the introduction to the prayer! and the prayer itself! are more fully e%pressed; for that it was not intended as a prescribed set form! in so many words! is clear; since then it would not ha$e been $aried! as it is by the two e$an"elists! by whom it is recorded; for thou"h they both a"ree in the main! as to the sense! yet not in the e%press words( the "fourth" petition is in 'atthew! ")i$e us this day our daily bread"! which is a petition for present supply; in Luke it is! ")i$e us day by day our daily bread"! which is a prayer for a continued supply! for the future as it may be needed! as well as for the present( the "fifth" petition is e%pressed in 'atthew! "*or"i$e us our debts"! and in Luke! "*or"i$e us our sins"; in 'atthew it is! "as we for"i$e"; in Luke! "for we also for"i$e"( and the do%olo"y! which 'atthew "i$es at lar"e! is wholly left out in Luke; "*or thine is the kin"dom"! +c, #nd that it was not understood by the disciples as a form of prayer to be used by them as such! seems e$ident; since we do not find that they e$er so used it; but a most e%cellent summary of prayer it is! for its bre$ity! order! and matter! and a pattern of it worthy to be followed; and it is $ery lawful and laudable to make use of any sin"le petition in it! either in the e%press words of it! or to the sense of it; and e$en the whole of it! pro$ided a formal and superstitious obser$ance of it is a$oided! as used by the apists, The matter of it is $ery full and comprehensi$e; by one of the ancients -./ it is said to be! 00a bre$iary of the whole "ospel;'' and by another -1/! 00a compendium of hea$enly doctrine,'' It may 2ustly be preferred to all other prayers! because of the author! order! and matter of it; thou"h not to the sli"ht and ne"lect of other petitions the scriptures furnish us with( there were a set of men in the twelfth century! called Bo"omiles! who amon" other odd notions! had this! that only the Lord's prayer was to be reckoned prayer; and that all other was to be re2ected as $ain clamour -3/( the Socinians say -4/! this prayer is an addition to the first command of the law; and which with other thin"s! add to the perfection of the law! which they suppose to be imperfect until
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Christ came! and as if such prayer was unknown to the 5ld Testament saints; but thou"h this prayer is not formally! and in so many words! e%pressed in the 5ld Testament! yet it is materially! or the matter of it is to be found there; especially in the salms of 6a$id! of which this prayer may be said to be the "epitome"! as the salms may be considered and made use of as a "commentary" on that; it is indeed! the summary of the prayers and petitions used by "ood men! in and before the times of Christ -7/! selected and put to"ether! and inserted in this prayer by him in this manner! as a directory to his disciples; in which may be obser$ed! a preface! petitions! and a conclusion! with a do%olo"y, ., # preface! "5ur *ather which art in hea$en"; in which the ob2ect of prayer is described! by his relation to us! "5ur *ather"! and by the place of his habitation! "which art in hea$en", .a, *irst! by the relation he stands in to us! "5ur *ather" which may be understood of )od! essentially considered; of the Three ersons in the )odhead! who are the one )od! the Creator! and so the *ather of all; in which respect this term! "*ather"! is not peculiar to any one person in the 6eity! but common to all three! bein" e8ually "Creators"! 9c .1(. as in the ori"inal; and so are addressed as the one )od! Creator! and *ather of all! Isa 64(: 'al 1(.; and in this sense e$ery man! "ood and bad! re"enerate and unre"enerate! may use this prayer! and say! "5ur *ather"( or else this is to be understood of )od personally! that is! of one erson in the )odhead! e$en of )od the *ather! the first erson! who stands in the relation of a *ather in a special sense! the *ather of our Lord <esus! who! such! is the ob2ect of prayer! 9ph 3(.4 and our *ather in Christ; "I "o to my *ather and your *ather"! says Christ! <oh 1;(.= my *ather by nature! yours by "race; mine by natural filiation! yours by special adoption; our sonship is founded on our con2u"al union and relation to Christ! the Son of )od! and on our relation to him! as the firstborn amon" many brethren, )od! as the *ather of Christ! has not predestinated us to the adoption of children by him! and to be conformed to his ima"e; but has actually put us amon" the children! and taken us into his family! by an act of special lo$e and fa$our! .<o 3(. of which adoption an e$idence is "i$en in re"eneration; for such who ha$e "power to become the sons of )od"! are those who are "born of )od"; whom he! as the )od and *ather of Christ! has "be"otten a"ain of abundant mercy"! of free "race and fa$our! of his own "ood will! <oh .(.1!.3 . e .(3 so that the *ather of Christ is our *ather! both by adoption and re"eneration; and as such may be addressed by us! as here directed; which shows the true order and manner of prayer! which is to be made to the *ather! the first erson; not because of priority of nature! but of order in the 6eity; and throu"h the Son! who is the mediator; and by the Spirit! the Spirit of "race and adoption; and which are all laid to"ether in one te%t! 9ph 1(.: no man can come to the *ather but by Christ; and as no man can call <esus Lord but by the Spirit! so no man can call )od "*ather"! in this special relation! but under the testimony of the Spirit of adoption, >ow the consideration of )od as "our *ather"! in our addresses to him! is of "reat use( .a., To command in us a re$erence of )od; a son honours and re$erences a father! or ou"ht to do; and if )od is our *ather! he e%pects honour and re$erence; and when we approach him! it should be with "re$erence and "odly fear"; not with sla$ish fear! as a ser$ant! but with filial fear! as a son,
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.a1, It tends to encoura"e us to use freedom with him! as children with a father; to pour out our souls before him! and tell him all our mind and all our wants; and "where the Spirit is"! as a Spirit of adoption! cryin"! "#bba"! *ather! "there is liberty", .a3, It will ser$e to "i$e us boldness at the throne of "race! and a fiducial confidence that we shall ha$e what we ask of him! Lu ..(.3, .a4, The idea of )od as our *ather! e%cites in us! and inspires us with sentiments of the tenderness of his heart! of his pity and compassion! and of the "reat lo$e and affection he bears towards us! and therefore cannot deny us any "ood thin" needful for us! s .;3(.3 Isa 63(.7!.6 Lu .7(1;!11 1Th 1(.6, .a7, It cannot but fill us with "ratitude for the many fa$ours which he! as a kind indul"ent *ather! has bestowed on us; ha$in" nourished and brou"ht us up! fed us all our li$es lon"! clothed us! and pro$ided e$erythin" for us! and protected us from all e$ils and enemies; and we may say! with 6a$id! "Blessed be the Lord )od of Israel! our *ather! for e$er and e$er?" .Ch 1@(.;, .a6, This may teach us sub2ection to him! the *ather of Spirits! and submission to his will! in all thin"s we ask of him! Lu 11(41, .a=, #ddressin" him as "our *ather"! instructs us to pray for others as well as for oursel$es! e$en for all saints; for all the children of )od! to whom he stands in the same relation! bein" the *ather of us all! 9ph 4(6, .b, Secondly! the ob2ect of prayer is described by the place of his habitation and residence; "which art in hea$en"; see s .13(., >ot that )od is limited! included! and circumscribed in any place! for he is e$erywhere! and fills hea$en and earth with his presence; but as such is the weakness of our minds that we cannot concei$e of him but as somewhere! in condescension thereunto he is represented as in the hi"hest place! in the hei"ht of hea$en; for as he is the hi"h and lofty 5ne! he dwells in the hi"h and lofty place; hea$en is his throne! the habitation of his "lory! where is his palace! where he keeps his court! and has his attendants; and so is e%pressi$e of the "reatness of his 'a2esty! and therefore he ou"ht to be approached with the hi"hest re$erence; and such a $iew of him will lead us to some of the di$ine perfections! which "reatly encoura"e in the work of prayer; as the omniscience and omnipresence of )od! s ..(4 ..7(3 .37(7!6 and "since )od is in hea$en"! and we "upon earth"! our "words should be few"! but full! and be e%pressed with "reat lowliness and humility! with "reat modesty and selfabasement! as bein" "but dust and ashes" who speak unto him! 9c 7(1 )e .:(1= and the consideration of his bein" in hea$en! should draw off our minds from the earth! and all terrestial thin"s! and from askin" them! and teach us to look upwards! to )od in hea$en! and seek those thin"s which are abo$e! from whence comes e$ery "ood and perfect "ift; and since our *ather is in hea$en we are directed to pray unto! we should look upon hea$en! and not this world! as our nati$e place; if we are born a"ain! we are born from abo$e! are partakers of an hea$enly birth! and of an hea$enly callin"! and should seek the better
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country! the hea$enly one; our con$ersation should be in hea$en! and our hearts be where our treasure is; our *ather is in hea$en! and our *ather's house and mansions of bliss in it are there; there is our portion! patrimony! and inheritance, *rom the preface I pass to consider! 1, The petitions in this prayer! which are si%! some make them se$en; the first three respect the "lory of )od( the other our "ood! temporal and spiritual, 1a, The first petition is! "&allowed be thy name"; which teaches to be"in our prayers with the celebration of the name of )od! and with a concern for his "lory! and as the end for which he has made all thin"s; nor will he "i$e it! nor suffer it to be "i$en to another; this we should ha$e in $iew in all we do! and in whatsoe$er we ask of him; this should be uppermost in our minds! that his "reat name be "lorified! <os =(@, By his name may be meant )od himself! as when saints are said to trust in his name! to fear his name! and to lo$e his name! and the like( or his nature and perfections; as when it is said! "Ahat is his nameB" that is! his nature! "if thou canst tell"; and "how e%cellent is thy name in all the earth?" that is! what a "lorious display is there of thy perfections in all the earth! r 3;(4 s :(. or any of the "reat names and titles of )od! by which he has made himself known; as the Lord )od #lmi"hty! <eho$ah! +c, 9% 6(3 and! indeed! e$erythin" by which he has manifested himself! particularly his word! his "ospel! which is called his name! and which he has ma"nified abo$e all and e$ery of his names! and in which the "reatest disco$ery is made of himself! his perfections and "lory! <oh .=(6 s .3:(1, >ow when we pray that his name may be "hallowed"! or sanctified! for hallowed is an old 9n"lish word! now in little use! and is the same as sanctified; the meanin" is! not that )od can be made holy! or be made more holy than he is; for he is ori"inally! underi$ati$ely! immutably! and perfectly holy; there is none holy as the Lord( not the holy an"els; "The hea$ens"! that is! the inhabitants of the hea$ens! "are not clean in his si"ht"! when compared with him( but the meanin" is! that he be declared! owned! and acknowled"ed to be holy; as he is by the seraphs in Isaiah's $ision! and by the four li$in" creatures around the throne! who continually say! "&oly! holy! holy! Lord )od #lmi"hty?" and when the "lory due to his holy name is "i$en him! and particularly when thanks are "i$en at the remembrance of his holiness( and he may be said to be hallowed! or sanctified! both by himself and by others! and both may be prayed for in this petition, &e is sanctified by himself when he makes a display of his perfections! as he does in all his works; in the works of creation! of pro$idence! and redemption! and particularly of his holiness and 2ustice! s .47(.= and when he shows his resentment a"ainst sin! takes $en"eance on it! and inflicts punishment for it; thus he says of Cidon and of )o"! that he shall be known that he is the Lord when he "shall ha$e e%ecuted his 2ud"ments" on them! "and shall be sanctified in them"! 9De 1:(11 3:(.6!13 he may be said to sanctify his name! by "i$in" his holy word and holy ordinances to men! which direct them in the paths of holiness and ri"hteousness; and especially by makin" his people an holy people; he has not only chosen them to be holy! and called them with an holy callin"! and unto holiness! but he implants principles of "race and holiness in them! and at last brin"s them to a state of perfect and unblemished holiness and purity( and his name may be sanctified by others; by ci$il ma"istrates! when they act for the punishment of e$ildoers! and for the praise of them that do well; and by ministers of the word! when they speak accordin" to the oracles of )od! that he in all thin"s may be "lorified; and by common saints! when they "sanctify the name of the Lord"! . e 1(.4 4(.; Isa 1@(13 and this they do when they e%ercise the "race of faith! fear! and lo$e; when they belie$e him! to sanctify his name! the not doin" which was resented in 'oses and #aron; and they
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sanctify him when they make him their fear and dread! and lo$e his name! >u 1;(.1 Isa :(.3 s 7(.. and when they show a re"ard to his word! worship! and ordinances; "which is but our reasonable ser$ice"! Eo .1(. and when they study to promote holiness of life in themsel$es and others! 1Co =(. . e .(.7!.6 't 7(.6 and are careful that the name of )od may not be blasphemed throu"h them! or on their account( and whereas nothin" is more contrary to the sanctification of the name of )od! than the profanation of it! by takin" it in $ain! by swearin" falsely by it! and by the horrid oaths and cursin"s of wicked men; it is sanctified when ma"istrates punish for these thin"s! ministers in$ei"h a"ainst them! and e$ery "ood man discountenances and discoura"es them( and in the use of this petition we pray that the "lory of )od may be more and more displayed and ad$anced in the world! in the course of his pro$idence! and the dispensations of it; that his word may run and be "lorified! in the con$ersion and sanctification of sinners; and that there may be an increase of holiness in all his people; and that all profanation of the name of )od amon" men! may be pre$ented and remo$ed, 1b, The second petition is! "Thy kin"dom come"; the <ews ha$e a sayin" -6/! that prayer! in! which is no mention of the kin"dom! that is! of )od! is no prayer, It may be in8uired! 1b., *irst! whose kin"dom this is; by the connection of the petition with the preface! it seems to be the *ather's kin"dom; "5ur *atherthy kin"dom come"; but as the *ather and the Son are one in nature and power! their kin"dom is the same; and so it appears to be on one account or another in e$ery sense of it, There is the kin"dom of pro$idence! in which both are 2ointly concerned; "'y *ather worketh hitherto"! in the "o$ernment of the world! and the disposition of all thin"s in it! and "I work" with him! says Christ! <oh 7(.= so that this "kin"dom" is also "his"( the mediatorial kin"dom! which seems more peculiarly Christ's! is in some sense the *ather's! since he is the *ather's Fin"! whom he has set o$er his church; and the kin"dom he has is by his appointment! for which he is accountable to him! and at the end will deli$er it up to the *ather! s 1(6 Lu 11(1@, The kin"dom of "race! set up in the hearts of the Lord's people! is the kin"dom of )od! which lies in ri"hteousness! and peace! and 2oy in the &oly )host; this also is the kin"dom of )od's dear Son! into which men at con$ersion are translated, Both the spiritual and personal rei"n of Christ! the *ather has and will ha$e a concern in, Ahen the kin"doms of this world are con$erted to Christ! they will become the "kin"doms of our Lord"! of our Lord )od the *ather! "and of his Christ"! the Son of )od, Christ speaks of drinkin" wine in his "*ather's kin"dom"! 't 16(1@ meanin" either in the personal rei"n! or in the ultimate "lory! which is a kin"dom prepared by the *ather! and is in his "ift; and yet is called! "the e$erlastin" kin"dom of our Lord and Sa$iour <esus Christ"! 1 e .(.., 1b1, Secondly! It may be further in8uired! which of these kin"doms it is! the comin" of which is to be prayed for! as future, It seems not to be the kin"dom of pro$idence! since that took place from the be"innin" of the world; thou"h it may be prayed for! that it mi"ht more fully appear! and that there may be a "reater display of the power and pro$idence of )od in the "o$ernment of the world; that men may know! as >ebuchadneDDar did! that the most &i"h ruleth in it! to the terror of the wicked inhabitants of it! and to the 2oy of the ri"hteous! s @=(. @@(., But rather the "ospel dispensation! often called the kin"dom of )od! and of hea$en! may be meant! which when this petition was directed to! was not yet come! thou"h near, <ohn and Christ be"an their ministry with sayin"! "The kin"dom of hea$en is at hand"; and which soon came! thou"h not with obser$ation! with pomp and splendour( upon our Lord's resurrection! and especially at his ascension to hea$en!
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it appeared more manifest! when he was made and declared Lord and Christ! and multitudes in the land of <udea became obedient to the faith of him; it had a further ad$ance when the "ospel was carried into the )entile world! and the apostles were caused to triumph e$ery came with power! seen in the destruction of the <ews for their unbelief and re2ection of him! those enemies of his who would not ha$e him to rei"n o$er them! 't .6(1: 'r @(. and still more when pa"anism was abolished! and Christianity established in the Eoman empire; on occasion of which it is said! ">ow is come the kin"dom of our )od! and the power of his Christ"! Ee .1(.; but this kin"dom will come in "lory! and which is yet to come! and so to be for! at the destruction of antichrist! and when the spiritual rei"n of Christ will take place; and this $oice will be heard in hea$en! "The Lord )od omnipotent rei"neth?" Ee .@(.6 and still more "loriously! when Christ shall appear a second time in person! and take to himself his "reat power and rei"n! called! "his appearin" and his kin"dom"! 1Ti 4(. when he will come in person! and the dead in him shall rise first; which happy dead will be made kin"s and priests! and shall rei"n with Christ a thousand years! durin" which time Satan shall be bound! as to "i$e them no disturbance, This is yet to come; no such of Satan! and rei"n of Christ with his saints! Ee 1;(..;! ha$e as yet been -=/; the personal comin" of Christ! and rei"n with his saints! are still future! and to be prayed for; as by <ohn! Ee 11(1; and seems to be chiefly intended in this petition! since it is so closely connected with! 1c, The third petition; "Thy will be done in earth as it is in hea$en"; which as yet has ne$er been done in the full sense of it! by any man on earth! e%ceptin" our Lord <esus Christ! but will be done by all the saints in the personal rei"n of Christ, The will of )od is either secret or re$ealed; the secret will of )od is the rule of his own actions! in creation! pro$idence! and "race! 9ph .(.. see Ee 4(.. 6a 4(37 Eo @(.7, This is unknown to men! until it appears! either by prophecies of thin"s future! or by facts and e$ents that are come to pass; it is always fulfilled; "Aho hath resisted his willB" it cannot be resisted! so as to be null and $oid, There is no counteractin" the will of )od; whate$er schemes contrary to it! formed by men! are of no a$ail; "the counsel of the Lord shall stand! and he will do all his pleasure"! Isa 46(.;, The pro$idential will of )od! or what appears in the dispensation of his pro$idence! are a "uide to us in our actions; we should say! as <ames directs us! we will "o here and there! do this or that! "if the Lord will"! <as 4(.4!.7 and e$en as this will of )od appears in ad$erse dispensations! it should be ac8uiesced in and submitted to! without murmurin" and repinin"; with respect to e$ery e$ent it should be said! "The will of the Lord be done"! #c 1.(.4 in imitation of 9li! <ob! 6a$id! &eDekiah! and others! and e$en of our Lord himself! .Sa 3(.: <ob .(1. 1(.; 1Sa .7(17!16 s 3@(@ Isa 3@(: Lu 11(41, The re$ealed will of )od is either what is made known in the "ospel! and which e%presses the "ood will of )od! his "race and fa$our! declared in the way and method of sa$in" sinners by Christ! or what is si"nified in the law! which is the ""ood! acceptable! and perfect will of )od"; the matter of it is ""ood"! and when a ri"ht use is made of it! and when ri"htly and truly obeyed! is "acceptable to )od"! throu"h Christ! and is a "perfect" rule of life! and con$ersation to men, To the doin" of which will the knowled"e of it is re8uisite! Col .(.;, *aith in )od; without which it is impossible to please him! Tit 3(:, The "race and spirit of Christ; without which nothin" can be done to any purpose; this may be e%pected! since it is promised! and may in faith be prayed for! 9De 36(1= and when it is done ari"ht! it is done with a $iew to the "lory of )od! and without any dependence on it; acknowled"in"! that when we ha$e done all we can! we are unprofitable ser$ants,
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The rule of doin" the will of )od! as e%pressed in this petition! is! "as it is done in hea$en"; meanin" not the starry airy hea$ens! thou"h the inhabitants of them do the will of )od! in their way! in a perfect manner; the sun knows! and punctually obser$es! its risin" and settin"! and the moon its appointed seasons of chan"e and full! of increase and decrease; and the planetary orbs keep their stated courses; sun! and moon! and stars! praise the Lord! as they are called upon to do! and e$en the meteors in the air! s .4:(3!:, But rather the third hea$ens are meant! the inhabitants of which are "lorified saints! the spirits of 2ust men made perfect! and are perfect in their obedience! and the holy an"els! who may be chiefly desi"ned; these readily! cheerfully! and $oluntarily "do the commandments of )od! hearkenin" to the $oice of his word"! at once to fulfil it; so in this petition it is desired! that saints do the will of )od! "not by constraint! but willin"ly"; at least not by any other constraint but that of lo$e; an"els are thou"ht by some to be called "seraphim" from their flamin" lo$e and burnin" Deal for the "lory of )od; saints are desirous of bein" fer$ent in spirit! ser$in" the Lord! and that in sincerity! in sin"leness of heart; an"els do the will of )od speedily! and without delay! hence win"s are ascribed unto them! and )abriel is said to fly with the Lord's messa"e to 6aniel; so saints desire! with 6a$id! "to make haste! and not delay" to keep the commandments of )od; and not some of them only! but all; not a part! but the whole will of )od! s ..@(6;!6.!.1: an"els do the will of )od constantly! they always behold the face of our *ather in hea$en! and ser$e him incessantly! day and ni"ht; and saints would! as they should! be "stedfast! immo$eable! always aboundin" in the work of the Lord"; and thou"h they cannot! in the present state! do it perfectly! as the an"els do! yet they are desirous of it! and reach towards perfection; and when the kin"dom of Christ comes on earth at his appearin"! then will this petition be fulfilled, 1d, The fourth petition is! ")i$e us this day our daily bread"; by which is meant! either spiritual or corporal food( some understand it of spiritual food; as the word read! preached! and heard! which is that to the soul as bread is to the body! refreshin"! nourishin"! and stren"thenin"; and the ordinances! called the "oodness and fatness of the Lord's house! particularly the Lord's Supper! the bread of the eucharist; but that was not instituted when this directory was "i$en; and when it was! was not to be administered daily; rather Christ! the bread of life! with respect to which the disciples made a re8uest to Christ similar to this petition; "Lord! e$ermore "i$e us this bread?" but it seems best of all to understand it of corporal food! which sense the order of the prayer directs to; and which! if not intended! would be imperfect; since then there would be no petition in it for temporal mercies! which yet is necessary, "Bread"! with the &ebrews! includes all the necessaries and con$eniences of life; see )e 3(.@ 1:(1; the epithets of it are! "our" bread and "daily" bread( ours! not by desert! for we are not worthy of the least mercy; not what we ha$e a natural ri"ht to! and a claim upon; #dam had a "rant of all "ood thin"s! sinnin"! all were forfeited; men in common now en2oy them! throu"h the indul"ence of pro$idence; only belie$ers in Christ ha$e a real and proper ri"ht unto them; which they ha$e throu"h interest in him! and by bein" coheirs with him( ours! what we ha$e in a lawful way! by inheritance from our parents! by le"acies from our friends! by our own labour and industry! and in a way of lawful trade and commerce( "ours"! and not another's; not what is "ot from others! neither by fraud! and is the bread of deceit; nor by force and rapine! and is the bread of $iolence and oppression; nor by theft! and is the bread of wickedness; nor en2oyed in sloth! and is the bread of idleness; such bread is not ours! but another's; and! indeed! to li$e upon alms! is to li$e on another's bread; and thou"h lawful! is not desirable! but to be deprecated; ")i$e me neither po$erty"! +c, and when we are directed to pray!
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"i$e us our bread! we are tau"ht to pray for others as well as for oursel$es; that our fellow creatures and fellow Christians mi"ht ha$e bread as well as oursel$es; e$en "the con"re"ation of the Lord's poor"! s =4(.@ the other epithet! "daily" bread! the word used! for it is only in this place! and differently rendered; in the Syriac $ersion! "The bread of our necessity"! or indi"ence! what is "necessary for the day"! as the ersic $ersion; and seems to be the same <ob calls his "necessary food"! what is necessary for the support of life! and what our hea$enly *ather knows we ha$e need of; food that is fit to eat! such as a father will "i$e to a son; not a stone! nor a scorpion! but proper food; as e$ery creature of )od! desi"ned for that purpose! is "ood; so GHepiousio$GH may si"nify! that which is fit for our nature! substance! and bein"! as a learned Le%ico"rapher interprets -:/ it; what is fit for the sustentation of our bodily substance! and the preser$ation of our life and bein"; and is what #"ur calls food "con$enient"! suitable to our nature! condition! and circumstances; and as much of it as is "sufficient", The manna of the Israelites mi"ht with "reat propriety be called their daily bread; since it was rained about their tents e$ery mornin"! and was "athered by them e$ery day! and that by e$eryone! "accordin" to his eatin""; that is! as much as he could eat! or was proper for him to eat! 9% .6(.6.:, The petition is! ")i$e us" our daily bread; which shows it is to be prayed for! and to be e%pected as the "ift of )od! from whom e$ery "ood "ift comes; and it may be e%pected! because promised; "Bread shall be "i$en him"( and thou"h it is our bread! "otten by our labour and industry! yet it is to be ascribed to the bounty and blessin" of )od! and acknowled"ed a "ift of his; for it is "the blessin" of the Lord upon the dili"ent hand that maketh rich"! r .;(4!11 and when we pray that this may be "i$en! we pray for other thin"s to be "i$en with it! or it will be of no a$ail; as that )od would "i$e us health and appetite; for if our bones are chastened with stron" pain! and our bodies filled with diseases! we shall be like the sick man! whose "life abhorreth bread! and his soul dainty meat"; and likewise that )od would "i$e nourishment with it; for this is not from food itself alone! nor at the option and will of men! but is of )od; and therefore a blessin" is to be asked upon our food! or otherwise how can we e%pect it should be nourishin" unto usB see 6e :(3 .Ti 4(7 yea! a "power to eat" of what we ha$e is to be asked of )od; for some are so unnatural and cruel to themsel$es! as to withhold from themsel$es what is meet! as well as from others; for! for a man to eat of the fruit of his labours in a sober way! is the ""ift of )od"! 9c 7(.:!.@ 6(1 and what we ask! and )od "i$es us! is for our use! and not to be abused by us; which is neither for true pleasure! nor profit! nor honour; and since what we ha$e is by "ift! we should be content with such thin"s as we ha$e! and be thankful for them( and this petition teaches us! that we should be daily dependent on )od! and his pro$idence! and not trust in the "ift! but in the )i$er; and not think to set our "nest on hi"h"! out of the reach of pro$idence! and as if deli$ered "from the power of e$il"; but remember! that he that "i$es can take away! .Ti 6(.= &ab 1(@, The time when food is to be prayed for is! "this day"; which may teach us the bre$ity and uncertainty of life! since we cannot boast! promise! and assure oursel$es! of a tomorrow; and may instruct us to depress all an%ious and immoderate care of what we shall eat! and drink! and wear on the morrow! since we know not what a day may brin" forth; and sufficient for the day is both the e$il and "ood of it( and we may learn by it! that our wants may be e%pected to return on us daily; the food of yesterday will not suffice for this day! nor the food of this day for the morrow; it must be asked for e$ery day( and from hence it appears! that we should pray daily! always! and without ceasin"; as the word of )od directs,

1e, The fifth petition is! "#nd for"i$e us our debts! as we for"i$e our debtors"; by debts are meant "sins"! as appears from Lu ..(4 where the same petition is! "*or"i$e us our sins"; these are called "debts"! not as owin" to )od; it is obedience we owe to )od! and in case of sin! satisfaction to his law; and in failure of obedience! and not makin" satisfaction! we owe a debt of punishment! and become liable to the curse of the law! to eternal death! which is the wa"es and demerit of sin; and these debts are numerous! we owe ten thousand talents or more! and cannot answer to one debt of a thousand( men are incapable of payin" their debts themsel$es! nor can any creature pay them for them; and so are liable to a prison, Christ only is the surety of his people! he has undertook to pay their debts! and has blotted out the hand writin" a"ainst them, #nd when we are directed to pray for the for"i$eness of these debts! or sins! it supposes a sense of sin! and of the "uilt of it! char"eable upon us; and likewise an acknowled"ment of it! which )od re8uires! and we are encoura"ed to "i$e; since if we confess our sins! )od is 2ust and faithful to for"i$e them; also a sense of our inability to pay our debts! and of others payin" them for us( and by application to )od for the for"i$eness of sins! it shows that we belie$e that )od can for"i$e sin; and he only! as indeed none can but himself; and he for"i$es sin freely and fully; we not bein" able to pay! he frankly for"i$es! and e$en all trespasses! and that for Christ's sake! on account of his bloodshed! and satisfaction made( and therefore there is encoura"ement to pray for the for"i$eness of sin! as 6a$id! 6aniel! and other saints did! and as Christ's disciples and followers are directed to; that is! for the manifestation and application of pardonin" "race; which is all that can be meant! and we want; it is not a re8uest that Christ may be sent a"ain to pay our debts for us! and his blood be shed a"ain for the remission of sins! or a new act of pardon pass in the mind of )od; but that we may ha$e a fresh application of pardon! already procured and passed; and this we are to pray for daily! since we are daily sinnin"! in thou"ht! word! and deed; and therefore for"i$eness is to be prayed for! as fre8uently as we pray for our daily bread! with which petition this is 2oined, The reason or ar"ument made use of to enforce this petition is! "as we for"i$e our debtors"; or! as Luke has it! "for we also for"i$e e$eryone that is indebted to us"; pecuniary debts are to be for"i$en when the debtor is unable to pay; and criminal debts or sins! and in2uries committed by one Christian a"ainst another! are to be for"i$en! as Christ has for"i$en them( not that our for"i$eness of others is! the cause of )od's for"i$eness of us; for the mo$in" cause of )od's for"i$eness is his free fa$our! "race! and mercy; it is accordin" to the multitude of his tender mercies! and accordin" to the riches of his "race; and not the deserts of men; the meritorious cause of it is the blood of Christ! shed for the remission of sins; and the satisfaction of Christ! for the sake of which they are for"i$en, >or is our for"i$eness of fellow creatures the model of )od's for"i$eness of us; there is no perfect comparison between them! much less an e8uality, )od for"i$es as Lord of all! and who has an absolute power so to do; but men for"i$e those who are their e8uals! and sinners like themsel$es; )od for"i$es for Christ's sake! and upon a satisfaction made; but men without! and at most upon repentance; )od for"i$es "reat sins! and! indeed! all manner of sin; but what man for"i$es are tri$ial offences! in2uries to their persons or properties; but not sins committed a"ainst )od, But this is an ar"ument taken from )od's own "race! in the hearts of his people! and as an e$idence of it; that if he has "i$en them such "race as to for"i$e their fellow creatures and Christians! then they may hope and e%pect! that he who is the )od of all "race! and from whom they ha$e recei$ed theirs! will for"i$e their sins! of his rich "race! and for Christ's sake; the reasonin" is much the same with that in Lu ..(.3, >or is it to be e%pected! that )od should for"i$e us our sins without our for"i$in" the sins of others; nor can we put up such a petition without for"i$in" others; see 't 6(.4!.7 .:(1:37 'r ..(17!16,
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1f, The si%th petition is! "Lead us not into temptation! but deli$er us from e$il"! which some make to be a "si%th" and "se$enth"; but they seem to be two parts and branches of the same, 1f., *irst! "Lead us not into temptation", There are $arious sorts of temptation, 1f.a, Some are of )od! as! by en2oinin" thin"s hard! difficult! and tryin"; so )od tempted #braham! by orderin" him to take and offer up his son! on one of the mountains he should show him! whereby he tried his faith in him! his lo$e and obedience to him! and his fear and re$erence of him! )e 11(..1 and sometimes by layin" afflictions upon his people; which! thou"h they cause hea$iness! should be accounted 2oy; because they try and pro$e faith and patience! whereby they become more illustrious and precious! . e .(6!= <as .(1!3 but not by solicitin" any to sin! <as .(.3 yet there is a sense in which )od may be said to lead into temptation! or there would be no occasion to deprecate it; and that either pro$identially! as Christ himself was led up by the Spirit into the wilderness! to be tempted of the de$il 't 4(. and as when thin"s occur in pro$idence! and ob2ects are presented! which! thou"h "ood and lawful in themsel$es! yet meetin" with the corruptions of nature! are incenti$es to! and occasion of sin; as the Babylonish "arment! the shekels of sil$er and wed"e of "old spied and found by #chan! were to him; and as a train of circumstances! by meetin" to"ether in pro$idence! which led on to 6a$id's sin with Bathsheba! <os =(1. 1Sa ..(1 or howe$er permissi$ely; so Satan was suffered to tempt and be"uile 9$e! and to mo$e and pro$oke 6a$id to number the people! and to sift eter! and put him on denyin" his Lord and 'aster! for which he desired to ha$e him; and )od may be said to lead into temptation! when he withdraws the influence of his "race! which only can keep from it; lea$es men to the corruptions of their own hearts! as he did &eDekiah! 1Ch 31(3., 1f.b, 5thers are more immediately from Satan himself; hence he is called "the tempter"! 't 4(3 .Th 3(7 he solicits to sin! as he did our first parents! and does all men! both "ood and bad; he tempts by su""estin" e$il thin"s into the mind! as he did into <udas! and #nanias and Sapphira; in the one to betray his Lord! and in the other to lie a"ainst the &oly )host; and by fillin" "ood men with doubts and fears! with unbelie$in" and despondin" thou"hts about their interest in the lo$e! fa$our! and "race of )od! and e$en with thin"s blasphemous and atheistical! contrary to the dictates and sentiments of their own minds; all which are $ery distressin" and afflicti$e! and therefore e%pressed by buffetin"s! siftin"s! and fiery darts; and his temptations with all sorts of persons are mana"ed with "reat art and cunnin"! and are suited to the a"e! circumstances! conditions! constitutions! and tempers of men, 1f.c, There are other temptations! which are from the world; some from the better thin"s in it! as from riches! which are deceitful! and draw men to set their hearts upon them! and to trust in them! and to co$et after them! and to seek to "ain them in an illicit way; by which they fall into temptation and a snare! and into foolish and hurtful lusts! and pierce themsel$es throu"h with many sorrows( and from the honours of it; seekin" "reat thin"s for themsel$es! honour from men! and not that honour which comes from )od; and so are di$erted from Christ! his "ospel and interest! lo$in" the praise of men more than the praise of )od( and from the pleasures of it; the
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lo$e of which detracts from the lo$e of )od; not only the pleasures of sin! to which few ha$e the coura"e of 'oses! to prefer afflictions with the people of )od; but e$en lawful recreations men are tempted to carry to an e%cess; nay! the $ery necessaries of life! table mercies! pro$e a snare; the "ood thin"s of life are abused in their usin", Some temptations arise from what may be called the e$il thin"s of the world; as po$erty! which may be a temptation to steal! or to do thin"s unwarrantable! either to pre$ent it! or to relie$e under it, #nd afflictions of $arious sorts! under which e$en "ood men may be tempted either to ne"lect! o$erlook! and sli"ht them; or to faint under them! and to murmur and repine at the hand of )od upon them, The customs of the world! which are usually $ain and sinful! are $ery ensnarin"; and therefore the apostolical ad$ice is! "Be not conformed to this world! but be transformed"; and it is no wonder that worldly and fleshly lusts! or that the sinful thin"s in the world! the lust of the flesh! the lust of the eyes! and the pride of life! should be enticin" and ensnarin"! and which! by promisin" liberty! make men the ser$ants of corruption, There are temptations to "ood men from the men of the world; by whom they are enticed to 2oin them in thin"s sinful! and whose con$ersation and e$il communications corrupt "ood manners, <oseph! by bein" amon" haraoh's courtiers! learnt to swear by the life of haraoh, #nd the reproaches! menaces! and persecutions of the world! are temptations to men! either to make no profession of reli"ion! or when made! to drop it; such a time is called! the "time of temptation"! Lu :(.3 Ee 3(.;, 1f.d, There are temptations from the flesh! from indwellin" sin! from the corruption of nature! which of all are the worst and most powerful; "9$ery man is tempted when he is drawn away of his own lust! and enticed"! <as .(.4 there is a deceitfulness in sin! in internal lust! which sadly entan"les! ensnares! and capti$ates; "the flesh lusteth a"ainst the spirit", >ow in this petition! "Lead us not into temptation"! we pray to be kept from e$ery occasion of sinnin"! and inclination to it! and appearance of it! and from e$ery ob2ect which may allure to it; and that we mi"ht be kept from the sin which most easily besets us! or we are most inclined to; and that )od would not lea$e us to Satan and our own corruptions! but hold us up by his power! when only we shall be safe; and that he would not suffer us neither to enter into! nor to fall by a temptation; and especially that we may not sink under it! and be o$ercome by it; but that we may be able to resist e$ery temptation! and be $ictorious o$er all, 1f1, Secondly! the other branch of the petition is! "but deli$er us from e$il"; either from the e$il of afflictions! called "e$il thin"s"! because the effects of sin! and disa"reeable to men! Lu .6(17 from these )od has promised to deli$er! and does deli$er! and therefore may be prayed for in faith; or from the e$il of sin! from committin" it; this was the prayer of <abeD! .Ch 4(.; and from the "uilt of it on the conscience! by the blood of Christ! the same with the for"i$eness of it; and from the dominion of it! that it mi"ht not rei"n in us; such a prayer see in s .@(.3 ..@(.33 and from the bein" of it! and the sad effects of it; see Eo =(13!14 or from e$il men! unreasonable and cruel; from fallin" into their hands! and bein" ill used by them! 1Th 3(@ and especially from the "e$il one"! Satan! and from his temptations; and a"rees with the former part of the petition, 3, This prayer is concluded with a do%olo"y! or ascription of "lory to )od; "*or thine is the
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kin"dom and the power! and the "lory! for e$er"; see .Ch 1@(.. and these may be considered as so many reasons! pleas! and ar"uments! for obtainin" the thin"s re8uested! and to encoura"e faith therein; "*or thine is the kin"dom"! of nature! pro$idence! "race! and "lory; and so all thin"s appertainin" thereunto! are at the dispose of )od( "and the power"; to "i$e daily bread! to for"i$e sin! to preser$e from temptation! to support under it! and deli$er out of it( "and the "lory"; arisin" from all this! to whom alone it is due; and to be for e$er "i$en( "#men"! a note of asse$eration of the truth herein contained; and used as an assent to the petitions made! and as a wish for the fulfilment of them; and as e%pressi$e of faith and confidence! that they would be answered, -./ Tertullian, de 5ratione! c, ., -1/ Cyprian, de 5rat, 6omin, p, 167, -3/ &armenopulus apud Aitsii 9%ercitat, 6, de 5rat, 6omin, s, 1:, -4/ Cateches, Eaco$, Iu, %i%, and %%, -7/ 5f the #"reement between them see )ill on "'t 6(@" and followin"! in which I ha$e the happiness to a"ree with those celebrated writers! Aitsius in 9%ercitat, 6, de 5rat, 6ominic, s 31, + Jitrin"a de Syna"o", $et, l, 3, par, 1, c, :, p, @61, et c, .:, p, .;@@, -6/ T, Bab, Beracot, fol, 4;, 1, -=/ "Iuos mille annos li"ati Satanae in ecclesiae historia non in$enio; nun8uam enim tamdiu li"atus fuisse $idetur diabolus," Aitsii 5rat, 6ominic, 9%ercitat, @, s, 14, p, .7., -:/ GHo epi th ousia hmwn armoDwnGH! Suidas in $oce! GHepiousio$GH, 9nd of Chapter

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