A. That earth, which is grown so like to hell by doing the will of Satan, of tyrants, and of self-willed, fleshly, wicked men, may be made liker unto heaven, by a full compliance of the will of man with the will of God, depending submissively on his dis posing will, obeying his commanding will, fearing his punishing will, trusting, rejoicing, and resting in his rewarding and beneficent will, and renouncing all that is against it."

Q. 10. But if it be God's will to punish, pain, and kill us, how can we will this when it is evil to us; and we cannot will evil?

A. As God himself doth antecedently or primarily will that which is good without any evil to his subjects, and but consequently will their punishment on supposition of their wilful sin, and this but as the work of his holiness and justice for good; so he would have us to will first and absolutely, next his own glory and kingdom, our own holiness and happiness, and not our misery; but to submit to his just punishments, with a will that loveth (not the hurt, but) the final good effect, and the wisdom, holiness, and justice of our chastiser. Which well consisteth with begging mercy, pardon, and deliverance.b

Q. 11. But is not heaven too high a pattern for our desires? A. No though we have much duty on earth which belongs not to them in heaven; and they have much which belongeth not to us, yet we must desire to obey God fully in our duty, as they do in theirs; and desiring and seeking heavenly perfection is our sincerity on earth.

Q. 12. What sin doth this clause specially condemn ?

A. 1. Unbelief of the heavenly perfection. 2. Fleshly lusts and wills, and a worldly mind. 3. The ungodliness of them that would not have God have all our heart, and love, and service, but think it is too much preciseness, or more ado than needs, and give him but the leavings of the flesh.

CHAP. XXVIII.

"Give us this day our daily bread."

Q. 1. WHY is this the fourth petition?

A. I told you that the Lord's prayer hath two parts: the first

a Luke xii, 47; John vii. 17; Acts xxii. 14; Rom. ii. 18; Col. i. 9.

b Matt. xxvi. 42.

Psalm iv. lxxx.

is for our end, according to the order of intention, beginning at the top, and descending: the second part is about the means, according to the order of execution, beginning at the bottom, and ascending to the top. Now this is the first petition of the second part, because our substance and being is supposed to all accidents; and if God continue not our humanity, we cannot be capable of his blessings, d

Q. 2. What is meant by bread?

A. All things necessary to sustain our natures, in a fitness for our duty and our comforts. e

Q. 3. It seems, then, that we pray that we may not want, or be sick, or die, when God hath foretold us the contrary events?

A. We justly show that our nature is against death, and sickness, and wants, as being natural evils: and God giveth us a dis. cerning judgment to know natural good from evil, and an appetite to desire it accordingly: but because natural good and evil are to be estimated, as they tend to spiritual and everlasting good or evil, God giveth us reason and faith to order our desires accordingly and because our knowledge of this is imperfect, (when and how far natural good or evil conduceth to spiritual and eternal) it is still supposed that we make not ourselves but God the Judge; and so desire life, health, and food, and natural supplies, with submission to his will, for time and measure, they being but means to higher things.

:

Q. 4. Why ask we for no more than bread?

A. To show that corporeal things are not our treasure, nor to be desired for any thing but their proper use; and to renounce all covetous desires of superfluity, or provision, for our inordinate, fleshly lusts. f

Q. 5. Some say that by bread is meant Jesus Christ, because there is no petition that mentioneth him?

A. Every part of the Lord's prayer includeth Christ: it is by him that God is our Father; by him that the holy name of God is hallowed: it is his kingdom that we pray may come; it is his law or will which we pray may be done : it is he that purchaseth our right to the creature, and redeemed nature it is by him that we must have the forgiveness of sin, and by his grace that we are delivered from temptations, and all evil, &c.

Q. 6. Why ask we bread of God, as the Giver?

A. To signify that we are and have nothing but by his gift, and Jer. xlv. 5; 1 Tim. iv. 8; 2 Pet. i. 3.

d Luke xii. 23.

f 2 Cor. ix. 10; 1 Tim. vi. 8.

must live in continual dependence on his will, and begging, receiving, and thanksgiving are our work, 8

Q. 7. But do we not get it by our labour, and the gift of men?

A. Our labours are vain without God's blessing, and men are but God's messengers to carry us his gifts.h

Q. 8. What need we labour, if God give us all?

A. God giveth his blessings to meet receivers, and in the use of his appointed means: he that will not both beg and labour as God requireth him, is unmeet to receive his gifts. '

Q. 9. Why do we ask bread from day to day?

A. To show that we are not the keepers of ourselves, or our stock of provisions, but, as children, live upon our Father's daily allowance, and continually look to him for all, and daily renew our thanks for all, and study the daily improvement of his maintenance in our duties.k

Q. 10. But when a man hath riches for many years, what need he ask daily for what he hath?

A. He hath no assurance of his life or wealth an hour, nor of the blessing of it, but by God's gift.'

Q. 11. Why say we "give us " rather than "give me ?"

A. To exercise our common love to one another, and renounce that narrow selfishness which confineth men's regard and desires to themselves; and to show that we come not to God merely in a single capacity, but as members of the world, as men, and members of Christ's body or church, as Christians; and that in the communion of saints, as we show our charity to one another, so we have a part in the prayers of all.

Q. 12. May we then pray against poverty, and sickness, and hurt?

A. Yes, as aforesaid, so far as they are hurtful to our natures, and thereby to our souls, and the ends of life. m

Q. 13. Doth not naming bread before forgiveness and grace, show that we must first and most desire it?

A. We before expressed our highest desire of God's glory, kingdom, and will; and as to our own interests, all the three last petitions go together, and are inseparable; but the first is the lowest, though it be first in place. Nature sustained is the

Matt. vi. 25-27, &c.; Psalm exxxvi. 25.

Psalm cxxvii. 1; Matt. iv. 3, 4.

12 Cor. ix. 10; Prov. xii. 11, and xxviii. 19; Psalm viii. 13; Prov. xxxi. 27.

* Matt. vi. 24, &c.; Luke xii. 19-21.

11 Cor. xii.

Prov. xxx. 8.

first, but it will be but the subject of sin and misery without pardon and holiness: I told you that the three last petitions go according to the order of execution, from the lowest to the highest step. God's kingdom and righteousness must be first sought in order of estimation and intention, by all that will attain them.

Q. 14. But if God give us more than bread, even plenty for our delight, as well as necessaries, may we not use it accordingly?

A. Things are necessary to our well-being, that are not necessary to our being. We may ask and thankfully use all that, by strengthening and comforting nature, tendeth to fit the spirit for the joyful service of God, and to be helpful to others. But we must neither ask nor use any thing for the service of our Justs, or tempting, unprofitable pleasure.

Q. 15. What if God deny us necessaries, and a Christian should be put to beg, or be famished, how then doth God make good his word, that he will give us whatever we ask through Christ, and that other things shall be added, if we seek first his kingdom and righteousness, and that godliness hath the promise of this life and that to come? "

A. Remember, as aforesaid, 1. That the things of this life are promised and given, not as our happiness, but as means to better. 2. And that we are promised no more than we are fit to receive and use. 3. And that God is the highest Judge, both how far outward things would help or hinder us; and how far we are fit to receive them. Therefore, if he deny them, he certainly knoweth that either we are unmeet for them, or they for us.

Q. 16. When should a man say, he hath enough?

A. When having God's grace and favour, he hath so much of corporeal things, as will best further his holiness and salvation, and as it pleaseth the will of God that he should have.

Q. 17. May not a man desire God to bless his labours, and to be rich?

A. A man is bound to labour in a lawful calling that is able, and to desire and beg God's blessing on it: but he must not desire riches, or plenty for itself, or for fleshly lusts; nor be over importunate with God to make him his steward for others, P

Matt. vi. 19, 20, 33; John v. 40.

⚫ 1 Sam. ii. 29-31; Jam. iv. 3; Phil. iv. 10, 11; Heb. xiii. 5.

* Prov. x. 22; Psalm exxix. 8; Deut. xxviii. 8, 9, &c., and xxxiii. 11.

Q. 18. What if God give us riches, or more than we need ourselves?

A. We must believe that he maketh us his stewards, to do all the good with it that we can to all, but specially to the household of faith. But to spend no more in sinful lust and pleasure than if we were poor.

Q. 19. What doth daily bread oblige us to?

A. Daily service, and daily love, and thankfulness to God, and to mind the end for which it is given, to be always ready, at the end of a day, to give up our account, and end our journey.

Q. 20. What is the sin and danger of the love of riches?

A. The love of money, or riches, is but the fruit of the love of the flesh, whose lust would never want provision, but it is the root of a thousand farther evils. As it shows a wretched soul, that doth not truly believe and trust God for this life, much less for a better, but is worldly, and sensual, and idolatrous, so it leadeth a man from God, holiness, heaven, yea and from common honesty, to all iniquity: a worldling, and lover of riches, is false to his own soul, to God, and never to be much trusted."

CHAP. XXIX.

"And forgive us our trespasses, as we forgive them that trespass against us." (Or, as we forgive our debtors.)

Q. 1. WHY is this made the fifth petition, or the second of the first part?

A. Because it is for the second thing we personally need. Our lives and natural being supposed, we next need deliverance from the guilt and punishment which we have contracted. Else to be men, will be worse to us than to be toads or serpents. Q. 2. What doth this petition imply?

A. 1. That we are all sinners, and have deserved punishment, and are already fallen under some degree of it.t

2. That God hath given us a Saviour who died for our sins and is our Ransom and Advocate with the Father.

1 Pet. iv. 10; Luke xii. 21, 24.

* Luke xviii. 23, 24; Mark x. 24; 1 Tim. vi. 10; 1 Jolin ií. 15.

Psalm xxxii. 1-3.

Rom. iii., throughout.