The Resolution and Interpretation of the Lord's Prayer

THE RESOLVTION AND Interpretation of the Lordes praier, out of Matthew 6:9. and Luke 11:2.

Our Savior Christ, being both desired of his Disciples to be taught how to pray, and having reprooved the abuse of unnecessary and vain repetitions of one and the same thing: giveth his disciples commandement to pray, as he taught them in this prayer; Saying, Pray thus, and when you pray, say, Our Father, &c. that is, let the things which you require, and give thanks for; the difference which you make of the things and the affections wherewith you pray, be no other than are contained here. This form, or pattern, or rule of prayer has two parts. The first is, an entrance or preparation to the same. The second is, the prayer itself.

The entrance does contain such a description of God, as is meet for us, whenever we address ourselves to prayer, to have feeling of in our hearts. It is disposed in an Axiom or sentence copulative, or coupling. The first reason is, from the adjoint of relation, Our Father, which is adorned with that manner of exclamation which utters a familiar affection, as My father, my son! (Genesis 22:7). So that we must in the assured feeling of faith, according to the Spirit of adoption and sanctification, cry to God as our merciful Father, through Jesus Christ (Romans 8:13, 14, 15; Galatians 4:6). More ready than any father, to grant that we ask according to his will, and therefore must be waited on, in request and suit, till we obtain (Luke 11:5 to the 14th verse). The second reason is, from the Subject, Which art in heaven, that is, full of all majesty and power, Heaven the throne, or seat, or place of God's majesty and power, where this is most clear and manifest (Psalm 113:4, 5; and 115:3, 16; Isaiah 66), being put for the power and majesty itself, by a Metonymy, or change of name, where the place or subject is put for the thing placed or adjoint so that, our reverence must bring forth such cogitations, desires, and words, in such manner as may become his majesty, because he is in heaven, and we in earth (Ecclesiastes 5:1). In the first, is shut out infidelity, doubting whether we be heard, in patience, in waiting God's leisure. In the second, rashness, or multiplying words, thoughts, doubting of God's power, wandering thoughts, and all earthly imaginations. The prayer itself has two parts, the form of request, the confirmation of it, containing a thanksgiving.

Because our requests must be made manifest with thanksgiving (Philippians 4:6). And thanksgiving for a benefit received, does greatly confirm our faith in requests, as Jacob's example does show (Genesis 32:10, 11, &c.). The form of requests, is set down in a copulative axiom, which numbers up six several petitions, where the bond or couple of the axiom is left out, as the manner is, where one does earnestly, and because of the earnestness, speedily require, or will a thing, as (Genesis 18:6, 7; Daniel 9:16). And this declares and utters, the proper affection or fervency of petition, which is as beggars, who feeling of our wants, by the work of the Holy Ghost, do crave with unspeakable sighs and groanings (Romans 8:26, 27; James 5:16). This shuts out none, or very little feeling of our want, coldness, and dulness in prayer itself. The petitions are of 2 sorts; the first, which begs concerning God, only in the first place, as the place and end of every request shows. The second, which requires concerning ourselves.

This teaches, that first and chiefly, we must desire all things to God's glory, above our own salvation, and that the other must be asked to that end, as depending on it, and no further, than as it may serve to his glory, which is undoubtedly true of our salvation, because of God's decree (John 12:27, 28; Matthew 16:42; 2 Thessalonians 1:10; Romans 9:1). The first sort also is double: first, for the right use of God's name. The second, for Christ's kingdom, and the fruit of it, as the Apostle wills to pray, that the word have passage, and be glorified (2 Thessalonians 3:1).

The first is set down in a simple axiom of the adjoint hallowed, and the subject your name, coupled by the form of praying or desiring, uttered by us in the word be: where sanctified is a metaphor, or fineness of speech, noting a comparison from things dedicated to God, or the Temple, and signifies that God's name, (one kind being put for the whole by a Synecdoche, the titles, which is, his name and memorial, whereby he is known for his works, word, Sacraments, and mysteries, &c.) be put apart from all profane abuses, to the right use, prescribed in the third commandment: for all which, see the quotations on that commandment. This is chiefly to be prayed, when we see ourselves or others given to any abuse of God's name.

Your kingdom come: the second sort has two petitions: the first is disposed in a simple axiom of the subject and adjoint, that the kingdom of God, which he exercises by his Son, may daily come; that is, be set up in glory, fit for it: this having two parts, his administration here, by all means of his honor, and the last judgment; to both these must be referred the heads of our requests; as praying for that, which is commanded in the second Commandment. So that whenever we want any office of Pastor, Teacher, Elder, Deacons, or the right calling or execution of it, in exhortation, doctrine, watching, Ecclesiastical censure, or the order of them, or the gifts fit for them, and the power of them, we must beg them according to the first head (Matthew 6:33; 1 Corinthians 12:6; and 5:4; and 12:28; Romans 2:6; Ephesians 4:11; Titus 1:2; 2 Corinthians 10:5, 6; Matthew 9:36, &c.). In the second head we ask, that all things being performed, and all enemies overcome, Christ, the resurrection, and his judgment may come quickly (Matthew 24:32; and 25; 1 Corinthians 15; Revelation 22:20). The next is also disposed in an Axiom simple of the adjoint and subject, that the will; that is, the revealed will of God in his word, may be fulfilled (Deuteronomy 29). Which has a declaration drawn from the comparison of the like: For as does not note equality here, but likeness, notwithstanding it be here with great imperfections, as (1 Peter 1:16; 1 John 3:3). The propounding proposition is, as Angels do in heaven, with peace, joy, willingly and readily: for by heaven is meant the Angels in heaven, as by earth, the men in earth, the place being put for those in it, by a change of the name of the subject for the adjoint. This must be prayed, when we feel any repugnancy to God's will, in the deed or manner of doing. For here we request by one, all the fruits of the kingdom; righteousness, joy, peace, &c. (Romans 14).

The other sorts of request have this general, that we pray in common for the whole Church, as members of one body, having one life and happiness in Christ (Ephesians 4:2-3). Therefore in every one we say, Give us, forgive us, lead us, etc. They are of two sorts: the first, concerning the things of this life, first dispersed after the manner of the Scripture; as the shortest; wherein as children, we climb to higher things. The other two, of things of the life to come.

The first is disposed in an axiom simple of the subject, and the adjoint, God's giving, occupied in providing bread, saying thus: Give us that which is not in our power, and whereof we are unworthy (Deuteronomy 8:18), even bread, that is, by a Synecdoche, all the commodities of this life, both for necessity and Christian delight (Isaiah 3:1; Psalm 104). Where the consequent is declared by two arguments. First, the subject ours; that is, such as we in Christ be heirs of, to use, being sanctified by word and prayer (1 Timothy 4; 1 Corinthians 3:22). The second by the adjoint, such as is both apt, and able by his blessing to nourish us; seeing we may have money, and put it in a bottomless purse; and eat, and not be satisfied, and drink, and yet not be refreshed (Haggai 2). For the word signified bread to our substance, daily, such as may give daily nourishment. The antecedent is declared by the adjoint of the time, this day; that is, one kind of time being put generally for that time wherein we are, according to God's promise to ask it, as Solomon says, the thing of the day in the day: that is, every thing in his time, as Saint Luke expounds, according to the day, that is, as time requires. For in joy, the time requires one blessing, in affliction another, that we might hang on God every moment (1 Timothy 6:6; Matthew 6:31). To the other two, this is general, that there is a Synecdoche, where one kind is put for all of that sort, and the means of them; as faith, and all other good graces, and the instruments begetting, nourishing, relieving them, as preaching, exhortation, Sacraments, corrections, etc., as they tend to this.

The first of these, is disposed in an axiom simple of the subject and adjoint, Father, remit us our debts. Where is an allegory of a Metaphor, the similitude being borrowed of debts, which is drawn from the obligation of works, wherein we were bound to continue, to do all the law, unless we would be accursed (Colossians 2:14; Galatians 3:10). Now, by remission of sins is meant, justification, peace of conscience, joy in the Holy Ghost, deliverance from the wrath to come, and all such of that kind (Romans 5). And this petition is, when we are troubled, terrified in conscience, and through dulness have not feeling of these. This is confirmed by a reason drawn from comparison of the least, and is concluded in a Syllogism connective or knitting, in the first kind, both parts being contained in one, the assumption in the proposition. Seeing even we forgive our debtors, which have not a drop of your infinite mercy in us, do you much more forgive us: for so Saint Luke shows, it should be interpreted in express words, and I see not why it should not so be translated, for the Greek phrase does well bear it. So this is for our comfort, if we feel this readiness in us, otherwise we can have no assurance (Luke 11).

The second is disposed in the like simple axiom, adorned with a Metaphor taken from war, where men are led captive: Lead us not? that is, though we daily deserve it, yet seeing we have begged the forgiveness of sins, give us not so over to the temptation of the Devil, the world, or our own corruption, as that with the temptation you give not an issue (1 Corinthians 10:13; 2 Corinthians 12:7-9). This is declared by the contrary, but loose us: that is, by a metaphor taken from the water pent up, set us free more and more from all that whereunto concerning the flesh, we are captive (Romans 7:13).

The reason of the requests, is drawn from the efficient cause, which may move God to yield to our petitions, because we give it wholly to him. The reason may be concluded in a connective of the first kind: Seeing we give it all to you, grant our request. But the first we do, therefore, etc. The proposition is wanting, the assumption is contained in an axiom copulative, which numbers up the parts; where again as above, the couple is left out, to note our joyful and fervent feeling and melody of the heart, in heaping up praise to God (Ephesians 5:18-19; Colossians 3:16). The parts are: first, that the kingdom; that is, the ordering of all things in heaven and earth, appertains to him; secondly, the whole power whereby they are done; thirdly, the praise and glory, as in the Chronicles, from where our Savior Christ took it (1 Chronicles 29:11), and in Judges, where it is so interpreted (Judges 25). And thus much for the parts, the property of the whole is noted out by Amen, which is the force and certainty of our faith, in the whole work, as in a thing unmoveable (2 Corinthians 1:20).