3. For the lower end, even the subject of these means; which is the public good of mankind, the world and church: "IN EARTH," that is, let the world be subjected to thee, and the church obey thee; which will be the greatest blessing to them: ourselves being included in the world. And the measure and pattern is added, "AS IT IS IN HEAVEN," that is, let the earth be conformed as near as may be to the heavenly pattern. So that this part of the Lord's Prayer, proceeding in the order of excellency and intention, directeth us, I. To make God our ultimate, highest, end; and to desire his interest first, and in this order, (1.) His glory, (2.) His kingdom, (3.) Obedience to his laws. II. To make the public good of the world and the church our next end, as being the noblest means. III. To include our own interest in and under this, as the least of all; professing first our own consent to that which we desire first for others. ---------------------------------------- II. The second 1. For the support of our nature by part is necessary means: "GIVE US THIS DAY OUR according to DAILY BREAD:" this being God's first the order of gift, presupposed both to grace and execution, and glory. "GIVE," signifieth our dependence is for on God for all. "US," our charity, that ourselves, we desire relief for ourselves and beginning at others. "DAILY" (or substantial) the lowest, and "BREAD," our moderation; that we desire ascending, till not unnecessaries or superfluities. the end first "THIS DAY," the constancy of our intended, be dependence, and that we desire not, or last attained: care not too much for the future, and and it is, promise not ourselves long life.
2. For clearing us from the guilt of all sin past (repentance and faith being here presupposed); where is (1.) The Petition: "AND FORGIVE US OUR DEBTS: (trespasses or sins). (2.) The motive from our qualification for forgiveness: "AS WE FORGIVE OUR DEBTORS:" without which God will not forgive us.
3. For future preservation: (1.) From the means, "LEAD US NOT INTO TEMPTATION:" that is, though thou mayst justly try us, yet pity our frailty, and neither cause nor permit us so to be tried, as may tempt us to sin and ruin. (2.) From the end, "BUT DELIVER US FROM THE EVIL:" that is, 1. The Evil One, Satan (and his instruments). 2. The evil thing: 1. Sin; 2. Misery; which are Satan's end. He that would be saved from hell and misery, must be saved from sin; and he that would be saved from both, must be saved from Satan and from temptation. Quest. But where are the requests for positive holiness, grace, and heaven? Answ. 1. Repentance and faith are supposed in the petitioner. 2. What he wanteth is asked in the three petitions of the first part, that we with others may sanctify God's name, and be the subjects of his kingdom, and do his will, &c. Christ and a state of grace, are finally in the first petition, formally in the second, and expressly in the third. ---------------------------------------- III. The conclusion: I. What we 1. His universal reign, "FOR THINE IS the reason and praise; or THE KINGDOM," administered variously, termination of our the matter; agreeably to the subjects: all owe this desires in their or interest absolute obedience: who commandest and ultimate end; here of God, executest what thou wilt. praised: beginning at the lowest, and 2. His own perfections, "THE POWER:" ascending to the both right and all sufficiency: highest: containing, including his omniscience and goodness, as well as omnipotence.
3. His incomprehensible excellency and blessedness, as he is the ultimate end of us and all things; "AND THE GLORY," Rom. xi. 36; 1 Cor. x. 31. ---------------------------------------- II. Whom GOD, in the word "THINE:" in him, the we praise: first efficient cause of all things, we begin: his help, as the dirigent cause, we seek: and in him, as the final cause, we terminate.
III. The "FOR EVER AND EVER," to eternity: and duration. "AMEN" is the expression of our consent. For of Him, and through Him, and to Him are all things: to Him be glory for ever, Amen, Rom. ix. 36.
So that it is apparent that the method of the Lord's prayer is circular, partly analytical, and partly synthetical; beginning with God, and ending in God: beginning with such acknowledgments as are prerequisite to petition, and ending in those praises which petition and grace bestowed tend to: beginning our petitions for God's interest and the public good, according to the order of estimation and intention, till we come to the mere means, and then beginning at the lowest, and ascending according to the order of execution. As the blood passing from the greater to the smaller numerous vessels, is there received by the like, and repasseth to its fountain; such a circular method hath mercy and duty, and consequently our desires.
_Tit. 2. Some Questions about Prayer answered._