Chapter XXI: Front Matter (21)

(_9th_,) Is a believer afraid of the last enemy, death, by reason of the _fear_ whereof _he is all his life-time subject to bondage_: Heb. ii. 15. and Psal. xlviii. 14. ‘This God is our God for ever and ever; he will be our guide even unto death.’ And, in Psal. xxiii. 4. ‘Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff they comfort me.’ And, in Psal. xxxvii. 37. ‘Mark the perfect man, and behold the upright; for the end of that man is peace.’ Thus we have considered the promises of God as suited to every condition, and, consequently, as affording matter of encouragement to us in drawing nigh to him in prayer.

5. Those reproofs for sins committed, and threatenings which are contained in the word of God, as a means to deter from committing them, may be improved for our direction in prayer.

(1.) As we are hereby induced to hate sin, beg strength to subdue and mortify it, and deprecate the wrath and judgments of God against those that commit it.

(2.) We are hereby led to see our desert of punishment, while we confess ourselves to be sinners, and to bless God that he has not inflicted it upon us; but especially if he has given us ground of hope that he has delivered us from that condemnation which was due to us for sin.

(3.) They will be of use to us in prayer, as we are thereby led to have an awful sense of the holiness and justice of God, and to draw nigh to him with fear and trembling, lest we should provoke his wrath by our unbecoming behaviour in his presence, and thereby bring on ourselves a curse instead of a blessing.

6. The word of God is of use for our direction in prayer, as it contains many examples of the performance of this duty in a right manner by the saints, whose graces, and the manner in which they have drawn nigh to God, are proposed for our imitation in this duty: Thus we read of Jacob’s wrestling with God, and his great importunity, when it is said, in Hos. xii. 4. ‘He had power over the angel, and prevailed; he wept and made supplication unto him;’ as referring to what is mentioned in Gen. xxxii. 26, 28. ‘The angel,’ that is, Christ, says, ‘let me go, for the day breaketh,’ _q. d._ cease thy importunity, which thou hast maintained to the breaking of the day; during which time I have given thee no encouragement that I will grant thy request. Jacob persists in his resolution, and says, ‘I will not let thee go, except thou bless me;’ that is, I will not leave off importuning thee, till thou givest me a gracious answer: Upon which, our Saviour says, ‘as a prince hast thou power with God,’ that is, with me, ‘and with men,’ to wit, with Esau thy brother, ‘and hast prevailed:’ So that he shall do thee no hurt, in ver. 28. but his heart shall be turned toward thee.

Again, we read of Abraham’s humility in prayer, when he says, in Gen. xviii. 27. ‘Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes.’ And, in ver. 30. ‘Oh! let not the Lord be angry, and I will speak.’

We also read of David’s sincerity, in Psal. xvii. 1. ‘Attend unto my cry, give ear unto my prayer that goeth not out of feigned lips;’ and of Hezekiah’s addressing himself to God with tears in his sickness; upon which, he immediately received a gracious answer, in Isa. xxxviii 3, 5. and when he was recovered, he gives praise to God, in ver. 19. ‘The living, the living, he shall praise thee as I do this day: The Father to the children shall make known thy truth.’

We have an instance of Jonah’s faith in prayer, when his disobedience to the divine command, had brought him into the utmost distress, in Jonah ii. 2, 4. ‘Out of the belly of hell cried I, and thou heardest my voice. Then I said, I am cast out of thy sight; yet will I look again toward thy holy temple.’

We have also an instance of Daniel’s drawing nigh to God with an uncommon reverence, and awful fear of his divine Majesty, and an account of the manner in which he addresses himself to him, with confession of those sins which Israel had been guilty of, in Dan. ix. 4, 5. ‘I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant, and mercy to them that love him, and to them that keep his commandments: We have sinned, and committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments.’ And we have this humble confession and supplication, continued to ver. 19. and then an account of the success thereof, in the gracious answer that God sent him by an angel from heaven.

We also read of Joshua’s interceding for Israel, when he ‘fell upon his face before the ark of the Lord, with his clothes rent,’ Josh. vii. 6. and we have the plea that he makes use of in ver. 9. ‘What wilt thou do unto thy great name.’

We have also an instance of fervency in Moses, (when pleading for the people, after they had worshipped the golden calf,) who prefers God’s glory to his own happiness; and had rather have no name in the church, or be _blotted out of the book which_ God had _written_, than that his _wrath_ should _wax hot against Israel, to consume them_; of which we have an account in Exod. xxxiii. 10, 11, 31, 32.[110]

There are many other instances of this nature mentioned in scripture; which, for brevity sake, I pass over; and, indeed, the whole book of the Lamentations is of use to direct us in prayer, under pressing afflictions, either feared or undergone; and the book of Psalms is a directory for prayer to the believer, suited to every condition which he may be supposed to be in, and of praise for mercies of all kinds, whether temporal or spiritual. And the same may be said of many other parts of scripture.

From what has been said concerning the word of God being a direction to us in prayer, we may infer,

(1.) That, as reading the scriptures in our families and closets, is a great help to raise our affections, and bring us into a praying frame: So the application of scripture-doctrines and examples to our own case, will supply us with fit matter and expressions upon all occasions, when we draw nigh to God in this duty.

(2.) The pretence of some that they know not how to pray, or that they cannot do it without a prescribed form, arises, for the most part, from an unacquaintedness with, or a neglect to study the scriptures, to answer this end.

(3.) Since the word of God is a directory for prayer, we ought not to affect modes of expression, or human strains of rhetoric, which are not deduced from, or agreeable to scripture; but, on the other hand, we are to use such a simplicity of style, and spirituality of expression, as we find contained therein; especially in those parts thereof, as are more directly subservient to this duty.

(4.) It will be of very great use for us sometimes, in the course of our reading scripture, especially in private, to turn what we read into prayer, though it do not contain in itself the form of a prayer; as when we read of the presumptuous sins committed by some, and the visible marks of God’s displeasure that ensued hereupon, we ought to lift up our hearts to him, to keep us from them; or, if we have reason to charge ourselves as guilty of them, that we may be humbled, and obtain forgiveness from him. And when we read, the excellent characters of some of the saints, in scripture, we ought to pray that God would enable us to be followers of them herein; or when, in some parts thereof, believers are represented as praying for particular mercies, we ought, at the same time, to lift up our hearts to God for the same: This will be a means, not only to furnish us with matter and proper expressions in prayer; but to excite our affections when we engage in this duty, in those stated times which are set apart for it. This leads us to consider,

III. That there is a special rule of direction contained in that form of prayer which Christ taught his disciples, commonly called _the Lord’s prayer_. This prayer is mentioned only by two of the evangelists, _viz._ Matthew, in chap. vi. 8,—13. and Luke, in chap. xi. 2, 3, 4. in which we may observe, that though there be a perfect harmony between them, as there is between all other parts of scripture, as to the matter or sense of them; yet it is obvious to all who compare them together, that there is some difference as to the mode of expression; particularly as to the _fourth_ and _fifth_ petition, (and that not only in the translation, as being sufficiently just, but in the original) which there would not have been, had it been designed for a form of prayer.

1. In the fourth petition, Luke teaches us to say, _Give us day by day our daily bread_: Whereas, in Matthew, it is expressed, _Give us this day our daily bread_, in which there are different ideas contained in the respective words. This is very common, when the same sense, for substance, is laid down in different parts of scripture.[111] _Give us this day our daily bread_, contains a petition for what we want at present; and, Give us _this, day by day_, implies, that these wants will daily recur upon us, in which it will be necessary to desire a supply from God; and therefore, if both these accounts of this petition be compared together, we are hereby directed to pray, Lord, give us the blessings which we want at present; and let these wants be daily supplied, as we shall stand in need of a supply from thee.[112]

2. In the fifth petition, Luke directs us to pray, _Forgive us our sins; for we also forgive every one that is indebted to us_: Whereas, in Matthew, the expression is very different, viz. _Forgive us our debts as we forgive our debtors_.

3. The evangelist Luke leaves out the doxology, _For thine is the kingdom, and the power, and the glory, for ever. Amen_; which Matthew adds.

From hence, I conceive, it may be inferred, that our Saviour’s design, in dictating this prayer to his people, was not that they should confine themselves wholly to the mode of expression used therein, without the least variation; for then, doubtless, the two Evangelists would have laid it down in the very same words; but he rather designed it as a directory respecting the matter of prayer.

I am sensible it will be objected to this, that the preface, which Luke prefixes to it, is, _when we pray, say, Our Father_, &c. which seems to intimate that these very words should be used, and no other: But to this it may be replied, that the evangelist Matthew, who beyond dispute, laid down this prayer more fully than Luke does, says, by way of preface to it, _After this manner pray ye_; which seems to be an intimation that it was designed rather to be a directory, as to the matter of prayer, than a form of words to be used without the least variation; and therefore I cannot but think, that what Luke says, _when you pray, say_, &c. imports nothing else but, _pray after this manner_.

It farther appears, that our Saviour principally designed this prayer as a directory, respecting the matter of our petitions, rather than a form; because it does not explicitly contain all the parts of prayer, nor particularly, confession of sin, or thankful acknowledgment of mercies. I say, it does not contain these explicitly, but only implicitly, as a deduction, or inference from the petitions themselves; as when we say, _Forgive us our debts_, or sins, this supposes that we acknowledge ourselves to be sinners. It cannot be denied, but that there are some expressions which contain matter of thanksgiving; as when we pray, _Hallowed be thy name_, it implies, a thankful acknowledgment of all those instances in which God has sanctified his name, as well as a desire that he would do it, _q. d._ thou hast, in the various dispensations of thy providence; and in all thine holy institutions, set forth the glory of thy perfections that thou mayest be adored and magnified by thy creatures; this we own with thankfulness at the same time that we desire the continuance thereof. And when we pray, _Give us daily bread_; we do, in effect, acknowledge the bounty of his providence, from whence we receive all the comforts of life, and the large share thereof, which he has communicated to us, whereby our wants have hitherto been supplied. This, I say, is an implicit direction for thanksgiving. But if our Saviour had designed that it should be a perfect form of words, to be used without varying in the least from them, he would have given us some more full and direct account of what sins we are to acknowledge, and what mercies we are to thank him for, which is more plainly contained in some other scriptures, than it can be supposed to be in this prayer; therefore, it seems to be principally designed as a rule for our direction what we are to ask for; or how that part of prayer, which includes in it petition, ought to be performed, agreeably to the mind and will of God.

Moreover, there is no explicit mention of the Mediator, in whose name we are to pray; nor of his obedience, sufferings, or intercession, on which the efficacy of our prayers is founded, which our faith is to have a great regard unto. These things therefore are to be supplied by what we find in other parts of scripture, all which, taken together, give us a perfect directory for prayer; though neither this, nor any other prayers used in scripture, sufficiently appear to have been designed as a form of words which we are to confine ourselves to, without the least variation from them.

As to what is observed in the latter of the answers, under our present consideration, _viz._ that the Lord’s prayer is not only for direction, as a pattern, but may be used as a prayer, provided it be done in a right manner. It is granted that the Lord’s prayer is of use, as a pattern and rule for our direction, in common with all other prayers contained in scripture; but the main difficulty relating to this matter, is, whether our Saviour designed that his disciples, and the church, in all following ages, should confine themselves to the words thereof, so far as that the mode of expression should not be, in the least, altered, or any thing added to the petitions contained therein, how agreeable soever it be to the sense, and words of scripture. This does not seem to have been his intention therein; and, as it will not be denied by any, that every one of the petitions contained in it, may be interspersed and joined with other petitions to God in prayer, so, when this has been done, or, at least, the sense thereof expressed in other words, it will be very hard to prove that it is absolutely necessary that these petitions should be recollected, and prayed over again, in the same method in which they are laid down in this prayer, barely for the sake of our making use of it as a form; especially if this is not expressly commanded by our Saviour, as it does not sufficiently appear to be, if what was before observed be true, that those words, _When we pray, say, Our Father_, &c. implies nothing else but, _pray after this manner_.

However, I would be very far from censuring or blaming the practice observed by many of the reformed churches, who conclude their _ex tempore_, or premeditated prayers with it, provided it be done with understanding, reverence, and suitable acts of faith, as any other petition contained in scripture may be made use of by us in prayer; not only in words agreeable thereunto, but in the express words thereof. The principal thing that I would militate against, is not so much the using the words, as doing this in a formal way, supposing that the bare recital of them doth, as it were, sanctify our other prayers; which, though very agreeable to the sense thereof, are, as some suppose, rendered so incomplete, that they will hardly be regarded by God without it. And I cannot but conclude the Papists highly to blame, who think the frequent repetition of it, though in a tongue unknown to the common people, is not only necessary, but, in some measure, meritorious. And the practice of some ignorant superstitious persons, who think that it may be made use of as a charm; and that the words thereof repeated, as the Jews of old did their Phylacteries, as a means to drive away evil spirits, is not only to be disapproved, but it is a vile instance of profaneness, very remote from the design of our Saviour in giving it.

Footnote 110:

Vide ante vol. I. p. 19. in note.

Footnote 111:

The petition in Luke offered daily, is equivalent to that in Matthew.

Footnote 112:

επιουσιον is found only in this prayer, and rather means _necessary_.

Quest. CLXXXVIII., CLXXXIX.

QUEST. CLXXXVIII. _Of how many parts doth the Lord’s prayer
consist?_

ANSW. The Lord’s prayer consists of three parts, a preface,
petitions, and a conclusion.

QUEST. CLXXXIX. _What doth the preface of the Lord’s prayer teach
us?_

ANSW. The preface of the Lord’s prayer [contained in these words,
_Our Father which art in heaven_] teacheth us, when we pray, to draw
near to God with confidence of his fatherly goodness, and our
interest therein, with reverence, and all other child-like
dispositions, heavenly affections, and due apprehensions of his
Sovereign power, majesty, and gracious condescension; as also to
pray with, and for others.

In this prayer we are taught to begin our prayers with a preface, and therein to make an explicit mention of the name of God, and some of his divine perfections. The preface to this prayer is contained in these words; _Our Father which art in heaven_. In which we may observe, that we are to draw near to God with reverence, and suitable apprehensions of his sovereign power, majesty, and other divine perfections, and with an holy confidence of his fatherly goodness; and that we are to pray with, and for others, which may be inferred from his being styled, _Our Father_; by which we are instructed to begin our prayers with some expressions of reverence, agreeable to the nature of the duty that we are engaged in, whereby we express the sense we have of his essential or relative glory, of which we have various instances in scripture, wherein God’s people, in addressing themselves to him, have made mention of his glorious names, titles, and attributes, in variety of expressions. Thus David, in his Psalms, that contain the matter and form of prayers, sometimes begins them with the name of God, to whom they are directed; as when he says, _God be merciful unto us, and bless us_, &c. Psal. lxvii. 1. And elsewhere, _O God! thou art my God_, Psal. lxiii. 1. And sometimes he makes mention of his name _Jehovah_; which we translate _Lord_: Thus he says, _O Lord, rebuke me not in thy wrath_, &c. Psal. xxxviii. 1. And elsewhere, _I will love thee, O Lord, my strength_, Psal. xviii. 1. And, _O Lord, our Lord, how excellent is thy name in all the earth_, Psal. viii. 1. And Solomon begins his prayer at the consecration of the temple; _Lord God of Israel, there is no God like thee in heaven above, or earth beneath; who keepest covenant and mercy with thy servants that walk before thee with all their heart_, 1 Kings viii. 23. And Ezra begins his prayer, _O my God! I am ashamed, and blush to lift up my face to thee, my God!_ Ezra ix. 6. And Daniel expresses himself thus, in the preface to his prayer, _O Lord, the great and dreadful God, keeping the covenant, and mercy to them that love him, and to them that keep his commandments_, Dan. ix. 4. These are all expressions, that denote reverence, and adoration; which, together with other instances of the like nature, are of use for our direction, as to what respects the preface, or beginning of our prayers to God; but the preface to the Lord’s prayer is somewhat different; in which we are taught,

1. To address ourselves to God as a Father; which relation includes in it,

(1.) Something common to mankind in general; in which respect we are to adore him as our Creator, our Owner, and Benefactor, _in whom we live, and move, and have our being_, Acts xvii. 28. as the prophet says, _Have we not all one Father? hath not one God created us?_ Mal. ii. 10. And elsewhere it is said, _He formeth the spirit of man within him_, Zech. xii. 1. upon which account he is called, _the God of the spirits of all flesh_, Numb. xvi. 22. and, _the Father of spirits_, Heb. xii. 9.

(2.) God being a Father to his people, sometimes denotes that external covenant-relation which they stand in to him, as a people called by his name, favoured with the means of grace, and as such, the objects of that care and goodness, which he is pleased to extend to those whom he governs by laws given by special revelation from heaven, and encourages to wait on him in those ordinances, in which they may hope for his presence, and also promises all saving blessings to those that give up themselves to him by faith. In this sense we are to understand those scriptures, in which God says, _Israel is my son, even my first-born_, Exod. iv. 22. And, _I have nourished and brought up children, and they have rebelled against me_, Isa. i. 2. And, _Wilt thou not, from this time cry to me, My Father, thou art the guide of my youth_, Jer. iii. 4.

(3.) The relation which God stands in to his people, as a Father, is sometimes taken in the highest sense, as implying in it discriminating grace, or special love, which he is pleased to extend to the heirs of salvation. Thus he is called so by right of redemption; in which respect Christ is styled, _The everlasting Father_, Isa. ix. 6. as being the Head and Redeemer of his people. And the church says, _Thou, O Lord, art our Father, our Redeemer; thy name is from everlasting_, chap. lxiii. 16. And believers are called his children by regeneration; in which respect they are said to be _born of God_, John i. 13. and to be _made partakers of a divine_, 2 Pet. i. 4. that is, an holy and spiritual _nature_, which had its rise from God, when he was pleased to instamp his image upon them, consisting in holiness and righteousness. They are also called the children of God by adoption; thus he is said to have _predestinated them to the adoption of children by Jesus Christ to himself_, Eph. i. 5. and they are said to _receive the adoption of sons_, Gal. iv. 5. and as such, have a right to the inheritance of children, Rom. viii. 17. compared with Col. i. 12.

These various senses in which God is said to be a Father to man, may serve for our direction when we style him, _Our Father_, in prayer. Unregenerate persons, when they pray to God, can ascend no higher than what is contained in their relation to him as a God of nature, and of providence; who are obliged to adore him for the blessings which they have received from him, as the effects of common bounty, which include in them all the blessings which belong to this life, together with his patience, forbearance, and long-suffering, which delays to inflict the punishment that sin deserves. Therefore, when they say, _Our Father_, they acknowledge that they derive their being from him, and though they cannot lay claim to the benefits of Christ’s redemption, yet they confess their obligations to God as their Creator; and consider him as having given them souls capable of spiritual blessings, and themselves as daily receiving the good things of this life from him, and dependent on him for those things that tend to the comfort and support of life. They also stand in need of those blessings which are suited to the nature of the soul, and consequently beg that they may not remain destitute of those things that may conduce to their everlasting welfare; and therefore they may use the Psalmist’s words, _Thy hands have made me, and fashioned me: Give me understanding, that I may learn thy commandments_, Psal. cxix. 73.

As for those who are God’s children, by an external covenant-relation, there is something more implied therein, than barely their being creatures; for herein they are led to adore him for those discoveries that he has made in the gospel, of the way of salvation by Jesus Christ, who calls and invites sinners to come to him, and encourages them to hope, that those who are enabled to do so in a right manner, he will, in no wise, cast out; therefore, when they call upon God as their Father in prayer, it is, in effect, to say; Lord, we cannot conclude ourselves to be thy children, as redeemed, effectually called and sanctified; nor can we lay claim to the inheritance laid up for thy saints in heaven; yet we are encouraged to wait on thee in the ordinances of thine appointment, and to hope for thy special presence therein, whereby they may be made effectual for our salvation. We are, indeed, destitute of special grace, and cannot conclude that we have a right to the saving blessings of the covenant; yet, through thy great goodness, we still enjoy the means of grace. We have not been admitted to partake of Christ’s fulness, nor to eat of the bread of life; yet we are thankful for those blessings of thy house, which thou art pleased to continue to us; and since thou still includest us in the number of those who are thy children as favoured with the gospel, we humbly take leave, upon this account, to call thee our Father, and to wait and hope for thy salvation, and continue to implore that grace from thee, which will give us a right to the best of blessings that we stand in need of.[113]

As for those who are God’s children in the highest sense, by redemption, regeneration, and adoption, they may draw nigh to him, with an holy boldness; for these have, as the apostle expresseth it, the _Spirit of adoption whereby they cry, Abba, Father_; they have reason to adore him for privileges of the highest nature, that he has conferred upon them, and to encourage themselves that he will bestow upon them all the blessings they stand in need of as to this, or a better world. These may draw nigh to God with confidence of his fatherly goodness, and their interest therein; which they ought to take notice of and improve, in order to their drawing nigh to him, in a right manner, in prayer, as well as to induce them to behave themselves, in the whole course of their conversation, as those who are taken into this honourable relation to him. Accordingly,

[1.] This should raise their admiring thoughts of him, that they, who were, by nature, strangers and enemies to him, should be admitted to partake of this inestimable privilege; as the apostle says, _Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!_ 1 John iii. 1.

[2.] We should also take encouragement from hence, to hope that he will hear and answer our prayers, though very imperfect, so far as it may tend to his glory and our real advantage. Thus our Saviour says, _If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father, which is in heaven, give good things to them that ask him?_ Matt. vii. 11. Do we pray for spiritual blessings, such as the increase of grace, strength against corruption, and to be kept from temptation, or falling by it? we have ground to conclude that these shall be granted us, inasmuch as they are purchased for us by Christ, promised in the covenant of grace, as we have the earnest and first-fruits of the Spirit in our hearts, whereby we are sealed unto the day of redemption. And when we pray for temporal blessings, we have reason to hope they shall be granted, if they be necessary for us, since our Saviour says, _Our heavenly Father knoweth that we have need of all these things_, Matt. vi. 32.

[3.] This should excite in us those child-like dispositions, which are agreeable to this relation, not only when we draw nigh to God in prayer, but in the whole conduct of our lives. And it includes in it,

_1st_, Humility and reverence, which is not only becoming those who have an interest in his love, and a liberty of access into his presence, with hope of acceptance in his sight; but it is what we are obliged to, as his peculiar people, and a branch of that honour which is due to him as our God and Father. Thus he says, by the prophet, _A son honoureth his father_, Mal. i. 6. whereby he intimates that this is the character and disposition of those that stand in the relation of children to him. And the apostle argues from the less to the greater, when he says, that _we have had fathers of our flesh, which corrected us, and we gave them reverence, shall we not much rather be in subjection to the Father of Spirits_, Heb. xii. 9.

_2dly_, Patience under rebukes, considering our proneness to go astray, whereby we not only deserve them, but they are rendered necessary; and especially when we consider that they flow from love, and are designed for our good; as the apostle says, _Whom the Lord loveth he chastneth, and scourgeth every son whom he receiveth_, ver. 6.

_3dly_, Another child-like disposition is being grieved for our Father’s frowns; especially that we have incurred his displeasure by our misbehaviour towards him; and it contains in it a readiness to confess our faults, and a carefulness to avoid them for the future.

_4thly_, Contentment with the provision of our Father’s house, whatever it be. We shall never, indeed, have the least cause to complain of scarcity, as the returning prodigal in the parable says, that even the _hired servants of his father, had bread enough, and to spare_, Luke xv. 17. It can hardly be supposed that he who is at the fountain head, can perish for thirst; nevertheless, though we are not straitened in God, yet we are often straitened in our bowels, through the weakness of our faith, when we are not inclined to receive what God holds forth to us in the gospel; and then we are discontented and uneasy, while the blame lies at our own door; whereas, if we behaved ourselves as the children of such a Father, we should not only be pleased with, but constantly adore and live upon that fulness of grace that there is in Christ; and whether he is pleased to give us more or less of the blessings of common providence, we should learn, _in whatsoever state we are, therewith to be content_, Phil. iv. 11.

_5thly_, Obedience to a father’s commands, without disputing his authority, or right to govern us, is another child-like disposition. Thus when we draw nigh to God as to our Father, we are to express a readiness to do whatever he requires, whereby we not only approve ourselves subjects under a law, but, as the apostle styles it, _Obedient children_, as being _holy in all manner of conversation_, 1 Pet. i. 14, 15.

_6thly_, Another disposition of children is, that they have a fervent zeal for their father’s honour, and cannot bear to hear him reproached without the highest resentment. Thus the children of God, how much soever they may be concerned about their own affairs, when injuriously treated by the world, are always ready to testify their utmost dislike of every thing that reflects dishonour on him, or his ways.

_7thly_, Another child-like disposition is love, which the relation of a father engages to. Thus when we draw nigh to God as our Father, we express our love to him, which is founded in his divine excellencies, which render him the object of the highest delight and esteem.

_8thly_, He that has a child-like disposition, retains a grateful sense of the obligations that he is under to his Father. Thus we ought to be duly sensible of all the favours which we have received from God, which are more than can be numbered; the contrary hereunto, is reckoned the basest ingratitude and disingenuity, altogether unbecoming the temper of children. Thus Moses says to Israel, _Do ye thus requite the Lord, O foolish people and unwise? Is not he thy Father who hath bought thee? hath he not made, and established thee?_ Deut. xxxii. 6. A believer’s obligations to God are so very great, that he cannot look back upon his former state, or consider what he was, how vile and unworthy of any regard from him, how miserable and unable to help himself, when he first had compassion on him, without seeing himself under the strongest engagements to be entirely, and for ever, his; which is a becoming behaviour towards such a Father.

_9thly_, Love to all that are related to us as children of the same Father, is another child-like disposition. In like manner our love to the saints and faithful brethren in Christ, is a temper becoming the children of God; and, indeed, it is no other than a loving God in them, as we behold his image instamped upon them; and hereby we express the high esteem we have for regenerating grace, whereby God is denominated our common Father; and we, being acted by the same principle, are obliged and inclined to love as brethren. Thus they who love God, are induced to love his children, as the apostle says, _Every one that loveth him that begat, loveth him also that is begotten of him_, 1 John v. 1. and he also assigns this as an evidence that _we are passed from death to life, because we love the brethren_, chap. iii. 14. Thus concerning our drawing nigh to God, as to a Father, as we are taught to do in this prayer.

2. We are directed, in this prayer, to draw nigh to God, as being in heaven; which is the most glorious part of the frame of nature, in which his power, wisdom, and goodness is eminently displayed, as he designed it to be an eternal habitation for the best of creatures, to whom he would discover more of his glory than to any others; and in this respect it is called his _throne_, Acts vii. 49. And this leads us,

(1.) To have high and awful thoughts of the majesty and greatness of God, whom all the hosts of heaven worship, with the utmost reverence, and are satisfied with the immense treasure of his goodness. We therefore take occasion from hence to admire his infinite condescension, that he will look upon creatures here below; thus Solomon, in his prayer says, _Will God, indeed, dwell on the earth? behold the heaven, and the heaven of heavens cannot contain thee_, 1 Kings viii. 27. will he therefore look down upon those, who are so mean, deformed, and destitute of his image, as we are, who dwell in houses of clay, and deserve to be banished out of his sight?

(2.) It should also be improved by us to teach us humility and modesty, in our conceptions and discourse, concerning God, and divine things: It is but a little that we know of the affairs of the upper world, and the way and manner in which God is pleased to manifest himself to his saints and angels there; and we know much less of his divine perfections, which the inhabitants of heaven adore, being sensible of the infinite distance they stand at from him, as creatures, upon which account they cannot comprehend, or find out the Almighty to perfection; and shall we pretend to search out the secrets of his wisdom, or express ourselves in prayer, as though we were speaking to one that was our equal, or could fathom the infinite depths of his unsearchable counsels? Thus Solomon’s advice may be well adapted to this case, _Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth; therefore let thy words be few_, 1 Kings viii. 27. We are not to think that we may say what we please, or be rash and inconsiderate in what we say, when we are _before the Lord; for he is in heaven_: And when it is farther inferred, that _therefore our words should be few_, that is, we should not think that the efficacy of our prayers depends upon the multitude of our words; or if we speak more or less to God, our expressions ought not to be bold, rash, hasty, or inconsiderate, but with a becoming decency and reverence, as those who are speaking to the majesty of heaven.

(3.) It should put us upon meditating frequently on the glory of the heavenly state, as those who hope at last, to be joined with that happy and numerous assembly, who are, in God’s immediate presence, in heaven: and therefore our conversation should be there; and we should profess ourselves to be sojourners here on earth, seeking a better country, looking and waiting for the glorious appearing of the great God, our Saviour; and hoping, that when he comes, he will receive us to heaven, where our hearts are at present, as our treasure is there.

3. We are, in this prayer, farther taught, that it is our duty to pray with, and for others, as we say, _Our Father_: Hereby we signify our relation to, and concern for, all the members of Christ’s mystical body; therefore, if we do not join with others in prayer, we are to have them upon our hearts, who are the objects of Christ’s special love and care. This argues, that we have a sympathy with all those who are exposed to the same wants and miseries with ourselves; and we take a great deal of delight in considering them as subjects of the same common Lord, joining in the same profession with ourselves; concerning whom, we desire and hope that we shall be glorified together.

Moreover, if we join with others in prayer, so that the whole assembly make their supplications by one that is their mouth, to God; this is what we call social worship: Therefore it is our duty to pray with, as well as for others; and in this case we must take heed that nothing be contained in united prayer, but what the whole assembly may join in, as being expressive of their faith, desires, or experiences; otherwise there cannot be that beautiful harmony therein, such as the nature and design of the duty we are jointly engaged in, calls for: and this is agreeable to social or united prayers, in which all the petitions are to be adapted to the particular case of every one who addresses himself to God, how numerous soever the worshipping assembly may be; and therefore we are obliged to make use of that mode of expression, in which we are taught to say, _Our Father_.

Thus our Saviour directs us how we should begin our prayers to God; and, inasmuch as this ought to be reduced to practice, I shall give a summary account of what is contained in this preface; that we may be furnished with matter taken from thence, in order to our addressing ourselves to God in prayer, in a way agreeable thereunto, when we come into his presence with such a frame of spirit as the importance of the duty requires; accordingly we are to express ourselves to this purpose, “O our God, we desire to draw nigh to thee with a becoming reverence, and an awful sense of thine infinite perfections: When we consider thee as a jealous God, and ourselves as sinful, guilty creatures, we might well be afraid to come before thee; but thou hast encouraged us to approach thy presence as to a Father, in, and through the merits and mediation of our Lord Jesus Christ; and therefore we come with an humble boldness before thy throne of grace, confessing that though we are called thy children, we have been very undutiful and rebellious against thee, and therefore unworthy of that relation or of the inheritance which thou hast laid up for those whom thou hast ordained to eternal life. Thou, O Lord, hast established thy throne in the heavens, where there is an innumerable company of angels and spirits of just men made perfect, who all behold thy face, and are made completely blessed in thine immediate presence: As for us, we dwell in houses of clay; but we earnestly beg that we may be made meet for, and then admitted into that happy society, that we may worship thee in a more perfect manner than we are capable of doing in this imperfect state. May all the powers and faculties of our souls be renewed, and influenced by thy holy Spirit, that we may have our conversation in heaven, whilst we are here below, and in all things, may be enabled to approve ourselves thy children, have a constant sense of duty, and the manifold obligations thou hast laid us under, that we may love, delight in, and submit to thee in all things, and have a fervent zeal for the honour of thy name as becomes thy children, that we, together with all thy faithful servants, may be under thy safe protection here, and be received to thy glory hereafter.”

Footnote 113:

Qu. For _Father_ is designed in its appellative sense, and _our_ as a
covenant-plea.

Quest. CXC.

QUEST. CXC. _What do we pray for the first petition?_

ANSW. In the first petition [which is, _Hallowed be thy Name_,]
acknowledging the utter inability and indisposition that is in
ourselves and all men to honour God aright, we pray that God would,
by his grace, enable and incline us, and others, to know, to
acknowledge, and highly to esteem him, his titles, attributes,
ordinances, word, works, and whatsoever he is pleased to make
himself known by, and to glorify him in thought, word, and deed;
that he would prevent and remove atheism, ignorance, idolatry,
profaneness, and whatsoever is dishonourable to him; and, by his
over-ruling providence, direct and dispose of all things to his own
glory.

Having considered the preface to the Lord’s prayer, the next part of which it consists, is petitions; and these are six, which are laid down in this method.

1. We are taught to pray for what concerns God’s glory, which is the highest and most valuable end; and therefore ought first to be prayed for: And this is the subject-matter of the three first petitions.

2. We are directed to pray for what respects our own advantage, which is contained in the three last petitions, in which we are directed to pray for outward blessings, as in the fourth petition, and then for spiritual, without which outward blessings would afford us no relish or savour, nor render us truly happy. These spiritual blessings include in them either forgiveness of sin, and this we pray for in the fifth petition; or our being sanctified and delivered from the prevalency of corruption and temptation, together with all the evils that sin exposes us to; this we pray for in the sixth petition. That which we are more particularly to consider in this answer, is, what we are taught to pray for in the first petition, which is contained in these words, _Hallowed be thy name_. By the _name_ of God we are to understand every thing, by which he is pleased to make himself known to his creatures, as when he discovers himself in his divine perfections, which are either essential or personal, absolute or relative; and in his glorious titles, as the Lord of Hosts, the God and Rock of Israel, the hope of Israel, the God that cannot lye, the Father of mercies, the God of all grace and glory, the preserver of man; which have all a tendency to raise in us the highest veneration for, and esteem of him. He has also made himself known by his ordinances, words, and works: These are the subject-matter of this petition; and when we pray that they may be sanctified, we are not to understand hereby that they may be made holy; but that the holiness and glory thereof may be demonstrated by him, and that we may be enabled to adore and magnify him agreeably thereunto.

Now the name of God may be said to be sanctified either by himself or by his people in different respects; accordingly,

I. We pray that God would sanctify, that is, demonstrate the glory of his own name, or proclaim and make it visible to the world, so as to excite that adoration and esteem which is due to him. His name, indeed, has been eminently glorified in all ages, in the various methods of his providence and grace; whereby his power, wisdom, and goodness have been illustrated in the eyes of angels and men; and, in all his works, he has appeared to be a God of infinite holiness: We therefore pray that he would continue to glorify these perfections, and enable us to improve the displays thereof to our spiritual advantage.

This is a subject of the highest importance, without which we cannot give to God the glory due unto his name; therefore, as praise is joined with prayer, it is necessary for us to take a view of the various ways by which God has manifested the glory of his holiness. We might here consider how he did this in his creating man at first, without the least blemish or disposition in his nature to sin, and enstamped his own image upon him, which principally consisted in holiness, which was the greatest internal beauty and ornament that he could be endowed with.

But that which we shall principally consider, is, how the holiness of God is demonstrated in his dealings with fallen man. His suffering sin to enter into the world, was not inconsistent with the holiness of his nature, since his providence, as has been observed elsewhere, was not conversant about it, by bringing any under a natural necessity of sinning; and therefore there is not the least ground to charge him, with being the author of sin. We now proceed to shew how the holiness of God was glorified in the dispensations of his providence towards fallen man, and in the methods he took in order to his recovery.

1. The holiness of God was glorified, or he sanctified his great name, in the dispensations of his providence towards fallen man, before he gave him any hope of salvation. It cannot be supposed that this rebellion against, and apostacy from God, should not be highly resented by him; accordingly we read of his proceeding against the rebel as a judge, charging his crime upon him, and passing sentence pursuant to the demerit of his sin; and all the miseries that we are exposed to, either in this life, or that which is to come, are the result of the display of his holiness, as a sin-revenging Judge. As soon as ever our first parents sinned against him, he charged the guilt thereof on their consciences, and thereby filled them with a dread of his wrath: Hence proceeded an inclination to flee from his presence; and when they heard the voice of the Lord coming to call them to an account for what they had done, they were afraid.

This is God’s usual method in dealing with sinful creatures: He first convinces them of sin by the law, and awakens the conscience, so that his terrors are set in array against it round about, before he speaks good and comfortable words by the gospel: And by this means he sanctifies his name, and thereby discovers his infinite hatred of all sin: but we shall principally consider,

2. How God glorifies his holiness in the method he has taken to deliver man from that guilt and misery, under which he had brought himself. The terms of reconciliation and salvation, were such as tended to secure the glory of his justice; and therefore he insisted on a satisfaction to be given, without making the least abatement of any part of the debt of punishment that was due for our sin; and accordingly _he spared not his own Son_, Rom. viii. 32. but delivered him over unto death, and obliged him to drink the bitterest part of that cup which was most formidable to nature, and which, had it been possible, he would fain have been excused from drinking; therefore he is represented, by one of the evangelists, as praying, that God the Father would _take this cup from him_, Mark xiv. 35, 36. and by another, that he would _save him from this hour_, John xii. 27. Nevertheless, he expresses the utmost resignation to the divine will; and being sensible that this was an expedient to glorify the holiness of God, he does, as it were, give a check to the voice of nature, and submits to bear the punishment he came into the world to suffer, how terrible soever it might be; and therefore says, _Father glorify thy name_, q. d. ver. 28. take what method is most expedient to demonstrate the glory of thy holiness let the whole debt be exacted on me, I am willing to pay the utmost farthing: Upon this God says, by a voice from heaven, _I have glorified it, and will glorify it again_; that is, in every step that has been, or shall be taken, in order to the bringing about the work of redemption, I have hallowed my name, and will do it hereafter. And, in this respect, God’s holiness was glorified in finishing transgression, making an end of sin, bringing in everlasting righteousness, and also in the impetration of redemption, by our great Mediator and Surety.

3. God has sanctified his name in all the methods which he has taken in the application of redemption, in the various dispensations of his providence and grace towards his church and people; and in order hereunto, he has determined, that _if_ his _children forsake_ his _law, and walk not in_ his _judgements; if they break_ his _statutes and keep not_ his _commandments, he will visit their transgression with the rod, and their iniquity with stripes_, Psal. lxxxix. 30, 32. And this is done to manifest the glory of his holiness: Though he is pleased to pardon their iniquity for the sake of Christ’s righteousness; yet they shall know, by experience, that he hates it; and therefore, whatever be his designs of grace, with respect to his redeemed ones, as to the event thereof, they shall, notwithstanding, find that their sin shall not altogether go unpunished, though this punishment be not of the same kind with that which was suffered by Christ, from the hand of vindictive justice demanding satisfaction. Moreover, God has sanctified his name, in that he has connected sanctification with salvation; therefore he has said, _Without holiness no man shall see the Lord_, Heb. xii. 14. He first makes his people holy, and then happy; every mercy that he bestows, is a motive or inducement to holiness; and all the ordinances and means of grace are made subservient to answer this end.

Here we may take occasion to observe the various methods, whereby God has sanctified his name, in all his dealings with his church, in the various ages thereof, both before and since our Saviour’s incarnation;