A Guide to Go to God, Preface · Section 1 – Section 6
§. 1. Of the Excellencie of the Lords Prayer.
THoſe two things which are of greateſt weight to commend vntounto our diligent conſideration, the reading or hearing of any thing, do after an eſpeciall manner commend the Lords Prayers: The Author and the Worke it ſelfe.
Two things in an Author make his worke to be eſteemed
1. Eminencie of place.
2. Excellencie of parts.
The worke of a King is honoured, becauſe it is the worke of a King, euen for his place ſake.
The worke of a great Scholer is admired for his learning ſake, though in his eſtate he be neuer ſo meane.
Two things alſo in the Matter or worke it ſelfe do commend it
1. The perfection of it.
2. The profit that may be got by it.
If an Art be accuratly handled, and ſo perfectly ſet out, as nothing can be found defectiue, and yet no ſuperfluous redundancie therein, eueryevery good Student will be ſure to hauehave it, and will diligently ſtudie it. Or if a worke that may bring much profit to ſuch as carefully vſe it, be publiſhed, hee will be thought careleſſe of his owne good that vſeth it not.
When all theſe meet together, an excellent Author and a worthie Worke: an Author to reſpected for eminencie of perſon, and excellencie of parts: a worke to be regarded for the abſolute perfection of it in it ſelfe, and for the neceſſitie and vtilitie of it to vsus, they are as a fourefold twiſted cord, to draw our minds thereto, and to binde them thereon.
Such an Author is the indighter of this Prayer,The excellency of the Lords Prayer. and ſuch a Worke is the Prayer it ſelfe. This title, The Lords Prayer, implyeth as much. The Lord is the Author. Prayer the Worke.
By the Lord is ment that one Lord Ieſus Chriſt, 1. The Author of it.by whom are all things, 2. Cor. 8. 6.and we by him. The eminencie of whoſe perſon is ſuch, as he hath a name giuen him aboue euerie name. Phil. 2. 9.No Monarch on earth, no Angell in heauen to be compared vntounto him.
In regard of the excellencie of his gifts,Ioh. 3. 34. God gaue him not the Spirit by meaſure: for it pleaſed the Father that in him all fulneſſe ſhould dwell. Coloſ. 1. 19.For he is the onelyonly begotten Sonne that is in the boſome of the Father, Iohn 1. 18.and knoweth what is the will of the Father, what moſt pleaſing and acceptable to him; and what ſuites he is willing to grant vntounto his children. God would hauehave many things to be ſpoken and heard by the Prophets his ſeruants,Multa per Prophetas ſeruos ſuos dici Deus voluit & audiri: ſed quanto maiora ſunt qua filius loquitur? Cypr. de Orat. Dom. §. 1. but how much greater are the things which his Sonne vttereth?
For the Worke none ſo heauenly, none ſo profitable as Prayer, And among Prayers none to be compared vntounto this, whether we conſider the Matter contained in it, or the Manner of ſetting it downe.
The Matter is eueryevery way ſound,2. The Matter of it. compleat, and perfect. EueryEvery word in it hath its weight. There is not one ſuperfluous word in it that could be ſpared. Nor is it any way defectiue. Whatſoeuer is lawfull, needfull, and meete to be asked in Prayer is therein contained: yea whatſoeuer is to be belieued or practiſed by a Chriſtian is therein implyed.Nihil omnino praetermiſſum eſt quod non in precibus noſtris coeleſtis doctrina compendio comprehenditur. Cypr. loc. cit. §. 5. No particle of any good Prayer commended in the Scripture, or at any time by any perſon well conceiued, but may be found couched in this. In this forme are compriſed all the diſtinct kinds of Prayer: as Requeſt for good things, Deprecation againſt euill, Interceſſion for others, and Thanksgiuing.
The Manner of ſetting downe the things contained in this Prayer is anſwerable to the Matter. 3. The manner of expreſſing it.By it we are taught how to begin Prayer, in what order to ſet eueryevery Petition that wee make, and how to conclude our Prayer.
The order therein is as admirable as any other point.4. The order obſerued in it. Though the things compriſed in it are innumerable, yet are they all couched vnderunder ſo few words, as they may eaſily bee remembred.
In a word,The perfection of it. nothing any way pertinent vntounto Prayer is omitted in this forme: and nothing is ſet downe therein which is not pertinent vntounto Prayer. It may therefore be fitly ſtiled a Catholicall, and a Canonicall Prayer. Catholicall, in that it compriſeth the ſubſtance of all warrantable Prayers in it. Canonicall, in that it is the Canon or Rule to ſquare and frame all prayers by it.
Is not this then a fit ſubiect for the greateſt that be,Too much paines cannot be taken about it. in dignitie, in learning, in iudgement, in wit, or any other excellency to exerciſe their meditation thereon? Can too much paines be taken to open and diſcouer the rich treaſure contained therein?
Are not they vngratefull to the Author of it, and iniurious to themſelues, who lightly eſteeme it?
What may we thinke of Papiſts that ſuffer not the vulgar people to learne it in their owne mother tongue?Papiſts abuſe it. Indeed they ſuffer, yea and enioyne them to tumble it vp and downe, and to mumble it againe and againe, as it were by tale vponupon their beads in an vnknowne tongue, whereby they make it a matter of meere babling.
What alſo may we thinke of Anabaptiſts and ſuch like Schiſmatickes as forbid people to vſe it at all?Anabaptiſts vſe it not. Of all prayers this without all contradiction is the moſt perfect, ſo as if any forme at all may be vſed, then this moſt of all.
Obiect. 1. Argument of Anabaptiſts.It is ſo profound and deepe as it is impoſſible for anie to fathome the depth of it.
Anſw. It will not thence follow, that it is not to be vſed at all. Many of thoſe Petitions which Chriſtians in their owne forme of Prayer do make, imply more matter, then in the time of vttering them they are able to conceiue. Who can comprehend the infiniteneſſe of Gods glorie? May we not therefore pray as Chriſt did,Iohn 12. 28. Father glorifie thy name? Who can vnderſtand his faults? Pſal. 19. 12.Shall not a ſinner therefore aske pardon for all his ſinnes?
Who can in the time that Amen may be vttered, thinke of eueryevery particular point, that in a long Prayer hath bene mentioned by way of Petition or Thankſgiuing? May not therefore Amen be ſaid at the end of our owne or anothers Prayer, if it hauehave bene long?
Aſſuredly, a generall apprehenſion of more particulars then can be diſtinctly conceiued at once, is acceptable to God: or elſe many approued Prayers recorded in Scripture were not acceptable. No man can in particular expreſſe all things that are needfull and meete to be mentioned in Prayer: it is therefore very requiſite that after we hauehave particularly and expreſly mentioned in our Prayer, ſuch things as we conceiue to be moſt needfull and behoouefull, we ſhould vſe ſome ſuch generall words and phraſes, as may include all other needfull and behoouefull things. In which reſpect the common cuſtome of concluding our owne Prayers, with this perfect forme of Prayer preſcribed by the Lord, is very commendable.
2.2. Argument of Anabaptiſts. Obiect. This clauſe (After this manner pray yee) implyeth rather a plat-forme to frame other Prayers by it,Math. 6. 9. foreign. then an expreſſe forme to be vſed word for word.
Anſw. That phraſe may imply as well the very forme preſcribed as a like forme. But Luke vſeth a phraſe which putteth this doubt out of doubt.Luke 11. 2. foreign. It is this, When ye pray, ſay. What ſhould they ſay? Euen the words following: Our Father which art in heauen, &c.
Queſt. Other formes of Prayer may be vſed.What need any other forme of Prayer be vſed, ſeeing this is ſo abſolutly perfect?
Anſw. To ſhew that we take a particular and diſtinct notice of the things which we pray for. On which ground both Chriſt himſelfe, and the Apoſtles alſo, to whom this forme in ſpeciall was preſcribed, vſed other formes which are expreſſed in the Scripture.
By comparing theſe two forenamed places of the two Euangeliſts together,Math. 6. 9. we may well gather that both this very forme may be vſed:Luke 11. 2. and that other forme alſo may be framed anſwerable to this.
Behold,Gods goodnes in teaching vsus to pray. here the goodneſſe of God, who is not onelyonly readie to heare vsus in his Sonne, but alſo by his Sonne hath taught vsus how to call vponupon him Doth hee no… herein ſhew himſelfe a Father indeed?Quanto effi…acius impetramus quod pe…mus in Chriſti nomine, …i petamus …pſius orat…one? Cypr. de ora…. Dom. §. 1 Is not this a great motiue to prouoke vsus with boldneſſe to goe to the Throne of Grace? How much more effectually may we obtaine what we aske in Chriſts name, if wee aske it in his forme of Prayer?
That wee may be the better directed, and the more encouraged to call vponupon God, and that by this excellent forme here preſcribed, we will diſtinctly conſider the ſeuerall branches thereof.
§. 2. Of the ſeuerall branches of the Lords Prayer.
THE Lords Prayer being (as wee hauehave heard) a moſt perfect patterne of Prayer,The ſumme and parts. it containeth both the Circumſtances appertaining to Prayer, and alſo the very Subſtance of Prayer.
The Circumſtances are two. One precedent, which is the Preparation thereto, in the Preface. The other ſubſequent, which is the Ratification thereof, in the laſt Particle Amen.
The Subſtance of the Prayer conſiſteth of two parts.
1. Petition.
2. Thanksgiuing.S. Auguſt. ſometimes and ſome other ancient Writers, and moſt of the Papiſts, and ſome of our later Dimnes deuide the Lords Prayer into ſeuen Petitions: making two Petitions of the two clauſes in the laſt Petition. But the vſuall diuiſion of it into twice three, is the moſt naturel, & it is obſerued by Tertullian, Cyprian, Ambroſe, Cyril, Chryſo…tame, Bernard, and other ancient Fathers, who though they doe not expreſſe any distinct number of Petitions, yet they ſo handle them, as the number of ſix… may eaſily be thence gathered. For they make but one Petition of theſe words, Leade vsus not into temptation, but deliuer vsus from euill. The moderne Orthodox Expoſitors of Scripture, doe moſt of them expreſſely ſet downe the distinct number of ſixe Petitions. * As for that argument which is taken from the correſpondencie of the number of Petitions to the ſeuen graces of the Spirit, it is but an idle conceit. For there are many more graces of the Spirit then ſeuen. Of the diuiiſion of the laſt Petition out of which they raiſe the ſeuenth▪ See §. 269.
The Petitions are ſixe in number:Aug. in Enchir. cap. 115. & in …b 2 de Serm Dom. in monte lib. 2. all which may be reduced vntounto two heads. 1. Gods glory: 2. Mans good.
The three firſt Petitions aime at Gods glory: as this Particle THY, hauing relation to God, ſheweth.Tertul. contr. Marc. lib. 4. Et de ſug. in perſ. Cy…il. Hier…ſ. catech▪ miſ…. 5. Cyp… Orat. Dom. Ambr. de Sacram. l. 5. c. 4. Ch…y…. in Mat. 6. Hom. 20.
The three laſt Petitions aime at Mans good: as theſe Particles, OVR, VSUS, hauing relation to man, imply.
Of thoſe Petitions which aime at God… glory: The firſt deſireth the thing it ſelfe: the ſecond, the meanes of effecting it: the third, the manifeſtation of it.
Of thoſe that aime at Mans good, Bern. in Quadr. ſerm. 6.the firſt deſireth his temporall good: the two laſt his ſpirituall good,Caluin. Inſtit. l. 3. c. 20. §. 35. and that in his Iuſtification and Sanctification.
In the forme of Praiſe three things are acknowledged:Vrſia. Expli…. Catech. par. 3.
1. Gods Soueraigntie,Daneaes de Oaat. Dom. c. 9. Thine is the Kingdome.
2. Gods Omnipotencie,Muſc. Comme…t. in Mat. 6. and Power.
3. Gods Excellencie,Gual. Hom. 88. in Mat. Piſcat. Anal. Euang. Mat. Alijque Comment▪ in Mat. 6. & Expoſ. Orat. Dom. and Glory.
All theſe are amplified by the perpetuitie of them, for euer: which noteth our Gods Eternitie.
Theſe are the ſeuerall parts and branches of the Lords Prayer, which with the Lords helpe ſhal be more particularly opened, and that by way of queſtion and anſwer for the better perſpicuitie.*Omni…o congruit vt tot ſint Petitiones Dominicae orationis quot ſunt dona Spiritus S. Bella…. de bon. oper. l. 1. c. 5.
§. Of preparation to Prayer.
Q. VVHat is firſt to be conſidered in the Lords Prayer?
A. The preface prefixed before it, in theſe words, Our Father which are in heauen.
Q. What generall inſtruction thence ariſeth?
A. Preparation is needfull vntounto Prayer. For this Preface is purpoſely prefixed to fit and prepare our hearts to Prayer. To this very purpoſe tendeth this direction of the wiſe man, Bee not raſh with thy mouth, and let not thine heart bee haſty to vtter any thing before God. Eccleſ. 5. 2.He there rendereth a weighty reaſon thereof, taken from Gods Eminencie, God is in heauen, a moſt high and glorious God. Men doe not raſhly enter into the preſence of a King on earth. They will,Gen. 41. 14. as Ioſeph did, change their raiment: yea they will thinke before hand both of the matter which they intend to moue, and alſo of the manner of propounding their ſuite. Should wee not much more come preparedly into the preſence of the King of Kings?
To the Eminencie of his Perſon before whom we come,1. Tim 6. 15. I may well adde the Excellencie of the worke which is done. No other worke is more excellent then prayer. If preparation be requiſite vntounto any worke, then moſt of all vntounto Prayer.
§. 4. Of the meanes to prepare vsus to Prayer.
Queſt. HOw doth this Preface teach vsus to prepare our ſelues to Prayer?
Anſw. By deſcribing and ſetting forth God.
Queſt. What is thence taught vsus?
Anſw. His perſon on whom wee call to be d…ly conſidered.A due conſideration of his perſon to whom we pray is an eſpeciall meanes to prepare vsus vntounto Prayer. They who duely weigh the Maieſtie of a king aboue other men, will with better reſpect approach his preſence. I finde it vſuall with the Saints, whoſe prayers are recorded in the Scripture, to be ample in ſetting forth the glorious properties of God in the beginning of their prayers, for which purpoſe note the prayers ofa1 King. 8. 23. Salomon, b2. Chron. 20. 6Iehoſaphat, c2. King. 19. 6.Hezekias, dIer. 32. 17.Ieremiah, eDan. 9. 4.Daniel, fNehe. 1. 5.Nehemiah gMath. 11. 25.Chriſt, and thehActs 4. 24. Apoſtles.
Meditation hereof is an eſpeciall meanes to thruſt out of the heart all bye and baſe thoughts, and to make the ſoule ſoare a loft, and flie vp euen into heauen; yea when a mans Spirit is dull, it will exceedingly quicken it, to call to minde Gods excellent attributs and great workes, and to ponder them ſeriouſly.
The neglect hereof is one cauſe of that little deuotion which is in many mens hearts,Qui accedit ad deum per orationem, non perpenſa apud animum ſublimitate potentiae ad quam accedit, turpibus & ſordidis petitionibus maieſtatem dedecorat imprudens, Greg. Nyſſ. ds Orat. while they are praying vntounto God. Yea he that cometh to God in Prayer, and doth not duely weigh that ſurpaſſing excellencie before which he approacheth, doth vnawares diſhonour the diuine Maieſtie with vnme…te and vnſeemely ſuites.
§. 5. Of Praying to God alone.
Queſt. TO whom may that deſcription noted in the Preface of the Lords Prayer be applyed?
Anſw. To God, and to God alone. None elſe can be called Our Father in heauen.
Queſt. What learne we thence?
Anſw. God onelyonly is to be prayed vntounto. See more of this point in …he whole armour of God, concerning Prayer. Treat. 3. §. 5.This Prayer is in that point defectiue, if any Saint, Angel, or other creature be to be called vponupon. Good warrant wee hauehave both from light of Gods word, and alſo from light of nature to call vponupon God: but no good warrant any way, to call vponupon any other.
§. 6. Of Gods godneſſe and greatneſſe iointly conſidered together.
Q. HOw is God deſcribed in the foreſaid Preface?
A. By his goodneſſe, and by his greatneſſe.
Q. What is thence inferred?
A. Gods goodneſſe and greatneſſe are both to be thought on when we pray to God. Reade the Prefaces of the Prayers before quoted §. 4. and of other like Prayers in Scripture, and ye ſhall find thoſe two properties of old vſually ioyned together. The heathen by the light of nature obſerued theſe two to be the moſt principall attributs of God, and thereupon ſtiled him Optimus Maximus. The one of theſe ſheweth how ready God is to heare: the other how able he is to helpe: ſo as theſe are two ſtrong pillars to ſupport our faith.
A due conſideration of them both together,Mixture of faith and feare. is an eſpeciall meanes to preſerue in vsus a bleſſed mixture of Confidence and Reuerence: both which are neceſſarie, becauſe the place before which we preſent our ſelues in Prayer is a throne, at the footſtoole whereof we muſt with all reuerence fall: and a throne of Grace, to which with all confidence we muſt approach. And thus ſhall we be kept in the golden meane, betwixt two dangerous extremes, the gulfe of despaire, and the rocke of preſumption: by either of which Prayer is made altogether, fruitleſſe. For God turneth not to the doubting mind, Iames 1. 6, 7.and turneth from the proud heart: Iam. 4. 6.ſo as both muſt needs returne emptie from God.Iohn 5. 10. And no maruell: for he that beleeueth not maketh God a lyar: Pſal. 10. 4.and the proud thinketh there is no God.
Learne therefore by the forenamed meditation on Gods Goodneſſe and Greatneſſe to preſerue this ſoueraigne temperature of faith and feare.Gods goodnes ſet before his greatneſſe. On Gods goodneſſe firſt let the eye of thy meditation be fixed. For Chriſt teacheth vsus to ſay, Our Father, before he putteth vsus in mind of Gods glorious place in heauen, which order he obſerued when he himſelfe prayed, ſaying, Father, Math. 11. 25.Lord of heauen and earth: In this order the Apoſtle ſtiles him,Epheſ. 1. 17. The God of our Lord Ieſus Chriſt, and Father of glorie.
I denie not but that there may be good vſe of ſetting Gods greatneſſe before vsus, and that it may in Prayer be firſt expreſſed, as it is in the Prayers of Daniel, Dan. 9. 4.Nehemiah, and other Saints: but it muſt be by ſuch as hauehave a ſtedfaſt faith in Gods goodneſſe: Nehe. 1. 5.and at that time alſo muſt Gods goodneſſe be in their mindes, as it was in Daniels: for ſo ſoone as he had ſaid, O Lord God, great and fearefull, he immediatly addeth, which keepeſt couenant and merciemercy, &c. The brightneſſe of Gods greatneſſe would vtterly dazell the eye of man, if firſt, immediatly, and onelyonly it ſhould be fixed thereon.
This direction is of ſingular vſe to vsus, baſe, ſinfull, wretched creatures, who cannot but be aſtoniſhed at the thought of Gods greatneſſe, power, iuſtice, iealouſie, and other like attributes.
Hitherto of ſuch generall instructions as the Preface of the Lords Prayer teacheth. The particular branches ſhall in order be handled. The firſt whereof, concerneth Gods goodneſſe in this clauſe (OVR FATHER) wherein we are to conſider Firſt, the relatiue title giuen to God (FATHER) Secondly, the correlatiue particle (OVR) whereby a particular application of that generall relation is made. In handling the title, we will declare: Firſt the thing it ſelfe here attributed to God, which is PATERNITIE or FATHERHOOD. Secondly, the manner of expreſſing it in the vocatiue caſe, and ſecond perſon: as if more fully it had bene thus ſaid, O THOV OVR FATHER.