The Generation of Seekers, Treatise 2 · Chapter 2
CHAP. II.
HAving ſpoken to theſe two things I now enter upon the handling of it▪ wherein I ſhall propoſe to my ſelf the ſame end that our Saviour had in giving it: viz. to teach you to pray: Nor ſhall I handle every particular Truth which would ariſe from the words, but only ſuch as may direct us in prayer, and thoſe in ſuch a Method as I conceive moſt helpfull to that duty.
The Uſuall, and moſt naturall Diviſion of this excellent Directory for prayer is into 3. Heads.
1. The Preface. 2. The ſubſtance or body of it. 3. The concluſion or Doxology.
In the Preface [Our Father which art in Heaven] wee have the Object of prayer, or him to whom wee muſt pray, deſcribed by way of Compellation, and that
1. From his Relation to us: Our Father.
2. From his eminency above us: which art in Heaven.
The firſt Leſſon for our direction in prayer will ariſe from the whole Preface, as Deſcribing God to whom wee pray.
1. Doctr. Our prayers are to be directed to God and him only: A Truth, I hope, unqueſtionable amongſt us, and therefore needs the leſs to be inſiſted on: yet becauſe wee may poſſibly meet with thoſe that may endeavour to ſhake this foundation let mee fortify you with an Argument or two, and then a Reaſon.
God command's it, as a ſpeciall part of that worſhip which is due to him as God, and therefore not to be yielded to any other. Pſalm 50. 15. Call upon me… —Amos 5▪ 4, 5, 6, 8. Seek not to Bethel—Seek the Lord—Seek him that maketh the 7 Starres—Iſa. 8. 19. When they ſhall ſay unto you ſeek unto them that have familiar Spirits—ſhould not a people ſeek unto their God? for the living to the dead? q. d. that were a moſt vaine and impious thing. The Decree paſſed in the Court of Babylon for 30 dayes Dan. 26. 7. viz. that none ſhould ask a petition of any but of the King; is paſt in Heaven for ever, in reference to the great God, and everlaſting King. No prayer or Petition (as part of worſhip) is to be put up to any other but to him alone.
2. Wee have the univerſall ſtanding practiſe of the ſaints of the Old and New Teſtament for our direction and imitation: Is there the leaſt ſyllable of their praying to Angels, Saints, or other creature? How are they deſcribed Pſalm 24. 6. The generation that ſeek the face of the God of Jacob. Pſalm 99. 6. 22. 5. To whom doth Paul bow the knee Eph. 1. 17. or our Saviour direct his prayer John 17? This is the frequent title of the Saints they are ſuch as call on God's name (not on any other) Acts. 2. 21. Rom. 10 12, 13. 1 Cor. 1. 2. 2 Tim. 2. 22. What is ſaid to the Contrary of the Patriarch's Abraham's and Jakob's praying to Angels &c. ſcarce deſerves confutation, and is abundantly done by others: yet I ſhall hint at it by and by: Take this Reaſon.
Reaſ. Therefore muſt wee pray to God alone, becauſe prayer aſcribes to God thoſe attributes, and gives him that glory, which hee will not have aſcribed or given to any other: Iſa. 42. 8. By prayer wee acknowledge God's omniſcience: for to what purpoſe is it to pray to him that knows not what wee want or cannot heare us. When wee pray, wee aſcribe to him omnipotency that hee is able to fulfill our requeſts, Mercy and goodneſs to incline him to heare us, Truth and faithfulneſs to perform his Promiſes; wee aſcribe to him the glory of our truſt and dependence, for, how ſhall wee call on him, in whom wee have not beleeved? Rom. 10. 14. Now can God (who is eſpecially jealous about his glory and worſhip) take it well that wee ſhould rob him of theſe things, which are the Jewels of his Crowne? Is it a light matter to give to the Creature that which belongs only to God? What can be greater injury to God, or more groſs Idolatry?
Uſe. 1 Let us then improve this Truth. 1. Into a deteſtation and abhorceny of that Religion which teacheth to ſhare this honor (due to God alone) with Angels, San…s, or Images, perhaps to wicked men, Tray…ors and Reb…lsThomas Becket &c. as ſome of thoſe were which the Church of Rome hath Canoniz…d: ſhould you be aſſaulted with Temptations to that Religion, have recourſe to this pattern, tell them that tempt you that the unerring Guide hath taught you to call upon God only, that you cannot ſay to any other but God only, Our Father &c. that hee to whom you pray muſt have thoſe three properties which none but God can have.
1. Hee muſt be [Lubens] willing to heare and help, and who is like unto God in this? Mich. 7. 18. What care ſo open as God's 1 Pet. 4. 12. What help ſo neare at hand Pſalm 46. 1. But ſuppoſe any other willing, yet
2. Hee muſt be [Sciens] one that knowes what you want, and who but the all knowing God can ſee into your Souls, and know what you ſtand in need of Matt. 6. 32? Yea hee muſt know better then your ſelves, for wee are very often ignorant of our wants and neceſſities; and ask what is hurtfull in ſtead of what is needfull: The Phyſician muſt have more skill then the Patient, elſe there is little hope of doing him good: But
3. Hee muſt be [Potens] able both to heare from Heaven to Earth, to underſtand all languages, yea the ſecret ſighs and groanes of our hearts, Rom. 8. 26. Moreover hee muſt be able to diſcerne betwixt thoſe that pray in ſincerity, and thoſe that pray in hypocriſy; and hee muſt be ſuch a one as can Simul & Semel, at once heare all ſuites and petitions in and from all parts of▪ the world, and who but God alone can doe all this, 1. nor only muſt hee be able to heare but, 2. to help, relieve and ſatisfy all our wants and deſires, which God alone can doe Iſa. 43. 11. and 45. 21.
Object. But they will tell you, they teach not to pray to Saints or Angels as Authors of mercy but only as Mediators, as Interceſſours to God, and that it is a piece of humility to make uſe of ſuch ſpokes men, that it were too much boldnes to preſſeimmediatly into the preſence of God?
Anſw. 1. How expreſly doth the Apoſtle meet with and condemn this under the Notion of voluntary humility, and tells you ſuch are vainly puft up in their fleſhly mind Col. 2. 18. See more there, Verſe 23.
2. Can it be imagined that they ſhould hear us, or know all our wants? Might not an Elijah renew his Irony to a devout Papiſt, calling upon Paul, and Peter &c. 1 King. 18. 17. If the dead know not any thing as Salomon tels us, Eccl. 9. 5. (that is, as to the affaires of this world) how ſhall they know our nec…ſſities or hear our prayers? Doth not the Church acknowledge God her Father in oppoſition to Abraham and Jacob? Iſa. 63. 16. Doubtleſs thou art our Father, though Abraham be ignorant of us, and Iſrael acknowledg us not, thou O Lord art our Father, our Redeemer, thy Name is everlaſting. And what more unſcripturall and irrationall then that Popiſh fiction of the Saints ſeeing al things in Speculo Trinitatis? But ſuppoſe this: yet
3. Who gave them the Authority or put them into the office of Mediator▪ ſhip? for the glorified Saints; they are called foreign Heb. 12. 23. Spirits perfected, and the Angels foreign miniſtring Spirits Heb. 1. 11. But neither of them Mediatours: yea doth not the Apoſtle tell us there is foreign, one Mediator, and that excluſively, as there is but one God, 1 Tim. 2. 5. And what greater injury can wee offer to him, than either to exautorize him, or of our own heads thruſt others into the ſame office with him? But to come to another Uſe.
Behold here the infinite goodnes and condeſcenſion of God, who is pleaſed to be himſelf the great Maſter of Requeſts, the God that heareth prayer Pſam. 65. 2. and hath ſo far conſulted our good, that hee counts that an Honour to himſelf which is a Priviledg to us: How great is his kindneſs that hee doth not put us over to others, that wee need no other Blaſtus or Spokeſman (except his own Sonne) to preferre our petitions, or procure us audience? would it not be judged a high favour if the great Monarch's of the earth would vouchſafe to read over the petitions and grant the requeſts of all their ſubjects in their own perſons? and what ridiculous folly is it to pretend humility where wee are warranted boldneſs? ſhould the King ſay to his ſubjects, Come to mee, I will in my own perſon heare and grant your petitions were, it not a piece of unmannerlineſs rather then humility to refuſe it? Since God hath commanded it, 'tis not preſumption but duty to doe it; and the not doing it, is not humility, but injury and diſobedience. Therefore when wee have any ſuit to God, let the conſideration of this priviledge raiſe our hearts to an high pitch of thankfulneſs and admiration.
Uſe. 3 This may put us upon ſearch and tryall: Do wee indeed pray to God only? I doubt not but every one will be ready to juſtify himſelf in this and will ſay as Joſephs Brethren of the Cup which they were charged to have ſtoln: Gen. 44. 9. with whom ſoever this (ſin of praying to any but the true God) is found, let him die; But I feare upon a cloſer tryall many will be found Guilty who little ſuſpect themſelves, though it may be not in that groſs manner as Idolaters and Image-worſhippers, yet in a way leſs diſce…n…ble but not leſs diſpleaſing or diſhonourable to God.
Conſid…r therefore, wee may be ſaid to pray to God only, two ways. 1. As our Object: 2. As our End.
Now in both theſe reſpects many will be found failing. For;
1. Concerning praying to God as the Obj…ct of our prayers, they are Guilty, who.
1. Direct their prayers to God indeed, but not ſuch a God as hee hath revealed himſelf, but ſuch as they fancy him: who think God like themſelves, Pſal. 50. 21. It would be taken ill (and yet it is undoubtedly true) if I ſhould ſay, many never prayed to God in all their life though they have prayed much: for they which never had right apprehenſions of God but framed a falſe Idea and conception of him according to their own corrupt imaginations, never prayed to him, but to an Idol created in their own braine.
2. They never directed their prayer to God as the Object, who never truſted in God, and expected from him the things prayed for: a man in reality prayes, not to him to whom hee ſpeakes, but to that in which hee truſts: Many ſpeak to God in prayer, but truſt in themſelves, in friends, in carnall refuges &c. Pſal. 17. 2. Early will I direct my prayer to thee and looke up: then is our prayer indeed directed to God when wee look up to him for the thing prayed for, with an eye of waiting and expectation.
3. They doe not direct their prayers to God as the Object who have no ſenſe of that God to whom they pray: When there is no dread nor awe of his Majeſty, no truſt in his mercy &c. And indeed what difference betwixt praying to a Stock or Stone, and to a God of whom wee have no other apprehenſions than as if hee were ſuch? Theſe (my Beloved) are more ſecret and cloſe acts of Idolatry (though no leſs ſinfull) which creep into the prayers of the beſt of Chriſtians too often.
2. Concerning directing our prayers to God as the End (though it is not ſo properly here meant): then doe wee pray to God as our End, when it is in our hearts to deſire nothing but what may be to the glory of God: when in the cloſe of every petition or prayer wee put up, wee can from our hearts ſay, Lord what I ask is I hope for thy glory, I have beg'd every thing for this as my higheſt end, that I might glorify thee with and for it: if thou in thine infinite wiſedome ſeeſt it would not tend to the end for which I beg it, I deſire and beg a denyall of it: I know thy glory and my good are ſo twiſted together that nothing can be for my good which is not for thy glory. Now, how many pray to God as the Object, and yet to themſelves as the End? as Jam. 4. 2, 3.—ask amiſſe that they may conſume it upon their own luſt, and ſo inſtead of ſerving God, would ſerve himſelves of God. The beſt therefore have cauſe to be humbled, ſince they may find much of this in their hearts and prayers.
Uſe. 4 The confideration of this Truth may be at once both a Spur to, and a Curb in, the duty of prayer.
1. A Spur to it: for who would not look on it as a ſingular priviledge, that hee might upon all emergencies have recourſe to any great Earthly Monarch? how much more ſhould wee take delight in approaching to God? when thou feeleſt thy heart dull and backward to this duty, what a quickning conſideration may it be to think that it is the Majeſty of heaven that thou converſeſt with, in it? Nor muſt we think (as that profane wretch I have heard of, who being upon a ſick-bed uſed this as an argument for deliverance, that if God would now heare him hee would trouble him no more) that our frequent addreſſes trouble God: No, the oftner▪ if wee come aright, the welcomer, hee bids us ask, and chides us for not asking John. 16, 23, 24.
2. But then it may be a Curb to all rovings and extravagancies, al raſhneſs and irreverence: 'Tis the God of Heaven to whom thou addreſſes, Who would not fear befo… him? Eccl. 5. 2. God is in Heaven, and thou on Earth, therefore let thy words be few. It ill beſeemes us to be ſawcy, though wee may be humbly bold with God: So much (of much more that might have been ſpoken) ſhall ſerve for Application of this Truth.
I come now to a more particular Conſideration of the deſcription of God in this Preface. And 1. By his Relation to us Father: which is amplified by the Ground and extenſiveneſs of it, for both are implyed in that word [Our].
2. Doctr. They that come to God aright in prayer, muſt come to him as to a Father: Relation to, and Intereſt in God is neceſſary to make prayer prevalent: wee muſt be able to cry Abba Father Rom. 8. 15. If yet call on the Father, 1 Pet. 1. 17. There muſt be ſome hopefull ground of ſuch a relation as a ground of confidence in prayer.
Explic. Now God is called Father, conſidered 1. Perſonally or Hypoſtatically, viz. as the firſt perſon of the Trinity: ſo hee is the Father of our Lord Jeſus Chriſt, as having begotten him from eternity by an ineffable generation, A myſtery to be beleeved by faith, not apprehended by reaſon! Thus hee is called Eph. 1. 3. Heb. 1. 5. &c.
2. Conſidered Eſſentially, the whole Trinity, God in three Perſons but One in Eſſence, and ſo hee is Father, either
1. In regard of Creation and Suſtentation, of all his creatures, eſpecially the rationall creature, Mal. 2. 10. called the Father of Spirits Heb. 12. 9. of all things 1 Cor. 8. 6. thus the Heathens ſtiled their Jupiter. foreign, the Father of Gods and men.
2. In reſpect of Adoption, hee is the Father of thoſe whom hee takes into ſpeciall Relation: and this,
1. Either Externall, when a people are called into a profeſſion of God and the True Religion: thus the whole body of the Jewiſh Nation: Rom. 9. 2. to them belonged the Adoption—See Exod. 4. 22. and Deut. 32. 6. And in this ſenſe the whole body of a Nation profeſſing Chriſtianity, and baptized, and partaking of Gods Ordinances may be called the children or people of God. This is indeed a great mercy, yet a man may periſh from under this priviledge, The children of the Kingdom may be caſt out, Matth. 8. 12.
2. Or Internall, when a man hath not only the title but the Spirit of Adoption: Rom. 8. 15. Gal. 4. 5. Eph. 1. 13. This may be deſcribed, An Act of God's free grace in Chriſt taking us into the number and entitling us to all the priviledges of the Sons of God. 'Tis not an empty title, but a reall priviledge. Chriſt is the head and roote of it, the Elect and they only the ſubjects, free grace the inward mooving cauſe on God's part, the word and Spirit are the inſtruments begetting and ſealing it, Gods glory in conjunction with mans Salvation the end of it. Now in this ſenſe, wee are to underſtand it here: Our Father, not only as createing and upholding us, not only as wee are baptized, and partake of Church-priviledges; but as wee are begotten by his Word and Spirit, born again not of fleſh, nor of blood &c. John. 1. 13.
Object. But may none pray unto God, or call him Father but thoſe that are aſſured of this Adoption?
Anſw. Our Common Relation to God as his creatures, and our Relation to him as Members of the viſible Church may be urged as Arguments in prayer: even thoſe that had ſpeciall Relation to God make uſe of them, Pſal. 138. 8. Iſa. 63. 19. Wee may plead for mercy upon thoſe accounts; but wee are not to reſt in them. God may heare our prayers, but wee cannot have aſſurance that hee will heare them: till wee can come to him in this way of Speciall Relation: other pleas may prevail, but this will never fail us.
Confirmation. Now for proof of this, wee have the practiſe of the Saints both of the Old and New Teſtament, they come to God under this Relation. Iſa. 63. 16. and 64, 8. Ier. 3. 4, 19. So Chriſt himſelf Matth. 11. 25, 26. John. 17. 1, 5. and 21, 24, 25. This is the Genius and Spirit of Chriſtians, Rom. 8. 15. Gal. 4. 5. 1 Pet. 1. 17. Even Idolaters uſed to come to their Idols with this appellation, Jer. 2. 27. they ſay to a ſtock, Thou art my Father &c.
Reaſ. The Reaſon in generall may be, becauſe there is not a more ſuitable Title, either for God to have, or for us to give him in our addreſſes to him by prayer. 'Tis ſuitable, in regard both of his Majeſty and greatneſs and of his mercy and goodneſs, its a ſingular help againſt thoſe miſcarriages that are incident to us in prayer, as
1. It helps againſt irreverence, and raſh preſumption: there's a naturall impreſs of Awe and Reverence upon the Spirits of children towards a Father, there are indeed other Titles more apt to beget feare and trembling, but none more effectuall to ſtrike an awfull reverence of God upon the ſoul, this will make us rejoyce with trembling; Pſal. 2. 11. and fill us with Reverence and Godly fear Hebr. 12. 28.
2. It helps againſt Feare and Unbelief; this Relation fils the ſoul with boldneſs and confidence: Had wee been taught to call him King of glory, wee ſhould have been daſht out of Countenance with his Majeſty; if wee had called him The Lord of Hoſts, it would have made us tremble at his power; or if hee had been ſtiled Judge of the world wee might have feared his juſtice. But the Title of Father begets boldneſs, and gives encouragement: what may not a child hope to obtain from a loving and tender Father? 'Tis the loweſt Title to which humility could condeſcend, and the higheſt to which love could aſpire: This begets aſſurance that hee will give us, if not what wee ask, yet what is beſt for us: A Father will not in ſtead of bread give a ſtone, nor in ſtead of a fiſh, a Serpent, nor in ſtead of an egge a Scorpion, Luke. 11. 11, 12. This Title ſpeaks our Intereſt in God, and his affections and bowels towards us. Confidence and boldneſs is neceſſary in prayer, Jam. 1. 6. Wee muſt ask in faith not wavering, and what Relation more apt to beget it than when wee can come to God as children to a Father?
3. It helps againſt that backwardneſs and unwillingneſs which wee are naturally ſubject to: wee are apt to withdraw from that duty, unwilling to begge: Now this title, ſweetens the duty to us, and invites to it. Little children take delight in ſpeaking to their Father; when they have nothing elſe to ſay, yet they will be calling Father: God would have us delight in duty, and therefore hee teaches us to come to him under this moſt endearing and encouraging Title. As himſelf takes delight in the approaches of his people Cant. 2. 14. Let mee ſee thy Countenance, let mee heare thy voice, for ſweet is thy voice, and thy Countenance is comely; ſo hee would have us come chearfully, and therefore puts this Appellation into our Mouths and teacheth us to call him, Our Father.
Uſe. 1 See then that prayer is not a task, but a priviledge; 'tis an addreſs to God under the ſweeteſt Relation: Wee come not to deal with a ſevere Judge, with a rugged and auſtere Maſter, nor with an offended irreconcileable enemy; Nor yet with a ſtranger in whom wee have no intereſt, and with whom wee have no acquaintance: No but wee come to a Father, Think with what affections, with what hopes and expectations, what courage and confidence a child goes to a loving and tender Father, yet with what awe and reverence, and thus mayſt thou goe to God in prayer. How ſeldom doe wee conſider this or act up to it? wee come not to the duty as our priviledge or to God as Our Father. There are three tempers of Spirit (partly hinted before) very unſuitable to this Priviledge.
1. A lumpiſh, backward and withdrawing Spirit: when wee muſt be drag'd and forced to prayer: when neither apprehenſion of the priviledge, nor conſcience of duty will bring us before God: How unſuitable is this to the Spirit of Adoption which teacheth us to cry Abba Father? And yet which of Gods children doe not ſadly experience this diſtemper often upon them? Oh, let us be aſhamed of it, bewayl it and labour againſt it: what? ſhall not the Title of Father invite us, and beget a willingneſs, yea an holy forwardneſs and eagerneſs to this duty? Beſpeak thy lumpiſh Spirit, what? ô my ſoul, hath infinite Majeſty condeſcended ſo low to become thy Father, and engage thee ſo to call him, and will not this ſweet Relation draw thee into his preſence? Were it a enemy, a ſtranger with whom thou haſt to loe, well mightſt thou be backward: but who would not delight to converſe, with a Father, ſuch a Father?
2. A diffident and diſtruſtfull Spirit: This much unbeſeems the Relation of Children to a Father (eſpecially ſuch a Father): wee ſhould not ask tremblingly having a Father to ask, a Son in whoſe name wee are taught to ask, a Spirit to indite our petitions, and ſo many Promiſes to plead, Jam. 1, 6. Ask in faith nothing doubting. Qui frigidè rogat, docet negare. A cold asking begs a denyall: God allowes and wee may uſe an humble boldneſs and familiarity. Iſa. 45. 11. Ask of mee things to come concerning [MY SONNES] and concerning the work of my hands command ye mee; that's a high expreſſion: and ſhews how condeſcending God is, and how humbly confident wee ſhould be.
3. A careleſs irreverent Spirit. Hee is little ſenſible either of the Majeſty of God, or the Relation in which hee ſhould approach to God, that comes irreverently into his preſence. W…e forget the Relation of Father when wee deſpiſe or irreverently take the name of God into our Mouths; whenMal. 1. 6, 7. Hebr. 12. 28. wee doe not ſerve God with reverence and Godly feare▪ wee doe not ſerve him acceptably, nor ſuitably to our Relation. Is this to come to God as a Father when you come ruſhing into his preſence without any awe or dread of his Majeſty upon your Spirits? dare you laugh, and gaze, and trifle in prayer? dare you carry more irreverently and lightly, than you would in the preſence of ſome Earthly Potentate? or in the preſence of your earthly Parent? Oh, how unbeſeeming is ſuch carriage to the Title and Relation in which you approach unto God? Remember how great your priviledge is, and how diſingenuous it is, ſo to abuſe it!
Uſe. 2 Then it concerns all that would come to God in prayer to endeavour to make out their Adoption: ſee that you be Children, elſe how can you cry Abba Father? As all are not endued with Ability for prayer, ſo all are not in a Capacity to come to God aright. Oh ſee that you can make out your Relation: I might here be very large in laying down Tryals and evidences of ſonſhip, but I ſhould make this part too bigge for the reſt of my intended building, beſides I have lately (in ſpeaking to the Priviledge of Adoption) ſpoken to this at large: I ſhall content my ſelf with 3. Characters of a Son: which if found in you, you may conclude your ſelves to be Children indeed.
1. The firſt note of a child is, Reſemblance to his Father. It is not alwayes ſo as to earthly, but it is ſo, as to our Heavenly Father. God begets all his children, as Adam Gen. 5. 3.his, in his own likeneſs, after his image: They have the Spirit of God, by which they are changed from glory to glory into the image 2 Cor. 3. 18. Eph. 5. 1.of God: they are followers of God as deare children: mercifull, as their heavenly Father, holy, haters of ſin, lovers of Righteouſneſs. Now where ſhall wee find this Character impreſſed? May wee not ſay of many (as John. 8. 44. Yee are of your Father the Divell—What ſhall wee ſay of thoſe that maniſeſt to the world that they hate God and goodneſs? of the common ſwearer &c.—Doe not theſe bear the very image of Sathan? are they not as contrary to God as darkneſs to light? with what face canſt thou call God Father, ſince thou haſt no part of the Image of God upon thy Soul? Well: if you would be ſure to ſpeed in your addreſſes, proove your ſelves Children, by your Reſemblance to God,
2. Obedience is the Character of a Child: there's a Spirit which makes them plyable to the Fathers commands: they are begotten unto obedience. 1 Pet. 1. 2, 14. True, they are not perfectly brought under, there are in them unruly luſts; they have in them fleſh, as well as Spirit: yet there is a Law in their minds, they delight in the law of God Rom. 7.—Eph. 2. 2. and 5. 6.according to the inner man; they are a willing people. Pſal. 110. 3. whereas the wicked are foreign, Children of diſobedience, or ſuch as will not be perſwaded to yield obedience to God. Try then, is there ſuch a childlike obſequious principle in you? can you yield to the Will of God when it croſſes yours? hee that would try his obedience, muſt take a trying command (ſuch as God gave Abraham Gen. 22. 1.about ſacrificing his ſon) ſuch as thwarts his humour, Intereſt &c. Oh, how few will obey, where any diſadvantage to their carnall Intereſt attends their obedience? Well, but I tell you, this is ſo eſſentiall to a child of God, that without it (in ſome meaſure) it is impoſſible we ſhould be Children.
3. Dependnece on the Father is the Genius and diſpoſition of a child (eſpecially in its minority); ſo it is with a child of God, his dependence is upon God, his hope in him, his expectation from him. Pſam. 39. 6. and 56. 3. and 4. ult. 2 Tim. 1. 12. all theſe and abundance more of clear Scriptures declare that the whole affiance of a child of God is in his heavenly Father. How is it with us? where is our confidence? It may be wee goe to God, when wee want a mercy, and wee are not ſo atheiſticall but wee will acknowledge that wee cannot have it without Gods giving; yet, Doe wee not more rely on the Phyſician then on God for our health? more on our owne wiſdom, or friends advice then on Gods providence for the management of our affairs? Oh, there lies much of ſecret. Atheiſm in this, when wee pray to God, yet rely on our ſelves or others: well, but if thou art indeed a child, thou haſt learnt to commit thy way to the Lord, to eaſt thy burden upon him, to intruſt thy ſelf and all thy concernments in his hand. Theſe may be helpfull to diſcover your Sonſhip, and conſequently to encourage you to goe to God in prayer with conſidence.
Uſe. 3 The laſt Uſe I ſhall make, is this. Let all thoſe who call on God under the Notion of Father, carry to him as children. This, as all other Priviledges, is attended with duty. In two words.
1. Carry as children in your immediate addreſſes to God: in prayer, hearing &c. And that is by putting on thoſe affections wherewith it becomes a child to approach his Father: ſuch are humility, reverence, awe, yet joyned with confidence: only remember, that your diſtance from God is infinitely greater, then of the child from his earthly Parent, and therefore your reverence muſt be the greater.
2. Nor only in your more immediate addreſſes, but in the whole courſe of your lives. Its a wretched thing to goe to God Morning and Evening with [Our Father] in your mouths, and to carry all day as R…bels: 1. Pet. 1. 14. As obedient Children—and verſe 17. If yee call on the Father—paſs the time of your ſojeurning here in fear. You contradict your prayers by unchildlike carriages, and proclaim to the world that you are not what you pretend: you give God juſt cauſe to ſay to you as Mal. 1. 6. If I be a Father, where is mine bonour—Well then, as the Apoſtle urgeth, let every one that 2 Tim. 2. 19.nameth the name of Chriſt, ſo I let every one that nameth the name of Father, that calleth upon God as a Father depart from iniquity and endeavour a deportment ſuitable to that Relation.
Thus much for the Relation, Father: I now proceed to the Ground and Extent of this Relation, both implyed in that ſweat Monoſyllable [Our:] which (as Expoſitors judge,) hath a double reference.
To Chriſt; and ſo it imports the ground of this Relation, q. d. Thou, O Lord, who art the Father of our Lord Jeſus, Chriſt and, in and through him, Our Father. Though Jeſus Chriſt be not named in this exact form, yet the very Title of Relation [Father] and this word [Our] doe intimate in whoſe name wee ought to come, and by whom wee muſt have acceſs to God.
2. To all Beleevers: q. d. my Father, and the Father of all thoſe that beleeve on Chriſt. The Father of that great family in Heaven and Fph. 3: 14, 15.Earth. And according to this double reference, there is implyed a 2. fold grace which wee ſhould eſpecially bring along with us in prayer, viz: Faith in Chriſt, and Love to the Brethren, without both which wee cannot ſay Our Father, in Truth and Sincerity, nor call on God with acceptance. I ſhall according to this double reſpect of the word lay down a 2. fold obſervation handling them with that brevity as I have done the former, and endeavouring to make each Doctrin (as it were) a particular Rule or Directory in prayer, which is my deſign in this whole work. The firſt of theſe is taken from the word as it relates to Chriſt. It is the 3d. Doctrine in order.
Doctrine. 3 They that come to God as a Father, muſt bring Chriſt along with them: wee muſt not ſay My Father (though in regard of each Chriſtians peculiar Intereſt in God I deny not the lawfulneſs of it) but wee muſt ſay Our Father, that is, the Father of our Elder Brother firſt, and then ours through him. However, the very word of Relation, Father, (importing our adoption) doth ſufficiently intimate this Truth. Wee cannot come to God as Father but by Chriſt as Mediatour; nor will hee own us as Children, if own not Chriſt as our Elder Brother. As no man comes to Chriſt but by the Fathers power John. 6. 44. ſo no man comes to the Father prevailingly but by the Sons merit and mediation. John▪ 14. 6.
1. The Types of the old TeſtamentFor proof. Shadowed out this Truth. Chriſt was the ſubſtance of thoſe ſhadows, and many of them did ſhadow out this particular of Chriſt, viz. his being our way to the Father. This was prefigured by the High-Prieſt's entring into the Holy of holies in the people's behalf, as alſo by Gods commanding the ſacrifice to be brought to the Prieſt, to be offered by him, and forbidding the people either to offer their owne ſacrifices, or to put incenſe thereto, becauſe this muſt be done by the Prieſt. Read to this purpoſe, Levit. 5. 8, 12. and 17. 3.—10. and 8. 11. and 16. 12, 13. And what did all this teach, but that wee muſt come by Chriſt our high Prieſt unto the Father? the ſame was intimated by the blood of ſprinkling, the Hyſop, the ſcarlet wooll, &c. which for brevity I omitt.
2. The expreſs commands of the new Teſtament doe teach this leſſon, hence Chriſt is called our High-Prieſt Heb. 2. 17. and 3. 1. and 4. 14. and 10. 21. our Mediatour Heb. 9. 15. and 12. 24. that is, one that ſtands betwixt God and us: By him wee have acceſs and Manuduction into the preſence of God, Eph. 2. 17. Through him wee are commanded to offer the ſacrifice of … praiſe to G…d. Hebr. 13. 15. So that as Joſeph's Brethren might not ſee his face, unleſs they brought Benjamin with them, ſo neither can wee ſee the reconciled face of God without Chriſt: all our addreſſes to God in prayer, and returns of praiſe, muſt be through him. John 16. 23. Hebr. 13. 15.
Reaſ. 1 It is not the pretending to, but the reall having Relation to God that will prevail in prayer. Wee muſt be children as well as call our ſelves ſo, and God muſt be (and not only be called) Our Father, elſe there is little hope of audience and acceptance. Now this Relation is founded in Chriſt. Wee are none of God's by Adoption, if Chriſt be not our's by a cordiall acceptation: for conſider, what are wee to God in our faln' eſtate, and while out of Chriſt? not children, but aliens, enemies, Rebels &c. ſee Col. 1. 21. Eph. 2. 13. Wee were indeed the Sons of God by Creation, and might have had, in that primitive Condition, immediate acceſs to, and communion with him, but, together with our purity, wee loſt our Priviledge, and now there is no ſuch emboldning Relation but by Chriſt. The way of immediate communion is ſhut up; and now Chriſt is our way. Wee are adopted in him Eph. 1. 5. and therefore all the priviledges of our Sonſhip are derived through him. What high preſumption would it bee for a Beggar that hath no Relation, to come to a King or great Perſon and call him Father? the like preſumption in a higher degree are wee guilty of, when wee preſume to come to God as Father, without Chriſt: and as its likely the King would puniſh an act ſo preſumptuous with great ſeverity, ſo doubtleſs will God. What had you to doe to call mee Father (will God ſay) who never had, nor would have Intereſt in him by whom you ſhould have power (or priviledg) to be called the Sons of God? Bold,John …. 12. and audacious Sinners! prove your Relation, Did you ever accept my Son for your Elder Brother? were you ever implanted into him? where's my Benjamin, why have you not brought him along with you, if ever you hope to ſee my face? Oh, how will this confound and put to ſilence every ſuch preſumptuous ſoul, that durſt groundleſly come to God with meer pretence of Relation? It is a ſweet note of an Ancient upon that Scripture John 20. 17. I aſcend unto my Father, Greg. in locum.and your Father, and to my God, and your God. Since (ſaith hee) our Saviour calleth God, his God and theirs, why doth hee not ſay in common, our God? to wit, becauſe hee and wee have not God our God in the like manner. My Father by nature, yours by grace; My God from whom I deſcended, yours to whom you ſhall aſcend: Mine firſt, and becauſe mine, therefore yours alſo that beleeve in mee. So that all our Intereſt in God, as our Father, in a ſpeciall manner flowes from Chriſt▪ and our approaches to him muſt be by Chriſt.
Reaſ. 2 As Chriſt is the foundation of our Intereſt, ſo is his merit and interceſſion of our acceptance: hee is not only Elder Brother, but our high Prieſt, ſo that all our hope to ſpeed depends on him hee is our Goel, our Kinſman, our only friend in the Court of heaven, by whom wee have admittance, audience, and acceptance. Therefore wee ſhould by no means neglect to take him along with us in all our addreſſes to the Father. Paul's Mediatory letter on Oneſimus his behalf (who had been an unfaithful ſervant and a fugitive) was not ſo prevailing to procure Philemon's acceptance of him again into his ſervice, as is Chriſts Interceſſion to procure Gods favourable reſpects towards us.
Uſe. 1 To make ſome ſhort improvement of this Copious and important Truth. It may be matter of ſad reflection upon many of our duties. How often have wee goe to God without our Mediarour? How often have many repeated this form, and yet never thought of Chriſt …or lookt after him? Surely, it is an high affront to the Majeſty of heaven, that ſinfull duſt and aſhes ſhould dare to entitle it ſelf to him in that ſpeciall Relation without Intereſt in Chriſt: ſuch preſumption cannot but be highly provoking. That many are guilty of it, may appear by theſe t woor three convincing evidences.
1. The notorious ignorance of many about Chriſt, and his mediatory office. I may ſay as the Apoſtle 1 Cor. 15. 34. Many have not the knowledge of God (ſo of Chriſt) I ſpeak it to your ſhame. They have the name of Chriſt often in their mouths (it may be to ſwear by it) but alas! they are utterly ſtrangers to any diſtinct knowledge of him: what hee is, or how hee is made ours, or how wee are to come to God by him, are to them unintelligible Myſteries, and as a book ſealed. Now it is impoſſible they ſhould come to God by Chriſt, who are groſsly ignorant in theſe things: Knowledge of Chriſt is neceſſarily preſuppoſed to intereſt in him, and without intereſt there is no coming to God by him Oh think how often many of you have called God Our Father, and yet are ignorant of the Son, by whom hee is Our Father.
2. The palpable unbelief of many evinceth their guilt in this particular. Faith is the ground of our Intereſt, and the hand with which wee take hold of Chriſt. But alas! may I not take up the Prophet's complaint?Iſa. 53. 1. Who hath beleeved our Report? who, ſay you, why all of us, wee hope; pitty hee ſhould live that will not beleeve on his Saviour▪ wee are verily perſwaded (and none ſhall drive us out of that perſwaſion) that Chriſt died for us &c. Poor, ſelf-deluded ſouls how eaſy is it to deceive your ſelves with ſuch a preſumptuous conceit? but I muſt tell you, Faith is no ſuch eaſy matter, nay it is a ſad ſign that ſuch never knew what it was to beleeve, that come ſo lightly by it, and can keep it up conſtantly without trouble or interruption: But let mee ask you, Where had you your faith? by what means came you by it? Rom. 10. 14, 17. Faith comes by hearing &c. Did you ever experience your hearts bowed and perſwaded by the word to cloſe with Chriſt? Again, what effect hath your faith upon your heart? if true, it purifies the heart Acts. 15. 9. Where are the fruits of it that ſhould demonſtrate it to others? faith is no better than dead, if alone, Shew mee thy faith by thy works. Jam. 2. 14.—Alas! are not the irregular, and Atheiſticall lives of many men undeniable evidences of their infidelity? what ſurer demonſtration of unbelief raigning in the heart then impiety and profaneneſs prevailingPſal. 36 1. in the life? ſo that as, the Transgreſſion of the wicked ſaid in Davids heart (i. e. convinced and perſwaded him) that there was no fear of God before his eys; ſo may I ſay, that the open debauchery, fraud, oppreſſion, atheiſme, uncleanneſs &c. of many ſay plainly that there is no faith in their hearts: and where there is no true faith, it is impoſſible the ſoul ſhould come to God by Chriſt, ſince faith is abſolutely requiſite in that caſe.
3. The Phariſaiſm and ſelf-confidence of many, ſhews they doe not come to God by Chriſt. For, to depend on Chriſt, and on our owne righteouſneſs are diametrically oppoſite Rom. 10. 2, 3. Now doe not moſt of the common ſort of profeſſing Chriſtians think to be heard for their civill honeſty their good meanings their uprightneſs? had not my owne experience in converſing with many, confirmed mee, I could ſcarce have beleeved that ſo many profeſſing the Proteſtant religion, had retained this Popiſh principle. I fear many look but with a …quint ey (at beſt) upon Chriſt, and though they name the name of Chriſt in duty, yet (as thoſe women Iſa. 4. 1: they weare their owne apparrell, come to God, rather truſting to their owne ſuppoſed worthineſs, than the merit of Chriſt. Well: 'tis impoſſible you ſhould come in the name of Chriſt till you be beaten out of this hold. They that ſerve God in the Spirit, and rejoyce in Chriſt Jeſus, will put no Confidence in the fleſh: Theſe may ſerve as convictions of yourPhil. 3. 3. guilt. Therefore reflect upon your approaches to God, bewayl your preſumption in daring to call God Father while you have come without Chriſt. I ſorbear to aggravate this ſin upon your Conſciences.
Uſe. 2 Learn in all your addreſſes to God to bring Chriſt along with you: dare not to call God Father but by Chriſt: and therefore make ſure your Intereſt in Chriſt: it is not naming the name of Chriſt in prayer, but acting faith upon his merit and interceſſion that I preſs you to: Matth. 7. 22. Many ſhall ſay, Lord wee have propheſyed (and ſo prayed) in thy name, and yet hee will diſowne them. 'Tis not the vehemency of words, but the reality of your relation, that will prevail. And therefore,
1. See that your faith in Chriſt be right; Examine-proove, know you not &c. 2 Cor. 13. 5. The Apoſtle is ſerious and urgent in this matter, and it is whether you be in the faith—his redoubling the exhortation ſpeaks both the difficulty and neceſſity of the thing. The Truth of our ſpeciall relation to God depends upon the ſincerity of our acceptation of Chriſt, and upon that relation lies the ſtreſs of our aſſurance to ſpeed: what need have wee to ſee that our faith be right?
2. Nor is it enough that wee have faith (in order to our coming to God by Chriſt) but wee muſt act it: while our mouth is opened in begging, our hand muſt be imployed in tendering Chriſt. Prayer is neither right nor prevalent, if it be not more in the exerciſe of grace, then in bodily contention: as wee muſt have one ey to God the Father, expecting what wee ask from him: ſo wee muſt have another upon Chriſt, expecting it though him as our Interceſſour.
3. See that both your perſon and performance be worthy of or rather ſuitable to, ſuch a Mediatour: that is, that you be ſuch for whom hee may intercede, and the duty ſuch as hee may tender to the Father: I am far from thinking that wee can perform ſuch duties which may by any vertue in them engage Chriſt to tender them, yet our duties be ſuch as may be fit for Chriſt to tender to the Father: The Reverend Dr. Preſton Saints dayly Excerciſe.hath well expreſt my meaning. Under the law (ſaith hee) beſides that the Prieſt muſt offer the ſacrifice, two things were required.
1. That the Perſon ſhould be legally cleane, and this is ſtill required: viz. that every one that nameth the name of Chriſt (i. e. either cals himſelf a Chriſtian, or cals2 Tim. 2. 19. upon God by Chriſt) ſhould depart from iniquity: 'Tis high preſumption to call upon God with polluted lips, to come into the preſence of God with a ſtinking breath: they that draw nigh God muſt cleanſe their hands and purify their hearts.Jam. 4 9.
2. The ſacrifice muſt be without blemiſh: ſo under the Goſpel the duty muſt be holy, the prayer ten red by Chriſt muſt be according to the Will of God: if either of theſe be wanting wee cannot rightly come to God by Chriſt: ſuch defects either in the perſon or performance will weaken confidence, as a child when conſcious of any wilfull miſcarriage feares his Father's preſence; the Truth is, where ſuch defects prevaile, the acting of Faith upon Chriſt muſt needs be hindred, and then wee doe not rightly come in his name to the Father. So much for this Truth.D. 4.
The word [Our] may relate to the community of Chriſtians, and ſo it teaches us charity; to take others into our prayers. God is the Father of the whole family, Eph. 3. 15. and therefore muſt be prayed to as our common Father: 'tis obſervable that Our Saviour inſtructs his Diſciples to pray thus not only in their publick and joynt addreſſes, but in ſecret, and in our ſingle applications. Verſe 6. when Thou prayeſt—ſo that the point is: God in all our addreſſes is to be prayed to as the common Father of the faithfull. Wee are to take in others into our prayers, not appropriating God to our ſelves only.
Wee have frequent Inſtances in Paul's prayers, 1 Theſſ. 1. 1. and 3. 11. 2 Theſſ. 1. 2. and 2. 16. Though hee alone pray, yet hee prayes to God as a common Father. And this wee muſt doe.
Reaſ. 1 1. To import a diſtinction of God from, and excellency above all Earthly Parents. They are only of particulars of of a few, but hee of the whole community: So that in ſaying Our Father, wee acknowledge God the Authour of all Spirituall life and grace to all beleevers. 'Tis as if we ſhould ſay, Thou O Lord, the fountain of all grace, who begetteſt all that are begotten to a Spirituall life, the God in whom all beleevers live, and moove, and have their being ſpiritually. This ſets God far above all others, who are but particular and inſtrumentall Fathers.
2. To import our memberſhip in that body which is ſpiritually begotten: q. d. Lord, I know there are a peculiar number, which are begotten of thee, and which call upon thee as a Father. Of that number I hope and profeſs I am: therefore on thee I call as one of that number: ſo that it is a ſingular foundation and ſtrengthning of our faith, when wee can confidently ſay, our Father, wee owne our ſelves to be of that body whereof Chriſt is Saviour.
3. But chiefly it imports that union of hearts and communion in prayers which ſhould be amongſt all that call upon the Lord, that they ſhould be ſo charitably affected towards each other, as to intereſt the whole community in the prayers of each particular beleever. So that the ſenſe is: Lord, I call upon thee not only as my Father in particular, but of all the faithfull, I come to thee as with a deſire to ſhare in the prayers of all the faithfull, ſo to Intereſt them in mine: and this I intend as the maine ſenſe of the Doctrine: That Chriſtians ſhould not be private-Spirited in their devotions, nor confine their prayers to their private concernm…nts; but ſhould be ſo affected towards all true beleevers, as to concern their prayers in their Brethrens neceſſities. A duty practiſed by all the genuine children of God. See Pſalm 25. ult. and 51. ult. and 122. 6, 7, 8. and 137. 5. Neh. 1. 4, 5. Iſa. 62. 1, 7. Epheſ. 1. 16. 1 Theſſ. 1. 2. Phil. 4. &c. Col. 2. 1, 2. And leſt you ſhould think that this is only the duty of publick officers (as Paul was) the injunction is upon all and for all Eph. 6. 18.
Uſe. 1 This blame our private-Spiritedneſs, eſpecially in our ſingle addreſſes to God: are not our private approaches to the Throne of grace too private in this reſpect? how little doe wee intereſt others eſpecially the community of the faithfull, in our prayers? how unbeſeeming Saints is this narrow-ſpiritedneſs? Our prayers ſhould be like the Sun whoſe beames and influences are univerſally communicated; or rather wee ſhould be like our heavenly Father, who cauſes his Sun to ſhine—Matth. 5. 47. how ſeldom doe wee ſay Our Father with any Enlargement of heart, towards others? nay ſo far wee are (I feare) from remembring the common concernments of the Church, that wee are too little mindfull of our Relations, families, Neighbourhood: Chriſtians, this is not a right Goſpel Spirit; wee follow not our pattern when wee thus confine our devotions.
2. Let us therefore put on bowels of Brotherly tenderneſs and compaſſion, that wee may put up hearty prayers for others; for all the Saints: the way to attaine this generall Spiritedneſs is, to look more at the grand concernments of Gods name and honor; then will our prayers be more publick, when wee prefer the glory of God (which is chiefly bound up in the publick concernments of his Church) before our owne welfare. To put you upon getting this frame, conſider
1. Nothing is a better evidence of your reall memberſhip in the Church! 'tis naturall to the members of the Spirituall body to 1 Cor. 1…. 25. 2 Cor. 1…. 28.have the ſame care one for another. Herein Paul prooved himſelf a lively member by his care of all the Churches; and where this care is, it will vent it ſelf (as Pauls did) in earneſt prayers for the whole Churche's welfare.
2. Conſider how advantagious this is, how infinitly your charity will be multiplyed in its returns upon you: by thus putting our prayers into the common ſtock, wee become intereſted in the common ſtock; and this is indeed a ſingular benefit flowing from that Article of the Communion of Saints: hereby all the Saints are our Factors, as wee are theirs, and Oh what a thriving trade may be driven by thus making our prayers a common ſtock?
Qu. But muſt wee pray for none but thoſe of whom wee have ground to hope that God is their Father?
Anſw. For theſe wee muſt eſpecially pray, yet for others alſo that God may be their Father (for wee know not what is in the womb of Gods decrees towards thoſe that are yet vile and profligate Sinners). Our Saviour prayes not only for thoſe that did, but alſo for thoſe that ſhould beleeve on his name, John 17. 20. The Church muſt travell in birth of thoſe that are yet unborn, even for unconverted nations, for Siſters that have no breaſts▪ Cant. 8. 8. But ſo, that a difference be made in our prayers for them, and the faithfull; and our petitions ſuited to their condition.