The Generation of Seekers, Treatise 2 · Chapter 10 – Chapter 11
CHAP. X.
THE CONCLUSION.
For, thine is the Kingdom, and the▪ power, and the glory for ever, Amen.
WE are now come to the third general in this prayer, which is the Concluſion; conſiſting of, 1. A Doxology, or aſcription of praiſe; wherein three things are acknowledg'd as belonging to God: A concluding Sealing word common to all prayers, Amen: Beſides, The connexive particle [for] which is here Aetiological, ſhewing a reaſon why we have asked all theſe things of God, is remarkable:
I intend not a full handling of it. Whether it was added by our Saviour, or crept in afterwards being borrowed from the 1 Chron. 29. 11. is a queſtion yet undetermined:And Daniel 7. 14. ſaith uſher. Eraſmus his cenſure is harſh, who not content to deny it to be of our Saviour's addition, is pleaſed to ſay, that they that added it, did [Divinae Precationi ſuas nugas aſſuere] patch the Lord's prayer with their trifles: Scultetus (as one quotes him) Seconds Eraſmus; telling us, that it is not in ſome of the Ancienteſt Greek Copies, nor in the Arabick verſion, nor in any of the Latin Tranſlations: that it is expounded by none, but by the Vulgar and Chryſoſtom; and therefore thinks it probable, that it was added by the ſolemn cuſtom of the Greeks, and afterward transferred into the Text: yet the Affirmative wanteth not itsuſher Summ and ſubſt. of Chriſtian Relig. P. 378. Patrones. One (and that one in ſtead of many) is peremptory for its divine authority; ſaith, It is cauſeleſly and without warrant omitted by the Church of Rome; nay he calls it ſacriledge in them that ſteal away this Thankſgiving from prayer, as if it were no part of it:
Another tells us, that one Greek CopyLucae Brugenſis, Var: Lection: omits it, one Latin Copy hath it; That the Greek Fathers Chryſoſtom, Theophylact, Euthymius, and the Author of the imperfect work on Matthew, aſſert it; the Latin Fathers Tertullian, Cyprian, Hierom, Ambroſe, Auguſtin, and others following them omit it, himſelf leaves it doubtful: I ſhall only give you the Reaſons of a late Writer for its authentickneſs.
1. Without it, this pattern had been deficient.Leigh's Annotations:
2. The Greek Copies have it.
3. The Syriack Paraphraſt tranſlates it,
4. Chryſoſtom and Theophylact expound it: which Reaſons methinks ſeem ſufficient to beget at leaſt a probable perſwaſion of its divine Authority: I ſhall acquieſee in theſe▪ together with the peremptory aſſertion of that aboye-mentioned Reverend and Judiciousuſher. See alſo Ward on Matthew largly diſp… ing the Caſe. Author, whoſe judgment methinks might ſway much with the contrary-minded: I conclude therefore that it is of divine authority, and if not added by our Saviour (which I think moſt probable); yet at leaſt borrowed from the forementioned Texts Dan. 7. 14. 1 Chron. 29. 11.
Wee may look on the words, 1. In their reſpective conſideration to the whole body of the prayer, 2. In their abſolute conſideration; and in each they would afford us ſeveral Leſſons; in the bare naming whereof, I ſhall content my ſelf:
The words then as connected with the former are an argument enforcing the Petitions, Thence obſerve,
Doct. 1. Our prayers ſhould be backt and ſtrengthned with arguments.
Doct. 2. Our arguments ſhould be drawn from God, not from our ſelves, not from our own worthineſs▪ this is plain from the words.
Then, conſidered in themſelves as a diſtinct branch of this pattern of Prayer, or an appendix to it, we may in the general learn this leſſon from them,
Doct. 3. Thanksgivings and gratulatory acknowledgments ſhould be mixed with our prayers and Petitions. Beſides, ſhould we take the words in pieces, and conſider the particulars here aſcribed to God, each of them would afford us a diſtinct obſervation.
Kingdom: this was explained before. Here, I conceive it properly ſignifies the univerſal, and abſolute Soveraignty of God over the whole world, or that right of Dominion which is originally and tranſcendently inveſted in him; all other Kings and Potentates being but his ſeudatories, Prov. 8. 15.
Power: That is proportionable abilityforeign and ſtrength to manage this Kingdom: Some have power and not right Eccl. 4. 1. on the ſide of the oppreſſour there was power or ſtrength. Others have right but want power, Kings and Princes ſometimes become weak as others, God cuts off the Spirits of Princes, makes them wander in the wilderneſs where there is no way: But Right and Power, ſtrength and Soveraignty are never ſeparated in God: and then,
Glory: Praiſe, or honour, that is the reflexion of both the former things upon God, or the Creatures acknowledging and aſcribeing them as due to God. And all this not for a time, his Kingdom is an everlaſting Kingdom, his ſtrength everlaſting ſtrength, and his glory (as himſelf) endureth for ever. Each of theſe would afford a large field of diſcourſe, but I ſhall wind them up in this one Propoſition.
Doct. 4. Supreme Right and Power belong to God, and therefore Glory is due to him for ever.
The Seal ſet to this Form is the word Amen; a word of Hebrew Original, kept untranſlated in moſt languages; to betokenAinſw. (ſay ſome) the unity of Faith and Spirit which ought to be amongſt beleevers. This word is uſed in the beginning of a Sentence, and then it is vox aſſeverantis, a note of affirmation; and, being redoubled, makes the affirmation more vehement; thus where we read Verily, other languages have it Amen—Or elſe, it is annexed to the end of Sentences or Petitions, and then it isBuxtorf. [fidentis & aſſentientis particula] a note of aſſent, confidence, expectation; as alſo of ones ſincere deſire that the thing may be:
The word foreign Amen, in the Original ſignifies Truth, and being uſed in the end of Sentences or prayers, ſignifies as much as [firmum, ratum eſto, vere fiat] So be it, even ſo, ſo it is: ſo that it implies both a deſire to be heard, So may it be, as is uſed Deut. 27. 15.—Jer. 28. 6. and ſo the Note is this▪
Doct. 5. Our prayers ſhould be put up with enlarged deſires of audience and anſwer.
And it alſo ſignifies our aſſent and confidence, So it ſhall be, or, So it is. The Note is,
Doct. 6. Our prayers ſhould be put up in faith, and followed with a beleeving expectation of gracious returns from God; this is the ſenſe of that, Pſal. 17. 2.—and will look up.
Theſe things might have been ſpoken to at large; but I have rather choſen to give this light touch upon them, having diſpatch't what I mainly intended in ſpeaking to the Petitions; I ſhall commend you, with theſe poor labours, to the bleſſing of God: only let me begg of you that my pains may not be fruſtrate by your caſting behind your back the things that have been delivered▪ my deſign was to help thoſe who neglect the duty of prayer (eſpecially in their families) upon pretence of their want of gifts and abilities; let but ſuch make uſe of thoſe helps, I have here propoſed, and begin to comment upon this excellent pattern, and the ſeveral Petitions (to which purpoſe I have hinted Scripture-phraſe and expreſſion) and I doubt not but they ſhall by degrees experience their abilities growing, and indeed I know not a better way of improving the Gift of prayer: But then take …eed of reſting in the gift when attained. Let the ſecond of thoſe Directions annexed to each Petition be well heeded; think it not enough, that your prayers be directed by this pattern; but labour that the frame of your hearts be ſuited to the matter of your Petitions: Then may you be aſſued that God will hear you, and at laſt you ſhall be tranſlated from praying to prayfing, from imitating Chriſt in this weak manner, to enjoy him in glory and to ſing eternal Hallelujab's to him that fitteth upon the Throne and Rev. 5. 13.to the Lamb for ever and ever.
CHAP. XI.
The Obſervations deducible from the Connexion, Scope, and matter of the Lord's Prayer, had it been handled in that way of Expoſition which is now in Ʋſe.
1. GOd's foreknowledge of what we want, is no Superſedeas to our asking. Compare Matth. 6. 8. with 9. Verſe.
2. Prayer is a duty befitting all ranks and degrees of Chriſtians. The Multitude, The Diſciples, Matth. 5. 1. are taught it.
3. We have need to be taught, and taught again, how to perform the Duty of Prayer, as we ought: for though Chriſt here teach his Diſciples; yet Luke 11. 1, 2. they deſire to be taught again.
4. Under ignorance and inability for Prayer, Chriſt is both able and ready to inſtruct us, and therefore we ſhould beg of him. The Apoſtle, Luk. 11. 1, 2. finds Chriſt as ready to teach, as he to deſire it.
5. It is no diſparagement to be urged to what's good from the example of an Inferiour. Chriſt takes it not ill that the Diſciples urge him with John's example who was but his forerunner. Luk. 11. 1.
6. Jeſus Chriſt in teaching his Diſciples, did not ſo much intend to furniſh them with words, as to inſtruct them in the matter of Prayer. Non jubet Chriſtus ſuos conceptis verbis orare &c. Calvin. This is plain from the variety of expreſſion in the Two Evangeliſts.
7. Succinct and comprehenſive Methods and Epitome's are an excellent way of teaching: For, this is here the Method of the beſt of Teachers, and this commends Catechizing.
8. The Spirits inward teaching excludes not verbal and miniſterial Inſtruction. For though the Goſpel be the Miniſtration of the Spirit, and though all Chriſt's True Diſciples are endued with the Spirit, yet he ſaw fit and neceſſary to leave them this ſtanding Directory for their Inſtruction.
9. Prayer is a duty of a vaſt latitude and comprehenſion. For, within the bounds of this exact pattern are compehended. 1. The Grand concernments of God. 2. Of our ſelves, both as to ſoul and body. 3. And of Others. viz. the Church, Nation, Neighbourhood, our Relations &c. So much is imported in the word [Our]: which duely conſidered may 1. Warrant long praying upon occaſion, 2. And ſhew us our imperfections in Prayer.
10. The Concernments of Gods glory and Kingdom ſhould have the preheminence above our own, in our deſires and prayers. This is plain from the Order of the Petitions.
11. The matter of Prayers is not whatever our corrupt Paſſions, or blind fancies dictate to us, but what makes for Gods glory, our own or other good ſpiritual or temporal, with ſubordination to his glory. Within theſe bounds is the matter of the Lords Prayer circumſcribed, which calls upon us to take heed we offer not ſtrange fire, or ask we know not what, as they Mark. 10. 38.
12. Gods glory muſt be the Alpha and Omega of our Prayers. The Firſt Petition is, that his name be hallowed; the Concluſion, is a Doxology, or aſcription of Kingdom, power and glory to him. How ſeldom do we ſincerely and intentionally make it ſo? Theſe from the Connexion, Scope, and Matter, in general.