The Power of Godliness, Book 6 · Chapter 1
CHAP. I. Of the first part of the Lords Prayer, viz. the Preface. The things therein to be considered. Who is meant by Father, and who are allowed to call God Father. Of the Prayers of unregenerate men, and how God heares them.
Question: WHat are the Parts of the Lords Prayer?
A. It hath three Parts; the first is the Preface, to stirre up our attention and teach ableness, in which is declared whom we must pray unto, in these words, Our Father which art in Heaven. The second part is the Prayer it self, standing on six Petitions and a confirmation, which rendreth a reason why we pray to God alone; because the Kingdom which is all authority to grant our requests, belongeth to him the power, that is, all ability to execute our desires, is with him: the glory, that is, all this honour of being acknowledged a Fountain of good things belongeth to him a Father of Lights, from whom every good gift descendeth; who in this regard is only to be invocated. The third is the Conclusion, in this word Amen: which is a testification of our assent and faith, whereas the former Petitions are testifications only of our desires.
Q. What may be learned from this, that our Saviour doth not set down the Petitions abruptly, but first beginneth with a solemn Preface?
A. From this practice of our Saviour, some reverend Divines observe, That he which is to pray to God, must first prepare himself, and not boldly without consideration rush into Gods presence. And this without question is an undeniable truth: for if a man be to come before an earthly Prince, he will order himself in apparell, gesture, and words, that he may do all things in seemliness and dutifull reverence: how much more are men to order themselves, when they are to appear before the living God? Be not rash with thy mouth, Eccl. 5.2. Psal. 26.8.and let not thy heart be hasty to utter a thing before the Lord. David saith, I will wash my hands in innocency, and so will I compass thy Altar, O Lord. And this preparation stands not only in putting off our evil affections, but even our honest, and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, house and family, and a serious and conscionable stirring up the graces of Gods Spirit in us, that we might come before him in holy and acceptable manner.
Q What things are to be considered in the Preface?
A. In the Preface is contained a description of God, who only is to be called upon in Prayer. And he is described by two Arguments: First, By the relation that is between him and his Elect in Christ, which declareth his large and bountifull affection. Our Father. Secondly, By his absolute sovereignty, majesty, and glory: which art in Heaven. In Scripture when the Lord is called our Father, usually there is some addition annexed; as in this place, which art in Heaven. And this description of God, by these two Arguments (the one arguing his gratiousness and readiness of will, the other arguing his greatness and fulness of power to help all that come unto him) is placed of purpose in the very entrance into Prayer to strengthen the Petitioners faith and hope of good success in Prayer.
Q. What may be observed from this Preface in general?
A. 1. Prayer is not a bare wish or desire, as we usually say, I would such a good thing might happen unto me, or such evil might be prevented: but it is the tendering of our desires unto God, of whom we crave the fulfilling of our requests. And when the Psalms speak in the third person, Let God have mercy upon us; the devotion of the mind is to be reduced to the second person, Lord have mercy upon us. Gen. 33.14. 1 Sam. 16.16. & 25.25.For it is the phrase of Scripture to speak to the person present in the third person. Therefore in what words soever the Prayer be formed, let the mind ever think upon, and look to God, that the desire and Petitions be directed unto him. 2 No Angels or Saints departed,Phil. 4.6. but God our Father only is to be invocated of us. What an unseemly thing were it, that children should seek to servants in the house for supply of what they want, and not to their natural Parents? so here. It is Gods will to be called on, and so to perform that he knoweth we want; and he is both willing and able to supply it unto us. As for the Angels and Saints departed, it is not certain that they hear our Prayers, or rather it is certain they know not our thoughts; nor can they do any thing which they will not; nor will they do any thing to which God calleth them not; they are so perfectly conformed to his pleasure, and attend his beckoning in all things. But they are not called of God to hear our Prayers. We may argue from this Prayer thus: That which is a platform of Prayer, teacheth as perfectly who must be called on, as it teacheth what is to be asked. But this is a perfect form of Prayer, teaching fully what things soever may be asked. Therefore it teacheth us fully what kind of persons may be called on. If it be objected, that the Sonne and the Spirit are not expressed: The answer is,Joh. 17.3. That the Father excludeth all other persons that are pure creatures, not persons which have the same singular essence with him: for such is the Divine dispensation, that when one is invocated, all are invocated. 3. These words admonish us of our spiritual adoption, and terrene peregrination. We are the Sonnes of God by faith in Christ Jesus, but travelling in a strange Countrey absent from our Father: in which estate we need his aid, because we are strangers; and are assured of help according to our Petitions, because we are his Sonnes. 4. This also should stirre up love and reverence in him that prayeth: He is inflamed to love, who thinketh that he goeth to his Father, that he might conferre with him of things necessary for him, and he is striken with an holy fear, who considereth that his Father doth sit in Heaven, as the chief Governour of all things in Heaven and Earth. 5. Hence we learn, that God is both able and willing to help us. If he be a Father, he will not deny to his Children, what they ask according to his will, if it be good for them. If he be in Heaven, as the sovereign Commander of this world and all things therein, all things are in his hand, and he can do whatsoever he will. 6. This is an Argument of thankfulness, that God, who is most glorious in Majesty, dreadfull in power, immortall, unchangeable, higher then all earthly things, should vouchsafe us liberty and leave to call him Father, and with confidence to lay open our cares into his bosome. It is humility in the Lord to behold the Angels;Psal. 113 6. How rich is his mercy towards us, whom he doth admit into the room of Sonnes.
Q Who is meant by Father in this place?
Deut. 32.6. Isa. 63.…6. Psal. 68.5. & 89.26. Jer. 3.4. & 31.9. Isa. 9 6. 1 Thes. 1.3, 4. & 3.11. Joh. 20.17. Rev. 3.12. & 14.…. Eph. 3.14, 15.A. Otherwhiles this Name is attributed to all the Persons in Trinity, or any of them: but oftentimes it is given to the first person in Trinity, as in those places where one Person is conferred with another. And so in this place it seemes to be taken personally for the first Person in holy Trinity, who is the Father of our Lord Jesus Christ by nature; as he is the second Person in Trinity, by the grace of personall Union, as man; by Covenant, as Mediatour; and in and through him the Father of all the faithfull by grace and Adoption, which implyeth or presupposeth both regeneration and remission of sinnes. Thus the Apostle conceived of God when he prayed: I bow my knees (saith he) unto the Father of our Lord Jesus Christ, of whom the whole Family in Heaven and earth is named. And though such is the Divine dispensation, that when one Person is invocated, all are invocated, yet the Father is fitly named alone, because the Sonne hath the part of a Mediatour, through whom we go to the Father; and the Spirit, the Office of a School-master, teaching what to pray, and as we ought. This compellation doth not only contain, that the Father begat his Sonne from eternity, but in respect of the Father it containeth the benefits of effectuall Vocation, Regeneration, Justification, Adoption unto the Heavenly Inheritance with all the Royalties, Prerogatives, and singular Liberties that accompany it. In respect of the Mediatour,Joh. 16.23. it contains the Office and Benefits of Propitiation, Reconciliation and Intercession. And in respect of them that pray, it implies their condition, that they have a right and interest in God; they can call him theirs, for they have entred into Covenant with him.
Q. Who are allowed to call God Father?
A. Our Saviour Christ taught his Disciples, and in them all that believe in him and walk in the Spirit,Rom. 8.14. Rom. 8.15. Gal. 4.5. to pray after that manner: but not only they that have received the Spirit of Adoption, crying in them Abba Father, but they also that being weary of their sinnes, seek unto him in Jesus Christ, to be received into favour,Luk. 15.18. Isa. 63 16. Hieron. Ep. ad Damas. de filio pred. Bell. com. 4. in Orat. Dom. Bell. Catechis. cap 4. Luk. 15.22, 23 Psal. 103.13. are allowed by vertue of his gracious Covenant to pray unto him by this Name Father, though in somewhat different manner from the former. Father I have sinned against Heaven, and before thee.
Q. What may be learned from this Name that is given to God in our Prayers?
A. 1. Prayer is the familiar conference of the faithfull repenting soul with the Lord, his most tender, mercifull, and loving Father in Jesus Christ, who delights in the voice of the penitent, is most ready to forgive our sinnes, supply our wants, suppress our enemies, and succour in miseries. 2. In Prayer it is necessary that we conceive of the true God in Christ, as he hath made himself known in the Covenant of grace. We cannot come unto God in our own names, for we are all sinners, not able to endure the tryal of justice, or to bear the weight of his wrath. Our approach must be to the Throne of grace in the mediation of our Saviour Christ, who is the true and living way,Phil. 4.6. Ioh. 1.12, 13. Gal. 4.5. 1 Ioh. 5.1. in whom God is become favourable, and through whom liberty of access is granted. God in Christ is the object of Christian Religion, which in every religious act must be apprehended as he hath manifested himself. By this the Prayers of Gods Church, and the Prayers of Heathen are distinguished, who invocate God as a Creatour, not as a Father in Jesus Christ. 3. Every one that prayeth with confidence, fervency, and filiall reverence is the Son of God. This is the note,Act. 9.14. 1 Cor. 1.2. 2 Tim. 2.22. by which the faithfull servants of God are set forth, that they call upon the Name of God. Prayer is the breath of faith, whereby we are knit unto Christ, and receive the Prerogative of Adoption.Rom. 8.16. It is the Spirit of Adoption that teacheth us with affiance, humility, patience and submission to cry Abba Father. 4. It is one thing to pray for admission into the state of grace, that we might be accepted and received of God as Sons, another to call upon him as Sons already adopted to the immortall Inheritance: but no man can pray in an acceptable manner, who doth not truly repent of his sinnes, and seek unfeignedly to be reconciled unto God. The wicked cannot pray, nor will the Lord regard their cry. If I regard iniquity in my heart, the Lord will not hear me. No suits can find acceptance with God, which are not presented in the Name of Christ: but Christ will not plead the cause of them that walk on in wickedness.2 Chro. 7.14. If my people that are called by my Name, shall humble themselves, and pray, and seek my face, and turn from their wicked waies, then will I hear from Heaven, and will forgive their sin, 1 Joh. 3.22.and will heal their Land. Whatsoever we ask, we receive of him, because we keep his Commandements, and do those things that are pleasing in hi… sight. Heb. 11.6.Without faith it is impossible to please God. But he cannot come in faith that walloweth in iniquity. Ʋnto the wicked, saith God, what have ye to do take my Covenant into your mouth, Psal 50.16, 17. Isa. 1.13.15. Zech. 12.10.seeing ye hate instruction. The Spirit of supplications stirreth up godly sorrow, and causeth the heart to beg pardon with sobs and sighes for sin committed. He who would pray aright, must not only confess his sin, but also have a full purpose never after to offend his Father. For how can a child call him Father whom he cares not continually to displease through his lend conditions? He cannot do it, neither can any Father delight in such a child. Therefore we must call to mind our rebellions and trespasses against God, and with the Publican in heaviness of heart say, God be mercifull to me a sinner. And not this only, but we must set down with our selves never in such sort to offend again, and to lead a new life. 5. Hence we may observe both a ground of reverence, hope, humility and patience, when we come to deal with God. If I be a Father, where is my reverence? Mal 1.6. Heb. 12.28. Deut. 32.6. 1 Pet. 1.17. Job 42 6. Luk. 15.18, 19 Heb. 4.16. Mat. ….11. Luk. 11.9, 13. Joh. 16.23. Psal. 27.…0. Isa. 49.15. Luk. 15, 20. Psal. 103.13. Heb. 4.16. & 10.22.We come with reverence before our earthly Princes, and in all our gestures express it: how much more must this be in us, when we have to deal with the living God? for this Father is impartiall in justice, that we have need to converse before him in fear. Again, it is a ground of hope; earthly Parents will not deny their Children good things: much less shall God deny us his Spirit, and what ever thing is good for us. Our doubting minds must hence be reproved, and strengthened. How confidently do children come to their Parents? If we have a suit to a friend that is reasonable, we will presume it; how much more may we be of good hope in all our requests which we make to God? Let us draw near with boldness and confidence to the Throne of grace. Further, it is a ground of humility and patience. Children cannot plead desert of their Parents, neither will they think it much to wait their leasure: how much more doth humility and patien…e become Christians, when they be to present themselves before the Lord? 6. A Christian must stirre up the graces of Gods Spirit in him when he prayeth; but he must trust in the grace and mercy of God, not in the worthiness of his supplications. For he must present himself before God as a Son, to be respected freely of grace, not as a servant to be rewarded of desert. The Fathers love is free, not merited by works. We do not present our supplications before thee for our righteousness, Dan. 9.18, 19.but for thy mercies. If the Servants of God make mention of their integrity at any time, it is not to plead the merit of their works, or the cause why they should be heard: but only to shew that their hearts were upright and qualified as becometh humble Petitioners to so glorious a Majesty.Neh. 13.22. Remember me, O my God, concerning this also, and spare me, according to the greatness of thy mercy. And as we must not trust in the strength of grace, or multitude of good works; so we may not despair by reason of weakness,2 Cor. 1.3. unworthiness, former sins, or want of feeling comfort: for God heareth our Prayers, not for their worth, but for his Names sake, The question is not what our weakness meriteth, but what God of his infinite abundant grace is pleased to give. 7. If the God to whom we pray be a Father, we must learn to acquaint our selves with the Promises which he hath made in his Word; to quicken our hearts in all Prayer unto him, and thereby to gather assurance to our selves that he will grant our requests. For a Father cannot but must needs make promise of favour to those that be his children: and therefore the children of God must diligently record what Promises the Lord hath made unto them. The Promises made to encourage in Prayer, are these and such like: Before they call I will answer; Isa. 65.24. Mat. 7.7. Rom. 10.12. Jam. 4.8. 2 Chro. 15.2. Ezek. 12.10.Ask, and ye shall have; He that is Lord over all, is good unto all that call upon him; Draw near unto God, and he will draw near unto you. 8. Prayer is not a work of nature, but of the Spirit. A man of himself cannot call God Father, nor with confidence lay open his cares into his bosome: it is the Spirit that helpes us in our infirmities, that stirres up sighes and groanes in the heart for grace and mercy.
Prov. 1.28. Isa. 1.15. Job 27.10. Isa. 29.13.Q. Do not unregenerate men pray sometimes?
A. 1. There be that draw near to God with their lips, whose hearts are removed farre from him: but the groanes of the heart, not the words of the mouth, make the Prayer. A man prayes for no more then he desires with the heart, and he which desires nothing prayes not at all. 2. Ungodly men may ask some things they need, but never as they ought; they ask not in faith, with an holy affection, they depart not from iniquity: therefore their Prayers be unfruitfull to themselves, not acceptable to God. 3. Unsound Christians, as they pray in a sort: so are they partakers of the Spirit in some measure, though not of the Spirit of Adoption to seal them unto eternal life. For there be some common gifts of the Spirit, not altogether ineffectuall, of which many partake, that are not effectually called to communion with Christ in his death and resurrection. Now in what measure these common graces are imparted unto temporary Believers, in the same they may put up supplications unto God: but even these liveless, superficiall, wavering desires, come from an inferiour work of the Spirit in them.
Q. Doth not God hear the desires of the wicked?
A. 1. God hears the desires of the wicked in judgment, not in mercy. For the blessings he reacheth forth unto them are tokens of his indignation.Hos. 13.11. Psal. 69.22. I gave them a King in my wrath, and took him away in my displeasure. Let their Table be made a snare, and that which should have been for their welfare, let it become a trap. 1 Reg. 21.29. 2 Chron. 12.7. Psal. 78.34, 35 36, 37, 38.2. Sometimes the wicked do humble themselves before God, and make semblance of returning unto him: and God in a manner proportionable to their repentance, is pleased to grant their requests.