A Complete Body of Divinity, Sermons · 246 (Questions 100-107)
SERMON CCXLVI.
QUESTION C.
WHAT doth the Preface of the Lord s Prayer teach us?
ANSWER.
THE Preface of the Lord's Prayer, which is, [Our Father which art in Heaven.] teacheth us to draw near to GOD, with all holy Reverence, and Confidence, as Children to a Father, able and ready to help us, and that we ſhould Pray with, and for others.
WE obſerved that the Lord's Prayer is diſtributed into Three parts, viz. The Preface, the Petitions, and the Concluſion; and each of theſe carries matter of Inſtruction and Direction to Chriſtians in their Addreſſing of God in this great Duty, and may therefore come under a diſtinct Conſideration. The former of theſe …ies now before our Contemplation; and tho' the Inquiry is Anſwered in few words, yet hath plenty of Matter in it. The thing which we are in queſt of, is what Leſſons we are taught by it; and the principal are ſuch as theſe.
I. THAT we ought not to run prec…tantly into this Duty, but with ſerious Deliberation. This is inferred from the general Conſideration that Chriſt preſcribes a Preface introductory to the Petitions; to let us underſtand that we are to endeavour to get our ſelves into a right Poſture when we would offer our Requeſts before the Great GOD. We ſhould g…t our Hear…s and Thoughts into a right order, and will ponder what we have to preſent to him; that we may do nothing raſhly, nothing ſ…urrily or unbecomingly; we ſhould ſee b…th to our Words and Demeanours, that all our management may be ſuch as befits ſuch as we are, in our drawing high to him who is a great King, and Lord of Heaven and Earth. And this tells us that we ought to uſe Meditation in order to right Praying. And altho' Ejaculations be ſudden dartings up of our Souls to God yet it ſaith that we ſhould maintain right Frames in us, that we may be always in a readineſs for this.
II THE more particular Leſſons that are to be learnt from the Words themſelves are ſuch as theſe,
I. THAT all our Prayers ought to be directed to God, and to no other. This is intimated in the word, Father in Heaven. We have had our Earthly Fathers, but they are not the Objects of our Religious Prayers, but God only: Hence that, Iſa. 63.16. O Lord, thou art our Father, our Redeemer, thy Name is from everlaſting. The word, Father, when attributed to God, is uſed ſometimes Perſonally, and ſometimes Eſſentially; and it ſeems to comprehend both in this plac… it both limits to the Divinity and directs to the Firſt Perſon in th… ad… ble Trinity. It ſuppoſeth one God in … Perſons to be our Object, and we ought always to look upon him as ſuch in our acceſs to him; for in no other way hath fallen M…n any grounded hope of obtaining his Au…i…nce and Acceptance. It points us alſo to the order of the Perſons in their Subſi…ance, and manner of working; and tells us that we ought ordinarily to direct our Prayers to God the Father … and thro' Chriſt, by the help of the holy Spirit. And the reaſon of this is becauſe as all our Good is fountained in God, ſo we cannot come at him but in and thro' a Mediator; nor can we Pray as we ought but by the Spirit: Hence that R…. 8.26. Hence we ſhall find the Apoſtle to Addreſs his Prayers to the Father nextly, tho' it was thro' Chriſt, who ſtands between an angry God. and ſinful Worms, Eph. 3.14. Col. 1.12. Yea Chriſt himſelf thus addreſſeth him, Marth. 11.25. O Father, Lord of heaven and earth. If it be enquired, But may we not immediately Addreſs our ſelves to any ether of the Divine Perſons? I Anſwer, Doubtleſs we may; and we have Inſtances of it, ſo Stephen, Acts 7.59. and Paul, 2 Cor. 13.14. But then it, muſt be with this Caution, that we do not Superſtitiouſly look upon our ſelves more likely to ſpeed by ſuch an application; as if Chriſt or the Spirit were more propitious to us than the Father: Chriſt therefore hath ſuch an Fxpreſſion, Joh. 16.27. For the Father himſelf I v…th you. … e…ye have loved me. Only we muſt remember, that this Love derives to us thro' Chriſt, who hath purchaſed all the forfeited Benefits of it for us, and ſo we muſt go in his Name: We ought therefore to have a regard to all, who do Co-operate in the Works of Efficiency. But tho' we are to go to God thro' a Mediator, yet we are to have he other Mediator but him who is God.
II. THAT if we would pray and ſpeed, we muſt be able to apply our ſelves to God, as to our Father: And for that reaſon we ought to make ſure of an Intereſt in him as ſuch. There is Emphaſis in his directing us to uſe the word Father, in our applying our ſelves to him. Si… hath ſeparated Man from God, and he muſt look on him as a conſuming Fire; How then ſhall he dare to come near theſe everlaſting Burnings? But God hath in Chriſt opened a way to Reconciliation; and through Faith in him we come not only to be his Friends, but his Children. There are two reſpects in which God is ſaid to be a Father, viz. By eternal Generation, and ſo he hath but one only begotten Son who is our Lord Jeſus Chriſt; and by a gracious Adoption, and ſo be hath many Sons and Daughters, who are made ſo upon their Believing. Joh. 1.12. Now the way in which we come thus to be his Children, is through the Relation which on Believing is plighted between Chriſt and us: It is therefore by our being United to him in the New Covenant, that we are Adopted to be joynt Heirs with him: And becauſe he and we are one, God hath a Father's Love for us as we are in him. in whom we are acceyed: And no other but ſuch as are ſo, can c…l… God Father, or make any Claim to the Bleſſings and of the New-Convenant. But it may then he enquired, Are more then to Pray but ſuch as are aſſured of their Senſhip, and can in Faith call God Father; or will be want of it diſcharge them from this Obligation? Or ſhould diſcharge them from this Duty? We had need to the Cautious: Let us then obſerve, That Prayer is a part of Natural Worship, and owing to God as we are Creatures depending on him for all, and are to Confeſs him in all: Nor can our want of Ability to Pray acceptably, diſcharge us from the Duty; but ought to convince us of our miſerable Condition, and drive us to enquire how we may be delivered from it. And doubtleſs, when God intends us ſaving Good he makes us to Pray: But ſtill it ſaith that we ought not to reſt our ſelves ſatisfied in a formality of words, as if that were ſufficient; but it is of greateſt Importance that we Pray in Faith, and be able to Commend our ſelves to God in our Supplications, to know that he is our Father; and for that reaſon, as we ſhould ſeek after it in the way diſcovered to us, ſo to endeavour to clear it up according to the Rules given is in the Word of God. All our Arguments by which we can plead with any force are to be fetch'd from this Topick; for all muſt come through Chriſt to us, and that can he in no other way but that of our Sonſhip: And this futher tells us that we muſt come through the Mediation of Chriſt; for as he is our Father, becauſe he is Chriſt's Father; ſo all our Claim is made over to us on this ground, becauſe he hath bought and paid for it on account of his Chrildren.
III. THAT we ought in Praying to get our Hearts ſuitably diſpoſed to come to him as to ſuch an one. And in this regard alſo the Title of a Father carries great Emphaſis in it, and is very directive to us after what manner to manage our ſelves, in the performance of this part of Worship. It therefore tells us,
1. IN general; That we ought to Pray to him, in ſuch manner as Children ought to do to a Father, in their asking anything of him. God aſſumes Relative Titles to himſelf for our Inſtruction, to inform us familiarly in our Duty, and acquaint us how to behave our ſelves in it becomingly; not as all Children do to their Parents, for it is too lamentably obſervable, that many Children carry themſelves to their Parents vilely and unbecomingly; but that there is a Rule of the Behaviour of Children to their Fathers, which hath ſome Analogy to the Obligation lying upon the Children of God, in their Behaviour towards him: And it is here particularly accommodated to their Duty and Carriage in their asking of Good things of them, in which they ae to pay to them all the deference of a Father: And unleſs we Pray to him after that manner, we forget our ſelves, and offer Him matter of Provocation.
2. IN particular; There are two things more eſpecially to be conſidered in this matter, in which this is to be expreſſed;
1. IT is to be with holy Reverence. This Reverence is to be rooted in the Heart, and to be expreſt in all our Behaviour: There is an Awe which becomes Children to maintain in them, of the Authority and Power of their Parents: Hence we have God himſelf ſo arguing, Mal. 1.6. A ſen honoureth his father, and a ſervant his maſter: if then I be a father, where is my honour? And one part of this Honour conſiſts in an high eſteem entertained of our Parents, a deſire to pleaſe them, and a fear to offend them; and this ought to influence our whole Carriage towars them; and becauſe God is our Father, this is due to him; & becauſe he is our heavenly Father, it carries with it the greater force; Hence, Heb. 12 9. We have had fathers of our fl…ſh, which corrected us, and we gave them reverence: ſhall we not much rather be in ſubjection unto the Father of ſpirit, and live? For this Duty is enforced both from the Relation of a Father, and from the conſideration that he is in Heaven, and is infinitely above us in Glory and Majeſty; E…l. 5.2. And in this Reverence there is more eſpecially conſiderable;
(1.) AN acknowledgment of his Sovereignty in diſpoſing all our Concerns. He hath an incontrolable Liberty to do his Pleaſure in granting our Requests: Nor can we oblige him by any thing of ours that we can offer to him; as ſuch therefore we are to Addreſs him; not with Demands, but humble Supplications, acknowledging that if he grant our Requeſts, it is his Kindneſs; and if he denies them, he doth us no Injury: We are therefore to ly proſtrate at his foot-ſtool, and come to him his as Beggars, relying alone en his E…nig…ity, have all his hoping on his Mercy; and ſo have all his Children been wont to do when in a right Frame
(2.) THAT we ſubmit our ſelves cordially to his diſpoſe, in his Returns to our Prayers. Not but that it is Lawful, any a Duty, for us to uſe Importunity and Aſſiduity in our Prayers, which God is not angry at, but is pleaſed withal: Hence that, Iſa. 62.67. …e that make mention of the Lord keep not ſilence: And give him no reſt, till be eſtabliſh, and till he make Jeruſalem a pr…ſe in the earth. Yet our Importunity muſt ever be under this regulation, that when we have uſed our utmoſt, we do him; and that under the conſideration that he is our Father, conſidering that we are Children; and becauſe he is our Father to acq…eſ… in this, that he Loves us, and will do what is beſt for us; and that he underſtands what that is, better than we do; reſolving that if he …ves us our Requeſts, it is becauſe it is for our Good; and if he with-holds from us the things asked, it is becauſe he knows that it is moſt for our Benefit, and we, being Children would hurt our ſelves by it; and ſo not to'tret and mourn, but be quite: And this belongs to us as Children, and his no ſmall part of the Reverence we owe to him: Such a frame we find to have been in David, 2 Sim. 15.25.26.
2. THAT it muſt be with holy Conſidence. This alſo flows from the conſideration of our Proprioty in him, as he is our Father in Heaven. Not is there any Contradiction between the former Reverence, and this Confidence; but they do pefectly Harmorize in this Duty: For tho' a Father will maintain his Prerogative, yet he cannot forego h… wels of Pity towards his Children, Pſal 1…2.12. Now we may conſider here, what is implied in this Conſidence, and what Grounds there are of it.
1. IN this Conſicience we are told that two things are mainly mended, viz. That he is both. Able and Ready to help us. The thing we Addreſs him for is, That he would help us in all our needs: For if we are not ſenſible of our wants, we cannot Pray to him as we ought. Now as we caught to Pray in Faith; ſo theſe two things are the main ſupport of our Faith in Prayer.
(1.) THAT He is Able. And without this Faith we cannot other one acceptable Petition to him. This therefore was the first demand that Chriſt made of the blind Man, Matth. 9.28. Believe ye that I am able to do this? It is the infelicity of earthly Parents, that they cannot do all that for their Children which they know they want; and therefore muſt ſail ſometimes, nor tho's defect of good Will, but thro' Inability: But it is not ſo with our heavenly Father: for he is able to out do all our wants and cravings, let them be never ſo large and extended, Eph. 4 20. His help is not limited; nothing is too big for him to do; no Power in the whole Creation can hinder him; nor needs he to ask any or all Creatures to give himſelf to do it: And this is the Privilege of his Children, that they have ſuch a God to be their Father: Hence he often in his World directs us to he Contemplation of his Infinite Power; and this is intimated in his being in Heaven, in that he is above all ſecond Beings, and Rules over all; and all Creatures are diſpopſed by his irreſitible Will: He is therefore called, The Lord of Heaven and Earth: hence that, Iſl. 59.1. Behold the Lords hand is not ſhortned that it cannot ſave; nor his ear heavy, that it cannot hear. So that his Children never have any need to go for help to any other, and he muſt needs be Angry if they do.
(2.) THAT He is Ready to help them. And this is a genuine reſultancy from his Relation to them as a Father. Earthly Parents that have not l…ſt their natural Affection, are ever ready to their ability, to relieve the real wants of their Children: and will never do any thing to them that ſhall be for their hurt, but evermore for their good; how much more our Heavenly Father. So Chriſt argues. Matth. 7.9, 10, 11. Thoſe therefore that are his Children may from thence ſafely conſide im him, and reſolve that he is very ready to do for them. Now,
2. THE Grounds of this Confidence are ſpecially …,
(1.) BECAUSE be Loves them: So Chriſt argues in the forecited, Job. 16.22. Now it is the nature of Love to be concerned for the Beloved, to lay it ſelt out for their good: to be tenderly affected with their troubles and indigenies; and when it ſees them in want, it cannot lie ſtill. Hence that wonderful ſaying. Iſal. 63.9. In all their afflictions he was afflicted, and the angle of his preſence ſaved them: in his love and in his pity be redeemed them, and he have them, and carried them all the days of old Yea tho' they have given him provocation, Judg. 10 16. And his ſoul was grieved for the miſery of Iſrael. And in none more doth this appear than intender Parents, who have a natural Storge in them to prompt them to this: Needs muſt it then tranſcend in our Heavenly Father, whoſe Love infinitely outbids all the Love that is to be found in the beſt Parents on Earth, and therefore well may they acquieſce in it.
(2) BECAUSE all the good they need is ſecured to them in the Covenant: Which hath Chriſt for its undertaker. They are his Children thro' Faith in Chriſt, Gal. 3.26. Now Chriſt hath purchaſed all for them, and it is ſecured for them by Promiſe to him, Tis. 1.2.2 Cor. 1.20. And they are alſo made over to them in the Covenant of Grace, Pſal. 34.33. And they cannot fail of performance. And on this ſcore we may always come with holy Boldneſs to the Throne of Grace. believing that not one good Promiſe thus made to us ſhall fail: Becauſe as he loves, us, ſo he is faithful. As to that Enquiry, How far our Faith is to act in Prayer, as to a Confidence of having the thing Pray'd for? I anſwer, Whatſoever ſome plead, I am ſure, that without ſpecial Revelation, we have no further ground of Confidence in regard of any thing individually, further than as it is needful and proper for the furhterance of God's Glory, and our beſt good; which, after all our reſolves about it, we are to leave to his all-wife determination. And this is the moſt noble exerciſe of Faith in Prayer; and this Confidence every Child of God hath ground ſufficient to act his Faith upon.
IV. THIS recommends to us the Duty of Social Prayer: That Chriſtians ſhould join together in putting up of their Requeſts to God. He therefore doth not direct it in the ſingular, My Father, but in the plural, Our Father, not as if this excluded Secret Prayer, in which we preſent our perſonal Petitions to God, or as if we were obliged, pro…forma, to uſe this plural word in our Solatary Prayers. And certainly it is the duty of every one, to ſeek after the Grace whereby he may in Faith ſay to God, My Father: And ſo have holy Men upon Scripture-record practiſed, and therein left us an example for imitation. Touching the Duty of Social Prayer, both as to the reaſon for it, and the manner of attending it, it hath already been diſtinctly handled. And the uſing this Word Our in it, tells us that all preſent ſhould have their Hearts going up to Heaven joyntly in it. But here a Queſtion ariſeth, viz. Who they are that we are to Pray withal, that we may rightly uſe the word Our, in our requeſt to God? And the reaſon is, becauſe there have been ſome who out of ſcrupuloſity, will allow none to be with them in this Duty, but ſuch of whom they are perſwaded that they are Converted; becauſe they think that no other can joyn with them in Faith. But this is a needleſs Superſtition; for, as Prayer is a Duty of Natural Worſhip, ſo Social Prayer follows from the conſideration of Man's being a ſocial to Creature, and ought therefore to Worſhip God in Societies; and Prayer is none of the leaſt parts of this Worſhip: And Prayer is one of the Media by which God is pleaſed to Communicate his ſaving Bleſſings to Men; and to Pray with them may be helpful to perſwade them of their own need, and affect them to an earneſt ſeeking of God's Bleſſing for themſelves. Nor can we may infallibly judge who are true Converts; we may ſuſpect ſuch as are ſincere, and think Charitably of ſuch as are hypocrites. Beſides, if it be the Duty both of Families and of Congregations to maintain the Worſhip of God among them, by calling on his Name, and thoſe that neglect it, may expect that God will pour our his fury upon them; ſurely then the Duty is to be attended, and every one that is preſent at it muſt be leſt with God. If we ſhut them out it is our fault; but if they do not joyn heartily in it, the blame will fall upon them. And indeed all Congregational Prayers muſt be ſhut out by this Rule; for we are aſſured that the Tares will be mixt with the Wheat, till the time of Separation comes, which will not be till the end of the World And thus would the very Profeſſion of the true Religion ceaſe among Chriſtians, to the great reproach of the Goſpel.
V. THIS alſo teacheth us, that we ſhould Fray one for another. And this extends to all ſorts of Prayer, Secret, Private and Publick: And the reaſon of this ariſeth from that Love to Mankind which we owe one to another: And this alſo is included in the word Our; there is a Love which belongs to every Relation we ſtand it, one to another, and is requited of us in the ſecond Table of the Moral Law. And it is the nature of Love to ſeek the Good of the Beloved, and accordingly to uſe the proper Endeavours for the promoving of it. And tho' there are other Duties in cumbent on us in this regard, yet becauſe God is the fountain of all Bleſſings to his Creatures, we ought to go to him for them, and ask them of him; and becauſe this Love will naturally prompt us, to deſire this Good, and it is agreable to the Will of god that we ſhould …, it affords proper Matter for out Pray…. And this we are to do in every ſort of Prayer, in out moſt ſecret Applications to God and in Praying together; and that not only … ſuch as are preſent, but alſo thoſe that are …lent; for all ſorts of Men, not only the God but Ungodly too; not for our Friends and … but our Enemies alſo; for ſuch as do … Ill turns, as ſuch as ſhew us the greateſt …eſs: Not for Chriſtians only, but for Pa… on, that they alſo may be brought over a… Chriſt, and made partakers in all the Benefits which he hath purchaſed for ſinful Men: And for all this we have abundant Direction in the Word of God; and no perſonal Preſacious ought to make us neglect this Duty. But …r may here be Objected, That the Word of God approves of & directs to Imprecations agained Sinners; and tells us that there are ſo… whom we are not to Pray for; how then … we know how to direct our ſelves in … Duty… And here let me briefty Reply,
1. THAT Scripure Imprecations are for … moſt partly pherical; and rather a Declaration of God's Counſel againſt ſac…, than a cordial Deſire of them that uſe them, that it may be ſo. And thoſe are no further to be Imatated by us, than … imprecate a Haft on the Deſigns of the Ungodly, and that they may be diſappovinted in all their wicked Devices againſt the People of God; and this is extenſive as well Chriſt in general: Hence that, 2 Sam 15 31. And David ſaid. O Lord, I pray thee, turn the counſel of Ahithophel into fooliſhneſs. And we ought not to imprecate Ruin to their Perſons, but Hypothetically; i. e. That God would either Deſtroy them, or Change them; deſiring this latter if it may be. And there is no Child of God, when himſelf, but would heartily rejoice in the Converſion of the vileſt Perſecutors in the World, and give Thanks to God for it; ſo, Gal. 1.23, 24. but they had heard only, That be which perſecuted us in times paſt now preacheth the ſaith wich once he deſtroyed. And they glorified God in me. So we ſhould Imprecate, ſo as to Pray that if poſſible they may be brought home to God, and made ſerviceable to his Kingdom.
2. THERE are none whom the Goſpel forbids us to Pray for, but only ſuch as are put beyond all hope of ever being ſaved. And we are here to obſerve, that it is not their being ſo really, but our knowing them to be ſuch, that doth prohibit our asking Mercy and Bleſſing for them, I Joh. 5.16. There is a ſin unto death: I do not ſay that be pray for it. And the reaſon of this is, becauſe not the ſecret, but the revealed Will of God is the Rule of our Duty, Deut. 29.29. We are to deſire the Salvation of all Men, and accordingly to Pray for this and that Perſon and People, becauſe we are ſo enjoyned by the Precept; though we know not whether this or that Perſon individual, belongeth to the Election of Grace or no: But we owe them this Love to deſire their Salvation, and ſo to ask it of God for them. And theſe Prayers ſhall not be loſt, whether they partake in the …e…fit of them or no. But there is a particular exception of one ſort of Men whom God hath excepted from our Prayers, viz. ſuch as have committed the Unpardonable Sin: But this can be no further practicable, than ſo far as we know them to be ſu…. We muſt know the thing: And this muſt not go upon bare Conjectures, but upon grounded Demonſtrations. And we may miſtake our ſelves in our prejudicate Conjectures, if we be not careful to withſtand the Temptation on this account. It is not every grievous Sin that amounts to this, not is it the moſt virulent Perſecution of the Church of God: Who worſe than Paul in this regard, Act. 26.29, &c. Nor is it every fearful Apoſtacy that we make from a Profeſſion. How fearfully did Peter abjure his Maſter' and yet Chriſt Prayed for him, and he was forgiven. And whilſt there is any hope of that, there is room for Prayer. And yet on the other hand, there may a judgment be made of ſome; who after great Light received, great Affections raiſed, and a very zealous ſtanding up for the Profeſſion of the Goſpel, do not on a ſurprize of a Temptation, but deliberately caſt off all, and with all virulence & malice, blaſpheme the Truth they once profeſſed, and openly renounce the whole Goſpel, and vend all the reproach & calumny againſt it, which an unrenewed heart can utter; and ſet themſelves to undermine it. And it is to be feared that our Age hath produced not a few of ſuch who come under that deſcription,Heb. 6 4, &c. But our duty is to hope well as far as there is ro…m; and the worſe Men are, if within this hope, to be the more earneſt and importunate with God for them; and thus to ſave them with fear. And let us be excited thus to do, becauſe who knows but that our Prayers may … in Heaven, and obtain gracious Anſwers of Peace, which will afford matter of everlaſting Joy. In a word, let us endeavour to ſecure an Intereſt in God as our Father in Heaven, and let that animate us to bring all our requeſts to him in all things as to a God who both can and will hear and help us.
QUESTION CI.
WHAT do we Pray for in the firſt Petition?
ANSWER.
In the firſt Petition, which is, [Hallowed by thy Name,] we pray, that GOD would enable us and others, to glorify Him in all that, whereby he makes himſelf known, and that He would diſpoſe all things to His own Glory.
WE have conſidered the Preface of the Lord's Prayer already: The Second part follows; containing Six Petitions … make Seven of them, but it matters …. There are two parts in the Body of the Prayer, each conſiſting of Three Petitions; the former reſpects the Glory of God, the latter our own, and our Neighbour's good. The Three Petitions of the firſt part may alſo be divided into two parts: The firſt Petition hath reſrect to the Glory of God it ſelf; the other two to the Means by which it is to be advanced. The firſt is row to be ſpoken to. In the Petition are two things; 1. The Object of it, God's Name. 2. The thing Petitioned, Hallowed be it. This Petition is made the firſt, becauſe it is the main and great thing that we have to deſire and pray for. Two things are hence to be conſidered, 1. What is meant by the Name of God? 2. What by Hallowing of it?
Queſt. 1. WHAT is meant by the Name of God?
Anſ. OUR Anſwer tells us, it is all that whereby he maketh himſelf known. A Name is uſed for a notation of a thing, or an expreſſion by which the knowledge of it is communicated. Name is ſometimes uſed metonymically for renown, or glory. Gen. 6.4. Hence that, Joh. 17.6. I have manifeſted thy Name. So that by God's Name we are to underſtand God himſelf, as far as revealed to us, in all his diſcoveries. God hath an incommunicable Glory, &c. We may underſtand by his Name; 1. Principally the Divine Perfections which ſhine forth in the Creature, Exod. 34.6, 7. 2. The ways or means whereby they are declared. 1. His Word and Ordinances, Pſal. 29.9. 2. His Works of Creation and Providence, Pſal. 9.16.76.1. In a word, it is his Declarative Glory.
Q. 2. WHAT is meant by his Hallowing of it?
Anſ. THE word ſignifies in common uſe, a ſeparation of a thing from common, and dedication to ſpecial and divine uſes. So the Sanctuary Temple, the Prieſts, &c. In things we put to honourable holy uſes, &c. The language of the Petition expreſſeth two things, both of which are ſignified in the Anſwer.
1. THAT he would enable us and others to glorify him. We here confeſs,
1. That we owe him Glory.
2. That we cannot pay it him without his Grace: and therefore ask it. And that not ſo for our ſelves only, but others: for all his Works.
And there are here many things Petitioned,
1. That God would make his Name known to us.
2. That we may acknowledge his Glorious Perfections.
3. That we may have Grace to eye & gather them up in his Works.
4. That our Lives may be ordered to his Glory, &c. Hence, he may be our laſt End in all things.
5. That we may be afraid of doing any thing to his diſhonour.
6. That we may grieve when others diſhonour him.
7. That we may ſubmit our ſelves, and all that we have to his Glory.
2. THAT he would diſpoſe of all things to his own Glory. And here we confeſs, 1. That God deſerves the Glory of the whole Creation. 2. That the Sin of Man hath robbed God of a great deal of his Glory, and brought vanity on the Creation. And the things eſpecially … here, are
1. That God would publiſh his Glory to the World, and give ſaving knowledge of himſelf, Pſal. 67.18.
2. That he would diſplay himſelf gloriouſly in his Providence.
3. That he would glorify himſelf upon his implacable Enemies, that promote his diſhonour; get himſelf a Name
Now this is the firſt and chief thing we have to pray for. Hence,
1. With muſt Ardency of Affections.
2. Moſt abſolutely, Math. 6.23.
and that
1. Becauſe God is the beſt Being.
2. His Glory is the beſt thing.
3. Becauſe it will …ell witneſs our Sincerity: God being our laſt End, and reductive to our everlaſting Happineſs.
USE. I. HENCE, how few in the World that Pray rightly to God. There is no right Praying without our Heart follow the Glory of God in the firſt place. And how many Men do ſhew it in their Titles that it is not ſo? M…ſt Men ſeek their own glory: Many Men e…vy God his, and perſecute them that glorify him. Where is that Ardency & Zeal in Men's lives? Where is this readineſs to Veil our own Intereſts for his? Where that Exem…lary Living &c?
USE. II. TO Exhort us thus to Pray; in the firſt place, We live in vain if God be not glorifyed by us. God hath a great deal of diſhonour in the World. If we truly ſeek God's Glory, in that way we ſhall have Peace and Glory. And for help, labour to be acquainted with God, and his Perfections. See your own Rebellion, and beg that he conquer it, that you may glorify him: Beg that he would ſhew you his Glory; that he would make you …ittle and vile in your own eyes; that he would make all the Engagement lying upon you potent; that you may rejoyce in his Judgments; and ſo he glorifyed, that you may be ſatisfyed.
QUESTION CII.
WHAT do we pray for in the ſecond Petition?
ANSWER.
IN the ſecond Petition, which is [Thy Kingdom come] we pray that Satan's Kingdom may be deſtroyed, and that the Kingdom of Grace may be advanced, our ſelves and others brought into it, and kept in it, and that the Kingdom of Glory may be haſtened.
THE Second and Third Petition reſpect the means of Advancing the Glory of God; theſe are two. 1. The getting of himſelf a Kingdom and Promoters of it. 2. The Adminiſtration of the Affairs of this Kingdom according to his Sovereign Pleaſure. The firſt of theſe, in this Petition; I ſhall open the terms.
KINGDOM] The Word is ſometimes taken properly for a Nation or People that are under the Government of one Supream, Governing by Laws: Diſtinguiſhed from Ariſtocracy, Democracy, Tyranny, Anarchy.
THIS Kingdom] The Scripture ſpeaks of two kinds,
1. The Kingdom of Satan; called God of this World, and ſaid to Rule, Eſ…. 2.2. called the Kingdom of Darkneſs, and ſo oppoſed to the Kingdom of Chriſt: Col. 1.13. Satan is ſaid to be the King, becauſe, Unregenerated Men are ordered and rul…d by him, though they know it not, it is indeed a Tyranny: yet a Kingdom, becauſe Men are voluntarily Obedient
2. The Kingdom of God taken in a double ſenſe in Scripture. 1. As Creator and Governour of the World, diſpenſing all by his Sovereign Providence, Argels, Devils, Men. &c. Pſal. 29.10.97.1.2. The Mediatourly Kingdom, he hath made Jeſus Chriſt God-Man, Ruler under him, and given him the Diſpenſation of it for the good of his Church, and this is here to be underſtood. And this Kingdom is taken in a threefold ſenſe in the Goſpel;
1. For the External Kingdom of Chriſt, in the outward, vocation of Men to the Profeſſion of the Goſpel, Mat. 21.43.
2. For the inward Conceſſion of Souls, or Effectual Vocation; Luk 17.21.
3. For Life Eternal, Joh. 3.2.
COME] i. e. Let it be manifeſted, propagated, perfected, and ſo I come to the Anſwer it ſelf: They that truly deſire that God's Name ſhould be hallowed, will Pray that his Kingdom may come: the things to be Prayed for, as properly relating to the Petition, are expreſſed in the Anſwer, and they are reduced to three Heads.
1. REFERRING to the Kingdom of Sata…; that it may be deſtroyed. This is properly included, becauſe theſe two Kingdoms are inconſiſtent: the more Subjects Satan hath the fewer Chriſt will have: And when we Pray for any thing rightly, we Pray for all that is needful in order to it: and here we are particularly to Pray;
1. For the Subverſion of Heatheniſh Superſtition in the World, that all Idolatrous Worſhip may be Deſtroyed becauſe by it, Satan rules in the World; for God cannot be ſerved by ſuch as Worſhip Idols, … Cor. 6.16.
2. That the Devils Inſtruments may be Subverted; thoſe factours of his Kingdom, that uphold Satan's Intereſt among Men.
3. That all Satan's Policies & Crafts may be perverted & overturned; in a word, that Chriſt would bird the ſtrong Man and caſt him out
2. REFERRING to the Kingdom of Grace: We Pray for the Advancement of it; that it may be ſet up and exalted, and rightly exerciſed in particular.
1. That Chriſt may he owned King of the World: that Crowns and Scepters may be thrown down at his Feet, and He alone exalted; that this may be verifyed more and more, Ibil. 2.9, 10, 11.
2. That Chriſt may have many Subjects: it is the Glory of a Prince, &c.
We muſt Pray for a large Kingdom for Jeſus Chriſt, and that both in reſpect of his viſible and inviſible Kingdom,
1. His viſible Kingdom: Pſal. 81.13. — 72.8.
2. His inviſible: That the Spirit may be poured out plentifully: We are here to Pray for the Work …f Converſion: the bringing Men ſavingly home to Chriſt
3. That Chriſt's Laws and Ordinances may be Obeyed: that there may be a ſubjection of his Profeſſed Subjects to him in all things; that there may be Order in his Churches, and Orderly Walking; that His Authority may be kept up, his Fear may dwell in the Hearts of his People
4. That thoſe that are of his Kingdom, may be kept faithful to him.
We Pray againſt Apoſtaſy. And here in order to theſe things, there are divers things to be Pray'd for, referring to this Petition, viz
1. That Chriſt would ſend forth Labourers, Mat 9.38.
2. That he would ſpread his Goſpel abroad
3. That he would fill his Miniſters with his Spirit, and Miniſterial Gifts & Graces; and Bleſs means for the raiſing more up for that Service.
4. That he would make the great ones of the World, favourers of his ways and people; Iſa. 49.23. —
5. That he would be with his Miniſters. Mat 2… 20. —
6. Subdue our Hearts, and root our all carnal oppoſition to him, and reign in them by his Spirit and Law.
III RESPECTING the Kingdom of Glory, That it may be haſtened. And this reſpects the ſecond coming of Chriſt, when he ſhall come to judge the World, and compleat the whole Work of his Mediatourly Kingdom; and flame out to the World Illuſtriouſly, and take his People home to himſelf. The People of God are to think of, expect, wait for, and delight in this Day, and hence Pray for it. Cant. 8. ul…. Rev. 22.20. 2. Tim. 4. …. And here we are particularly to Pray that we and all his Elect may be fitted for it; that he would bring in his Choſen, that he would expedite his Work, given being to his Promiſes, and accompliſhment to Scripture-Prophecies, and ſo make way for this Kingdom. Now it is needful that we Pray for the coming of God's Kingdom, becauſe herein his ma…eſtative Glory is moſt of all made to appear. None will really actively hallow God's Name, but they that entertain his Kingdom, and are voluntary faithful Subjects of it.
USE. I. HENCE, how few are there, that do indeed deſire the Glory of God … Mary are ſo far from really Praying, thy Kingdom come, that they do all they can to hinder it, viz.
1. All Perſecutors of true Religion.
2. All Scoffers at the power of Godlineſs, and ſuch as reſt in a form of Godlineſs, 2 Tim. 3.5.
3. All Tempters of others to Sin.
4. All Impenitent Sinners under the Means of Grace.
USE. II. Exhortation, Let us herein Sanctify God's Name by Praying for the promoting Chriſt's Mediatourly Kingdom. Hence,
1. Have a care of hindring this Kingdom. Prayer that is right, will not be contradicted by Practice.
2. Do all you can to forward it. And for Motive conſider,
1. As God's Glory, ſo your Felicity is her…in concerned.
2. Conſider, that Chriſt deſerves the Kingdom. He has …arnt it, and it is fit he ſhould have it.
3. Conſider the Miſery of all that are out of this Kingdom.
4. The happineſs of thoſe that ſhall be found truly in the Kingdom of Grace, when the Kingdom of Glory comes; Then Chriſt will appear in full Glory; then all oppoſite dominion ſhall be put down, then ſhall you reign with him for ever.
QUESTION CIII.
WHAT do we pray for in the third Petition?
ANSWER.
IN the third Petition, which is [Thy Will be done in Earth as it is in Heaven] we pray that God by his Grace would make us able and willing to know, obey, and ſubmit to his Will in all things, as the Angels do in Heaven.
THIS third Petition reſpects the Adminiſtration of his Kingdom, according to his Sovereign Pleaſure, for his getting and promoting of which, we prayed in the former, and all means of advancing his Glory or Hallowing his Name. In the Petition are three things,
1. The poſitive thing Petitioned, thy Will be done.
2. The Latitude of the Petition, on Earth.
3. A comparative Degree, as it is in Heaven.
The opening theſe three will ſhew us what we ought to Pray for, by this Petition.
1. THE thing Petitioned, thy Will be done.
1. By the Will of God underſtand two things,
1. The Eſſential Will, or the Divine Eſſence it ſelf; to which, according to Man, we aſcribe a Will, becauſe he is a Cauſe by Counſel; and that Will in us, is a Faculty, chuſi…g, approving, determining.
2. The Effects of this Will, which are of two ſorts, viz.
1. His Decreeing Will, or Counſels, that are in his breaſt from Eternity, called the good pleaſure of his Will, Eph. 1.5. according to which, he manageth all his Works of Creation, and Providence.
2. His Declared Will, in which he manifeſts ſo much of his Pleaſure, as he ſees meet: And that
1. In his Word called his pr…ceptive Will, becauſe therein, he lets us know what is our duty.
2. In his Works, which is his Providential Will; by the things wrought in the World, we diſcover what was decreed from Eternity.
Theſe two laſt are properly intended in the Petition. Hence the things pray…d for, are, 1. In reſpect to his Decre…ing Will, we pray, 1. That God would fulfil his own purpoſes, and give us Hearts to let his Infinite Wiſdom, and holy Will do its pleaſure, Mat. 26.29. Act. 21.14.
Qu. BUT is it not lawful to Pray againſt God's decreeing will?
Anſ. 1. ALL true Chriſtians know & believe that God hath in infinite Wiſdom unalterably decreed what comes to paſs; therefore to Pray againſt the Decree directly, or that God would alter his purpoſes, is ſinful, Numb. 23.19. 1 S…m, 15.29. 2. Yet the Decree is not the Rule of our Petition, but the Command, …t. 2….2…. Hence, if in Obedience to a Command, &c. So Abraham prays for S…d…m. 2. But If God reveal his Decree poſitive, &c. J…r. 7.16. O…ly obſerve, God ſometimes threatens, but it is with a reſerved …dition, then we Pray, as Jer. 18.7. 2. In reſpect of his Commanding Will we muſt Pray, that we may … it, and obey it. Hence, 1. That he would inform us of it, Pſal. 119.33. 2. That he would ſubdue the oppoſition of our Hearts againſt it. …ſ 14.2. 2. That he would make … to be in love with his Law. Pſal. 66.11.…. In reſpect of his Providential Will, we are to Pray for a Submiſſion to it, and that in all things. And here we Pray, 1. For an Heart to approve what God doth, 2 …n. 2 … 1…. That we may not think or ſpeak hardly of any thing that …e…lls us, J…b. 1.2…. 3. Thatwe may have pa…e … and joy to honour God under all his Providences, Col. 1.11.
Q. …T is it not l…ul to deprecate all ſuch Providences?
Anſ. Yes, and mourn under them too. But,
1. We muſt m…ur… more at the Cauſe then at the Effect.
2. Our Deprecations muſt be with ſubmiſſion. Mat. 26.29.
2. THE Latitude of the Petition: On Earth. Which phraſe implies both the Excluſiveneſs and Incluſiveneſs of the Duty. 1 Excluſively; it is limitted to Earth; Angels and Gloryfied ones need not our Prayers; Prayer is an Ordinance, an help, a part of the glaſs; and therefore they that are above Ordinances are not in want of it. 2. Incluſively; We muſt Pray that the Will of God may be actually here done by all Men; and ſubmitted to by our ſelves, and by others; Pſal. 67.2. It relates properly to Mankind; for Devils are not to be Prayed for. Inferiour Creatures do in their kind the Will of God, but Earthly Men are Rebellious. We are to Pray for the Wicked and for the Godly.
3. THE Comparative Degree of this Duty; as it is in Heaven: Heaven is a place of C… formity; by Heaven (by a Metonymie) underſtand the Angles eſpecially: by that note of compariſon, as, underſtand not ſo much Parity as Similitude: we cannot expect ſuch degrees of Obediential Subjection, but we muſt Imitate them: and yet we ought not to reſt any degree ſhort of theirs. Angels are very Obedient; Pſal. 103 2 we muſt Pray that we may Live like them, Now their Imitable Obedience appears in ſeveral things,
1. They do God…s Will with great Freedom and Willingneſs, no reluctancy: be the Service what it will, they are ready.
2. Angels do God's Will with ſpeed; as ſoon …s the Word is given, thay fly to the Work, Dan. 9.2.3. They do it Indefatigably.
4. Conſtantly.
5. Faithfully.
6. With all their might.
USE. I. HENCE what great Cauſe is there of Mourning to ſee God's Will ſo little known, and dene in the World, by our ſ…lves & others; by the Wicked, and by the Godly. Look every where, &c.
USE. II. LET it put us upon it to be earneſt in this requeſt. Conſider,
1. The Rebellion of out Wills, is ſuch as none but God …n ſubdue.
2. The rot doing of God's Will is the reaſon of all the miſchiefs that come upon the World. Pray therefore ever our own unruly Hearts, Pray ever an hard hearted Gereration, Pray that God would enable others to do his Will; Pray that we may do it, yet now more than ever.
USE. III. TO teach us Patience in all Providences whatſoever.
QUESTION CIV.
WHAT do we pray for in the fourth Petition?
ANSWER.
IN the fourth Petition, which is [Give us this day our daily Bread, we pray, that of God's free Giſt, we may receive a competent portion of the good things of this Life, and enjoy his Bleſſing with them.
WE have conſidered the Three firſt Peti…ions already, which refer to the Glory of God; ſhe other Three that follow, reſpect c…r own, and our Neighbour's good. by the order of the Petitions we learn …ut Savi…u…s …irect on, Mat. 6.33. Of theſe Three, the firſt relate to our outward Man, the two la…ter to our Souls. The Former of theſe now. In the Petition obſerve,
1. The Thi…g Pe…tioned, Br…d.
2. The nature of i…, d…ily ….
3. T… relation, Our.
4. The time, …s ….
5. Th… way of Communication. Give.
6. T… … of Us.
The meaning of the whole is …rie…y comprized in the Anſwer.
1. …Y Bread underſtand the good things of this Life. Bread is one of the chief ſupports of Life. Hence, by a Sy…ecdeche, all things that are needful & uſeful for the ſupport of the Bodily Li…e Prov …1.14. Papiſtsinterp…et it of Sacramental Bread, thinking it too mean to Pray for …urward thi…gs; but in vain. Jacob prayed for it, Gen. 2…. ult. Agur, Prov. …0 7. The things here to be Prayed for are,
1. Food and Rayment, Gen. 28 ult.
2. Health, Jam. 5 13.
3. Preſervation of our Bodies from Danger and Death.
4. Liberty from Bondage & Servatude.
5. Peace.
2. BY lail… B…ead we underſtand a competent Portion of the…s;e go…d things. The word here uſed is obſcure, but ſome Interpreters underſtand by it. Bread …flicient for the day. Agur ſeems to give a good interpretation of it, Prov. 30 7 It inte… not only what is abſolutely neceſſary, bu… what is for convenience and comfort Such as we may diſcharge our duty with, and ſe…e God cheerfully; a moderate Portion: And hence, under this Head, we Pray for God's bleſſing upon and with our outward Mercies. viz.
1. That the Lord would preſerve the…e comforts to us from loſs, and deſolation: Our Houſe from Fire, &c. Pſal. 127.6 g…n. 2. That he would give us an Heart to make uſo of theſe thi…gs f…r our C…mfort, E…. 2.24. — 3.12.
2. That he would comfort us by them, Mat. 4.4.
3. When we ſay give, it ſigni…ies, that we are to expect a…l this from God, as a …r…e Goſt. Hence,
1. In asking theſe things, we muſt confeſs out own unworthineſs of them, that we merit them not; that we have forfeited the right … given us, in Innocency: that though the leaſt of Mercies, y…t too …ig f…r us, as to our own worthineſs, Gen. 32. ….
2. Hence, we muſt … them humbly, with great ſubmi…tion, as Beggars an Alms.
3. We muſt be willing to want for them.
4. We muſt ask them in Chriſt's Name not pleading any good deeds of our own, for we never did more than our duty, not that neither.
5. If God delay, we muſt count it no Injury, nay if he dany them, we muſt not charge him with injuſtice.
6. We muſt take what he gives us with Thankfulneſs. Furthermore we muſt ſay give, as acknowledging that our labour fignities nothing without his Bleſſi…g.
4. WHEN we ſ… this Day, we are therein to profeſs our …nſtant and continual dep…ndance upon …im f…r our outward Comforts. And this is right for Children. And here.
1. We acknowledge all to depend upon him, not only for the beſlowing it, but the continuance of it; every days preſervation of our Conforts is of him, and to be ſought; we therefore ask him to preſerve our Comforts; not that it is Sin to have more than for a day; but it is a Sin to thank that it ſahll be ours a day longer than he will.
2. We Pray for a Spirit of Contentation, and againſt Soll…; if God gives us preſe…t Supplies, we muſt pray, that we may be ſatisfied. — We profeſs our truſt in God, and reliance on him continually. — We pray againſt diſtracting Cares, and Sollic…tude: Thought-taking for to M…rrow; and …ear of Starving though we have but as we need it.
5. WHEN … ſay, our Bread, there are … things Peti…oned, 1 That we may hav… a r…ght to it: And that 1. Spititual: That G…d would of his Grace, reſtore the title l…ſt by the Fall, Gen. 2.17. and that by g…ving it us in Chriſt, and throught his Righteouſneſs and Merit applied, who is made Heir of all things, that we may be joy… he…r, with him. 2 A Temporal Right: Wherein,
1. Our Praying for it excludes not our F…deav…urs, but ſuppoſeth it. Hence we Pray, that G…d would give us a lawful Calling.
2. That he would Bleſs and Succeed us in it. Hence we cannot without impudence Pray over an u…lawful Occupation, nor expect G…d's Bleſſing, we may gain, but it is with a Curſe.
2. We …ray for the convenience of it: Our bread: i. e. Such a Portion as … ſunable for our Eſtate and Condition that God hath put us in; as God hath put Men into various Conditions in this Life, ſo there is a part ſuitable to this condition, whence that may be Pride in one which is Frugality in another. And there is alſo a Convenience in reſpect of the Soul, ſuch as ma beſt ſuit it, to ſerve God. Prov. 20.8.9.
USE, 1. SEE then their Sin, who.
1. Sece the things of this Life, without Prayer to God, truſting to their own Ability & Induſtry.
2. Quarrel with God about his Providence, if he doth not Anſwer them in their exorbitant deſires.
USE. II. EXHORTATION.
1. Would you have your outward Affairs to Proſper; commend them to God If you meet with D…appointments, Examine, &c.
2. See God in all Providence referring to your Outward Man, to praiſe him, or to be humbled under his Hand.
QUESTION CV.
WHAT do we pray for in the fifth Petition.
ANSWER.
IN the fifth Petition, which is, … And forgive us our De…s, as we forgive our Debters. we Pray that GOD for CHRIST's ſake would freely Pardon all our Sins, which we are the rather encouraged to ask, becauſe by his Grace, we are enabled from the Heart to forgive others.
THE fiſt Petition of the ſecond part reſpecting Temporal Bleſſings, hath …eer confidered, the two following reſpect Spiritual: and in that, there are two of them to one of the other. Teaching us, that our care for our Souls, ſhould be double to that of our Bodies. If any Object againſt the order of the Petitions, Why we are taught to Pray for Temporal before Spiritual; when he …ids us, Mat. 6.22. Se…k fir…t the Kingdone of God, &c. I Anſwer, the firſt intends the Princ…nal: but there may be theſe Reaſons for th…s Order.
1. The Spiritual Bloſſings are muſt needful; yet Temporal are moſt ſenſible; and becauſe it comes in by the Senſes, Chriſt begins here.
2. God by Temperal Bleſſings, wins upon the Soul to ſeek Spititual ones.
2. Chriſt thus ſt…ngthe…s the following Petitions; ſhewing that it we depend upon God for a piece of Bread, much more for Spiritual Ble…ngs.
The two f…llowing Petitions may be conceived to involve in them all the Spiritual Benefits that Chriſt hath purchaſed for his People, which God hath in his hand to diſpoſe, and we muſt go to him for them; the former eſpecially reſpects Juſtification, and may contain Adoption under it, the latter reſpects Sanctification directly, and Glorification conſequently, as the Perfection of it; the firſt of theſe is now to he conſidered. and it hath a peculiar reſpect to Juſtification, but it is to be looked upon as involving Adoption, which is not mentioned, but preſumed. Here we are to Pray to God as a Father, and therefore every one that would Pray right, and in Faith, ought to ſee to his ſtate of Adoption, as was intimated in the Preface. In the Petition 2 things,
1. The thing Petitioned, Forgive us, &c.
2. The Modification of it, as we Forgive, &c.
Of theſe particularly,
1. IN the Thing Petitioned, or in the Matter of the Petition, there are two things.
1. The Grace ſought for, viz. Forgiveneſs; the word properly ſignifies to ſend a thing away; to remove it from one; it is uſed for a Man's remitting of a Servant, or a Debtor, by taking off his Servitude or Obligation from him, and is fitly applyed to Juſtification, in which Sin is ſent away from the Man, typifyed by the High Prieſt's confeſſing the Sins over the Scape G…at, &c.
2. The ſubject matter about which this Forgiveneſs is requeſted, Our Debts; Sins are therefore called Debts, becauſe we give our ſelves to the Penalty of the Law, by reaſon of them; we have by them run our ſelves on the Score to Divine Juſtice. Hence in the Parable, Luk. 11.5. called our Sins, this is expreſt in our Anſwer, that God would, &c.
There are five Concluſions here contained for the opening this truth;
1. That we are all guilty of Sin, this is the ſtate into which all Mankind are fallen; all are Sinners: Rom. 6.12.
2 That by vertue of Sin, we are become Debtors to the Law of God. All Sin is either of Omiſſion or Commiſſion; by both we are made Debtors: by Omiſſion, we neglect to Pay the Tribute: by Commiſſion we abuſe all his Goodneſs: And this Debt is an Obligation either to Pay the Debt, or to go to Priſon till it he paid Mat. 5.25, 26.
3. That there is no way to get this Debt diſcharged, but in a way of Forgiveneſs. Forgiveneſs is properly the diſcharging of a Sinner from the guilt of his Sins, by the Application of the Merit and Satisfaction of Chriſt to him. Hence in the Anſwer. For Chriſt's ſake there muſt be a ſatisfaction, alſo Juſtice is not ſatisfied, there muſt be an application of it to us, elſe we are not proſited by it. This is the only way to be diſcharged … will appear,
1. From the greatneſs of the Debt.
2. From the Nature of that Debt or Offence.
3. The Impotency of the Creature.
4. This is the way to obtain Forgiveneſs; Jeſus Chriſt was provided for that end, Joh. 1.29
5. That hence Forgiveneſs is a Grace that is dayly to be Prayed for.
Object. BUT Believers are Forgiven once for all, Justification is an Act of God, and a State of the Creature.
Anſw.
1. WE ſin dayly.
2. There is the Merit of Death in that Sin.
3. If the ſin be Preſumptuous, God is provoked by us, Hence,
4. There are Temporal Chaſtiſements.
5. The ſenſe of Forgiveneſs may be loſt in a great Meaſure by ſuch ſins.
6 Hence, we need to call for farther Teſtimony, and the Fathers Reconcilement to the Child which is worth asking, though we know our ſelves Children.
AND let it be farther here obſerved, that Forgiveneſs, which is one part of Juſtification, implies, by a Synecdoche, the other part, viz. our being adjudged to receive the reward of Life and Happineſs, by the Imputation of Chriſt's Righteouſneſs, and is therefore to be Prayed for, by this Petition.
2. FOR the Modification of the Petition, As we Forgive, &c. This doth not ſet a Law to God, or give him a pattern, but is only a Subſcription to God's order of pardoning, which he hath required, Mat. 6 14, 15. it is our ſhewing a Conformity of Heart to God, that we are like him, that we have his Grace in us, and there is great Reaſon; For,
1. If there be a due ſenſe of the greatneſs of our Sins, it will make all the wrong we have received, little in our eſteem
2. The apprehenſion how little we deſerve Pardon, will put us to conſider what manifold Reaſon there is, that we pardon others.
3. How can we ſay, that we Love God, if we Love not our Brother, 1 John 4.20. and if we Love them, we will readily Forgive them.
USE I. TO quicken all to be much in this requeſt. Conſider,
1. If we are Unbelievers, unpardoned,
1. We are undone without it.
2. There is Forgiveneſs with God for Sins
3. God will be Glorifyed.
4. You will be Happifyed.
2. If Believers are Pardoned,
1. This is the way to keep up the Peace between God and your own Souls.
2. It will be a mean to keep you more Watchful againſt Sin.
USE. II. TO teach us, if we would ſpeed, let us be able to ſay, we have forgiven; to quicken us, conſider Chriſt's Parable, Mat. 18.23. &c.
QUESTION CVI.
WHAT do we pray for in the ſixth Petition:
ANSWER.
IN the ſixth Petition, which is [And lead us not into Temptation, but deliver us from Evil,] we pray, that God would either keep us, from being tempted to Sin, or ſupport and deliver us, when we are tempted.
THIS is the Sixth and laſt Petition: the next foregoing Prays for Juſtification and Adoption, this for Sanctification and Glorification: under which Four are compriſed all the Benefits we receive by Chriſt, Spiritual. In the former we Prayed that Sin might be Pardoned in this that it might be done away or purged: The order of the Petitions is according to the order of the Benefits of Chriſt; for thence all come to the Soul at the ſame time: We are juſtified and Sanctifyed at the ſame time, yet there is a precedence in the nature of the things; the one is relative, the others is real: the one is in an Act, the other is in a Work, the one is perfect, the other is imperfect at firſt, and carried on ſucceſſively. Some make two Petitions of this, that ſo they may make Seven in all, not ſetting aſide the tendency to Superſtition, judging the number Seven would not be ſo material, yet it is certain, the matter of the Petition is one, and not two. The thing Prayed againſt in each part is Sin, and therefore moſt properly belongs to one Head. The Petition is expreſſed Negatively and Affirmatively; there is a Deprecation and an Apprecation. The joyning of this Petition to the other, intimates, that when Pardon is ſeriouſly ſought for, there will be alſo a ſeeking for Purification. The following of this Petition after the former, tells us, that a Perſon may be Pardoned, and yet not free from Complaints, and being prevailed over by Sin.
THE Anſwer takes up the meaning of both parts comprehenſively, but needs a little Explication.
1. WHEN we Pray, Lead, &c. we pray that God would keep us from being Tempted. Temptation was conſidered under a double reſpect,
1. As offered.
2. As Embraced, or Entertained.
As to the firſt of theſe, we cannot abſolutely Pray againſt it as long as here; becauſe God hath revealed it to be his Will, that we ſhould meer with Temptations to Sin: yet here this requeſt hath place.
1. With ſubmiſſion, we may Pray againſt them as evil things, but ſo far as God ſees meet, they may not be.
2. With reſpect to the time of coming; that God would it us for, and bring us in his time, to the place where Temptation ſhall be no more.
But with reſpect to the Second, it is more peculiarly intended: And the Sum is, that if Temptation comes, it may not prevail. Lead &c. Some read it, Suffer us not to be led; to avoid the making God the Author of Sin; but the word is active: And tho' God is not the Author of Sin, yet he hath an Hand about it: In every Sin there is an Action that is good as an Action; and the Obliquity of it, which is Sin, &c N… Action without God. We here confeſs,
1. That we are liable in our ſelves to be born down by Temptations.
2. That we are not our own keepers, but our Enemies are too much for us.
3. That God can either preſerve us, or leave us: Our requeſt therefore is, that he would not ſuffer the Temptation to be powerful, by doing that which may give it an advantage.
1 That he would not leave us to our ſelves, and Corruptions, but guard us.
2. That he would not ſuſpend his Grace, or take it away from us.
3. That he would not ſuffer us fooliſhly to expoſe our ſelves. Here therefore we properly Pray for his good Spirit to warn us, counſel us, influence us, fill us with his Grace, help us to reſiſt, &c.
2. WHEN we Pray, but Denver, &c. we Pray that God would ſupport, &c. Evil is in itſelf troubleſome, and harmful to us: It is either Temporal, or Spiritual. The former not in this Petition, but the Fourth. In the Greek it is, the Evil, with the Article. Hence ſome underſtand it, the Devil; and he indeed is the Tempter But there is Sin, which is the Evil of Temptation, and the fruits of it. The word tranſlated deliver, ſignifies to pluck a thing away by main force. And there is a twofold deliverance here intended, according to our preſent order,
1. IN reſpect of the Temptation offered. When a Chriſtian finds himſelf aſſailed, he is then to Pray to be delivered from the force of it; and this is the poſitive Apprecation oppoſed to the former Deprecation; we Pray that we may not Sin, though Tempted. And to this belongs our Praying,
1 That God would diſcover the Temptation to us, that we be not cheated
2. That he would ſtint the Temptation, that it be not beyond bounds.
3. That he would ſeaſonably put his Fear into us, that we may be afraid of Sin
4 That he would give freſh ſupply of Grace
5 That he would give preventing Grace, withdraw the fewel, &c.
2. IN reſpect of the Temptation entertained. A Chriſtian is ſometimes led Captive by a Temptation. He falls into Sin, and now he is to Pray for Deliverance Hence to this Petition belongs,
1. Confeſſion of Sin, Aggravations of it.
2. Taking ſhame for it.
3 Burden of it, when under it crying for help.
4 Not contenting our ſelves with Pardon, but ſeeking power over it.
We here Pray for Repentance; that God would make it evil and bitter, and make us hate it more, and be more watchful againſt it: That he would bruiſe Satan, &c Then we Pray, that he would make way for our final deliverance; that Sin may die daily, and we may be perfecting Holineſs.
USE. I. SEE what a folly it is to reſt in hopes of Pardon, and not regard Sanctification.
USE II. TO urge us to be much in Prayer againſt ſinful Corruptions. Conſider,
1. Our Tempters are many & ſubtle.
2 Our ſtrength is ſmall.
3. Our corruption is great.
4. The conſequence is weighty; every Sin provokes God, wounds the Conſcience, brings Sorrow.
5 Our whole dependance is on God, who will be ſought to, &c.
QUESTION CVII.
WHAT doth the Concluſion of the Lord's Prayer teach us?
ANSWER.
THE Concluſion of the Lord's Prayer, which is, [For thine is the Kingdom, and the Power, and the Glory, for ever, Amen.] teacheth us to take our Encouragement in Prayer from GOD only, and in our Prayers to praiſe Him, aſcribing Kingdom, Power, and Glory to Him, and in Teſtimony of our Deſire and Aſſurance to be heard, we ſay, Amen.
IN the Concluſion two parts, a Doxology, and a Seal; the meaning of both which is included in the Anſwer.
1. IN the Doxology, there are two things, one implyed, the other expreſt
1. That which is implyed is, That we take our Encouragement in Prayer from him only; this is intimated in the Illative [For] which ſhews that it is brought in by way of Argument.
2. That which is expreſſed is, that Praiſing of God belongs to our Prayers, and what the Praiſe is that is to be given him, viz. Aſcribing, &c.
For a more full underſtanding of theſe, we may enquire,
Queſt. 1. WHAT is meant by Kingdom, &c.
Anſw. 1. A Kingdom is here put for Sovereign Authority, Supream Juriſdiction or right of Governing & Ruling over all things; it is the higheſt Power among Men. Now the Kingdom of God is the Government of the whole World, and all things in Heaven and Earth by his Pleaſure, Pſal. 29.13.
Anſw. 2. The Word Power doth not here ſignify Authority, this is implyed in Kingdom, but a power of Efficacy, theſe two are by Men ſeparated, &c.
Anſw. 3. Glory ſignifies an high eſteem, & includes in it high Thoughts, and magnificent Expreſſions: which Glory follows the former; as God is King and Mighty, ſo he ſhould be highly eſteemed and magnified.
Queſt. 2. WHY are theſe to be Aſcribed to God?
Anſw. 1. IN Reference to God, they are the Praiſe due to his Name, and he expects to be Glorified by all that draw near to him.
Anſw. 2. In reſpect of our ſelves; there are ſeveral grounds for it, viz.
1. To teſtify our high eſteem of him; acknowledgment is a neceſſary Ingredient in Prayer; for Prayer is a part of Worſhip.
2. To confine our Prayers to him alone; for it is only ſuch an one that is an Object ſuitable for us to Pray to, Exod. 15.1, 2, 11. Pſal. 86.2.
3. To ſtrengthen our Faith in God Prayer without Faith, is of no worth; now theſe help Faith. — This encourageth us to Pray earneſtly, it tells us that we have a God to go to, who is not like Idols, that have Eyes, and ſee not, &c. We are hereby certifyed that we are at the right Door.
4. To Quicken to Humility & Holineſs in our Prayers: when we conſider what vile Creatures we are, we oppoſe the conſideration, what a Glorious one we draw near to.
2. HERE is the Seal of Prayer in the word Amen: Our Anſwer ſaith, It is a Testimony of our Deſire and Aſſurance to be heard; the word is uſed in Scripture in three or four ſenſes.
1. As an Adveth, and ſo it is an Aſſeveration, and it is tranſlated, Verily.
2. As a Verb in the Optative; and there it expreſſeth an inflamed Deſire; Hence Tranſlated, So be it.
3. As a Verb in the Indicative Mood; and then it ſignifies Aſſurance; and is as much as, I believe, 1 Cor. 14.16.
Now our Anſwer ſuitably extends it to both theſe latter ſenſes: it is a w…nding up the Prayer with Faith and Hope, and an expreſſion of deſire and credit. It ſpeaks theſe two things,
1. That in our Prayers we are in earneſt, do nor Compliment with God.
2. That we ask and rely upon him for an Anſwer, leave it with him, truſt in him;
and both of theſe are neceſſary Ingredients in Prayer: for not to diſire heartily, is to diſſemble with the Heart-ſearching God: and he anſwers according to the deſires of his People. And Faith is that which commands the Bleſſing: Be it according to thy Faith. Yea, and the Soul is ſatisfyed in Praying according as it believes. And in a Word, theſe two Graces are the proper diſtinguiſhing notes, between a formal hypocritical, and ſincere Prayer to God.
USE. TO quicken you to theſe two things,
1. Be ſure to Addreſs your ſelves to God, as ſuch a God: taking all your encouragement in Prayer from Him only, and in your Prayers to Praiſe Him.
2. Make Conſcience in all your Prayers to have the Amen: Get your Deſires ardent; Feel you wants, and get Faith up, acting on the Power and Promiſe of God.
FINIS.