long profession of religion? There is a promise which our Saviour
himself took encouragement from, though never liable to any fear of this
nature, which a believer may apply to himself, as affording relief
against these fears and discouragements, in Psal. xvi. 8. ‘I have set
the Lord always before me; because he is at my right hand, I shall not
be moved.’ And there is another which is more directly applicable to
this case, in 1 Cor. i. 8. ‘Who shall also confirm you unto the end that
ye may be blameless in the day of our Lord Jesus Christ.’ And if he is
fallen, and, at the same time, afraid that he shall never be able to
rise again, and recover what he has lost, there is another promise in
Psal. xxxvi. 24, 28. ‘Though he fall, he shall not be utterly cast down;
for the Lord upholdeth him with his hand. The Lord loveth judgment, and
forsaketh not his saints:’ And God also says, in Heb. xiii. 5. ‘I will
never leave thee, nor forsake thee.’
(_7th_,) If a believer be under divine desertion, which he may be, and
yet kept from apostacy; if he is mourning after the Lord, and earnestly
desiring that he would return to him; he may take encouragement from
that promise in Psal. xlii. 5. ‘Why art thou cast down, O my soul; and
why art thou disquieted in me? hope thou in God, for I shall yet praise
him for the help of his countenance.’ And, in Jer. xxxi. 13, 14. ‘Then
shall the virgin rejoice in the dance, both young men and old together:
For I will turn their mourning into joy, and will comfort them, and make
them rejoice from their sorrow. And I will satiate the soul of the
priests with fatness, and my people shall be satisfied with my goodness,
saith the Lord.’
(_8th_,) Is he cast down under a sense of the guilt of sin, and afraid
of the punishment that will ensue? there are many promises in the word
of God that respect the forgiveness of sin, in Psal. ciii. 3. ‘Who
forgiveth all thine iniquities: who healeth all thy diseases.’ And, in
Psal. cxxx. 4. ‘There is forgiveness with thee, that thou mayst be
feared.’ And, in Isa. xliii. 25. ‘I, even I am he that blotteth out thy
transgressions for mine own sake, and will not remember thy sins.’
(_9th_,) Is a believer afraid of the last enemy, death, by reason of the
_fear_ whereof _he is all his life-time subject to bondage_: Heb. ii.
15. and Psal. xlviii. 14. ‘This God is our God for ever and ever; he
will be our guide even unto death.’ And, in Psal. xxiii. 4. ‘Yea, though
I walk through the valley of the shadow of death, I will fear no evil;
for thou art with me, thy rod and thy staff they comfort me.’ And, in
Psal. xxxvii. 37. ‘Mark the perfect man, and behold the upright; for the
end of that man is peace.’ Thus we have considered the promises of God
as suited to every condition, and, consequently, as affording matter of
encouragement to us in drawing nigh to him in prayer.
5. Those reproofs for sins committed, and threatenings which are
contained in the word of God, as a means to deter from committing them,
may be improved for our direction in prayer.
(1.) As we are hereby induced to hate sin, beg strength to subdue and
mortify it, and deprecate the wrath and judgments of God against those
that commit it.
(2.) We are hereby led to see our desert of punishment, while we confess
ourselves to be sinners, and to bless God that he has not inflicted it
upon us; but especially if he has given us ground of hope that he has
delivered us from that condemnation which was due to us for sin.
(3.) They will be of use to us in prayer, as we are thereby led to have
an awful sense of the holiness and justice of God, and to draw nigh to
him with fear and trembling, lest we should provoke his wrath by our
unbecoming behaviour in his presence, and thereby bring on ourselves a
curse instead of a blessing.
6. The word of God is of use for our direction in prayer, as it contains
many examples of the performance of this duty in a right manner by the
saints, whose graces, and the manner in which they have drawn nigh to
God, are proposed for our imitation in this duty: Thus we read of
Jacob’s wrestling with God, and his great importunity, when it is said,
in Hos. xii. 4. ‘He had power over the angel, and prevailed; he wept and
made supplication unto him;’ as referring to what is mentioned in Gen.
xxxii. 26, 28. ‘The angel,’ that is, Christ, says, ‘let me go, for the
day breaketh,’ _q. d._ cease thy importunity, which thou hast maintained
to the breaking of the day; during which time I have given thee no
encouragement that I will grant thy request. Jacob persists in his
resolution, and says, ‘I will not let thee go, except thou bless me;’
that is, I will not leave off importuning thee, till thou givest me a
gracious answer: Upon which, our Saviour says, ‘as a prince hast thou
power with God,’ that is, with me, ‘and with men,’ to wit, with Esau thy
brother, ‘and hast prevailed:’ So that he shall do thee no hurt, in ver.
28. but his heart shall be turned toward thee.
Again, we read of Abraham’s humility in prayer, when he says, in Gen.
xviii. 27. ‘Behold now, I have taken upon me to speak unto the Lord,
which am but dust and ashes.’ And, in ver. 30. ‘Oh! let not the Lord be
angry, and I will speak.’
We also read of David’s sincerity, in Psal. xvii. 1. ‘Attend unto my
cry, give ear unto my prayer that goeth not out of feigned lips;’ and of
Hezekiah’s addressing himself to God with tears in his sickness; upon
which, he immediately received a gracious answer, in Isa. xxxviii 3, 5.
and when he was recovered, he gives praise to God, in ver. 19. ‘The
living, the living, he shall praise thee as I do this day: The Father to
the children shall make known thy truth.’
We have an instance of Jonah’s faith in prayer, when his disobedience to
the divine command, had brought him into the utmost distress, in Jonah
ii. 2, 4. ‘Out of the belly of hell cried I, and thou heardest my voice.
Then I said, I am cast out of thy sight; yet will I look again toward
thy holy temple.’
We have also an instance of Daniel’s drawing nigh to God with an
uncommon reverence, and awful fear of his divine Majesty, and an account
of the manner in which he addresses himself to him, with confession of
those sins which Israel had been guilty of, in Dan. ix. 4, 5. ‘I prayed
unto the Lord my God, and made my confession, and said, O Lord, the
great and dreadful God, keeping the covenant, and mercy to them that
love him, and to them that keep his commandments: We have sinned, and
committed iniquity, and have done wickedly, and have rebelled, even by
departing from thy precepts, and from thy judgments.’ And we have this
humble confession and supplication, continued to ver. 19. and then an
account of the success thereof, in the gracious answer that God sent him
by an angel from heaven.
We also read of Joshua’s interceding for Israel, when he ‘fell upon his
face before the ark of the Lord, with his clothes rent,’ Josh. vii. 6.
and we have the plea that he makes use of in ver. 9. ‘What wilt thou do
unto thy great name.’
We have also an instance of fervency in Moses, (when pleading for the
people, after they had worshipped the golden calf,) who prefers God’s
glory to his own happiness; and had rather have no name in the church,
or be _blotted out of the book which_ God had _written_, than that his
_wrath_ should _wax hot against Israel, to consume them_; of which we
have an account in Exod. xxxiii. 10, 11, 31, 32.[110]
There are many other instances of this nature mentioned in scripture;
which, for brevity sake, I pass over; and, indeed, the whole book of the
Lamentations is of use to direct us in prayer, under pressing
afflictions, either feared or undergone; and the book of Psalms is a
directory for prayer to the believer, suited to every condition which he
may be supposed to be in, and of praise for mercies of all kinds,
whether temporal or spiritual. And the same may be said of many other
parts of scripture.
From what has been said concerning the word of God being a direction to
us in prayer, we may infer,
(1.) That, as reading the scriptures in our families and closets, is a
great help to raise our affections, and bring us into a praying frame:
So the application of scripture-doctrines and examples to our own case,
will supply us with fit matter and expressions upon all occasions, when
we draw nigh to God in this duty.
(2.) The pretence of some that they know not how to pray, or that they
cannot do it without a prescribed form, arises, for the most part, from
an unacquaintedness with, or a neglect to study the scriptures, to
answer this end.
(3.) Since the word of God is a directory for prayer, we ought not to
affect modes of expression, or human strains of rhetoric, which are not
deduced from, or agreeable to scripture; but, on the other hand, we are
to use such a simplicity of style, and spirituality of expression, as we
find contained therein; especially in those parts thereof, as are more
directly subservient to this duty.
(4.) It will be of very great use for us sometimes, in the course of our
reading scripture, especially in private, to turn what we read into
prayer, though it do not contain in itself the form of a prayer; as when
we read of the presumptuous sins committed by some, and the visible
marks of God’s displeasure that ensued hereupon, we ought to lift up our
hearts to him, to keep us from them; or, if we have reason to charge
ourselves as guilty of them, that we may be humbled, and obtain
forgiveness from him. And when we read, the excellent characters of some
of the saints, in scripture, we ought to pray that God would enable us
to be followers of them herein; or when, in some parts thereof,
believers are represented as praying for particular mercies, we ought,
at the same time, to lift up our hearts to God for the same: This will
be a means, not only to furnish us with matter and proper expressions in
prayer; but to excite our affections when we engage in this duty, in
those stated times which are set apart for it. This leads us to
consider,
III. That there is a special rule of direction contained in that form of
prayer which Christ taught his disciples, commonly called _the Lord’s
prayer_. This prayer is mentioned only by two of the evangelists, _viz._
Matthew, in chap. vi. 8,—13. and Luke, in chap. xi. 2, 3, 4. in which we
may observe, that though there be a perfect harmony between them, as
there is between all other parts of scripture, as to the matter or sense
of them; yet it is obvious to all who compare them together, that there
is some difference as to the mode of expression; particularly as to the
_fourth_ and _fifth_ petition, (and that not only in the translation, as
being sufficiently just, but in the original) which there would not have
been, had it been designed for a form of prayer.
1. In the fourth petition, Luke teaches us to say, _Give us day by day
our daily bread_: Whereas, in Matthew, it is expressed, _Give us this
day our daily bread_, in which there are different ideas contained in
the respective words. This is very common, when the same sense, for
substance, is laid down in different parts of scripture.[111] _Give us
this day our daily bread_, contains a petition for what we want at
present; and, Give us _this, day by day_, implies, that these wants will
daily recur upon us, in which it will be necessary to desire a supply
from God; and therefore, if both these accounts of this petition be
compared together, we are hereby directed to pray, Lord, give us the
blessings which we want at present; and let these wants be daily
supplied, as we shall stand in need of a supply from thee.[112]
2. In the fifth petition, Luke directs us to pray, _Forgive us our sins;
for we also forgive every one that is indebted to us_: Whereas, in
Matthew, the expression is very different, viz. _Forgive us our debts as
we forgive our debtors_.
3. The evangelist Luke leaves out the doxology, _For thine is the
kingdom, and the power, and the glory, for ever. Amen_; which Matthew
adds.
From hence, I conceive, it may be inferred, that our Saviour’s design,
in dictating this prayer to his people, was not that they should confine
themselves wholly to the mode of expression used therein, without the
least variation; for then, doubtless, the two Evangelists would have
laid it down in the very same words; but he rather designed it as a
directory respecting the matter of prayer.
I am sensible it will be objected to this, that the preface, which Luke
prefixes to it, is, _when we pray, say, Our Father_, &c. which seems to
intimate that these very words should be used, and no other: But to this
it may be replied, that the evangelist Matthew, who beyond dispute, laid
down this prayer more fully than Luke does, says, by way of preface to
it, _After this manner pray ye_; which seems to be an intimation that it
was designed rather to be a directory, as to the matter of prayer, than
a form of words to be used without the least variation; and therefore I
cannot but think, that what Luke says, _when you pray, say_, &c. imports
nothing else but, _pray after this manner_.
It farther appears, that our Saviour principally designed this prayer as
a directory, respecting the matter of our petitions, rather than a form;
because it does not explicitly contain all the parts of prayer, nor
particularly, confession of sin, or thankful acknowledgment of mercies.
I say, it does not contain these explicitly, but only implicitly, as a
deduction, or inference from the petitions themselves; as when we say,
_Forgive us our debts_, or sins, this supposes that we acknowledge
ourselves to be sinners. It cannot be denied, but that there are some
expressions which contain matter of thanksgiving; as when we pray,
_Hallowed be thy name_, it implies, a thankful acknowledgment of all
those instances in which God has sanctified his name, as well as a
desire that he would do it, _q. d._ thou hast, in the various
dispensations of thy providence; and in all thine holy institutions, set
forth the glory of thy perfections that thou mayest be adored and
magnified by thy creatures; this we own with thankfulness at the same
time that we desire the continuance thereof. And when we pray, _Give us
daily bread_; we do, in effect, acknowledge the bounty of his
providence, from whence we receive all the comforts of life, and the
large share thereof, which he has communicated to us, whereby our wants
have hitherto been supplied. This, I say, is an implicit direction for
thanksgiving. But if our Saviour had designed that it should be a
perfect form of words, to be used without varying in the least from
them, he would have given us some more full and direct account of what
sins we are to acknowledge, and what mercies we are to thank him for,
which is more plainly contained in some other scriptures, than it can be
supposed to be in this prayer; therefore, it seems to be principally
designed as a rule for our direction what we are to ask for; or how that
part of prayer, which includes in it petition, ought to be performed,
agreeably to the mind and will of God.
Moreover, there is no explicit mention of the Mediator, in whose name we
are to pray; nor of his obedience, sufferings, or intercession, on which
the efficacy of our prayers is founded, which our faith is to have a
great regard unto. These things therefore are to be supplied by what we
find in other parts of scripture, all which, taken together, give us a
perfect directory for prayer; though neither this, nor any other prayers
used in scripture, sufficiently appear to have been designed as a form
of words which we are to confine ourselves to, without the least
variation from them.
As to what is observed in the latter of the answers, under our present
consideration, _viz._ that the Lord’s prayer is not only for direction,
as a pattern, but may be used as a prayer, provided it be done in a
right manner. It is granted that the Lord’s prayer is of use, as a
pattern and rule for our direction, in common with all other prayers
contained in scripture; but the main difficulty relating to this matter,
is, whether our Saviour designed that his disciples, and the church, in
all following ages, should confine themselves to the words thereof, so
far as that the mode of expression should not be, in the least, altered,
or any thing added to the petitions contained therein, how agreeable
soever it be to the sense, and words of scripture. This does not seem to
have been his intention therein; and, as it will not be denied by any,
that every one of the petitions contained in it, may be interspersed and
joined with other petitions to God in prayer, so, when this has been
done, or, at least, the sense thereof expressed in other words, it will
be very hard to prove that it is absolutely necessary that these
petitions should be recollected, and prayed over again, in the same
method in which they are laid down in this prayer, barely for the sake
of our making use of it as a form; especially if this is not expressly
commanded by our Saviour, as it does not sufficiently appear to be, if
what was before observed be true, that those words, _When we pray, say,
Our Father_, &c. implies nothing else but, _pray after this manner_.
However, I would be very far from censuring or blaming the practice
observed by many of the reformed churches, who conclude their _ex
tempore_, or premeditated prayers with it, provided it be done with
understanding, reverence, and suitable acts of faith, as any other
petition contained in scripture may be made use of by us in prayer; not
only in words agreeable thereunto, but in the express words thereof. The
principal thing that I would militate against, is not so much the using
the words, as doing this in a formal way, supposing that the bare
recital of them doth, as it were, sanctify our other prayers; which,
though very agreeable to the sense thereof, are, as some suppose,
rendered so incomplete, that they will hardly be regarded by God without
it. And I cannot but conclude the Papists highly to blame, who think the
frequent repetition of it, though in a tongue unknown to the common
people, is not only necessary, but, in some measure, meritorious. And
the practice of some ignorant superstitious persons, who think that it
may be made use of as a charm; and that the words thereof repeated, as
the Jews of old did their Phylacteries, as a means to drive away evil
spirits, is not only to be disapproved, but it is a vile instance of
profaneness, very remote from the design of our Saviour in giving it.
Footnote 110:
Vide ante vol. I. p. 19. in note.
Footnote 111:
The petition in Luke offered daily, is equivalent to that in Matthew.
Footnote 112:
επιουσιον is found only in this prayer, and rather means _necessary_.
Quest. CLXXXVIII., CLXXXIX.
QUEST. CLXXXVIII. _Of how many parts doth the Lord’s prayer
consist?_
ANSW. The Lord’s prayer consists of three parts, a preface,
petitions, and a conclusion.
QUEST. CLXXXIX. _What doth the preface of the Lord’s prayer teach
us?_
ANSW. The preface of the Lord’s prayer [contained in these words,
_Our Father which art in heaven_] teacheth us, when we pray, to draw
near to God with confidence of his fatherly goodness, and our
interest therein, with reverence, and all other child-like
dispositions, heavenly affections, and due apprehensions of his
Sovereign power, majesty, and gracious condescension; as also to
pray with, and for others.
In this prayer we are taught to begin our prayers with a preface, and
therein to make an explicit mention of the name of God, and some of his
divine perfections. The preface to this prayer is contained in these
words; _Our Father which art in heaven_. In which we may observe, that
we are to draw near to God with reverence, and suitable apprehensions of
his sovereign power, majesty, and other divine perfections, and with an
holy confidence of his fatherly goodness; and that we are to pray with,
and for others, which may be inferred from his being styled, _Our
Father_; by which we are instructed to begin our prayers with some
expressions of reverence, agreeable to the nature of the duty that we
are engaged in, whereby we express the sense we have of his essential or
relative glory, of which we have various instances in scripture, wherein
God’s people, in addressing themselves to him, have made mention of his
glorious names, titles, and attributes, in variety of expressions. Thus
David, in his Psalms, that contain the matter and form of prayers,
sometimes begins them with the name of God, to whom they are directed;
as when he says, _God be merciful unto us, and bless us_, &c. Psal.
lxvii. 1. And elsewhere, _O God! thou art my God_, Psal. lxiii. 1. And
sometimes he makes mention of his name _Jehovah_; which we translate
_Lord_: Thus he says, _O Lord, rebuke me not in thy wrath_, &c. Psal.
xxxviii. 1. And elsewhere, _I will love thee, O Lord, my strength_,
Psal. xviii. 1. And, _O Lord, our Lord, how excellent is thy name in all
the earth_, Psal. viii. 1. And Solomon begins his prayer at the
consecration of the temple; _Lord God of Israel, there is no God like
thee in heaven above, or earth beneath; who keepest covenant and mercy
with thy servants that walk before thee with all their heart_, 1 Kings
viii. 23. And Ezra begins his prayer, _O my God! I am ashamed, and blush
to lift up my face to thee, my God!_ Ezra ix. 6. And Daniel expresses
himself thus, in the preface to his prayer, _O Lord, the great and
dreadful God, keeping the covenant, and mercy to them that love him, and
to them that keep his commandments_, Dan. ix. 4. These are all
expressions, that denote reverence, and adoration; which, together with
other instances of the like nature, are of use for our direction, as to
what respects the preface, or beginning of our prayers to God; but the
preface to the Lord’s prayer is somewhat different; in which we are
taught,
1. To address ourselves to God as a Father; which relation includes in
it,
(1.) Something common to mankind in general; in which respect we are to
adore him as our Creator, our Owner, and Benefactor, _in whom we live,
and move, and have our being_, Acts xvii. 28. as the prophet says, _Have
we not all one Father? hath not one God created us?_ Mal. ii. 10. And
elsewhere it is said, _He formeth the spirit of man within him_, Zech.
xii. 1. upon which account he is called, _the God of the spirits of all
flesh_, Numb. xvi. 22. and, _the Father of spirits_, Heb. xii. 9.
(2.) God being a Father to his people, sometimes denotes that external
covenant-relation which they stand in to him, as a people called by his
name, favoured with the means of grace, and as such, the objects of that
care and goodness, which he is pleased to extend to those whom he
governs by laws given by special revelation from heaven, and encourages
to wait on him in those ordinances, in which they may hope for his
presence, and also promises all saving blessings to those that give up
themselves to him by faith. In this sense we are to understand those
scriptures, in which God says, _Israel is my son, even my first-born_,
Exod. iv. 22. And, _I have nourished and brought up children, and they
have rebelled against me_, Isa. i. 2. And, _Wilt thou not, from this
time cry to me, My Father, thou art the guide of my youth_, Jer. iii. 4.
(3.) The relation which God stands in to his people, as a Father, is
sometimes taken in the highest sense, as implying in it discriminating
grace, or special love, which he is pleased to extend to the heirs of
salvation. Thus he is called so by right of redemption; in which respect
Christ is styled, _The everlasting Father_, Isa. ix. 6. as being the
Head and Redeemer of his people. And the church says, _Thou, O Lord, art
our Father, our Redeemer; thy name is from everlasting_, chap. lxiii.
16. And believers are called his children by regeneration; in which
respect they are said to be _born of God_, John i. 13. and to be _made
partakers of a divine_, 2 Pet. i. 4. that is, an holy and spiritual
_nature_, which had its rise from God, when he was pleased to instamp
his image upon them, consisting in holiness and righteousness. They are
also called the children of God by adoption; thus he is said to have
_predestinated them to the adoption of children by Jesus Christ to
himself_, Eph. i. 5. and they are said to _receive the adoption of
sons_, Gal. iv. 5. and as such, have a right to the inheritance of
children, Rom. viii. 17. compared with Col. i. 12.