Quest. CLXXXVI., CLXXXVII.
Quest. CLXXXVI. What rule hath God given for our direction in the duty of prayer?
Answ. The whole word of God is of use to direct us in the duty of praying; but the special rule of direction, is that form of prayer, which our Saviour Christ taught his disciples, commonly called the Lord’s prayer.
Quest. CLXXXVII. How is the Lord’s prayer to be used?
Answ. The Lord’s prayer is not only for direction, as a pattern, according to which we are to make other prayers, but may also be used as a prayer, so that it be done with understanding, faith, reverence, and other graces necessary to the right performance of the duty.
As to what is said in the former of these answers, concerning the word of God, being a rule for our direction in prayer, it may be observed,
I. That we need some direction in order to our performing this duty; for man is naturally a stranger both to God and himself. He knows but little of the glorious perfections of the divine nature, and is not duly sensible of the guilt which he contracts, or of the mercies which he receives; and without the knowledge hereof, we shall be at a loss as to the matter of the duty which we are to engage in. It is certain, many have a general notion of religion, or of some moral duties, which they are sensible of their being obliged to perform: Nevertheless, they cannot address themselves to God in such a manner as he requires; so that it may truly be said of them, that they cannot order their speech by reason of darkness, Job xxxvii. 19. We find that the disciples themselves, who were intimately conversant with Christ, and, as it must be supposed, often joined with him in prayer, were, notwithstanding, at a loss, as to this duty; and therefore they say, Lord teach us to pray, as John also taught his disciples, Luke xi. 1.
II. It is farther observed, that the word of God is to be made use of for our direction in prayer. This is evident, inasmuch as we are to ask for nothing but what is agreeable to his revealed will, which is contained therein; and no one, who is well acquainted with it, will have reason to say, that he wants sufficient matter for prayer. This is a very useful head, and therefore we shall consider several things which occur to us in scripture; which ought to be improved, in order to our direction and assistance in the performance of this duty. And,
1. The historical parts of scripture, which contain an account of the providences of God in the world, and the church, may be of use for our direction in prayer, as we are to pray, not only for ourselves, but for others: Therefore his former dealings with his people, will furnish us with matter accommodated to our present observation of the necessities of the church of God in our day: Accordingly we find,
(1.) That the sins which a professing people have committed, have been followed with many terrible instances of the divine wrath and vengeance: Thus we have an account, of the universal apostacy of the world from God, which occasioned their being destroyed by a flood; and the unnatural lusts of the inhabitants of Sodom, for which they were consumed by fire from heaven; and of the idolatry and other abominations committed by the Israelites, for which it is said, that God was wroth, and greatly abhorred them; upon which they were exposed to many temporal and spiritual judgments, so that, as the Psalmist says, he forsook the tabernacle of Shiloh, the tent which he placed among men; and delivered his strength into captivity, and his glory into the enemies hand, Psal. lxxviii. 59-61. From hence we may take occasion to enquire, whether we have not been guilty of sins equally great, and, it may be, of the same kind, which are to be confessed, and the judgments which have ensued to be deprecated by us? And when we read in the New Testament, of some flourishing churches, planted by the apostles, in the beginning of the gospel dispensation, that have nothing left but a sad remembrance of the privileges which they once enjoyed; in whom, what Christ says, concerning his removing his candlestick out of its place, was soon fulfilled, Rev. iii. 15. This is of use for our direction in prayer, that he would keep his church and people from running into the same sins, and exposing themselves to the same judgments.
(2.) We have an account, in scripture, of the church’s increase and preservation, notwithstanding the darkest dispensations of providence, and the most violent persecutions which it has met with from its enemies. When it was in hard bondage, and severely dealt with, in Egypt, it is observed, that the more the Egyptians afflicted them, the more they multiplied and grew, Exod. i. 12. and when they have, in all appearance, been nearest to ruin, God has opened a door for their deliverance, and oftentimes done great things in their behalf, which they looked not for. We have also an historical account, in scripture, of God’s owning and encouraging his people, so long as they have kept close to him; and of his visiting their iniquities with a rod, when backsliding from him; and, indeed, whatever we read concerning the providences of God towards particular believers in the Old or New Testament, the same may be observed therein, which is of very great use for our direction in prayer; and accordingly their experiences are recorded for our instruction, and their necessities, that we may know what to pray for, as far as there is an agreement between the account we have of them, and what we find in ourselves.
2. The word of God, as it is a rule of faith, contains those great doctrines, without the knowledge whereof, we cannot pray aright. Thus we have an account in scripture, not only of the Being and perfections of God, which may be known by the light of nature, but of those glorious truths which cannot be known but by divine revelation: And,
(1.) Of the personal glory of the Father, Son, and Holy Ghost; of the Father’s giving all spiritual blessings to his people, in and through a Mediator; and the Son is considered as invested in this office and character, and, as God incarnate procuring for us, by his obedience and death, forgiveness of sins, and a right to eternal life. We have also an account of the Holy Ghost, as being a divine person, and therefore equal with the Father and Son; yet as subservient to them in his method of acting, as the application of redemption attains the end of the purchase thereof, in like manner as the purchase of it was a means to bring about that purpose and grace which was given us in Christ before the world began, 2 Tim. i. 9. These doctrines are necessary to direct us in those things which respect the distinct glory which we are to give to the Father, Son, and Holy Ghost, and the method in which we are to hope for the blessings which we ask for in prayer. Thus the apostle, speaking of this duty, supposes that we are acquainted with this doctrine, when he says, Through him, that is, Christ, we have an access by one Spirit unto the Father, Eph. ii. 18.
(2.) In the word of God, we have not only an account of the works of nature and providence, or God’s being the Creator and Governor of the world, which we have some knowledge of, in a method of reasoning from the divine perfections; but we have an account therein of those works which have an immediate reference to our salvation, and that special providence in which God expresses a greater regard to the heirs of salvation than to all the world besides: When we draw nigh to God in prayer, we are not barely to consider him as the God to whom we owe our being, as men, but our well-being as christians, delivered from that ruin which we brought on ourselves, by our apostacy from him; and also, what is the exceeding greatness of his power to us-ward, who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, chap. i. 18, 19. as the apostle expresses it in that affectionate prayer put up for the church at Ephesus. And when we survey the works of providence, we are not barely to think of God as the Governor of the world in general, but to consider what have been those special acts of providence, by which he has governed man before and since the fall, and to consider the first covenant as made with him in innocency; and the covenant of grace, as being a dispensation of grace, established in and with Christ, as the Head of the elect, in order to their being delivered from that state of sin and misery into which they had brought themselves. These doctrines will be of use for our direction in prayer, as hereby we are led to acknowledge our fallen state, what we were by nature, and what we should have been, had we been left in that state; and hereby we are also led to adore the riches of God’s grace, as he brings the greatest good to his saints out of the greatest evil.
(3.) The word of God gives us a distinct account of the offices in which Christ is invested, as they are suited to the necessities of his people, which is a means for our direction concerning what we are to ask for, with a particular relation to each of them, and the hope we have that he will grant our request. As he is appointed by the Father, to be our High Priest, to make atonement for sin; our Advocate, to plead our cause; our Prophet, to lead us in the way of salvation; and our King, to subdue us to himself, and defend us from the assaults of our spiritual enemies. So we are, in our prayers, to improve these discoveries which we have thereof, as a means to direct us in those things which are the subject-matter both of prayer and praise.
4. The word of God is of use for our direction in prayer, as we have an account therein of those duties which are to be performed by us as men, or christians, in every condition of life, and in all those relations which we stand in to one another. As for that which is matter of duty in general, or that obedience which we owe to God, this cannot be performed but by his assistance; which is humbly to be asked in prayer: And accordingly we are to say as one does, Lord, work in me that which thou requirest, and then require what thou pleasest. Here we might shew how all the duties which God has commanded, may be of use to direct us in prayer: that hereby we may be led to apply ourselves to him, that he would enable us to perform them; and all the sins forbidden in scripture, may be of use to instruct us what to deprecate, when we pray that God would keep us from our own iniquities, and what we are to confess before him, and implore the forgiveness of; and all those commands which respect instituted worship, viz. our attendance on the ordinances, or the exercise of various graces therein, in the whole course of our conversation: These are of use for our direction in prayer, as hereby we know what to ask for, with relation thereunto; and particularly as to what concerns the advantage we hope to receive, under the means of grace, whenever we draw nigh to God in the way which he has appointed.
5. As the word of God contains many promises and predictions, together with their accomplishment, for the encouragement of our faith and hope in prayer, it is of use to direct us in the performance of this duty. As for the predictions that are fulfilled, so far as they respect the blessings which God designed to bestow on his church, they are equivalent to promises, and we are to take occasion from thence, to adore and magnify his faithfulness; and hope that whatever remains to be done for us, or his people in general, shall, in like manner, have its accomplishment, which will afford matter of encouragement to us in addressing ourselves to him for it.
The promises which are contained in scripture, are also a motive and inducement to prayer. These are a declaration of God’s will to give the blessings, which he sees necessary for us, and therefore are of great use in order to our performing this duty aright. Thus God gives an intimation of the great things that he will do for, or bestow upon his people, when he says, in Jer. xxxi. 33. I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be people: and there are many expressions of the like nature, which contain the form of a promise. But besides these, there are others which are equivalent to, and may be applied by us in like manner as though they were laid down in the same form, as the promises generally are; as,
(1.) When God is said, in his word, to be able to do his people good, or bestow some particular blessings upon them, this gives them ground to conclude, that he will do it, or that his power shall be engaged in their behalf: Thus God is said, in Jude, ver. 24. to be able to keep them from falling, and to present them faultless before the presence of his glory with exceeding joy. And elsewhere it is said, 2 Cor. ix. 8. that God is able to make all grace abound towards his people, that they always having all-sufficiency in all things, may abound to every good work: This is the same as though it had been said, that he would do this for them.
(2.) When God is said to glorify any of his perfections in giving those blessings that his people want, this is also equivalent to a promise: Thus, in Exod. xxxiv. 4, 6. when the Lord passed by before Moses, and proclaimed the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, &c. it is the same as though he had said that he would shew mercy to them, since the design thereof is to encourage them to hope for it.
(3.) Whatever blessings are said to be purchased by Christ as our Redeemer, or prayed for by him as our Advocate, these may be included in the number of promised blessings; for they will certainly be applied by him, who will not lose what he has purchased by his blood, and is never denied what he asks for.
(4.) The universal experience of believers, relating to the blessings that accompany salvation, contains the nature, though not the form, of a promise; and therefore, when this is recorded in scripture, for the encouragement of others, in all succeeding ages, it is as much to be applied by us when we are in like circumstances as though it were more directly promised to us: Thus when God’s faithful servants are said, 1 Pet. i. 5. to be kept by the power of God, through faith unto salvation; or, when the Psalmist says, in Psal. xxxvii. 25. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread; these, and such-like expressions, are to be applied by us as promises.
(5.) That which is proposed to us, or which we are to have in view, as the end of our attending on ordinances, is equivalent to a promise; and accordingly, when we are commanded or encouraged to hope and pray for any spiritual blessings, when waiting upon God therein, in such a way as he requires, it is the same thing as though he had said, that he would give us those blessings. If a believer is thirsty, and encouraged to come to the waters; or if he wants grace or peace, and is told that these are to be attained in ordinances, the bare intimation that we are to seek these blessings in such a way is equivalent to a promise.
(6.) God’s seeing our distress or knowing our wants, is sometimes to be understood in scripture, as containing the nature of a promise, relating to the supply thereof: Thus our Saviour tells his disciples, in Matt. vi. 32. Your heavenly Father knoweth that ye have need of all these things; which is the same as though he had told them, that God had promised or designed to bestow those outward blessings upon them: And when he designed, or promised to deliver his people out of the bondage, in which they were in Egypt, he says, I have surely seen the affliction of my people: I know their sorrows, &c. Exod. iii. 7. Thus concerning the manner in which the promises are laid down in scripture.
We shall now consider how they are to be made use of in order to our direction and encouragement in prayer. And here it may be observed, that the promises either respect outward, or spiritual blessings, both of which we are to pray for: Thus the apostle says, in 1 Tim. iv. 8. Godliness has the promise of the life that now is, and of that which is to come; the former respects the temporal dispensations of providence; the latter, grace and glory, or the things that accompany salvation.
[1.] We shall consider the promises that respect temporal or outward blessings which we are obliged to pray for, as we stand in need of them. These are of various kinds;
1st, There are promises of health and strength, whereby our passage through this world may be made easy and comfortable, and we better enabled to glorify God therein: Thus it is said, in Prov. iii. 7, 8. Fear the Lord, and depart from evil. It shall be health to thy navel, and marrow to thy bones. And in Psal. ciii. 5. Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagles.
2dly, There are promises of food and raiment, or the necessary provisions and conveniences of life, in Psal. xxxvii. 3. Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. And in Deut. x. 18. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment.
3dly, There are promises of comfort and peace in our dwellings, in Job v. 24. ‘Thou shalt know that thy tabernacle shall be in peace; and thou shalt visit thy habitation, and shalt not sin.’ And, in Psal. xci. 10. ‘There shall no evil befal thee, neither shall any plague come nigh thy dwelling.’ And in Psal. cxxi. 8. ‘The Lord shalt preserve thy going out, and thy coming in, from this time forth and forevermore.’
4thly, There are promises of quiet and composed rest by night, on our beds, in Job xi. 18, 19. Thou shalt take thy rest in safety: Also thou shalt lie down, and none shall make thee afraid. And in Prov. iii. 24. When thou liest down, thou shalt not be afraid; yea, thou shalt lie down, and thy sleep shall be sweet.
5thly, There are promises of success, and a blessing to attend us in our worldly callings, in Psal. cxxviii. 2. Thou shalt eat the labour of thine hands: Happy shalt thou be, and it shall be well with thee. And in Deut. xxviii. 4, 5, 12. ‘Blessed shall be the fruit of thy body, and the fruit of thy ground, the fruit of thy cattle, and the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land, in his season, and to bless all the work of thine hand: And thou shalt lend unto many nations, and shalt not borrow.’ And in Psal. i. 3. ‘He shall be like a tree, planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doth shall prosper.’
6thly, There are promises of an intail of blessings on our families, in Psal. cxxviii. 3. ‘Thy wife shall be as a fruitful vine, by the sides of thine house; thy children like olive-plants round about thy table.’ And, in Psal. ciii. 17. ‘The mercy of the Lord is from everlasting to everlasting, upon them that fear him; and his righteousness unto children’s children.’ And, in Psal. cii. 28. ‘The children of thy servants shall continue, and their seed shall be established before thee.’ And, in Psal. xlv. 16. ‘Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.’
I might have mentioned many more promises of outward blessings, which God will bestow on his people, though with this limitation, so far as it may be for his glory, and their real good, viz. such as respect riches, as in Psal. cxii. 3. ‘Wealth and riches shall be in his house; and his righteousness endureth for ever;’ or honours, as in 1 Sam. ii. 30. and these accompanied with long life; as, in Prov. iii. 17. ‘Length of days are in her right hand; and in her left hand riches and honour.’ And, in Psal. xxxiv. 12, 13. ‘What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile;’ or, if God does not think fit to give them this, he will take them out of the world in mercy, and gather them into a better, to prevent their seeing the evil he designs to bring on the inhabitants thereof, Isa. lvii. 1. ‘The righteous is taken away from the evil to come.’ He has also promised some blessings that respect their good name, in Zeph. iii. 20. ‘I will make you a name and a praise among all people of the earth.’ And in Prov. x. 7. ‘The memory of the just is blessed.’ But that which I shall principally add concerning these and such-like outward blessings, is, that God has not only promised, that he will give them to his people, but that he will sanctify them to them for their spiritual advantage, and enable them to improve them aright to his glory, which will render them more sweet and desirable to them. Thus God has promised,
1st, That he will free his people, who enjoy outward good things, from the sorrow which is oftentimes mixed therewith, and tends greatly to imbitter them, in Prov. x. 22. ‘The blessing of the Lord maketh rich, and he addeth no sorrow with it.’ He has also promised to give them inward peace, together with outward prosperity, in Psal. xxxvii. 11. ‘The meek shall inherit the earth; and shall delight themselves in the abundance of peace.’
2dly, He has promised to give them spiritual and heavenly blessings, together with the good things of this life, in Job xxii. 24-26. ‘Thou shalt lay up gold as dust, and the gold of Ophir as the stones of the brooks. Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver: For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God.’ And in Psal. xxiii. 5, 6. ‘Thou preparest a table before me in the presence of mine enemies; thou anointest mine head with oil, my cup runneth over. Surely goodness and mercy shall follow me all the days of my life; and I will, or, I shall, dwell in the house of the Lord for ever.’
3dly, God has promised together with outward blessings, to give a thankful heart, whereby his people may be enabled to give him the glory thereof, in Deut. viii. 10. ‘When thou hast eaten and art full, then thou shalt bless the Lord thy God, for the good land which he hath given thee.’ And, in Joel ii. 26. ‘Ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you; and my people shall never be ashamed.’
4thly, He has not only promised that he will confer outward good things on his people, but that he will make them blessings to others, and thereby enable them to lay out what he gives them for their good, to support his cause and gospel in the world; and to relieve those that are in distress, in Gen. xii. 2. ‘I will bless thee, and make thy name great; and thou shalt be a blessing.’ And, in Deut. xxvi. 11. ‘Thou shalt rejoice in every good thing which the Lord thy God hath given unto thee and unto thine house, thou and the Levite, and the stranger that is among you.’ These promises more especially respect those who are in a prosperous condition in the world.
But there are others which are made to believers, in an afflicted state; and, indeed, there is scarce any affliction which they are liable to, but what has some special promises annexed to it. Accordingly,
(1.) There are promises made to them when lying on a sick bed, in Psal. xli. 5. ‘The Lord will strengthen him upon the bed of languishing; thou wilt make all his bed in his sickness.’ And, in Deut. vii. 15. ‘The Lord will take from thee all sickness, and will put none of the evil diseases of Egypt (which thou knowest) upon thee; but will lay them upon all that hate thee.’ And, in Exod. xxiii. 25. ‘I will take sickness away from the midst of thee.’
(2.) There are other promises made to believers, when poor and low in this world, in Psal. cxxxii. 15. ‘I will abundantly bless her provision; I will satisfy her poor with bread.’
(3.) There are other promises that respect God’s giving a full compensation for all the losses which his people have sustained for Christ’s sake, in Matt. xix. 29. ‘Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name’s sake, shall receive an hundred-fold, and shall inherit life everlasting.’ And, in chap. x. 39. ‘He that findeth his life shall lose it; and he that loseth his life for my name’s sake shall find it.’
(4.) There are other promises made to believers under oppression, in Psal. xii. 5. ‘For the oppression of the poor, for the sighing of the needy, now will I arise (saith the Lord) I will set him in safety from him that puffeth at him.’ And in Hos. xiv. 3. ‘In thee the fatherless findeth mercy.’ And, in Psal. lxviii. 5. ‘A father of the fatherless, and a judge of the widows, is God in his holy habitation.’
(5.) There are other promises made to believers, when reviled and persecuted for righteousness’ sake, Matt. v. 11, 12, ‘Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad; for great is your reward in heaven.’ And, in 1 Pet. iv. 19. ‘Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator.’
(6.) There are promises made to God’s people, when they are in distress, and, at present, see no way of escape: Thus when Jeremiah was shut up in the court of the prison, he had this promise given him, in Jer. xxxiii. 3. ‘Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not.’
(7.) God has made promises suited to the condition of his people, when their lot is cast in perilous times: Thus it is said, in Isa. xliii. 2. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee.
Now there are several mercies which God has promised to his people, under the various afflictions which we are exposed to, as,
(1st,) Sometimes he promises to prevent the afflictions which we are most afraid of, in Psal. cxxi. 7. ‘The Lord shall preserve thee from all evils; he shall preserve thy soul.’ And, in Job v. 19. ‘He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee.’
(2d,) He has promised to preserve his people from, or defend them in, a time of trouble, in Gen. xv. 1. ‘Fear not Abram: I am thy shield, and thy exceeding great reward.’ And, in Ezek. xi. 16. ‘Thus saith the Lord; although I have cast them far off among the heathen; and although I have scattered them among the countries, yet will I be to them a little sanctuary in the countries where they shall come.’
(3d,) He has promised to moderate their afflictions, in Isa. xxvii. 8. ‘In measure when it shooteth forth, thou wilt debate with it; he stayeth his rough wind in the day of his east wind.’ And, in Jer. xlvi. 28. ‘Fear thou not, O Jacob, my servant, saith the Lord, for I am with thee, for I will make a full end of all the nations whither I have driven thee, but I will not make a full end of thee, but correct thee in measure; yet I will not leave thee wholly unpunished.’
(4th,) He has also promised, that if need be, he will shorten the affliction, in Psal. cxxv. 3. ‘The rod of the wicked shall not rest upon the lot of the righteous; lest the righteous put forth their hands unto iniquity.’ And, in Mark xiii. 19, 20. ‘In those days shall be affliction such as was not from the beginning of the creation: And except that the Lord had shortened those days, no flesh could be saved; but for the elect’s sake, whom he hath chosen, he hath shortened the days.’
(5th,) God has also promised his people that he will enable them to bear those afflictions which he lays upon them, in Psal. xxxvii. 24. ‘Though he fall, he shall not be utterly cast down; for the Lord upholdeth him with his hand.’ And, in 2 Cor. xii. 9. ‘He said unto me, My grace is sufficient for thee; for my strength is made perfect in weakness.’
(6th.) He has promised to shew his people the particular sin that is the cause of the affliction, that they may be humbled for it, in Job xxxvi. 8, 9. ‘If they be bound in fetters, and be holden in cords of affliction; then he sheweth them their work and their transgressions that they have exceeded.’
(7th.) He has promised to bring good to them out of their afflictions, in Isa. xxvii. 9. ‘By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin.’ And in Psal. xcvii. 11. ‘light is sown for the righteous, and gladness for the upright in heart.’ And in Zech. xiii. 9. ‘I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: They shall call on my name, and I will hear them: I will say, that it is my people; and they shall say, Thou art my God.’ Thus concerning the promises that more especially respect outward blessings which God bestows on his people.
[2.] There are other promises contained in scripture, that relate more especially to spiritual blessings, which are of great use to us, when we are asking them of God in prayer.
1st, There are promises that relate more especially to the ordinances or means of grace: These are various,
1. Some respect the duty of prayer, and also the event and success that shall attend it, in God’s giving gracious returns, or answers thereof, in Psal. xci. 15. ‘He shall call upon me, and I will answer him.’ And in Jer. xxix. 12, 13. ‘Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart.’ And, in Psal. l. 15. ‘Call upon me, in the day of trouble, I will deliver thee, and thou shalt glorify me.’
2. Another ordinance to which promises are also annexed, is meditation about spiritual things, in Prov. xiv. 22. ‘Mercy and truth shall be to them that devise good.’ And, in Josh. i. 8. ‘This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein; for then thou shalt make thy way prosperous, and then thou shalt have good success.’ There are also promises made to those who read the word of God, to wit, that he will make known his words to them, so that they may understand them, Prov. i. 23. ‘Turn you at my reproof: Behold, I will pour out my Spirit unto you, I will make known my words unto you.’
3. There are promises made to those who attend on the public worship of God, in Psal. xxxvi. 8, 9. ‘They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.’ And, in Psal. cxxviii. 5. ‘The Lord shall bless thee out of Zion; and thou shalt see the good of Jerusalem all the days of thy life.’
4. There are promises made to religious fasting on special occasions, as in Mat. vi. 17. ‘When thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly.’
5. There are promises made to alms-giving, in Prov. xi. 25. ‘The liberal soul shall be made fat; and he that watereth shall be watered also himself.’ And, in Eccl. xi. 1. ‘Cast thy bread upon the waters; for thou shalt find it after many days.’—And in 2 Cor. ix. 6, 7, 8. ‘He which soweth bountifully shall also reap bountifully: God loveth a cheerful giver, and is able to make all grace abound, &c.’
6. There are promises made to believers, when they appear in the behalf of truth, at those times when it is opposed and perverted, that by this means it may not be run down, nor they confounded, or put to silence by its enemies, Luke xxi. 15. ‘I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay, nor resist.’
7. There are promises made to the religious and strict observation and sanctification of the Lord’s day, Isa. lvi. 2. ‘Blessed is the man that doth this; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil.’
2dly, There are promises, contained in scripture, which respect God’s giving his people special grace, together with that joy, peace and comfort that flows from it, which will be of great use to them, in order to their engaging aright in the duty of prayer.
1. There are promises of the grace of faith, and others that are made to it; as it is said, in John vi. 37. ‘All that the Father giveth to me shall come to me; and him that cometh to me I will in no wise cast out.’ And, in Eph. ii. 8. ‘By grace are ye saved, through faith; and that not of yourselves; it is the gift of God.’
2. There are promises of the grace of repentance, in Rom. xi. 26. ‘There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob.’ And, in Ezek. xx. 43. ‘Ye shall remember your ways, and all your doings, wherein ye have been defiled, and ye shall lothe yourselves in your own sight, for all your evils that ye have committed.’
3. There are promises of love to God: Thus in Gal. v. 2. ‘The fruit of the Spirit is love.’ And, 2 Tim. i. 7. ‘God hath not given us the spirit of fear, but of power and love, and of a sound mind.’ And, in Rom. v. 5. ‘Hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us.’ And, in 2 Thes. iii. 5. ‘The Lord direct your hearts into the love of God, and into the patient waiting for Christ.’
4. Another grace promised is an holy filial fear of God, in Jer. xxx. 39, 40. ‘I will give them one heart, and one way, that they may fear them for ever, for the good of them, and of their children after them. And I will make an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not depart from me.’ And, in Hos. iii. 5. ‘They shall fear the Lord and his goodness.’
5. Obedience to God’s commands, which is an indispensable duty, is also considered as a promised blessing, in Deut. xxx. 8. ‘Thou shalt return and obey the voice of the Lord, and do all his commandments which I command thee this day.’
Moreover, as there are promises of the graces of the Spirit, so the comforts that flow from thence are also promised: Thus it is said in Isa. li. 12. I, even I, am he that comforteth you. And, in chap. xl. 1. Comfort ye, comfort ye my people: Speak ye comfortably to Jerusalem, &c. more particularly,
(1.) There are promises of peace of conscience, which is a great branch of those spiritual comforts which God gives his people ground to expect: Thus it is said in Isa. lvii. 18, 19. ‘I will restore comforts unto him, and to his mourners. I create the fruit of the lips; peace, peace to him that is afar off, and to him that is near, saith the Lord.’ And, in chap. xxvi. 4. ‘Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee.’
(2.) God has promised a good hope of eternal life, in 2 Thes. ii. 16. ‘Now our Lord Jesus Christ himself, and God, even our Father, who hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts.’ And, in Rom. xv. 4. ‘Whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the scriptures, might have hope.’
(3.) God has promised spiritual joy to his people, in Psal. lxiv. 10. ‘The righteous shall be glad in the Lord, and shall trust in him; and all the upright in heart shall glory.’ And, in Psal. xcvii. 11, 12. ‘Light is sown for the righteous, and gladness for the upright in heart. Rejoice in the Lord ye righteous; and give thanks at the remembrance of his holiness.’
Here we shall consider a believer, when drawing nigh to God in prayer, as depressed and bowed in his own spirit, and hardly able to speak a word to him in his own behalf, as the Psalmist says, in Psal. lxxvii. 3, 4. I complained and my spirit was overwhelmed. I am so troubled that I cannot speak; and how he may receive great advantage from those promises which he will find in the word of God; as,
(1st,) When he complains of the wickedness, hardness and perverseness of his heart; in this case God has promised, in Ezek. xi. 19. ‘I will put a new spirit within you, and I will take the stony heart out of your flesh, and will give you an heart of flesh.’ And, in Jer. xxiii. 29. ‘Is not my word like a fire, saith the Lord, and like a hammer that breaketh the rock in pieces.’
(2d,) When a believer is sensible of his ignorance, or, at least, that his knowledge of divine truths bears no proportion to the means of grace, which he has been favoured with, and that he is often destitute of spiritual wisdom, to direct his way, and carry him through the difficulties he often meets with, as to what concerns his temporal or spiritual affairs: There are promises suited to this case, in Prov. ii. 3-6. ‘If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her, as for hid treasures; then shalt thou understand the fear of the Lord; and find the knowledge of God.’ And in James i. 5. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not; and it shall be given him.’
(3d,) If they complain of the weakness of their memories, that they cannot retain the truths of God when they hear them; Christ has promised, in John xiv. 26. that the Holy Ghost shall teach them all things, and bring all things to their remembrance.
(4th,) If they complain of their unthankfulness, or that they have not hearts disposed to praise God for the mercies they receive, he has promised, in Isa. 21. This people have I formed for myself, they shall shew forth my praise. And, in Psal. cxl. 14. Surely the righteous shall give thanks unto thy name, the upright shall dwell in thy presence.
(5th,) There are many who are not altogether destitute of hope that they have the truth of grace, but yet are filled with trouble, as apprehending that they do not make those advances, in grace, as they ought, but seem to be at a stand, which they can reckon little other than going backward, and they dread the consequences thereof; such may take encouragement from those promises that respect a believer’s growing in grace; as it is said, in John viii. 7. Though thy beginning was small, yet thy latter end shall greatly increase. And, in Isa. xl. 29, 31. He giveth power to the faint; and to them that have no might, he increaseth strength. They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint. And if they complain of their unprofitableness under the means of grace, and not receiving any spiritual advantage by the various dispensations of providence which they are under; there is a promise adapted to this case, in Isa. xlviii. 17. Thus saith the Lord thy Redeemer, the holy One of Israel, I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.
(6th) Are they afraid that they shall fall away after having made a 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.