S. MATT. vi. 9.

After this manner, therefore, pray ye, Our Father, &c.

A

FTER this manner

pray ye.

Quest. Whether this be a Form? Answ. 1. Our Saviour did not intend this for

their only Prayer.

2. He design'd it as a Platform for all our Prayers.

3. And as a Form itself, to be us'd totidem verbis.

As appears,

:

1. From the Word ὕτως, after this manner,

S. Luk. xix. 31, 34. Numb. vi. 23. כה

2. From προσεύχεθε, pray ye. Not order your

Prayers only according to that Form or Pattern.

3. From the Occasion of his enjoining it, S.Luk. xi. 1, 2.

4. From the Precept there, λέγετε.

5. From S. Matt. vi. 14, 15. where our Saviour explains the most harsh thing in it, by itself, viz. our forgiving other Men their Trespasses against us, as we expect and defire Forgiveness of our Trespasses from God.

Object. The Apostles never us'd it.
Answ.

1. It does not follow, that the Apostles did not use it, because we do not find it inserted among their Prayers in the Scriptures, as Act. i. 24. and iv. 24, 25, &c. for all the Prayers of the Apostles that are recorded, are only occafional, but this a fet daily Prayer.

2. We may judge of the Apoftolical, by the Frimitive Practice, who did always use this Form

in their Publick Prayers, and thought themselves under Obligation so to do.

Sic docuit Apoftolos fuos, ut quotidie in Corporis illius facrificio credentes audeant loqui, Pater nofter, &c.

Pramissa legitimd & ordinarid precatione quafi fundamento. Tertull.

Μία δέησις κοινή. Ignat.

USES.

1. How highly are they to blame who neglect or flight it?

2. Let it be the Platform of all our Prayers, learn from this Prayer the Method and Matter. 1. To direct your Prayers to God. 2. To pray in a known Tongue.

3. That our Prayers are to be answerable to God's Commands, this Prayer having two Tables. And therefore,

1. Those things that concern God's Glory, are to be ask'd in the first Place, S. Matt. vi. 33.

2. With the most Earnestness, S. Joh. xii.
27, 28.

3. Temporal Comforts to be ask'd only
so far as necessary, Prov. xxx. 8.
4. That we should pray daily, S. Luk. xi. 3.
5. For others as well as ourselves, inti-
mated in the Word, ἡμῶν, Our.

3. Use this as a Form, S. Matt. xxviii. 19. For

which end, consider, that it is

:

1. The most Full.

2. The most Methodical.

3. Most Divine.

4. Most Perfect.

5. Most Acceptable.

6. The only commanded Prayer.

-S. MATT.

I.

S. MATT. vi. 9.

Our Father, which art in Heaven.

Father ?

UR Father.

1. Who is it, that is here calld Our

GOD, who is,

1. A Being, Exod. iii. 14.

2. Infinite, Pfal. cxlvii. 5.

3. Eternal, Rev. i. 8.

4. Subsisting of Himself.

5. In whom all things else subsist, Act.xvii.28.

2. Why is he call'd Father ?

v. 26.

1. Because he is the Father of Christ, S. Joh.

2. And in Him, our Father, S. Joh. xx. 17.

So as we have thereby,

1. The Privilege, S. Joh. i. 12.

2. The Spirit of Sans, Gal. iv. 6.

3. Why are we to pray to God as our Fa

ther?

That we may pray,

1. With more Reverence, Mal. i. 6.

2. With more Confidence, Pfal. ciii. 13. and

Boldness of Access, Hebr. iv. 16.

3. With more Assurance of Obtaining,

1 S. Joh. V. 14, 15.

4. Why our Father, not my Father ?

Not but that we may say my Father, S Matt.

xxvi. 39, 42. But,

1. To testify our Belief, that all Believers

are his Children.

2. That we may pray for all Believers, as

well as ourselves, S. Jam. V. 16.

USE. USE.

Hence learn,

1. That all Christians have Liberty to call

God, Father.

2. The Happiness of Christians or Believers,

S. Joh. i. 12.

For they are,

1. Free from all Evil.

1. Slavery of Sin, Rom. vi. 14.

2. Condemnation, Rom. viii. 1.

3. From the Terrors of Conscience, Rom.

viii. 15.

4. From the Wrath of God.

5. From the Course of the Law, Gal. v. 1.

2. They have the best of Fathers.

1. Most Wife, 1 Tim. i. 17.

2. Most Present, Pfal. xlvi. 1.

3. Most Powerful.

4. Most Gracious and Tender, Ifa. xlix. 1 5.

5. Most Lasting.

3. They have free Access to God, Gal. iv. 6.

4. An Interest in His special Providence,

2 Cor. vi. 18.

5. True Joy, 1 Pet. i. 8, 9.

Therefore,

3. Carry yourselves as his Children;

By,

1. Honouring Him, Mal. i. 6.

2. Depending upon Him, I Tim. vi. 17.

3. Fearing to offend Him, Jer. v. 21.

4. Longing to go to Him, Pfal. xlii. 1, 2.
5. Obeying Him.

6. Submitting to Him, S. Luk. xv. 21, 22.
7. Always Praying to Him, as to a Fa-

II. Which art in Heaven.

1. Why is God said to be in Heaven?

1. Negatively.

1. Not that he is there only, Pfal. cxxxix. 7,8. 1 King. viii. 27. Jer. xxiii. 24.

2. Nor that he is there more than elfewhere.

2. Positively. But,

1. Because he manifests himself more in the

Creatures there, Pfal. xix. 1. As,

1. His Wisdom, Pfal. civ. 24.

2. His Power, Pfal. viii. 3, 4.

3. His Mercy in Saints glorified, 2 Theff.

i. 10.

2. Because he discovers himself more to the

Creatures there; by,

1. His Prudence in managing the World, and the Affairs of it, Rev. vii. 12.

2. His Faithfulness to his Promises,

S. Matt. xxiv. 35.

3. His Grace in Saving some, Ephef. ii. 5. 4. His Justice in Condemning others, Rev.

XV. 3.

5. His Goodness to All, Pfal. cxlv. 9. 3. Because he communicates more of himself)

and his Perfections to the Creatures there.
1. His Knowledge, 1 Cor. xiii. 12.
2. His Love.

3. His Goodness, Hebr. xii. 23.
4. His Happiness, Pfal. xvi. II.
5. His Immortality.

2. Why are we to pray to him, as in Heaven?

r. That we may have high, not mean and fleshly Thoughts of him, when we pray, Ifa.lvii. 15. 2. That we may pray with Reverence, Ecclef.