Our Father

The meaning.

Thus much of the argument of relation; now let us proceed. It is further said, Our Father. Quest. Whether may it be lawful for us in prayer to say, not our father, but my father? Ans. A Christian may in private prayer say, My Father. This is warranted by the example of our Savior (Matthew 26:39): O my Father if it be possible, let this cup pass from me. And (Matthew 27:46): My God, my God, why have you forsaken me? The meaning of Christ is not to bind us to these words, but to teach us that in our prayers we must not have regard to ourselves only, but also to our brethren; and therefore when we pray for them in our private prayers as for ourselves, we put in practice the true meaning of these words.

2. The uses.

1. When we pray, we must not make request only for ourselves and our own good, but for others also, as the Church and people of God, persuading ourselves, that we also are partakers of their prayers, and for the better clearing of this point, let us search who they are for whom we are to pray. Of men there be two sorts; some living, some dead. Of these two kinds, the living are to be prayed for, and there is no praying for the dead. A man that is dead knows what shall be his estate eternally: if he died a wicked person, his state shall be according in eternal torments, if he died godly, then he shall rest with God in his kingdom. Apoc. 14:13: Blessed are they which die in the Lord, for they rest from their labors, and their works follow them. (Galatians 6:10) While we have time let us do good to all men. Where we may note, that there is a time, namely after death, when we cannot.

Again, of the living, some are our enemies, and some our friends. Our friends are they which are of the same religion, affection, disposition. Foes are either private or public: public foes, are either enemies to our country, as tyrants, traitors, etc. or enemies to our religion, as Jews, Turks, Papists, Infidels, Atheists. Now towards all these, how ought a man to behave himself in prayer? Ans. He is to pray for them all. Mat. 5:44: Pray for them which hurt you and persecute you. (1 Timothy 2:1) I exhort that prayers, intercessions, etc. be made for all men, for kings etc. Yet when Paul gave this commandment: we read not that there were any Christian kings, but all Infidels. And the Jews are commanded to pray for Babylon, where they were captive (Jeremiah 29:7): And seek the prosperity of the city, whither I have caused you to be carried captive, and pray to the Lord for it. Quest. How, and in what manner are we to pray for our enemies? Ans. We are to pray against their sins, counsels, enterprises, but not against their persons. Thus prayed David against Achitophel (2 Samuel 15:31): Lord, I pray you, bring the counsel of Achitophel to foolishness. And thus did the Apostles pray against their persecutors (Acts 4:29): O Lord, behold their threatenings, and grant to your servants with all boldness to speak your word.

Question. David uses imprecations against his enemies, in which he prays for their utter confusion, as (Psalm 59 and 109 etc.); the like is done by Paul (Galatians 5:12, 2 Timothy 4:14), and Peter (Acts 8:20), though afterwards he mitigates his execration. But how could they do it? Ans. 1. They were endued with an extraordinary measure of God's Spirit; and hereby they were enabled to discern of the estate of their enemies, and certainly to judge that their wickedness and malice was incurable, and that they should never repent. And the like prayers did the primitive Church conceive against Julian the Apostate, because they perceived him to be a malicious and desperate enemy. 2. Secondly, they were endued with a pure zeal against their enemies intending nothing else but the glory of God. Now, for us it is good that we should suspect our zeal, because sinister affections, as hatred, envy, emulation, desire of revenge, will mingle themselves with our zeal.

Question. How far forth may we use those Psalms in which David uses imprecations against his enemies? Ans. They are to be read and sung with these caveats. 1. We are to use those imprecations indefinitely against the enemies of God and his Church: for we may persuade ourselves, that always there be some such obstinate enemies: but we must not apply them particularly. 2. Secondly, we must use them (as Augustine says) as certain prophetical sentences of the Holy Ghost, pronouncing the last sentence of destruction, of final and impenitent sinners, which oppose themselves against God's kingdom. Thirdly, they may be used against our spiritual enemies the flesh, the devil and his Angels, and the world.

2. Furthermore, whereas we are taught to say, Our Father; this serves to put us in mind, that in praying to God, we must bring love to men with us. We must all be as the children of one father, lovingly disposed one to another. For how should he call God his father, who will not take the child of God for his brother? (Matthew 5:23) When you are to offer your gift to God, if you have ought against your brother, first be reconciled, and then come and offer your gift. So also (Isaiah 1:15) the Lord says, that when they pray to him he will not hear. Why? because their hands were full of blood. In these times many men can be content formally to pray; but yet they will not leave bribing, oppression, deceit, usury, etc. The common song of the world is, every man for himself, and God for us all: this is the common love and care that men have each to other. The prayers of such are abominable, even as the sacrifice of a dog, as Isaiah says. For how can they call God their Father, that have no love to their brethren?

3. Thirdly, hence we may learn that God is no accepter of persons. For this prayer is given to all men of what state or degree soever. All then, as well poor as rich, unlearned as learned, subjects as rulers, may say, Our Father. It is not with the Lord as it is with the world, but all are his children that do believe. The poor man has as good interest in God's kingdom, and may call God Father as well as the King.