Our Father, Who Is in Heaven

I have insisted upon the foregoing verses, which concern the duty of prayer; let me now come to the Lord's Prayer itself. This prayer was formed and digested by Christ, and therefore to be highly esteemed by Christians. Jesus Christ, who was the wisdom of God, knew both our necessities and the Father's good will towards us; and therefore surely he would give us a perfect form and directory. We are not absolutely tied to this form; we do not read that it was ever used by the Apostles, though we have many of their prayers upon record, in the Acts and in the Epistles, yet they plainly differ as to the construction of the words. And this very prayer is diversely set down by the Evangelists themselves. Matthew 6:11: "Give us this day our daily bread"; it is in other words, Luke 11:3: "Give us day by day our daily bread." And verse 12: "And forgive us our debts, as we forgive our debtors"; in Luke 11:4 it is, "And forgive us our sins, for we also forgive everyone that is indebted to us." But however, though we are not tied to this form, yet I think it may be humbly used: for Christ taught his disciples how to pray, while as yet they were in their ignorance and tenderness, and had not received the Spirit. And God usually puts words into sinners' mouths; Hosea 11:2: "Take with you words, and say to him, Receive us graciously." Look as Joseph is said to feed his father and his brethren — as a little child is nourished, as it is in the margin (there is not only food provided, but it is put into their mouths) Genesis 47:12 — so did Christ teach his disciples to pray, not only as directing them what they should pray for, but putting a form of words into their mouths.

In this prayer, there are three parts observable: 1. The preface. 2. The petitions themselves. 3. The conclusion.

In the preface we have a description of God, as always we should begin prayer with awful thoughts of God. God is described, partly, from his goodness and mercy, "Our Father"; and partly, from his greatness and majesty, "Who [reconstructed: art] in heaven."

1. His goodness and mercy, "Our Father": where is set forth, 1. The relation wherein God stands to his people, in the word, Father. 2. Their propriety and interest in that relation; wherein not the particular interest of a single believer is asserted, "My Father"; but the general interest of all the elect in Christ, "Our Father."

I shall wave all which may be said concerning prayer in general; concerning the lawfulness or unlawfulness of a form in prayer; the disputes concerning the use of this form; as also all the disputes concerning the object of prayer, which we learn from hence to be God alone. Surely prayer is a sacrifice, and belongs only to God; it cannot be made to any other but to him, who knows all the prayers that are made in the world at the same time, and the hearts of all those that pray. I will also wave what might be spoken concerning preparation before petition; for here there is a preface before the prayer itself. Neither shall I speak concerning the necessity of conceiving right thoughts of God in prayer; how we may conceive of his goodness, to beget a confidence; of his majesty, to beget an awe and reverence.

That which I shall insist upon is the notion and relation under which God is here expressed, which is that of Father; "Our Father."

Observe: those that would pray aright must address themselves to God as a Father, in Jesus Christ.

Hypocrites at the last day will cry, "Lord, Lord"; but Christ has taught us to say, "Our Father."

Here I shall: 1. Inquire in what sense God is a Father. 2. What encouragements we have from there in prayer, when we can take him up under this notion and appellation.

1. In what sense God is a Father? This title may be given to God, either essentially, or with respect to personal relation.

1. Essentially; and so it is common to all the persons in the Godhead, Father, Son, and Holy Ghost; all three are God, and our Father. And thus not only the first Person, but the second is called the Everlasting Father (Isaiah 9:6). And the Holy Ghost, being author of our being, is called our Maker. But,

2. It may be ascribed to God personally: and so the first Person is called God the Father; and that either with relation to Christ, or to us.

(1.) With relation to Christ, as the Son of God: so the first Person is called the Father, as he is the fountain of the Deity, communicating to and with him the divine essence. Psalm 2:7: "You are my Son, this day have I begotten you." The personal property of the Father is to beget; and of the Son, to be begotten. There is an eternal now, wherein God is said to beget him. Thus he may be called the Father of Christ, as he is the second Person; now, as incarnate and Mediator. Though God be Christ's Father as second Person, yet they are all equal in power, dignity, and glory: but as Mediator, God is his Father in another respect. So it is said, John 14:28: "My Father is greater than I" — not as God, for so he was equal; he thought it no robbery to be equal with God (Philippians 2:6). But greater than I, that is, consider him as man and Mediator, in the state of his humiliation: for it is notable to consider upon what occasion Christ speaks these words. "If you loved me, you would rejoice, because I said, I go to the Father; for my Father is greater than I" — that is, you admire me and prize my company exceedingly, because you see the power which I put forth in the miracles which I do; you would rejoice, if you understood it aright. He is infinitely more glorious than I appear in this state of abasement and humiliation. Thus with respect to Christ, God, the first Person, may be called the Father.

(2) With respect to us; for the first person is not only the Father of Christ, but our Father (John 20:17): "I go to my Father, and your Father." We share with Christ in all his relations: as God was his God by covenant, so he is our God. And in this sense, personally, it may be taken here; for our business lies mainly with the first person, with whom Christ intercedes for us (1 John 2:1): "We have an Advocate with the Father, even Jesus Christ the Righteous." Before whom does he appear? Before the Father. And it is to him to whom we direct our prayers, though not excluding the other persons. Ephesians 3:14: "I bow my knees to the Father of our Lord Jesus Christ." Though it is not unlawful to pray to Christ, or to the Holy Spirit, for that has been done by the saints. Stephen says, "Lord Jesus, receive my spirit"; and Jacob says, "The Angel of the Covenant bless the lads." And all baptized persons are baptized in the name of the Son and Holy Spirit, as well as in the name of the Father. But usually Christian worship is terminated upon God the Father, as being chief in the mystery of redemption; and so it is said (Ephesians 2:18): "Through him, by one Spirit, we have access to the Father." We come to him through Christ, as the meritorious cause, who has procured leave for us; and by the Spirit, as the efficient cause, who gives us a heart to come; and to the Father, as the ultimate object of Christian worship. Christ procures us leave to come, and the Spirit gives us a heart to come: so that by the Spirit, through Christ, we have access to God. So that now you may see what is meant by the Father — Our Father.

But now let me distinguish again; God is a Father to mankind, either, 1. In a more general consideration and respect, by creation; or, 2. In a more special regard, by adoption.

First, by creation God is a Father: at first he gave a being to all things; but to men and angels he gave reason (John 1:4): "And this life was the light of man." Other things had life; but man had such a life as was light; and so by his original constitution he became to be the son of God. To establish the relation of a father, there must be a communication of life and likeness. A painter, that makes an image or picture like himself, he is not the father of it; for though there be likeness, yet no life. The sun in propriety of speech is not the father of frogs, and putrid creatures, which are quickened by its heat; though there be life, yet there is no likeness. We keep this relation for univocal generations, and rational creatures. Thus by creation the angels are said to be the sons of God (Job 38:7): "When he was laying the foundations of the earth, the sons of God shouted for joy" — that is, the angels. And thus Adam also was called the son of God (Luke 3, last verse). Thus by our first creation, and with respect to that, all men are the sons of God, children of God. And (mark it) in respect of God's continual concurrence to our being, though we have deformed ourselves, and are not the same that we were when we were first created; yet still in regard of some sorry remains of God's image, and the light of reason, all are sons of God, and God in a general sense is a Father to us. Indeed, more a Father than our natural parents are: for our parents, they concur to our being but instrumentally, God originally: we had our being under God from our parents. He has the greatest hand and stroke in forming us in the womb, and making us to be what we are. Which appears by this: parents, they know not what the child will be, male or female, beautiful or deformed; they cannot tell the number of bones, muscles, veins, arteries; and cannot restore any of these, in case they should be lost and spoiled. So that he that framed us in the womb, and wonderfully fashioned us in the secret parts, he is our Father (Psalm 139:14). As the writing is rather the work of the penman, than of the pen; so we are rather the workmanship of God, than of our parents: they are but instruments; God is the author and fountain of that life and being, which we still have. And again, consider, the better part of man is of his immediate creation; and in this respect, he is called the Father of spirits (Hebrews 12:19). They do not run in the channel of carnal generation, or fleshly descent; but they are immediately created by God. And it is said (Ecclesiastes 12:7): "The spirit returns to God which gave it."

Well then, you see how in a general sense, and with what good reason God may be called, Our Father. Those which we call fathers, they are but subordinate instruments; the most we have from them is our corruption, our being depraved; but our substance, and the frame and fashion of it, our being, and all that's good in it, that's from the Lord.

Now this is some advantage in prayer, to look upon God as our Father by virtue of creation, that we can come to him, as the work of his hands, and beseech him that he will not destroy us, and suffer us to perish. Isaiah 64:8: "But now, O Lord, you are our Father; we are the clay, and you our potter; and we are all the work of your hand." There is a general mercy that God has for all his creatures; and therefore as he gave us rational souls, and fashioned us in the womb, we may come to him, and say: Lord, you are our potter, and we your clay, do us good, forsake us not.

What advantage have we in prayer, from this common interest, or general respect of God's being a Father by virtue of creation?

1. This common relation binds us to pray to him: all things which God has made, by a secret instinct they are carried to God for their supply. Psalm 145:15: "The eyes of all things look up to you." In their way they pray to him, and moan to him for their supplies, even very beasts, young ravens, and fowls of the air. But much more is this man's duty, as we have reason, and can clearly own the first cause. And therefore upon these natural grounds the Apostle reasons with them, why they should seek after God (Acts 14:17).

2. As this common relation binds us to pray; so it draws common benefits after it. (Matthew 6:25-26) Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feeds them. Christ says, where God has given a life, he will give food; and where he gives a body, he will give raiment, according to his good pleasure. He does not cast off the care of any living creature he has made, as long as he will preserve it for his glory. Beasts have their food and provision, much more men, which are capable of knowing and enjoying God.

3. It gives us confidence in the power of God. He which made us out of nothing, is able to keep, preserve, and supply us, when all things fail, and in the midst of all dangers. Saints are able to make use of this common relation. And therefore it is said, (1 Peter 4:19) that we should commit our souls to him, in well-doing, as to a faithful Creator. The Apostle speaks of such times, when they carried their lives in their hands, from day to day: they did not know how soon they should be haled before tribunals, and cast into prisons. Remember, you have a Creator, which made you out of nothing; and he can keep and preserve life, when you have nothing. Thus this common relation is not to be forgotten, as he gives us our outward life and being. (Psalm 124:8) Our help is in the name of the Lord, who made heaven and earth: as if the Psalmist had said, As long as I see these glorious monuments of his power, these things framed out of nothing, shall I distrust God, whatever exigence or strait I may be reduced to?

Secondly; more especially, there is a particular sort of men, to whom God is a Father in Christ, and that is, to believers. (John 1:12) To as many as received him, to them gave he power to be called the sons of God. Those which in their natural state and condition were children of wrath, and slaves to sin and Satan; when they come, and are willing to welcome and receive Christ into their hearts; in a sense of their misery, are willing to make out after God and Christ; they have an allowance to call God Father, and may have child-like communion with him, and run to him in all straits, and lay open their necessities to him. (2 Kings 4:19) When the child cried to his father, he said, Carry him to his mother: so when we are ill at ease, and in any straits, this is the privilege of our adoption, that we have a God to go to; we may go to our Father, and plead with him, as the Church, (Isaiah 63:16) Doubtless you are our Father, though Abraham be ignorant of us, and Israel acknowledge us not: you, O Lord, are our Father, our Redeemer. It is good to know God under this special relation of a Father in Christ; and this is that which is the grace of adoption. Adoption is an act of free grace, by which we that were aliens and strangers, servants to sin and Satan, are, in and by Christ, made sons and daughters of God, and accordingly are so reckoned, and treated with, to all intents and purposes. It is a great and special privilege, given to God's own children, by virtue of their interest in Christ; and therefore it is said, (1 John 3:1) Behold what love the Father has bestowed upon us, that we should be called the sons of God! That is; behold it as a certain truth, and admire it as a great privilege. This second relation is a very great privilege, and it will appear to be so, if we consider,

1. The persons that receive it: we that were aliens, and enemies, and bond-slaves; that were of another line and stock: that might say to corruption, You are my Father; to the worm, You are my mother, and my sister. (Job 17:14) We that were cousin-Germans to worms, a handful of enlivened dust, that we should be taken into such a relation to God! We that might say indeed to the Devil, You are our Father, and the lusts of our father we will do. (John 8:44) Satan is the sinner's father, and God disclaims them. The Lord disclaims the people which were brought out of the land of Egypt, when they rebelled against him. (Exodus 32:7) The Lord said to Moses, Go, get [reconstructed: you] down; for your people which you brought out of [reconstructed: the] land of Egypt, have corrupted themselves: [reconstructed: these are] the people, which you have brought, in scorn and [reconstructed: disdain], as if God did disavow them from being [reconstructed: his]. And so it was with us all. When Adam had [reconstructed: rebelled] against God, God executed the law of the rebellious child against him, which was this, that he should be turned out of doors. So was Adam turned out of Paradise, and lost his title and heritage; and we were reckoned to the Devil. Now, behold what manner of love was this, that we should be called the sons of God!

2. You will wonder at it, you will behold it as an excellent privilege, if you consider the nature of the privilege itself; to be sons and daughters of God, to be able to call God Father. This was Christ's own title and honor. When God had a mind to honor Christ, he proclaims it from heaven, (Matthew 3:17) This is my beloved Son, in whom I am well-pleased. Surely, if our hearts were as apprehensive of heavenly privileges, as they are of earthly, we would admire it more. Earthly alliance, how is it prized! If a great man should match into our blood and line, what an honor and glory do we reckon it to us! (1 Samuel 18:23) Does it seem to you a light thing to be a king's son-in-law? Do we account this a small matter, to be related to kings, and princes, and potentates? No, no; we have high thoughts of it: and is not this an excellent thing, to be sons and daughters of God? In all other cases, if men have children of their own, they do not adopt: God had a Son of his own, in whom his soul found full delight and complacency; yet he would adopt and take us wretched creatures, he would invest us with the title of sons. And shall it be said of this and that believer, Here's the Son of God? O behold what manner of love! &c.

3. Then do but consider the consequences of it, both in this life, and the life to come. In this life, what immunities and privileges have we? Free access to God; we may come and treat with him when we please, as children to a Father, when we stand in need of anything. We have received the Spirit of Adoption, whereby we cry, Abba, Father (Romans 8:15). If we ail anything, we may go to our Father, and acquaint him with our case and grief. And we shall have a child's allowance here in the world: the heirs of glory are well provided for in their nonage; they have a right to a large portion, all the good things of the world, meat, drink, marriage; such things they have by a son's right: they have a right to the creature, in and by him who is Heir of all Things; so they are established in their right which Adam lost (1 Timothy 4:3-4). And they are under the ministry of angels; the angels are sent forth to be their guardians, and to supply and provide for them.

And then in the life to come, (for we are not only sons, but heirs) we have a right to the glorious inheritance (Romans 8:17). If children, then heirs, heirs of God. Here all the children are heirs, male and female, every son and daughter, an heir, and joint-heirs with Christ. We do as it were divide heaven between us; we have a great, blessed, and glorious inheritance; poor despicable creatures, chosen heirs of a kingdom (James 2:5).

4. You will see it was a very great privilege, if you consider how we come to be entitled to it (Ephesians 1:5). Having predestinated us to the adoption of children, by Jesus Christ, to himself: we come to it in and by Jesus Christ. Christ was compelled to come down, and to take a mother upon earth, that we might have a Father in heaven. He comes down, and was made a man; he became our brother, and so lays the foundation for the kindred (Hebrews 2:11). Nay, not only incarnate, but he died, to purchase this title for us. When the business was debated in the council of the Trinity, how lost man might be restored in blood, and have a right and interest in God; and when Justice put in exceptions against us, Jesus Christ was content to be made under the law, that we might receive the adoption of sons (Galatians 4:4-5). There could be no reconciliation, no amity, no alliance, until sin was expiated, and Justice satisfied: therefore Christ was not only made of a woman, but made under the law; first, our brother by [reconstructed: Incarnation], and then our Redeemer by his death and suffering. As under the law, if a man had grown poor, the next of kin was to be his redeemer (Leviticus 25:25). Or if he had sold himself (verse 47), one of his brethren was to redeem him. Christians, there was a kind of sale and forfeiture, on our part, of the inheritance, and right and title of children; therefore Jesus Christ, when he became a man, jure propinquitatis, by virtue of his kindred, and nearness to us, came to redeem his people, and purchase us to God. And this is the relation which is mainly intended in this place; for mark, Christ taught his disciples to pray, Our Father; others, they cannot speak of this relation; and in them all that believe, and all that walk in the Spirit, these alone can come to God as a Father.

2. What advantage have we in prayer, by taking up God under this notion and relation, when we can come to him, and say, Our Father?

1. It conduces to our confidence in prayer.

2. It furthers our duty.

First; it conduces to our confidence in prayer: for it is not an empty title, or a naked relation; but this is the ground of all that favor and grace which we stand in need of, and receive from God. It is notable (2 Corinthians 6:8), says God, I will be a Father to you, and you shall be my sons and daughters. In other places it is said, You shall be called my sons; but here, You shall be my sons; you shall not only be called so, but be so. He will really perform all the parts of a Father to us; indeed, no father like God. The outward father is but a shadow; as still in the comparison, outward things are but the shadow and similitude, the reality is in inward things: a servant is not always a servant, there may be a release; a husband is not always a husband, there may be a separation by divorce: but a father is always a father, and a child a child. I am the true Vine: the outward vine is but a shadow, but Christ himself has the true properties of a vine: so the outward father is but a shadow and similitude, the reality is in God; none so fatherly and kind as he (Matthew 7:11). If you being evil, know how to give good gifts to your children; how much more shall your Father who is in heaven, give good things to them that ask him? There is a how much more upon the fatherly care of God. Natural parents, whose affections are stinted and limited, nay, corrupt and sinful, when a son comes for a fish, will not give him a scorpion; when he comes for bread, will not give him a stone; that were a monstrous thing, vile, and unnatural. So (Isaiah 49:15), Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Indeed, they may forget, yet will I not forget you. Passions in females are more vehement, the mother has stronger affections; if the mother could do so, as totally to forget that ever she had such a child, yet she would not forget her sucking child; a poor shiftless, helpless babe, that can do nothing without the mother; a child which never provoked her, she would not forget such a child: they may forget, yet will I not forget you. Certainly God which has left such an impression upon the hearts of parents, has more of pity, bounty, and goodness in his own heart; for whatever of God is in the creature, is in God in a more eminent manner.

But particularly, how will God perform the parts of a Father?

1. In allowing them full leave to come to him in all their necessities, (Galatians 1:6) Because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father: there is a Spirit that attends upon this state. They which are sons shall have the Spirit of sons, and God will incline their hearts to come and call to him for supplies. This is a great advantage. When he gives a Spirit of prayer, then he will be ready to hear and grant our requests; not only to give us a heart to ask them, but to incline his ear. (Luke 11:13) How much more shall your heavenly Father give the Holy Spirit to them that ask him? When we ask for the highest blessing; when we come and are importunate with him, and will take no denial.

2. In supplying all our wants. (Matthew 6:32) Your Father which is in heaven, knows you have need of these things. A father will not let his child starve; certainly none so fatherly as God: you have not such a father as is ignorant, regardless of your condition, but takes an exact notice of all your wants and pressures. It is notable to observe, how God condescends to express the particular notice he takes of the saints: (Isaiah 49:16) Behold, I have graven you upon the palms of my hands. As we use to tie things about our hands, that we may remember such a work and business: so God does as it were put a print and mark upon his hands, to speak after the manner of men. In fact, (Matthew 10:30) the hairs of their heads are numbered; God has a particular notice of their necessities: and Jesus Christ, he is his remembrancer, one that ever appears before him to represent their wants. (Hebrews 9:24) As the high priest, in the law, was to go in with the names of the tribes upon his breast and shoulder, when he did minister before God, (Exodus 28) which is a type, how much we are in the heart of Christ, ever representing himself before the Lord on the behalf of such and such a believer.

3. Pitying our miseries. As he takes notice of them, so he will pity their miseries; as a father pities his children, when he sees them in an afflicted condition. (Psalm 103:13) Like as a father pities his children: so the Lord pities them that fear him. In fact, he will pardon their sins. ([Reconstructed: Malachi] 3:17) And, I will spare them, as a man spares his own son which serves him. An only son needs not fear much, if his father were to be his judge, though he has done unworthily. They may exhaust and draw up all their pity, their bowels may shrink when they meet with multitude of provocations. Now God will spare us, as a man spares his only son: in fact, not only his only son, but his dutiful son, which serves him. Many times we forget the duty of children, but God will not forget the mercy of a father. I will go to my father, says the prodigal. He had forgotten the duty of a child, he went into a far country, and wasted his patrimony, and that basely and filthily upon harlots; yet upon his return, when he was a great way off, the father runs to meet him half way, and kisses him.

4. In disciplining, and treating us with much indulgence, and wisdom, and care. A father takes a great deal of pains, in forming his child, and fashioning its manners, and behavior: so does God with his children. If he afflicts, it is as a father, only with purposes of good, and not so as an earthly father: (Hebrews 12:10) For verily, for a few days they chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. They mingle a great deal of passion with their correction, when they are inflamed; but God never mingles passion with his rod: when he gives a bitter cup, he is a father still (John 18:11).

5. In providing able guardians for his children. None so attended as God's children are, those which are adopted and taken into grace and favor with Christ; (Hebrews 1:14) angels are ministering spirits, sent abroad for the heirs of salvation. They have a guard of angels to watch over them, that they dash not their foot against a stone.

6. In laying up an inheritance for them. The apostle says, (2 Corinthians 12:14) children ought not to lay up for their parents, but parents for their children. Now, God has laid up for us, as well as laid out much upon us. (Luke 12:32) Fear not, little flock, it is your Father's good pleasure to give you the kingdom. He has a kingdom, a glorious inheritance to bestow upon us: and we are kept for that happy state. Though he has an heir already, Jesus Christ, the heir of all things; yet God has made us co-heirs with Christ (Romans 8:17).

Thus, then it is a mighty advantage: if we did take up God in this notion, to look upon him as a father, it would increase our confidence, and dependence upon him; this is a sweet relation; the reality is more in God, than can be in an earthly father: for he is a father according to his essence, knowing our necessities, pardoning our sins, supplying our wants, forming and fashioning our manners, providing able guardians for us, and laying up a blessed inheritance for us, in heaven.

Secondly, as it encourages us to pray, so it furthers our duty in prayer, that we may behave ourselves with reverence, love, and gratitude.

1. With a child-like reverence, and affection in prayer; (Malachi 1:6) If then I be a father, where is my honor? And if I be a master, where is my fear? If we expect the supplies of children, we must perform the duty of children. God will be owned as a father, not with a fellow-like familiarity, but humbly, and with an awe of his majesty.

2. With love. Now, our love to God is mainly seen by subjection, and obedience to his laws. Thus Christ would have us take up God in prayer, under such a relation, that we might mind our duty to him. (1 Peter 1:17) And if you call on the Father, who without respect of persons judges according to every man's work, pass the time of your sojourning here in fear. We never pray aright, but when we pray resolving to cast off all sin. How can we call him Father, whom we care not continually to displease from day to day? So the Lord treats his people. (Jeremiah 3:5-6) You have said, you are my Father: Behold, you have spoken and done evil things as you could. God takes it to be a contempt and reproach to himself, when we do evil, yet come and call him Father. He takes it ill, that men should come complimentarily, and flatter him with lying lips, and do not walk as children in holy obedience: therefore it is an engagement to serve God with holiness.

3. With gratitude. When we come to pray, we must remember, not only what we want, but what we have received, acknowledging we have all from him, he is our Father. (Deuteronomy 32:6) Do you thus requite the Lord, O foolish people, and unwise? Is not he your Father that has bought you? Has he not made you and established you? We must acknowledge the good we have, as well as that we expect to come from him. Therefore, if we would have a praying frame, and be eased of our solicitude, and that anxious care which is a disparagement to Providence, it is good to take up God under the notion of a Father, which makes us rest upon him for all things. (Matthew 6:25) Take no thought for your life, what you shall eat, or what you shall drink; nor yet for your body, what you shall put on. Why? For your heavenly Father knows that you have need of all these things. You that are able fathers would take yourselves disparaged, if your children should filch and steal for their living, and beg, and be solicitous, and go up and down from door to door for their maintenance and support, and not trust to your care and provision. A believer, which knows he has a heavenly Father, will not be negligent in his calling, but be active and industrious in his way, and use those lawful means which by the providence of God he has been brought up in, and then, be careful for nothing, as the Apostle's advice is (Philippians 4:6). And in every thing, by prayer and supplication, make your request known to God. O could we turn worrying into prayer, and run to our Father, it would be happy for us. Care, and diligence, and necessary provision, that's our work and labor; but for the success and event of things, leave it to God. When we are fretting in the world with such anxiousness, and troubled with restless thoughts; how we should be provided for in old age, and what will become of us and ours, we take God's work out of his hands; this is a disparagement to our heavenly Father, and a reproach to his providence and fatherly care. Well then, certainly this is of great advantage in prayer.