as our Creator, he is evidently not only our Father, but also our sovereign Lord. A second title God hath to this name, from that fatherly providence and goodness, which he exercises every where continually: and of which mankind hath large experience; not only in the many enjoyments, comforts, and deliverances, that he grants to us, but even in the afflictions which he sends us, always for our benefit; then more especially dealing with us as with children, whom he loveth*. But there is yet a third reason, why we call him our Father, peculiar to us as Christians; and founded on our being united by faith to his Son our head †, and begotten again, through his Gospel, to a lively hope, to an inheritance reserved in heaven for us‡: privileges so invaluable, that though he is doubtless, a father, and a tender one, to our whole species, yet his word speaks of us, as the only persons, in comparison, that have a right to consider him in this view. As many as received him, that is, our blessed Saviour, to them gave he power to become the sons of God; even to them that believe on his name §. The Lord is good to all || : but singularly good to those, who become, by the influences of the Christian covenant, singularly fit objects of his goodness. They have promises of the greatest blessings, to which nothing, but promise, can entitle: pardon of sin, assistance of the Holy Spirit, and life eternal; by which last they are made, in the happiest sense, the children of God, being the children of the resurrection T. Let us learn then as often as we say, Our Father, to magnify in our souls, that gracious Redeemer, who hath made him Heb. xii. 5, &c. 11 Cor. iv. 15. 1 Pet, i. 3, 4. + 1 Cor. xi. 3. Eph. i. 22. § John i. 12. ¶ Luke xx. 36. so to us, more than he is to others. Let us often repeat the thankful reflection of St. John, Behold what manner of love the Father hath bestowed on us, that we should be called the sons of God; and joyfully argue, as St. Paul doth, If children, then heirs; heirs of God, and joint heirs with Christ†. Thus then the words, Our Father, express not only the absolute authority, but the unspeakable goodness of God: and the next, which art in heaven, acknowledge his glory and power. I have already observed to you, in explaining the sixth article of the Creed, that as God cannot but be, so he cannot but be every where: for there is nothing in any one part of space to confine his presence to that, rather than to any other. Besides, his providence is continually acting every where; and, wherever he acts, he is. Therefore Solomon justly declares, The heaven and the heaven of heavens cannot contain thee. But still the Scriptures represent him as manifesting the most visible tokens of his inexpressible majesty in one peculiar place: where he receives the homage of his holy angels, and issues forth his commands for the government of the world. This they call his throne §, and tabernacle in heaven ||: of which the earthly tabernacle of Moses was designed to be a figure; being directed to be made according to the pattern shewed him in the mount ¶. That earthly tabernacle was honoured for a long time with splendid marks of the divine residence: on which account, even after they were withdrawn, the Jews would be apt to consider God, as dwelling at Jerusalem in his temple, and sitting between the cherubim **. But our blessed + Rom. viii. 17. 1 John iii. 1. 1 Kings viii. 27. 2 Chron. ii. 6. vi. 18. § Psalm xi. 4. ¶ Heb. viii. 5. || Heb. viii. 1, 2. ** Psalm xcix. 1. Lord, being about to abolish the Mosaic ordinances, enlarges the views of his disciples, and raises them to that higher habitation of inconceivable glory, to which they should hereafter be admitted: and on which they were in the mean while to set their hearts, as the seat of all blessedness. But further, being in heaven denotes likewise the almighty power of God; agreeably to that of the Psalmist, Our God is in the heavens: he hath done whatsoever he pleased. For as a higher situation. gives a superior strength and command; and accordingly in all languages, being exalted or brought low, signifies an increase or lessening of dominion or influence so representing God, as placed above all, is designed to express, in the strongest manner, that his kingdom ruleth over all†. When therefore we call upon our Father which is in heaven, we profess to God our belief, that he is the author and preserver of the universe, who governs all things with paternal care; but extends his favours especially to those, who by imitating and obeying him shew themselves his true children; and therefore most especially to such, as having acquired, by the merits and grace of his Son, the nearest relation and resemblance to him, have thereby a covenant-right to an eternal inheritance in that blessed place, where he exhibits his glory, and reigns, possessed of sovereign authority, and boundless glory. Now applying thus to God, under the notion of our Father, is excellently fitted to remind us, both of the dutiful regard, which we ought to have for him, as he himself pleads, If I be a father, where is mine honour and also, of the kindness, which we may expect from him, according to our Saviour's reasonPsal. ciii. 19. Mal. i. 6. Psal. cxv. 3. ing, If ye, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give his Holy Spirit to them that ask him* ? Nor is this expression less fitted to admonish us of copying the goodness, which we adore; and exercising mercy and bounty towards all our fellowcreatures, as far as we can, that we may be, in this excellent sense, the children of our Father which is in heaven: for he maketh his sun to rise on the evil and the good; and sendeth rain on the just and on the unjust. And this admonition is greatly strengthened, as each of us is directed to address himself to God, not as to his own father merely, but as to our Father, the common parent of mankind. For there is inexpressible force in that argument, Have we not all one Father, hath not one God created us? Why do we deal treacherously, or in any respect unjustly or unkindly, every man against his brother‡? And yet with greater force still doth it hold, to prevent mutual injuries or unkindness among Christians: who being, in a much closer and more endearing sense, children of God, and brethren one to another, than the rest of the world; surely ought never to be, what they are too often remarkably, deficient in that reciprocal affection, which was intended as the token, whereby all men should see them§. Then, at the same time, the consideration, that this our Father is in heaven, possessed of infinite power and glory, tends greatly to inspire us with reverence towards him, at all times, and in all places, but in our devotions peculiarly. And to this end it is pleaded by the wise king, Keep thy foot when thou goest to the house of God; be not rash with thy mouth, *Luke xi. 13. + Matth. v. 45. § John xiii. 35. and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth. It also tends no less to remind us, what the great end of our prayers and our lives should be: to obtain admittance into that blessed place where God is, and Christ sits on his right hand. For in his presence is the fulness of joy; and at his right hand, there is pleasure for evermore. You see then, how many important truths, and admonitions, these few words, which begin the Lord's Prayer, include: every thing indeed, which can encourage us to pray, or dispose us to pray as we ought. The petition, which immediately follows, Hallowed be thy name, is perhaps more liable to be repeated without being understood, than any of the rest; but when understood, as it easily may be, appears highly proper to stand in the very first part of a Christian's prayer. The name of God means here God himself, his person and attributes: as it doth in many other places of Scripture, where fearing, or blessing, or calling upon the name of the Lord is mentioned. And to hallow his name signifies, to think of him as a holy being, and behave towards him accordingly. Now the word, holy, hath been already more than once, in the course of these Lectures, explained to mean whatever is worthy of being distinguished with serious respect. And therefore all such persons, places, things, and times, as are set apart from vulgar uses, and devoted to religious ones, are said in Scripture to be holy, and commanded to be hallowed. Now these being generally preserved with great care, as they always ought, from whatever may defile and pollute them; hence the term, holy, came to signify + Col. iii. 1. Psal. xvi. 12. Eccl. v. 1, 2. |