Part 58

(2.) We adore him as a God of infinite power, _Thine is the power_. Dominion without power will not be sufficient to maintain its rights; therefore, since God is described as having the kingdom belonging to him, or being the governor among the nations; his attribute of power ought next to be considered, whereby he can, without the least difficulty, secure the welfare and happiness of his subjects, and bring to nought the designs of his enemies; or, as it is elegantly expressed, _look on every one that is proud, and bring him low, and tread down the wicked in their place, hide them in the dust together, and bind their faces in secret_, Job xl. 12, 13.

(3.) It is farther added, _Thine is the glory_. This may be taken in two senses; either as including in it all his perfections, whereby he is rendered glorious in the eyes of angels and men; so that there is nothing that we esteem beautiful or excellent in the whole system of created beings, but what is deformed, and, as it were, vanishes and sinks into nothing, when compared with him: Or else, the meaning of the expression is, that all the praise and honour that arises from every thing that is done in the world, which appears great and excellent, or has a tendency to raise our esteem and admiration, is to be ascribed to him; whereby we disclaim the least shadow or appearance of divine honour, which we are ready, upon all occasions to acknowledge to be due to him alone: Thus we adore him as having all divine perfections, when we say, _Thine is the kingdom, the power, and the glory_.

And it is farther added, that they belong to him _for ever and ever_; whereby it is intimated, that whatever changes there may be in the nature or condition of created beings, he is unchangeably the same, and therefore will remain glorious in himself, and be for ever admired and adored by all his saints, whose happiness depends upon it.

2. We shall consider these divine perfections, as they afford us so many arguments, or pleas, in prayer, from whence we take encouragement to expect a gracious answer from him, as appears from that _illative_ particle, FOR, which is prefixed to this doxology. Therefore we may consider it as subjoined to the foregoing petitions, as the strongest motive to induce us to hope, that the blessings we pray for, shall be granted us; accordingly we disclaim all worthiness in ourselves, and desire that our name or righteousness should not be mentioned; but that the whole revenue of glory may redound to God, as all our expectation is from him. We might here apply the several arguments or pleas contained herein, to every one of the foregoing petitions; which would tend very much to enforce them, and afford matter for our farther enlargement in prayer: But I shall rather chuse to reduce the subject-matter thereof to the two general heads, under which they are contained; and accordingly to shew how we may make use of those arguments that are taken from the kingdom, power, and glory, belonging to God, for ever and ever, in our praying for those things that concern his glory, agreeably to what we are directed to ask for in the three first petitions; or our temporal or spiritual advantage, as in the three last.

(1.) As to what respects the glory of God in the world, viz. that his name may be hallowed, his kingdom advanced, and his will be done: Therein we pray, that, as he is a great King, the blessed and only Potentate, the Governor of the world and the church, he would sanctify his glorious name; that his interest may be maintained, and prevail against every thing that opposes it, that he would take to himself his great power and reign; and, since the success of the gospel, and the advancement of his kingdom of grace, is a work surpassing finite power, and there are many endeavours used to weaken and overthrow it; we trust, we hope, we plead with him, for the glory of his name, that he would give a check to, and defeat the designs of his and our enemies, that the enlargement of his kingdom may not be obstructed, nor his subjects disheartened, whilst Satan’s kingdom, that is set in opposition to it, makes such sensible advances, and prevails so much against it.

And, that his name may be sanctified by his people, and his kingdom advanced in this lower world, we farther pray, that his subjects may be inclined to obey, and submit to his will in all things; or, that it may be done on earth as it is in heaven: Therefore, when we ascribe the kingdom, power, and glory to him, we do, in effect, say, “Lord, what would become of this wretched world, if it were not under thy gracious government, which is its glory and defence? Thou sittest on the throne of thy holiness, which thou hast established of old: Therefore, we are encouraged to hope, that thou wilt not forsake thy people, who are called by thy name, nor suffer thine interest to be trampled on, nor thy name profaned by those who say, Who is the Lord, that we should obey him? Thine arm is not shortened, that thou canst not save, since thine is the power; and therefore nothing is too hard for thee. Thou hast given us ground to expect, that thou wilt shew thy people marvellous things; and thou hast promised, that all nations shall bow down before thee and serve thee; and that the kingdoms of this world shall become the kingdoms of Christ: This thou canst easily accomplish by thine almighty power, though it be too hard for man.—Thou art never at a loss for instruments to fulfil thy pleasure; for all things are in thy hand: Neither, indeed, dost thou need them; for, by thy powerful word, thou canst cause light to shine out of darkness, and revive thy work in the midst of the years, that thy people may rejoice and be glad in thy salvation. Take the work, therefore, into thine own hand, and, thereby, give us occasion to admire and ascribe to thee the glory that is due to thy name.”

(2.) We are to consider, how we may plead for temporal or spiritual blessings, as making use of this argument, that the kingdom, power, and glory, belong to God; accordingly, we pray, that he would give us that portion of the good things of life, that he sees necessary for us, and that we may enjoy his blessing with it, in order to our being prepared for a better, _q. d._ “Give us daily bread; for the earth is thine, and the fulness thereof: Thou hast subdued us to thyself, and hast told us, that thou wilt surely do us good, and bring us, at last, to thy heavenly kingdom: Therefore we humbly wait upon thee, that we may not be suffered to faint by the way, or be destitute of those blessings that are needful for us in our present condition. Thou art able to supply all our wants: We have hitherto been upheld by thy power, and thou hast sometimes done great things for us, that we looked not for, and hast been our refuge and strength, a very present help in every time of trouble. Thou hast granted us life and favour, and thy visitations have preserved our spirits; what thou hast given us we have gathered; thou hast opened thy hand, and filled us with good. And, as the treasures of thy bounty are not exhausted, nor thy power diminished; so we desire to exercise a constant dependence on thee, and to hope in thy mercy; that, as thou hast given us those better things that accompany salvation, thou wilt also bestow upon us what thou seest needful for us in our way to it; which will not only redound to our comfort, but thy glory; who givest food to all flesh; for thy mercy endureth for ever.”

As for those spiritual blessings that we stand in need of, we encourage ourselves to hope for them; and accordingly, when we pray for forgiveness of sin, we consider God as sitting upon a throne of grace, and inviting us to come and receive a pardon from his hand: Therefore we say, “Lord, thou art ready to forgive, and thereby to lay eternal obligations on thy subjects, to love and fear thee; if thou shouldst resolve to display thy vindictive justice in punishing sin, according to the demerit thereof, thy kingdom of grace would be at an end; but thou encouragest us to hope for forgiveness, that hereby grace may reign through righteousness unto life eternal. And, as thou art a God of infinite power, we beg that thou wouldst thereby work in us those graces that flow from, and are the evidences of our having obtained forgiveness, that being delivered from the guilt of sin, we may walk before thee in newness of life. We also ask this privilege, as what thou bestowest for Christ’s sake, that hereby he may be glorified as the purchaser of this blessing, and we laid under the highest obligations to love him, as being constrained hereunto by his love, expressed to us in washing us from our sins in his own blood.”

When we pray to be kept from temptation, or recovered, when fallen by it, we consider ourselves as the subjects of Christ’s kingdom, and his enemies as endeavouring to draw us aside from our allegiance to him; and, as dreading the consequence thereof, we address ourselves to him, to secure us from the danger we are exposed to from them; and accordingly, when we say, _Thine is the kingdom, the power, and the glory_, we are furnished with arguments adapted to our present exigencies, _q. d._ “The power of our spiritual enemies is great, and much more formidable, because of the treachery of our own hearts; yet we are encouraged to implore thine assistance against them, O our God and King, that we may be kept in the hour of temptation; inasmuch as all the attempts that are made against us, carry in them an invasion on thy sovereignty and dominion over us. We desire always to commit ourselves to thy protection, and hope to find it, since there are no snares laid for us, but thou art able to detect and prevent our being entangled by them, and also canst bruise our enemies under our feet, and, if we are at any time overcome by them, recover us from the paths of the destroyer: Do this for us, we beseech thee, that thou mayest have all the glory: We have no might, but our eyes are upon thee, who art able to keep us from falling, and to present us faultless, before the presence of thy glory, with exceeding joy.”

As for the word, _Amen_, with which our Saviour concludes this prayer, it is of an Hebrew original, and is sometimes prefixed to what is asserted with a vehemency of expression, designed not only to confirm, but to bespeak the utmost attention to what is said, as being a matter of very great importance; in which case it is rendered by the word _verily_. And it is sometimes repeated to add greater force to it: Thus when our Saviour asserts the necessity of regeneration, he says, _Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God_, John iii. 3. And elsewhere, _Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you_, chap. xvi. 23.[127]

It is put in the close of each of the evangelists, as denoting, that whatever is contained therein, is to be depended on, as being of infallible verity; and almost all the epistles are concluded with it, as is also the book of the Revelation, in which it is put after a short prayer or doxology; in which respect it signifies, that what is therein requested of God, is earnestly desired, and the petition summed up, and ratified thereby; or, that the glory which is ascribed, is again acknowledged to belong to him, and we rejoice in the discovery that is made thereof to us.

Again, sometimes the word is not only used, but explained at the same time, as containing a summary account of what we ask for: Thus when Benaiah preferred a petition to David in the behalf of Solomon, and had a grant from him, that he should reign in his stead; it is said, _He answered the king, and said, Amen; the Lord God of my lord the king say so too_, 1 Kings i. 36.

Thus then the word, _Amen_, with which this and other prayers are to be concluded, signifies, _so it is, let it be so_, or, _so it shall be_; each of which respective significations are to be applied to the subject-matter of our prayers: As it respects sins confessed, or the glory that we ascribe to God for mercies received, it denotes, _so it is_: As it refers to the promises which we plead and take encouragement from, or the blessings which we desire, it signifies, _so it shall be_, and _so let it be_. Thus it is to be applied in this prayer; and in particular, as it is joined to the doxology, _Thine is the kingdom, the power and the glory, for ever and ever_, we express our faith herein, together with our adoration of these divine perfections. And there are some prayers or doxologies, in which the glory of Christ and the gospel-state is described, which are concluded with the repetition of the word: Thus when the Psalmist had been enlarging on this subject, he concludes with, _Blessed be his glorious name for ever; and let the whole earth be filled with his glory, Amen and Amen_, i. e. God has determined that it shall be so, and the whole church is obliged to express their faith, and say, _Amen, so let it be_.

Some have thought it expedient in joint prayer, for the whole assembly, together with him that is the mouth thereof, to say, _Amen_, with a loud voice, and thereby to signify their consent to, and concern in the subject-matter contained therein; which appears to have been the practice of the church in the early ages thereof; as Justin Martyr observes it was in his time[128]; and it was afterwards observed in Jerom’s time, who compares the sound they made with their united voices to that of thunder[129]; which, though it was done with a pious design, and not in the least to be blamed, yet it is not to be insisted on as necessary, since all present professedly join in every part of the prayer, as much as though they repeated the words with an audible voice; and accordingly it is sufficient for every one, when prayer is publicly concluded with this comprehensive word, to lift up his heart to God, and thereby express the part he bears therein.

As for the contrary extreme, when one, whose office was altogether unknown to the primitive churches, is appointed to say, _Amen_, in the name of the whole congregation; this is, I think, altogether unwarrantable; though several Popish commentators defend it from the apostle’s words, who speaks of him that _occupieth the room of the unlearned_, as _saying, Amen, at the giving of thanks_, 1 Cor. xiv. 16. where, by the unlearned, we are not to understand the Clerk of a congregation[130], but one who understands not the subject-matter of that prayer, which the apostle supposes to be put to God in an unknown tongue: All therefore that can be inferred from hence is, that we ought to pray to God with understanding and faith, that hereby we may be able to sum up our requests and glorify him by saying, _Amen_.

Footnote 127:

As in John only it is repeated, he wrote it only in the Hebrew character, it is presumed, and understood by it “_the truth_;” the second Amen was exegetical and in the Greek character, for the sake of the unlearned.

Footnote 128:

_Vid. Justin Martyr, Apol. ii. pro Christ. who intimates, that when public prayer and giving of thanks was ended, the whole congregation testified their approving of it by saying_, Amen; ωᾶς ὄ ωαρωγ λαὸς ὀπευφημεὶ λὲγων αμῆν.

Footnote 129:

_Vid. Hieron. in Lib. ii. comment. ad Galat. in Proen. Ad similitudinem cælestis tonitrus reboat_, [_scil. Ecclesia._] Amen.

Footnote 130:

_Vid. Whitby in loc._

Theological Questions.

_Many theological instructors teach their pupils successfully, by requiring them, besides the usual course of systematical reading, interrogative examinations, and critical study of the scriptures in the original languages, also to write disquisitions on a number of Questions in Theology. Hereby they are provided with a store of arguments, on the most difficult subjects, and furnished with the mature advices of their preceptors; to which they may recur in any period of after life. To aid in this important work, the following List of Questions has been subjoined to this first American edition of_ Ridgley; _and every instructor, or pupil, will select or vary at his pleasure_.

QUEST. 1.—How does it appear, that something has existed from eternity?

2. What evidence is there, that the existence of man is derived, and dependent?

3. How do you prove the existence of God?

4. What is Theology?

5. What is natural Theology?

6. What does it discover of the Divine character?

7. What arguments prove the genuineness, authenticity; and what, the inspiration of the Old and New Testaments?

8. How do you prove the Unity of God?

9. How do you prove the divinity and personality of the Son, and the Holy Ghost?

10. What are the Manichean, Arian, Sabellian, Socinian and Unitarian heresies, and how are they respectively confuted?

11. How do you prove that there are divine purposes, and that these are eternal and immutable?

12. Wherein does the certainty of events, taught in the scriptures, differ from the fatality of heathen philosophers and modern sceptics?

13. How do you prove that the world was created?

14. In what estate was man created?

15. What are the acts of God’s providence; or how is it employed about created things?

16. What is the difference between a law and a covenant?

17. How do you prove that God did enter into a Covenant with Adam, which included him and all his posterity?

18. What are we to understand by Adam’s freedom of will?

19. What is necessary to constitute a moral agent?

20. What is the difference between natural, and moral, power, and inability?

21. How is the doctrine of universal absolute decrees consistent with the moral agency of man?

22. How do you define sin?

23. Are there venial sins?

24. How do you describe the sin against the Holy Ghost?

25. How do you prove the depravity of unrenewed men to be total?

26. What was implied by the death threatened in case of disobedience?

27. Wherein consists the punishment of the damned?

28. How do you prove the eternity of hell torments?

29. How do you define the Covenant of Grace?

30. Is there any ground for a distinction between the Covenant of Redemption and the Covenant of Grace?

31. Wherein do the Covenants of Works, and Grace agree, and differ?

32. Are the Law, and Gospel inconsistent with each other?

33. What is an atonement? And what the nature, and extent of the atonement of Christ?

34. Was the sacrifice of Christ Jesus absolutely necessary for our salvation?

35. Whence did the obedience, and sufferings of Christ derive their efficacy?

36. How was his death consistent, with the justice of God?

37. How do you describe the nature, mode of administration, extent, duration and glory of Christ’s kingly office?

38. What is to be understood by his descent into Hell?

39. What are we to understand by the application of Redemption?

40. How do you prove that the influence of the Holy Spirit is of free and sovereign grace?

41. What is regeneration, or effectual calling?

42. Whence arises the necessity of it?

43. What are the means of grace, and what their use?

44. What is the utmost the unregenerate do in the use of the means of grace?

45. To what are they to be exhorted?

46. Wherein consists the difference of the special call of the Spirit, and the more outward call of the gospel?

47. How do you describe the nature of gospel repentance, with the difference between this, and conviction of sin, or legal repentance?

48. How do you describe the nature, and necessity of justifying faith; and what species of causality has it in our justification?

49. What is included in, and what are the effects of justification?

50. How are full satisfaction and free pardon consistent?

51. What are we to understand by the imputation of Christ’s righteousness for justification?

52. What are the absurdities implied in supposing a justifying faith to consist in a sure confidence of the pardon of our sins?

53. Point out the nature, privileges and evidences of adoption.

54. How do you describe, and prove the possibility of attaining an assurance, of God’s love?

55. How do you describe the believer’s peace of conscience, and point out the difference between it, and the false hope of the hypocrite?

56. How do you prove the doctrine of the saint’s perseverance in a state of grace unto eternal life? And explain Ezek. xviii. 24. Heb. vi. 4-6, and the falls of David, Peter, and Judas?

57. Is sinless perfection attainable in this life?

58. What is the condition of the souls of believers immediately after death?

59. How do you prove that there shall be a general resurrection of the just and the unjust?

60. How do you prove there shall be a general judgment?

61. What are the consequences of the judgment to the righteous and the wicked?

62. How do you prove that the institution of the Sabbath, is of perpetual obligation?

63. How do you prove that public worship is to be celebrated on the Sabbath?

64. What is the nature of a Christian church?

What are its standing officers?

To whom does the right of ordination belong?

65. What is the nature and import of baptism?

How do you prove that other modes than immersion are lawful?

66. How do you prove the divine right of infant baptism?

67. What is the nature and use, and who are the proper partakers of the Lord’s supper?

68. What errors are implied in a prayer, the object of which is a change of divine purposes?

69. What is the nature, use and necessity of prayer?

70. How do you prove that family-prayer is a duty?

71. Wherein consist the unity and communion that should subsist in the church of Christ, and the benefits or advantages of it?

72. What are the rules and end of church discipline?

What is the nature and design of excommunication?

73. What are the qualifications necessary to a minister of Christ?

74. In what does the happiness of heaven consist?

INDEX.

The volumes are denoted by _a_, _b_, _c_, and _d_.

A.

Abraham offering Isaac, _c_ 544

Absolute free-will, _a_ 498

Adam, his temptation, _b_ 102 not a mediator, _b_ 164

Acts of faith, direct and reflex, _c_ 132

Actions sinful, _d_ 66

Adoption, _c_ 145

Adultery, _d_ 9

Affections, government of, _d_ 10

Afflictions, relative, _b_ 156

All-sufficiency of God, consolatory, _a_ 129

Amen, _d_ 468

Angels, their creation, _b_ 25 their nature, _b_ 27 their power, _b_ 28 their employment, _b_ 68. 30 providence of God toward them, _b_ 62

Anger is heart-murder, _c_ 548

Antinomians, _c_ 418

Anti-trinitarians, _a_ 388

Apostacy, considered, _c_ 225

Apostles, _b_ 572

Arius, his error, note, _a_ 208

Arminians, _b_ 128

Ascension of Christ, _b_ 464

Assurance of salvation, _c_ 243 how lost, _c_ 273 what essential to faith, _c_ 270

Atheism, its absurdity, _a_ 24. 29. 38 _c_ 439

Atonement, _b_ 187. 275. note. 276. 280 value of it, _b_ 282. 285 design of it, _b_ 285 propriety of it proved, against Deists, _b_ 299 vindicated against christian errors, _b_ 303 extent of the purchase, _b_ 301 for whom specially intended, _b_ 316. 321 how sufficient for all men, note, _b_ 349 modern opinions on, _b_ 276. _b_ 280. 292. 297

Author of sin, God is not, in note, _d_ 433. 435

B.

Baptism, an ordinance, _d_ 174 meaning of the word , _d_ 216 a generic term, in note, _d_ 175 the right of infants, _d_ 182. 186. _d_ 187. 193 objections to subjects of, _d_ 200. 206. 186. 194 by pouring or sprinkling, _d_ 218 sponsors in, _d_ 228 sign of the cross in, _d_ 228 how to be improved, _d_ 229. 234

Backbiting, instances of, _d_ 48

Being of God proved, _a_ 21

Believers, sons of God in Christ, _c_ 146

Benevolence, disinterested, _a_ 19

Blindness of mind, _b_ 146

Borrowing and not paying, _d_ 23 whether Israel was guilty of it, _d_ 24

Bread, daily to be prayed for, _d_ 407

Burnet, his scheme of the Millenium, _b_ 369

C.