First therefore, Let us consider the Preface in these Words, Our Father which art in Heaven. And here God is described by two of his most eminent Attributes, his Grace and Glory, his Goodness and his Greatness; by the one, in that he is styled, Our Father; by the other, in that he is said to be in Heaven: And both these are most sweetly tempered together, to beget in us a Holy Mixture of Filial Boldness and awful Reverence, which are so necessary to the sanctifying of God's Name in all our Addresses to him. We are commanded to come to the Throne of Grace with boldness, Heb. 4.16. and yet, to serve God acceptably with reverence and with fear, Heb. 12.28. Yea, and indeed the very calling ⟨p. 12⟩of it a Throne of Grace, intimates both these Affections at once. It is a Throne, and therefore requires Awe and Reverence; but it is a Throne of Grace too, and therefore permits holy Freedom and Confidence. And so we find all along in the Prayers of the Saints, how they mix the consideration of God's Mercy, and his Majesty together, in the very Prefaces and Preparations to their Prayers. So Neh. 1.5. Lord God of Heaven, the great and terrible God that keepeth Covenant and Mercy for them that love him. So Dan. 9.4. O Lord, the great and dreadful God, keeping Covenant and Mercy for them that love him. Now this excellent mixture of awful and encouraging Attributes, will keep us from both the Extremes, of Despair on the one Hand, and of Presumption on the other. He is our Father, and this may correct the despairing Fear which might otherwise seize us upon the consideration of his Majesty and Glory: And he is likewise infinitely Glorious, a God whose Throne is in the highest Heavens, and the Earth his Foot-stool. And this may correct the presumptuous irreverence, which else the consideration of God, as our Father, might perhaps embolden us unto.
First therefore, Let us consider the Preface in these Words, Our Father which art in Heaven. And here God is described by two of his most eminent Attributes, his Grace and Glory, his Goodness and his Greatness; by the one, in that he is stiled, Our Father; by the other, in that he is said to be in Heaven: And both these are most sweetly tempered together, to beget in us a Holy Mixture of Filial Boldness and aweful Reverence, which are so necessary to the sanctifying of God's Name in all our Addresses to him. We are commanded to come to the Throne of Grace with boldness, Heb. 4.16. and yet, to serve God acceptably with reverence and with fear, Heb. 12.28. Yea, and indeed the very calling ⟨p. 12⟩of it a Throne of Grace, intimates both these Affections at once. It is a Throne, and therefore requires Awe and Reverence; but it is a Throne of Grace too, and therefore permits holy Freedom and Confidence. And so we find all along in the Prayers of the Saints, how they mix the consideration of God's Mercy, and his Majesty together, in the very Prefaces and Preparations to their Prayers. So Neh. 1.5. Lord God of Heaven, the great and terrible God that keepeth Covenant and Mercy for them that love him. So Dan. 9.4. O Lord, the great and dreadful God, keeping Covenant and Mercy for them that love him. Now this excellent mixture of aweful and encouraging Attributes, will keep us from both the Extreams, of Despair on the one Hand, and of Presumption on the other. He is our Father, and this may correct the despairing Fear which might otherwise seize us upon the consideration of his Majesty and Glory: And he is likewise infinitely Glorious, a God whose Throne is in the highest Heavens, and the Earth his Foot-stool. And this may correct the presumptuous irreverence, which else the consideration of God, as our Father, might perhaps embolden us unto.
