10. Every Thing under the Earth is to bow the Knee to Christ. Partly for the Excellency of his Throne This King hath a double Throne one in Heaven the other in the Heart of an humble Sinner which is his second Heaven Isa. 57. 15. And in both these respects there is no Monarch like Christ. He hath prepared his Throne in the Heavens and his Kingdom ruleth over all Psal. 103. 19. Earthly Kings that their Majesty may appear to their Subjects have their Thrones usually exalted there were six Steps to Solomon's Throne a Description of it you have in 1 Kings 10. 18 19. But what 's this to the Throne of Christ which God hath fix'd above in the Heavens The whole Globe of Sea and Earth is but as one Point and there are ten thousand times ten thousands of Angels about his Throne The Supporters of this Throne are Iustice and Mercy And in regard of his other Throne also in the Hearts of Men The Power of outward Potentates reacheth but to the Bodies of Men they can take cognizance of nothing but of external Conformity to their Laws But Christ gives Laws to the Thoughts 2 Cor. 10. 5. So for his Royal Furniture Other Princes they have their Chariots and Coaches and Horses c. but He makes the Clouds his Chariot and walketh upon the Wings of the Wind Psal. 104. 3. Riding up and down in the World dispensing Mercies and Judgments So for Troops and Armies to support his Dignity all the Hosts of Heaven are obedient to him one Angel in one Night destroyed in Sennacherib's Army an Hundred Fourscore and Five Thousand Hostility against him must needs be deadly He is above in Heaven and can rain down Fire and Brimstone upon us and cannot be resisted He is higher than the Kings of the Earth too because none hath so good a Right and Title to rule as this King hath whom God hath set upon his holy Hill of Sion God's Dominion over the Creatures is founded in Creation Other Kings find their Subjects he makes them He hath the first and chief Right there is nothing we have but he made We depend upon him every moment for his providential Assistance therefore he hath the highest Right and Title No Creature can be sui juris at his own dispose And he hath a Right by Conquest and by Purchase he hath bought us and given his Life a Ransom for many Mat. 20. 28. Christ is opposed there to worldly Potentates they must be served but he came to minister Subjects their Blood and Lives must go to preserve the Rights of the Prince but he gave his Life And he hath a Right too by Contract and Covenant All that are Subjects of his Kingdom have sworn Allegiance He hath such an absolute Right that thou canst call nothing thy own We think indeed our Lips are our own Psal. 12. 4. and our Estates our own as Nabal 1 Sam. 25. 11. Shall I take my Bread and my Water and my Flesh c. All you have it belongeth to this King by Right of Creation and Providence Therefore in all these respects he is higher than the Kings of the Earth 2. The Gospel-State is set forth as a Kingdom in regard of the Subjects and their Privileges The Gospel doth not only reveal a King but maketh all Kings He hath made us to be Kings and Priests c. Rev. 1. 5. All those that submit to him So that indeed Christ may properly be stiled Rex Regum King of Kings As the King of Assyria made his Boast Isa. 10. 8. Are not my Princes altogether Kings A vaunting Speech of his that his Princes and Favourites were for Power and Authority as good as Kings But Christ may say so Are not my Subjects altogether Kings not only Kings in regard of their spiritual Power and Command they have over themselves ruling their own Spirits in the Fear of God while others are Slaves to their base Affections but in point of their Privileges They have Kingly Privileges they are made Kings they are royally attended by Angels they are sent forth to be as Guardians to the Heirs of Promise Heb. 1. 14. They have Royal Immunities from the Curse of the Law from the damnable Influence of Sin they may as well pluck Christ from the Throne as pluck the Elect out of that State wherein they are As David said Is it a small thing to be the King's Son in Law So is it a small thing to be the Sons of God Coheirs with Christ This Honour and Glory doth God put upon his Saints And there 's the greatest Pleasure and Contentment in this State for this Kingdom which all the Saints are interested in it consisteth in Righteousness Peace and Ioy in the Holy-Ghost Rom. 14. 17. And surely these Consolations of God should not be small to us It is a State of most absolute Freedom and Sovereignty Iohn 8. 36. If the Son shall make you free then shall ye be free indeed Many a Monarch which ruleth over Men may be a Captive to his own Lusts but these are free There are the richest Revenues and Increase which belong to Christ's Subjects All Things are yours 1 Cor. 3. 21. whether Paul or Apollos c. They are ours by Covenant and when they come into our possession by the fair Allowance of God's Providence we have them with a Blessing and may use them with a great deal of Comfort 3. In regard of the Laws and Manner of Administration I shall not speak of the External Political Government of the Church which questionless is Monarchical I mean in regard of Christ the Head tho it be Aristocratical in regard of Officers and in some respect Democratical with reference to the Consent of the People in all Church-Acts but there are Laws and Sanctions by which this Body of Men and this Kingdom is governed Iames 2. 8. If ye fulfill the Royal Law It is called the Royal Law not only as it requires noble Work but in regard of the Dignity of the Author and Firmness of the Obligation All the Precepts of Faith Repentance and Gospel-walking are as so many Royal Edicts which Christ hath set forth to signify his Pleasure to his People How slightly soever we think of these Gospel-Injunctions they are the Laws and Instructions of the great King 4. In regard of Punishments and Rewards Christ who is a King by nature might rule us with a Rod of Iron yet he is pleased to govern us as a Father and Prince that he might cast the Bands of a Man upon us Christ as a King punisheth and as a King rewardeth Prov. 16. 14. The Wrath of a King is as Messengers of Death When a King is angry 't is as if a Messenger should come and tell us we must die How great is the Wrath of the King of Kings He cannot endure to be slighted in his Regal Power Luke 19. 27. But those mine Enemies which would not that I should reign
Men Angels and Devils according to his Pleasure It is more absolute than any Superiority in the World and more universal as comprizing all Persons and Things God hath right to be King because he gave being to all things which no Earthly Pâ—tentate can Therefore the Author must be owner All other Kings are liable to be called to account and reckoning by this great King for their Administration but God is Absolute and Supream Now this is a great incouragement to us that we go to a God that hath an absolute Right for which he is responsible to none We go not to a Servant or a subordinate Agent who may be controul'd by a higher Power and whose Act may be disanulled but to an absolute Lord to whom none can say What dost thou Job 9. 12. Here 's the Comfort of a Believer that he goes immediatly to the Fountain and Owner of all Things the Absolute Lord of all the World is his Father the soveraign and free disposing of all Things is in his Hand If we expect any thing from subordinate Instruments God's leave must first be asked or they can do nothing for us but he can do what he pleaseth 't is his own Mat. 20. 15. Is it not lawful for me to do what I will with mine own None can call him to an account 2. His Relation to the Saints It is the Duty of a King to defend his Subjects and provide for their welfare So God being King will see that it be well with those that are under his Government It concerns you much to get an Interest to be under this King then to mention it in Prayer Psal. 44. 4. Thou art my King O God command deliverances for Jacob. If you want any thing for your selves or the Church put God in mind of his Relation to you Thou are my King Let not this Interest lie neglected or unpleaded All the Benefit which Subjects can expect from a potent King you may expect from God Again the word Command is notable and expresseth the Case to the full command Deliver ances All Things are at God's Command and Beck if he do but speak the word or give out Order to second Causes it is all done in a trice So Psal. 5. 2. Hearken unto the Voice of my Cry my King and my God for unto thee will I pray to thee and to none other Why should we go to Servants when we may go to the King himself So Psal. 74 12. For God is my King of old working Salvation in the midst of the Earth God will defend his Kingdom and right his injur'd Subjects Therefore if we would have any Blessing to be accomplished for our selves or for the Publick let us go to God Thine is the Kingdom And more especially if we would have any good thing to be done by those in Authority and subordinate Power over us do not so much treat with them as with God Let us beseech God to perswade and incline their Hearts for his is the Kingdom he can move them to do what shall be for the glory of his Name and the comfort and benefit of his afflicted People Let us go to God who is the sovereign King he can give you to live a quiet and peaceable Life in all Godliness and Honesty 1 Tim. 2. 2. Or he can give you Favour dispose of their Hearts to do good to his People Nehem. 1. 11. Prosper I pray thee thy Servant this day and grant him Mercy in the sight of this Man For I was the King's Cup-bearer The soveraign disposal of all things is in the Hand of God 2. Thine is the Power This also is an Argument of Confidence that God hath not only â— Kingdom but Power to back it Titles without Power make Authority ridiculous and beget â—â—orn nâ—t Reverence and Respect But now 〈◊〉 Kingdom is accompanied with Power and 〈…〉 He hath right to command all Kings no Creature can be too hard for him Earthâ—◠〈◊〉 when they have Authority and Power 〈◊〉 it is limited 2 Kings 6. 27. When the Woâ—an came to the King of Israel Help my Lord O â—ing Aâ—d he said If the Lord do not help 〈…〉 shall I help thee â—ut God's is an â—nlimited Power An absolute Right and an â—nlimited Power they meet fitly in God thereâ—ore this is an encouragement to go to him Christians that Power of God which educed all things out of nothing which established the Heavens which fixed the Earth that Power of God it 's the ground of our Confidence Psal. 121. 2. My help cometh fâ—om the Lord which made Heaven and Earth This Power should we depend upon We can ask nothing but what God is able to give yea above our asking Eph. 3. 20. Now unto him that is able â—o do exceeding abundantly above all that we ask or think Our Thoughts are vast and our Desires very craving and yet beyond all that we can ask or think According to the mighty Power that â—orkâ—th in us We cannot empty the Ocean with a Nutshel nor comprehend the Infinite God and raise our Thoughts to the vast extent of his Power only we must go to some instances oâ— God's Power that Power which made the World out of nothing and that Power which wrought in you where there is such infinite Resistance We may go to God and say Mat. 8. 2. Lord if thou wilt thou canst make me clean You need not trouble your selves about his Will he is so Good and Gracious prone and ready to do good so inclineable he is your heavenly Father But that which is most qâ—estioned is the Sufficiency of God can you believe his Power Now determine but that Lord thou canst and that 's a great relief to the Soul Our Wants are not so many but God is able to supply them our Enemies and Corruptions not so strong but God is able to subdue them surely your heavenly Father will do what is in the Power of his Hand A Beggar when he seeth an ordinary Man coming lets him pass without much Importunity but when he seeth a Man well habited well attended and with rich Accoutrements he runs close to him and will not let him alone but follows him with his Clamor knows it is in his power to help him So this should encourage us to go to the mighty God which made Heaven and Earth and all things out of nothing The third Argument which Christ propounds Thine is the Glory The Honour and Glory of all will redound to God as the Comfort accrueth to us it is for God's Honour to shew forth his Pâ—wer in our Relief and to be as good as his Word Now this is a ground of Conâ—idence That he hath joyned his Glory and our Good togâ—ther And that God's Praise waiteth while our dâ—liverance waiteth Psal. 65. 1. Praise waiteth for thee O God in Zion You think your Comfort stays and all this while God's Honour waits So Psal. 112. 1. Praise ye the Lord Blessed is
Prayers should be the Breathings of the Spirit and usually they are but the Belches and Eructations of the Flesh. And for these it is we are so instant and earnest with God We would have God bless us in some revengeful and carnal Enterprize We deal with God as the Thief that lighted his Candle at the Lamps of the Altar So many would make God a Party in their carnal Designs Prov. 21. 27. The Sacrifice of the Wicked is an Abomination how much more when he bringeth it with a wicked Mind It is an Abomination when it is at the best but when he hath an ill Aim then it is an Abomination with a witness Foolish Creatures vainly imagine to entice Heaven to their Lure Balaam buildeth Altars and sacrificed out of hope that God would curse his own People and engage in Moab's Quarrel like the Man in the Gospel that would make no other use of Christ than to compose his civil Difference Luke 12. 13. he comes to him as a Man of Authority Master speak to my Brother that he divide the Inheritance with me We all look upon God tanquam aliquem magnum as Austin said he did in his Infancy as some great Power that would serve all our carnal Turns In this Sence we make God to serve our Sins Isa. 43. 24. when we would have God to contribute to our Lusts to our Pride Wantonness Revenge This is such a foolish Request as if a Wife should beg of her Husband to give her leave to go on with her Adulteries Survey all the Petitions which are in this present Platform of Prayer there is not one that is calculated for such an evil purpose as our Revenge Pomp Pride Pleasure Carnal Self surely must give way to God 2. There 's a natural Self when we seek our own Temporal Felicity Christ hath allowed these natural Desires a Room in our Prayers but they must keep their Order and their Place first God's Glory and then our Safety The obtaining of natural Good is put in the last place And therefore when our Thoughts only run upon Temporal Felicity and outward Supplies it is not Prayer but a brutish Cry Hos. 7. 14. They howl upon their Beds for Corn Wine and Oil. Beasts are sensible of their Pain and are carried by natural Instinct to seek their own Welfare as well as Men. And therefore when this is our first and only Request it is a Perversion of that Order which Christ hath set down in this perfect Form of Prayer 3. There is Spiritual Self Which is valuable either in point of Justification or Acceptance with God or in point of Sanctification and Conformity to him Now as these Blessings cannot be severed from God's Glory where they are really enjoyed so they must not be severed in our Prayers nor preferred before it To ask Pardon as a separate Benefit as it concerns our Ease and Quiet not as it concerns God's Glory is a Perversion and a Diversion of our Prayers The main thing which God intends should be the main thing in our Requests is the Praise of his glorious Grace wherein he hath made us accepted in the Beloved Eph. 1. 6. And therefore this is the main thing which the Soul intends Psal. 79. 9. Help us O God of our Salvation for the Glory of thy Name and deliver us and purge away our Sins for thy Names sake The Argument is not taken from themselves meerly or from their own Misery but from God's Glory If God could not be more glorified in our Pardon and Acceptance with him than in our Death and Damnation it were an evil thing to desire Pardon But now when God hath abundantly cleared up this to us he is no Loser by Acts of Mercy that this conduceth more to the exalting of his great Name to accept poor Sinners to Mercy the Soul goeth with the more confidence to beg it of God that he would purge us from our Filthiness for his Names sake But now Mens Thoughts are wholly taken up with their own Peace and Safety and take no care for God's Honour this is but a Selfish Request or an Offer of Nature after Ease For the other part to ask for Grace and Conformity to God's Will meerly as it is a Perfection of our Nature abstractly from God's Glory it is not a right Request It is contrary to the very Nature of Grace whose Tendency is to God in the first place that his Name may be glorified that we should be to the praise of his glorious Grace Grace wrought in us is but a Creature and not to be preferred before the Creator See how the Apostle prays 2 Thess. 1. 11 12. We pray always for you that our God would count you worthy of this Calling and fulfill all the good Pleasure of his Goodness and the Work of Faith with Power That the Name of our Lord Iesus Christ may be glorified in you and ye in him according to the Grace of our God and the Lord Iesus Christ That is a regular Prayer when all our spiritual Interests are swallowed up in God and we beg that his Name may be glorified in us and upon us 4. There is glorified Self which standeth in the eternal Fruition of God Man was made for two Ends to glorify God and to enjoy him Now our Crown of Glory must be laid at God's Feet as the Elders Rev. 4. 10. Saying Thou art worthy O Lord to receive Glory and Honour and Power All our Desires must give place to this that he may be glorified in our eternal Happiness and we are to beg it no farther than as it may stand with his Honour Mans chief End and so his chief Request in respect of himself is to enjoy God but with respect to God so it is the highest only of subordinate Ends for the highest chiefly and absolutely is the glorifying of God Well then therefore this is put first to shew that our chiefest Care and Affection should mainly run upon the Glory of God and that God might be advanced and lifted up on high Secondly To give you some Reasons why those things which concern the Glory of God must be sought in the first place and with the greatest Affection 1. As we are reasonable Creatures it is fit it should be so In all regular Desires the End is first intended and then the Means But now the Glory of God that is the End of all things Prov. 16. 4. The Lord hath made all Things for himself that is for his own Glory for the manifesting of his Excellency And so our Redemption Luke 2. 14. Glory be to God on high When God came to shew his Good-Will in Christ it was to make way for his Glory As it begins in Good-Will so it must end in Glory This is the end of all the Privileges we have by Nature and Grace Now God's Glory is the end of our Being and Service and therefore must be first taken care of in our Prayers first his
he was in Paradise and there was the good Thief with him The Scriptures do not establish any such drousy conceit as the Sleep of Souls or such an Estate wherein they do not enjoy God We read of the Spirits of just Men made perfect which make up the Congregation which is above of which Christ is Head Heb. 12. 23. As the Spirits of the Wicked are in Prison 1 Pet. 3. 19. that is in Hell This is the Kingdom of Glory begun 2. There 's a Kingdom of Glory consummate when Sin and Death is utterly abolished and the Elect perfectly separated from the Reprobate and conducted into Heaven and there remain with the Lord for ever This is a Kingdom Mat. 25. 34. Come ye blessed of my Father inherit the Kingdom prepared for you The full and final Estate we enjoy after the general Judgment and Resurrection that 's called a Kingdom Well now you see what 's meant by the Kingdom we pray for Secondly Here 's a note of Distinction Thy Kingdom by which the Kingdom here spoken of is limited by particular reference to God not only to difference it from the Kingdoms of Men which are subordinate to it but those adverse Kingdoms which are set up against God as the Kingdom of Sin Satan Anti-christ the destruction of which we intend when we pray for the advancement of God's Kingdom As I shall shew you Thirdly Here 's the Supplication or the Request which we make to God about this Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it Come What do we mean by that This Word must be applied to the several acceptations of Christ's Kingdom 1. If you apply it to the External Kingdom of Grace then when we say Thy Kingdom come the meaning is Let the Gospel be published let Churches be set up every where let them be continued and maintained against all the malignity of the World and Opposition of the Devil And in the publication of the Gospel where the sound of it hath not been heard that God would come there in the Power of his Spirit and draw People into Communion with himself Mat. 12. 28. If I cast out Devils by the Spirit of God then the Kingdom of God is come unto you meaning in the publick tenders thereof Saith he if this Miracle doth clearly as it doth in your Consciences evidence my Mission then you may know the Kingdom of God is come that is that there is a Publication of the Gospel of Grace Then we pray for the continuance of this Privilege notwithstanding opposition that Christ may stand his Ground This is that we seek of God that he may maintain his Interest among the Nations of the World that the Gates of Hell may not prevail against his Kingdom 2. If you refer it to the Internal Part of this Kingdom then we beg the Beginning the Progress and the final Consummation of it First the Beginning or the Erection of a Throne for Christ in our own Hearts and the Hearts of others that he may fully exercise Regal Power Secondly The Increase of this Kingdom by Holiness and Obedience and sincere Subjection to him for the Kingdom of Grace is so come already that it will still be coming yet more and more So long as we need to pray so long shall we have cause to say Thy Kingdom come Thirdly The Consummation of it when the Fulness of Glory in the second Coming of Christ shall be revealed when our Head shall be glorious and his Day shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the present it is Man's Day so the Scripture seems to call it but then it is the Day of the Lord when all the Devils shall stoop and Enemies receive their final Doom and the Saints shall have the Crown of Glory put upon their Heads in the Sight of all the World Well the Sum of all is this That tho this Petition do mainly concern the special Kingdom which God administreth by Christ yet God's universal Kingdom the Kingdom of his Power and Providence is a mighty Support and Prop to our Faith in making this Request to God When we consider what an unlimited Power God hath over all Creatures even Devils themselves to dispose of them for his own Glory and his Churches Good we need not to be discouraged though Christ's Kingdom be opposed in the World but should with the more confidence deal with God about it That which I shall handle upon this Petition will fall under these two Points 1. That God hath a Kingdom which he will administer and manage for his own glory 2. All those which are well affected to God's glory should desire the coming of this Kingdom and seriously deal with God about it For the first namely Doct. 1. That God hath a Kingdom which he will administer and manage for his own Glory I speak not of the Kingdom of his Power and Providence but of the Dispensation of Grace by Christ. The Evangelical Gospel-State is compared to a Kingdom as Mat. 3. 2. The Kingdom of Heaven is at hand So to the Disciples Mat. 10. 7. And as ye go preach saying The Kingdom of Heaven is at hand And so Christ himself It may be called so with very good reason For in this Kingdom there is a Monarch Jesus Christ to whom all Power and Authority is given God the Father calls him my King Psal. 2. 6. I have set my King upon my holy Hill And this King hath his Throne in the Consciences of Men where Thoughts are brought into Captivity to him 2 Cor. 10. 5. And he hath his Royal Scepter Psal. 110. 3. which is called the Rod of his Strength And he hath his Subjects and they are the Saints Rev. 15. 3. King of Saints And he hath his Laws and Constitutions we read of the Law of Faith and the Law of Liberty And in this Kingdom there are Privileges and Royal Immunities there 's Freedom from the Curse of the Law and from the Power of Sin and from the destructive Influence of Satan and the World And here are Punishments and Rewards both for Body and Soul there is Hell and Heaven Now because all these things do so fitly suit therefore is the Gospel called a Kingdom It will not be amiss to insist upon some of these 1. The State of the Gospel or Evangelical State 't is God's Kingdom in regard of the Monarch whom God hath set up that is Jesus Christ the great Lord of all Things There is no King like him God hath made him higher than the Kings of the Earth Psal. 89. 27. How doth he exceed all other Monarchs and Potentates in the World Partly for Largeness of Command and Territory All Kings and Monarchs have certain Bounds and Limits by which their Empire is terminated but Christ is the true Catholick King his Government runs throughout the whole Circuit of Nature and Providence he hath Power over all Flesh Iohn 17. 2. yea Devils themselves are to stoop to him Phil. 2.
Lord to whom I have entirely given up my self in a way of Subjection This is a Sign you are brought under his Government 8. None can obey his Laws but by the virtue and power of his Spirit The new Covenant it is not only a Law but the Law of the Spirit of Life which is in Christ so it is called by the Apostle Rom. 8. 2. It is not a bare literal Command that shall urge us to Duty but it giveth strength and efficacy to the Heart Other Kings they give Laws that Men may keep them by their own Strength But now Christ he would be owned as a King not only in a way of Subjection but establish a constant Dependance He is a King not only to require but to give Repentance Acts 5. 31. not only to make a Law but to write and work a sense of this new Govenant-Gift upon the Heart Heb. 8. 10. He doth not only set up his Ordinances Laws Constitutions but there is Power goeth along with the Dispensation of this Kingdom and thereby we are fitted and enabled to love serve and please God and then are we under the Kingdom of God when we are under the spiritual Power of it It is not only necessary to obey his Laws but that we do it by virtue of his Power and Spirit The Kingdom of God stands not in Word but in Power 1 Cor. 4. 20. That we may both acknowledg his Authority and wait for his Strength This is a true Submission when we look for all from him and serve him in the strength of his own Grace 9. All those that act through the virtue and power of his Spirit they do unfeignedly seek his Glory and make Christ to be not only their Principle but their End for having a new Principle they have a new Tendency acting in the Power of the Spirit their Hearts are carried out to seek Christ's Interest and Christ's Glory when they can say with the Apostle Phil. 1. 21. To me to live is Christ when their whole Business is to set up Christ. We set up our selves in the room of Christ if he be not at the end of all 2 Thess. 1. 11 12. That God might fulfill all the good Pleasure of his Goodness and the Work of Faith with Power and that Christ may be glorified in you If you have the Power of Christ's Kingdom this will be the immediate Result and Issue of it that Christ may be honoured and set up not only as a Law-giver and Fountain of Grace but as the last End If to us to live is Christ then is the Kingdom of God come into our Heart For this we pray that the Lord would so break the Yoke and Government of Satan that we may receive the Lord Iesus into our Heart that we may come under the Awe of his Laws and in the Power of his Grace may seek his Kingdom and Glory To conclude All this Grace is offered to you if you refuse the Offer your Condition is worse than if it had never been tendred to you The Lord hath sent his Son to help you out of the Power of the Devil and bring you in Heart and Life again to himself if you refuse this then This is the Condemnation that Light is come into the World and Men love Darkness rather than Light John 3. 19. The Lord Jesus when he comes in flaming Fire to render Vengeance it shall be upon them that do not obey his Government 2 Thess. 1. 8. that did not acknowledg God to be their Sovereign There will be a sore Vengeance on them which had the Gospel tendred and this wonderful Provision brought home to them and left to their Choice and yet have turned their Backs upon it Secondly We beg the Continuance of it that he would maintain this Kingdom in our Heart and preserve us in this State for those which can call God Father are still to say Thy Kingdom come It is not enough to go to Christ to begin it but to carry it on and to keep and preserve us unto his heavenly Kingdom 2 Tim. 4. 18. That we may not revolt to the Devil's Side after we have chosen God for our God and so our latter End be worse than our Beginning Thirdly We pray for the Increase of it that it may get ground more and more There are some Reliques of the Kingdom of Darkness yet left and there is something wanting to the Kingdom of Grace we are troubled and molested still Tho Sin doth not get the Throne tho the Regency of it is cast down yet it is not cast out in regard of Inherence Sin shall not have Dominion over you that is all we can hope for Rom. 6. 14. We cannot hope for an Extinction of Sin but only that it shall not have Dominion As the Beasts in Dan. 7. 12 tho their Dominion was taken away yet their Lives were prolonged for a season and time The Reign Power and Dominion of Sin is taken down yet it continues for our Exercise and Molestation Now we desire he might rule in us by his Grace and that of the Increase of his Government there may be no End II. For the Kingdom of Glory which in this private Consideration as it concerns each Person is to begin at Death And when we desire the coming of the Kingdom of Glory we do two things we express our Readiness for it or our Desire after it 1. Our Readiness for it at least the Kingdom of God is ready for us if we were ready for it as the Apostle saith 1 Pet. 4. 5. God is ready to judg but we are not ready to be judged And therefore we read of the Kingdom of Heaven prepared for us and of Men prepared for the Kingdom of Heaven It is prepared for the Saints Mat. 25. 34. A Kingdom prepared for you from the Foundation of the World And the Saints prepared for it Rom. 9. 23. Vessels of Mercy which he had afore prepared unto Glory And this is that which the Apostle gives thanks for unto the Father which hath made us meet to be Partakers of the Inheritance of the Saints in Light Col. 1. 12. Before we come to Heaven there is a Right to Heaven we are made meet more mortified and weaned from present Things often in Communion with God here and so for ever with the Lord hereafter We are still to have our Eyes to our Rest and happy State that we may be made ready for it We express our Readiness or we beg it 2. That we may express our Desires after the Enjoyment of it A Christian is to desire the Company of Christ. Phil. 1. 23. I desire to be dissolved and to be with Christ And he is to hasten the coming of the Day of God 2 Pet. 3. 12. Now because this cannot be but by our Death therefore here we may examine a Case or two Case 1. First about longing for Death Is it lawful to desire Death The Law doth not
thy self to him and then come and offer thy Gift It is not said if any have ought against thee but if thou hast ought against any one I confess in some Cases it is enough to lay it aside before the Lord. But at other times we are to seek reconciliation with the Party which hath wronged us But this Case is mightily to be guided by Spiritual Prudence As for God's Example God is Superior bound to none he acts freely it is his Mercy that pardons any and yet God gives us a Heart to repent of his good Pleasure he begins with a Sinner But this is nothing to our Case who are under Law who are bound to forgive others III. The Person to whom we Pray Our Heavenly Father The Note is That God doth alone forgive Sin There is a double forgiveness of Sin In Heaven and in a Man 's own Conscience and therefore sometimes compared to the blotting out of something out of a Book sometimes to the blotting out of a Cloud To the blotting out of a Book Isa. 43. 25. I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy Sins That it may be no more remembred or charged upon us To the blotting out of a Cloud Isa. 44. 22. I have blotted out as a thick Cloud thy Transgressions and as a Cloud thy Sins As the Sun when it breaketh forth in its Strength dispelleth the Mists and Clouds Sin interposeth as a Cloud hindring the Light of God's Countenance from shining forth upon us Both these are God's Work to blot the Book and to blot out the Cloud 1. Pardoning of Sin in the Court of Heaven it belongeth to God peculiarly Dan. 9. 9. To the Lord our God belong Mercies and Forgivenesses c. 'T is God alone can do it for two Reasons 1. He is the wronged Party 2. He is the Supream Judg. 1. He is the wronged Party against whom the Offence is committed Psal. 51. 4. Against thee against thee only have I sinned He had sinned against Bathsheba against Vriah whose Death he projected How is it said against thee only There may be wrong and hurt done to a Creature but the Sin is against God as 't is a breach of his Law and a despising of his Sovereign Authority the Injury done to the Creature is nothing in Comparison of the Offence done to God against so many Obligations wherein we stand bound to him Amongst Men we distinguish between the Crime and the Wrong And a Criminal Action is one thing and an Action of Wrong and Trespass is another If a Man steal from another 't is not enough to make him Restitution but he must satisfy the Law 2. He is the Supream Judg. Father Son and Holy Ghost as one God are the Judg of all the Earth to whom they must be accountable for the Offence Gen. 18. 25. Shall not the Iudg of all the Earth do right But in the Mystery of Redemption the Father as first in order of the Persons is represented as the Judg to whom the Satisfaction is tendred and who doth Authoritatively pass a Sentence of Absolution And therefore 't is said 1 Joh. 2. 1. We have an Advocate with the Father Iesus Christ the Righteous He is to deal with him as the Supream Judg and 'T is God that justifieth Rom. 8. 33. The whole Business of our Acquitment is carried on by the Father who is to receive the Satisfaction and our humble Addresses for Pardon But to answer some Objections that may arise Object 1. 'T is said Mat. 9. 6. The Son of Man hath power on Earth to forgive Sins I answer That is brought there as an Argument of his God-Head He that was the Son of Man was also very God And therefore upon Earth in the time of his Humiliation he had power to forgive Sins for he ceased not to be God when Incarnate And it became him to discover himself as by his Divine Power in the work of Miracles so his Divine Authority in the Forgiveness of Sins Object 2. Is taken from the Text Forgive us our Debts as we forgive those that trespass against us I answer In Sin there is the Obliquity or Fault in it and the Hurt or Detriment that redounds to Man by it As it is a Breach of the Law of God or an Offence to his Infinite Majesty God can only pardon it or dispense with it As it is an hurt to us so restitution is to be made to Man and Man can pardon or forgive it Object 3. 'T is said Joh. 20. 23. Whosesoever Sins ye remit they are remitted unto them and whosesoever Sins ye retain they are retained So that it seemeth Man hath a power to remit Sins I answer They do it Declaratively and by Commission from God The Officers of the Church have the Keys of the Kingdom of Heaven committed to them the Key of Knowledg or Doctrine and the Key of Order and Discipline Accordingly this Power is called The Keys of the Kingdom of Heaven Mat. 16. 19. And the use of them is to open or shut the Doors of God's House and to bind or loose as the Expression is Mat. 18. 18. That is to pronounce Guilty and liable to Judgment or to absolve and set free declaratively and in God's Name or as it is litterally expressed in the place alledged To remit or retain The Key of Doctrine is exercised about all Sin as Sin were it never so secret and inward and the Key of Order and Discipline about Sin only as 't is Scandalous and Infectious Now what they act Ministerially according to their Commission 't is ratified in Heaven for it is a Declaration or Intimation of the Sentence already passed there So that a Declarative and Ministerial Power is given to the Church but the Authoritative Power of forgiving Sins that God hath reserved to himself Man can remit doctrinally and by way of Judicial Procedure but that is only by way of Commission and Ministerial Deputation Such as are Penitent and feel the Bonds of their Sins they do declaratively absolve and loose them or take off the Censure Judicially inflicted for their scandalous Carriage This Ministerial forgiving however Carnal Hearts may slight it both in Doctrine and Discipline yet being according to the Rules of the Word is owned by God and the Penitent shall feel it to their Encouragement and the Obstinate to their Terror 2. As he pardoneth Sin in the Conscience and there God alone can forgive Sin or speak Peace to the Soul upon a double Account 1. Because of his Authority 2. Because of his Power 1. Because of his Authority Conscience is God's Deputy and till God be pacified Conscience is not pacified upon sound and solid Terms Therefore 't is said where Conscience doth its Office 1 Joh. 3. 20 21. If our Hearts condemn us God is greater than our Hearts and knoweth all things if our Hearts condemn us not then have we confidence towards
Authority over their Hearts yet he exerciseth a tyrannical Power though he cannot rule them yet he ceaseth not to assault them if it were but to vex and trouble them Briefly the Children of God have cause to pray Deliver us from Evil in regard of Satan because Satan hath a hand in their Persecutions and likewise a hand in their Temptations to Sin It is he that instigateth their Enemies to persecute them and it is he that inflameth their Lusts. 1. In stirring up their Enemies to persecute them All the Troubles of the Children of God they come originally from the Devil Luk. 22. 53. This is your Hour and the Power of Darkness We do not read that Satan did immediatly vex Christ and how was that Hour then said to be the Power of Darkness Why by setting his Instruments a-work to crucify him And as he dealt with the Head so with the Members Rev. 12. 12. The Devil hath great Wrath for he knoweth he hath but a short time When his Kingdom begins to totter and shake then he stirs up all his Wrath and inflames his Instruments as dying Beasts bite hardest So Rev. 16. 14. we read of the Spirits of Devils that go forth unto the Kings of the Earth to stir them up against the Saints If you could behold with you bodily Eyes this Evil Spirit hanging upon the Ears of great Men and buzzing into them and stirring them up and the common People and animating them against the Children of God you would more admire at the Wonders of God's Providence that you do subsist O how they are acted by this wrathful Spirit 2. By inflaming our Lusts and Corruptions So 1 Cor. 7. 5. lest Satan tempt you by your Incontinency sets Lusts a boiling either to vex the Saints or to insnare them It is possible he may sometimes prevail with God's own Children to draw them to some particular Act of gross Sin as 2 Sam. 11. 4. as when David defiled himself with Lust that thereby he may dishonour God for by this means the Name of God was blasphemed 2 Sam. 12. 14. Or that thereby he may disturb their Peace for this made David lie roaring Psal. 32. 3 4. his radical Moisture was even wasted and exhausted Or else to Spiritual Sins as Murmuring Repining against God distrust of Providence when under Crosses Or when they are in their Comforts to drive them to Carnal Complacency and neglect of Holy Things disuse of Communion with God Or to inordinate Passions or Spiritual Wickedness such as is not conversant about Carnal Passions or Fleshly Lusts but Spiritual Pride Error and Unbelief Certainly those that have any thing of experience of the Spiritual Life cannot be ignorant of Satan's Enterprizes Well then we had need go to God to deliver us from Evil For outward Evils for the Protection of his Providence for these God hath undertaken Psal. 50. 15. Call upon me in the Day of Trouble I will deliver thee Satan is in God's Chains he could not enter into the Herd of Swine without leave therefore certainly he cannot get among the Sheep of Christ's Fold It 's the saying of Tertullian If the Bristles of Swine be numbred the Hairs of our Head are numbred therefore you had need go to God Deliver us from Evil that Persecution may not rage over you that he may hedg you in by his Providence Iob. 1. 10. and that he would be as a Wall of Fire round about you As to inward Evils so we go to God for Wisdom and Strength for Satan assaults us both ways by Wiles and Darts when he comes in a way of Violence he comes with fiery Darts but when he doth lie in Ambush there he hath his Wiles to intice us with a seeming Good We 1. Beg Wisdom that you may espy the Wiles of Satan and may not be caught unawares for he is transformed into an Angel of Light 2 Cor. 11. 14. Mark the Devil doth not care so much to ride his own Horses to act and draw wicked Men to Evil he hath them sure enough but he laboureth to imploy the Saints in his Work if he can to get one which belongs to God to do his Business therefore he changeth himself into an Angel of Light The Temptation is disguised with very plausible Pretences then a Child of God may be a Factor for Satan and an Instrument of the Devil For instance Would Peter have ever made a Motion for Satan if he had seen his Hand O no the Temptation was disguised to him when he perswaded his Master from suffering He covereth his foul Designs with plausible Pretences Carnal Counsel shall be pity and natural Affection Mat. 16. 22 23. Let not these things be Be it far from thee Lord this shall not be unto thee He said unto Peter Get thee behind me Satan Thou art an Offence unto me At another time the Disciples when their Master was slighted and contemned they thought certainly they should do as Elias did call for Fire from Heaven to consume them Luke 9. 54. Revenge will often go for Zeal for God Revenge or storming at Personal Affronts or Injuries done to our selves is looked upon as Zeal then the Disciples may not know what Spirit they are of Many times we are acted by the Devil when we think we are acted by the Spirit of God and that which seems to be Zeal is nothing but Revenge Therefore we had need go to God Lord deliver us from Evil we are poor unwary Creatures that we may not be insnared by fair Pretences and surprised by his Enterprises And thus we beg Wisdom 2. We pray for Strength to withstand his Darts that we may take the Armour of God and withstand the Evil One Ephes. 6. 13. Alas of our selves we cannot deliver our selves from the least Evil or stand out against the least Assault therefore it is God alone that must keep the Feet of his Saints 1 Sam. 2. 9. Therefore we go to him that we may get his Covenant-strength that we may be strong in the power of his Might to conflict with Satan Well then in regard of the first Enemy of our Salvation the Devil we had need pray earnestly That we may not be prevailed over by his Arts 'T is God alone that can keep us 2 dly The World that 's another Evil which is as it were the Devil's Chess-Board we can hardly move backward or forward but he is ready to attach us and surprize us by one Creature or another and draw us into the Snare therefore it is said Gal. 1. 4. That Christ gave himself for us that he might deliver us from this present Evil World That 's one way of being delivered from Evil when we are delivered from an Evil World It concerns us and it is a great point of Religion to be kept unspotted from the World Jam. 1. 27. The whole World is full of Evils and Temptations and we cannot walk any where but we are likely to be defiled
as belonging to God Kingdom Power and Glory 1. By Kingdom is meant God's Right and Authority over all things by which he can dispose of them according to his own pleasure 2. By Power is meant his Sufficiency to execute this Right and to do what he pleaseth both in Heaven and Earth 3. The final cause of all is his Glory Thine is the Glory or the Honour of all things in the World belongs to thee Glory is Excellency discovered with praise We desire that he may be more honoured and brought into request and esteem Secondly We have the Obsignation and sealing of our Requests in the word Amen which is Signaculum Fidei an Expression of our Faith and Hope And actus desiderii the strength of our Desire There is the Amen of Faith and the Amen of hearty Desire as by and by Now let us look upon this Conclusion first as a Doxology or expression of praise to God And the Note is Doct. That in every Address to God lauding or praising of God is necessary For in this perfect Form of Prayer Christ teaches us not only to ask things needful for our selves but to ascribe to God things proper to him There are two words used in this Case in Scripture Praise and Blessing Praise relateth to God's Excellency and Blessing to his Benefits Psalm 145. 10. All thy Works shall praise thee O Lord and thy Saints shall bless thee All the Works of God declare his Excellency but the Saints will ever be ascribing to God the Benefits they have received from him So they are spoken of as Things though somewhat alike yet as distinct Nehem. 9. 5. Blessed be thy glorious Name which is exalted above all Blessing and Praise Our Praise cannot reach the Excellency of his Nature nor our Blessing express the Worth of his Benefits Both may be here intended For thine is Kingdom and Power relateth to his Excellency and thine is the Glory to his Benefits for God's Glory is the Reflex of all his Works and so expresseth the Benefits shewed to the Sons of Men especially to his People Well then when-ever you would pray to God to bless you you must bless God again and praise his Name Ephes. 1. 3. Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in Heavenly Places in Christ. 'T is the Eccho and Reflex of his Grace and Mercy to the Creatures God blesseth us and we bless God as the Eccho returneth the Word or the Wall beateth back the Beams of the Sun Only consider We bless God far otherwise than he blesseth us God's Blessing is operative ours declarative His words are accompanied with Power Benedicere is Benefacere He doth good we speak good when we remember the blessed Effects of his Grace and tell what he hath done for our Souls The Reasons why we are to mingle Praises and Thanksgiving with our Requests are these 1. Because this complieth more with the great end of Worship which is not so much the Relief of Man as the Honour of God therefore we should not only intend the supply of our Necessities for that 's but a brutish Cry howling for Corn Wine and Oil Hosea 7. 14. But we should intend also the Honour of God Psal. 50. 23. Whoso offereth praise glorifieth me A Man may offer Requests to God yet not honour him but seek himself but he that offereth Praise glorifieth me He that doth affectionately and from his Heart give God the honour of his Attributes and Titles in Scripture he glorifieth him and therefore Worship being for the Glory 〈◊〉 God that should not be left out 2. This is the most effectual spiritual Oratory or way of praying Psal. 67. 5. Let the People praise thee O God Let all the People praise thee What then Then shall the Earth yield her increase and God even our own God shall bless us We have Comforts increased the more we praise God for what we have already received The more Vapours go up the more Showrs come down as the Rivers receive so they pour out and all run into the Sea again There is a constant circular Course and Recourse from the Sea unto the Sea So there is between God and us the more we praise him the more our Blessings come down and the more his Blessings come down the more we praise him again so that we do not so much bless God as bless our selves When the Springs lie low we pour a little Water into the Pump not to inrich the Fountain but to bring up more for our selves 3. It 's the noblest part of Worship and most excellent and acceptable Service It is a great honour to Creatures to bestow blessing upon God In other Duties God is bestowing something on us but in praise according to our manner and as Creatures can we bestow something upon God In Prayer we come as Beggars expecting an Alms In Hearing we come as Scholars and Disciples expecting Instruction from God Here according to our Measure and Ability we give something to him not because he needs it being infinitely perfect but because he deserves it being infinitely gracious This is the Work of Angels and glorified Saints Other Duties more agree with our imperfect State as Hearing and Prayer that our Wants may be supplied but this Duty agrees with our State when we are most perfect Love is the Grace of Heaven and Praise the Duty of Heaven we are for Vials they Harps Prayer is our main Work and Praise theirs Vse To reprove us that we are altogether for the supply of our Necessities but little think of giving God the honour due to his Name Either we meddle not with it at all or do it in a very slighty fashion In this perfect form the Glory of God is the Alpha and Omega the beginning and the ending of this short Prayer the first Petition it is for God's Glory and the final Conclusion also And therefore it is verily a Fault that God is no more praised In our Addresses to him Psal. 22. 3. it 's said O thou that inhabitest the Praises of Israel the meaning is dwellest in Israel where he is praised of them because it is the great Work they are about Surely our Assemblies should more resound with the Praises of God In Church-Worship there should be a mixture of Harps which are Instruments of Praise as well as Vials full of Odors which are the Prayers of the Saints Rev. 5. 8. But usually we thrust Gratulation Thanksgiving and Praise into a narrow Room and are scanty therein but can be large and copious in expressing our Wants and begging a Supply This Duty is made too great a Stranger in your dealings with God What are the Reasons of this Defect 1. Self-Love We are eager to have Blessings but we forget to return to give God the Glory Prayer is a Work of Neeessity but Praise a Work of Duty and Homage Self-Love puts us upon Prayer but
the Love of God upon Praise Now because we are so full of Self-Love therefore are we so backward to this Duty 2. A second Cause is our stupid Negligence we do not gather up Matter of Thanksgiving and observe God's gracious dealing with us that we may have wherewith to inlarge our selves in giving Glory to his Name Col. 4. 2. Continue in Prayer and watch in the same with Thanksgiving We should continually observe God's Answers and Visits of Love and what Attributes he makes good to us in the course of his Providence But out of Spiritual Laziness we do not take notice of these things therefore no wonder if we are backward to speak good of his Name but are always whining murmuring and complaining Secondly it is not only a Doxology but a full one and very expressive of the Excellency of God From whence note Doct. The Saints are not niggardly and sparing in praising of God Kingdom Power and Glory and all that is excellent they ascribe to him A gracious Heart hath such a sense of God's Worth and Excellency that he thinks he can never speak honourably enough of it See how David inlargeth himself very sutably to what is spoken here 1 Chron. 29. 10 11 12 13. And David said Blessed be thou Lord God for ever and ever Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty thine is the Kingdom O Lord and thou art exalted as Head above all Now therefore our God We thank thee and praise thy gloriouâ— Name O when once a Child of God falls upon speaking of God he cannot tell how to come out of the Meditation he seeth so much is due to God that he heaps words upon words So 1 Tim. 1. 17. Now unto the King Eternal Immortal Invisible the only Wise God be Honour and Glory for ever and ever Amen And in many other places of Scripture Now this copiousness in praising of God is partly because of the excellency of the Object Nehem. 9. 5. Blessed be thy glorious Name which is exalted above all Blessing and Praise When they have done what they can to bless God remember his Benefits or praise God and recount his Excellencies still they come too far short Therefore when we cannot do all we should do much And partly it is from the greatness and largeness of their Affection they think never to have done enough for God whom they love so much David saith I will praise him yet more and more They cannot satisfy themselves by taking up the Excellency of God in one Notion only therefore Majesty Greatness Glory Wisdom and Power they mention all things which are honourable and glorious Vse The Use is again to reprove us for being so cold and sparing this way It argueth a want of a due sense of God's Excellency and straitness of Spiritual Affection Therefore we should study God more and observe his manifold Excellencies Get a greater esteem of him in your Hearts for out of the abundance of the Heart the Mouth will speak We should be calling upon our selves as David Psal. 103. 1. Bless the Lord O my Soul and all that is within me bless his Holy Name Thirdly I observe again It is brought in with a For as relating to the foregoing Petitions Lead us not into Temptation but deliver us from Evil For thine is the Kingdom c. What respect hath this Doxology to the foregoing Requests First It serves to increase our Confidence in Prayer Secondly Our Reverence and Affection Thirdly To regulate and direct our Prayers 1. As to the Person to whom we pray 2. As to the manner of asking 3. As to the Persons praying Let us see all these Requests First The Great End is to increase our Confidence Observe Doct. It is a great relief to a Soul in praying to God to consider that his is the Kingdom Power and Glory and all these for ever His is the Kingdom God hath the Soveraign Government of all Things And then his Right to govern is backed with all-sufficient Power and Strength and so he can dispose of his Soveraignty for the bringing to pass what we expect from him â— Authority is one thing and Power another but they both meet in God He hath all Power and Authority And then His is the Glory He is concerned as well as we yea more His Interest is greater than ours for the Glory of all belongs to him And all this not for a Time but for ever These are the Encouragements to raise our Confidence that our Prayers shall be heard and granted when we ask any thing according to his Will â—here are two things that give us Confidence in any that we sue to if he be Able and Willing Now God is able to grant our Requests and very prone and willing also We are taught it sufficiently in this Prayer for we begin with him as Father and we end with him as a glorious and powerful King His fatherly Affection on the one hand shews That he is willing and his Royal Power on the other that he is able So that if we ask any thing according to his Will we need not doubt We may gather his Power and Will out of this very Clause His Power for His is the Kingdom and Power or a Right and Authority backed with absolute All-sufficiency Then his Will Thine is the Glory It is his Glory to grant our Petitions not only matter of Happiness to us but of Glory to God therefore we need not doubt But more particularly 1. There is Confidence established by that that his is the Kingdom God's Kingdom is either Vniversal over all Men or Things or particular and special which notes his Relation to the Saints to those which have given up themselves to his Government to be guided by him to everlasting Glory and both these are grounds of Confidence 1. His Vniversal Kingdom over all Persons and Things in the World This Kingdom is an absolute Monarchy with a plenary Dominion and Propriety grounded upon his Creation of them There is a two-fold Dominion Dominium Iurisdictionis and Dominium Proprietatis The one is such as a King hath over his Subjects the other such as a King hath in his Goods and Lands The latter is greater than the former A King hath a Dominion of Jurisdiction over his Subjects to command and govern them but he hath not such an absolute propriety in their Persons as he hath in his own Goods and Lands He may dispose of them absolutely at his own Pleasure but his Jurisdiction is limited In short We must distinguish of his Dominion as a Ruler and as an Owner But both these they concur in God and that in the highest degree for God is Owner as well as Ruler he made all Things out of Nothing therefore hath a more absolute dominion over us than any Potentate or King can have not only over his Subjects but his Goods And can govern all Things
but the Preface and the Conclusion and then you have a full Description of God Look upon him as an Eternal Being whose is the Kingdom absolute Right to dispose of all things in the World backed with All sufficiency and Strength And look upon him as your Father that is in Heaven for Our Father which art in Heaven relates to Christ that is in the heavenly Sanctuary appearing before God for us This will help you in your Conceptions of God that you may not be puzled nor intangled in Prayer 3. It directs us as to the Manner of praying with Reverence with Self-abhorrency and with Submission 1. With Reverence for he is a great powerful and glorious King Thine is the Kingdom Power and Glory O shall we serve God then in a slight and careless Fashion Mal. 1. 8. If ye offer the Blind the Lame and Sick for Sacrifice is it not evil Offer it now unto thy Governour will he be pleased with thee or accept thy Person saith the Lord of Hosts Go to an Earthly King would you come to him with rude Addresses not thinking what to say tumbling out Words without Sence and Understanding And compare this with Vers. 14. saith God when they brought him a sickly Offering I am a great King implying it is a lessening of his Majesty You do as it were dethrone God you put him besides his Kingdom you do not treat him as he doth deserve if you do not come into his presence with a holy Trembling 2. With Self-abhorrency and a Sense of your own Nothingness I observe this because all the Arguments in Prayer are not taken from us but from what is in God from his Attributes Thine is the Kingdom Power and Glory It is a blessed thing to have God's Attributes on our side to take an Argument from God when we can take none from our selves Christ teacheth us to come with Self-denial The two first Words Kingdom and Power shew that all things come from God as the first Cause and the last Word Thine is the Glory shews all must be referred to God as the last End So that Self must be cast out So that all the Reasons of Audience and Acceptance are without us not from within us Dan. 9. 8 9. To us belongeth Confusion of Face to the Lord our God belong Mercies and Forgivenesses Therefore thus it directs us to place all our Confidence in God's fatherly Affection in his Power Goodness and Glory and in his absolute Authority nothing to move God from our selves 3. To come with Submission Thine is the Kingdom that is he hath an absolute Power to dispose of all Blessings therefore it is lawful for him to do with his own as he pleaseth We must come not murmuring or prescribing to God but expecting the fulfilling of our desires as it shall seem good to the Lord according to his Wisdom and Power by which he exercises his Kingdom over all Things as may be for the Glory of his Name Psal. 115. 1. Not unto us O Lord not unto us but unto thy Name give Glory for thy Mercy and for thy Truths sake Not to satisfy our Revenge not to gratify our private Interest and Passions but Lord for thy Name-sake as may be for manifesting thy Mercy and Truth so do it Not too passionate for our own Ends but confident that God who hath the Kingdom and Government of the World in his own hands will administer and carry on all Things for his own Glory 4. It directs us again what are the Duties of the Persons praying 1. Freely to resign up our selves to God's Service Otherwise we mock God when we acknowledge his Dominion over all the World and we our selves will not be made subject to God Therefore certainly a Man that useth this Prayer Thine is the Kingdom Power and Glory will also say I am thine save me Psal. 119. 94. Let us freely resign up our selves for him to reign over us Can you say with any face to God Thine is the Kingdom yet cherish rebellious Lusts in your own Hearts It 's the most unsuitable thing that can be Thine is the Power He is able to bear you out in his Work however the World rage And therefore we should not think scorn of his Service for his is the Glory The Service of such a King will put honour upon you 2. Another Duty of him that is to pray is to depend upon God's All-sufficiency Shall we speak thus of God and say Lord Thine is the Power and yet not rely upon him He that cannot rely upon him for this Life and the other doth but reproach God when he saith Thine is the Power Thine is the Power yet I will not trust thee but fly to base Shifts as if the Creature had Power and Man had Power as if they could better provide for us then God Therefore we are to live upon him and cast our selves into the Arms of his All-sufficiency 3. Another Duty of them that would pray this Prayer is sincerely to aim at and seek the Lord's Glory in all things Why for the Glory is thine Wilt thou say Thine is the Glory and yet give and take the Glory which is due to God to thy selâ— All is due to him from whom we have received all things But he that prides himself in Gifts and Graces cannot be in good earnest Wilt thou rob God of the Honour and wear it thy self Did â—en believe all Glory belongs to God they would not take Vain-glory to themselves Heroâ— was eloquent and the People cried out The Voice of a God and not of a Man He did but receive this Applause and usurped the Glory due to God and God blasted him Therefore when we pride our selves in our Sufficiencies and abuse our Comforts to our own Lusts we cannot with a good Conscience say Thine is the Glory Forâ—â—ver Amen ALL this is seal'd up to us in the last Word Amen Which may signify either so be it so let it be or so it shall be The Word Amen sometimes is taken Nominally Rev. 3. 14. Thus saith the Amen the faithful and true Witness the beginning of the Creation of God Sometimes it is taken Adverbially and so it signifieth Verily and Truly and so either it may express a great Asseveration or an affectionate Desire Sometimes it expresseth a great and vehement Assâ—veration John 6. 47. Amen Amen Verily Verily I say unto you In other places it is put for an affectionate Desire Ier. 28. 6. When the false Prophets prophesied Peace and Ieremiah pronounced War Amen! the Lord do so the Lord perform thy Words which thou hast prophesied Amen 't is not an Asseveration as confirming the Truth of their Prophecy but expressing his own hearty wish and desire if God saw it good Two things are required in Prayer a fervent Desire and Faith A fervent Desire therefore it is said James 5. 16. The effectual fervent Prayer of a righteous Man availeth much And then Faith James 1.