was the Will of their Father and they would keep to the Will of the Dead Ier. 35. 14. But now the Lord seeth whether his Will be kept yea or no. Prov. 15. 3. The Eyes of the Lord are in every Place beholding the Evil and the Good Where ever you are God is with you As the Prophet said to Gehazi Went not mine Heart with thee 2 Kings 5. 26. meaning his prophetical Spirit The Lord's Spirit goeth along with us where ever we go he observes what we do When Jesus Christ was in the Throng he saith Who is it that toucheth me He was sensible Virtue passed out from him when one touched him by Faith So in the Throng of Creatures we depend upon God he knows what Virtue goeth out to preserve thee and me in Being These are fit Instances to ingenerate in our Minds a sense of God's Omniscience 2. He will severely punish Iam. 4. 12. There is one Law-giver who is able to save and to destroy There are many Law-givers in the World that have Power of Life and Death but that 's only of Life Temporal But there is one Law-giver that can reward with eternal Life and punish with eternal Death So God truly and properly hath the Power of Life and Death Therefore since he can punish so severely we should not stand out against God's Will Many times the doing God's Will is irksom to Flesh and Blood but remember Hell will be worse When we press Men to Faith Repentance and new Obedience and tell them this is the Will of God concerning you that you do believe in Christ walk holily and humbly with God what saith the Man Shall I mope my self and sit mourning in a Corner and spend my Life in a dark melancholy manner in going from one Duty to another This is far better than to sit howling under the Wrath of God for evermore For Directions If you would do the Will of God then 1. There must be some solemn Time of resigning and giving up thy Will to him Naturally we are averse Now whosoever is brought unto God he comes and lays down the Weapons of his Defiance at God's feet God hath a Right to us and he will have this Right confirmed by our Grant and Consent Rom. 12. 1. I beseech you by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God There cannot be a more acceptable Sacrifice to God than the Resignation of our own Will to him See how Paul comes and layeth down the Buckler when God had him under Acts 9. 6. And he trembling and astonished said Lord what wilt thou have me to do There will be a time when you will solemnly give up the Keys of your own Hearts to God and bid him come and enter Paul that now did nothing but threaten and breath out Terror to the Children of God when God had humbled him then he lies at God's Feet When you are truly humbled you will desire God to come and take possession of your Hearts and resolve to come under his Yoke Mat. 11. 28. Take my Yoke upon you and you shall find Rest for your Souls Christ will force it upon none In the Matrimonial Contract Consent is not to be forced Take my Yoâ—e 2. When you give up your selves to God it must be without Bounds and Reservations That ye may stand perfect and compleat in the VVill of God Col. 4. 12. That was his Prayer for them And Acts 13. 22. I have found David the Son of Jesse a Man after my own Heart he shall fulfill all my VVill. We should so perfectly obey as if we had no Will of our own not reserving a Property in any thing Our Thoughts are not our own to dispose nor our Desires nor Delights but as God will The least Sin reserved is a Pledg of the Devils Interest and Right in us And therefore give up all to God resign up your selves wholly to him as remembring that every Motion every Thought every Affection is under a Rule and in every Action we should say Will God have this to be done yea or no 3. There are some special Things concerning which God hath more expresly signified his Will and given special Charge and these we should make greatest Conscience of how distasteful soever they be to Flesh and Blood or prejudicial to our own Interest For Instance Concerning Repentance and turning from Sin Ezek. 33. 11. you have God's Oath that he delights in it As I live saith the Lord God I have no Pleasure in the Death of the VVicked but that the VVicked turn from his way and live And God would not have any to perish but that all should come to Repentance 2 Pet. 3. 9. This is the Will of God he hath told you what a great deal of Pleasure he takes in Repentance that you should come and mourn over your Sins and bewail your Straglings When a prophane Esau knew what his Father desired he takes his Bow to go and kill Venison When we know any thing more pleasing to God ' we should do it And then he takes pleasure also in the Work of Faith believing in Christ. Iohn 6. 29. This is the VVork of God that ye believe on him whom he hath sent And 1 Joh. 3. 23. This is his Commandment that we should believe on the Name of his Son Iesus Christ. Therefore we should be much in the Work of Faith and in receiving Christ that we may accomplish the good pleasure of God in us It is very pleasing to God we should thus repent believe and return to him The very first Motion how welcome is it to the Lord Psal. 32. 5. I said I will confess my Transgressions unto the Lord and thou forgavest the Iniquity of my Sin So Luk. 15. 20. the Father ran to meet him when the Prodigal thought of returning So that you should live a sanctified Life 1 Thess. 4. 3. This is the VVill of God even your Sanctification That you should walk holily God hath expresly declared his Will Then for Duties of Relations God takes a great deal of pleasure in Obedience to Magistrates Parents Masters 1 Pet. 2. 15. For so is the VVill of God that with well-doing ye may put to silence the Ignorance of foolish Men. Then that we should observe Providences ever be in a thankful frame 1 Thess. 5. 18. In every thing give thanks for this is the VVill of God in Christ Iesus concerning you It is a great Rebellion and Disobedience not to obey God's solemn Charge 4. We should be willing to obey God whatever it cost us The least Sin is not to be committed to avoid the greatest Trouble You would think it were a small Sin for Moses to tarry in Pharaoh's Court where he might be helpful to the People of God yet he chose rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a Season Heb. 11. 25. 5. For the
Solomon hath a Passage concerning Suretyship Prov. 11. 15. He that is Surety for a Stranger shall smart for it or as the Hebrew will bear it sore bruised or as it is in the Margin shall be bruised and sore-broken And the same word is used concerning Christ that was our Surety Isa. 53. 10. It pleased the Father to bruise him Christ is our Surety therefore he was bruised and broken he suffered what we should have suffered It is true there are some Circumstances of our Punishment which Christ suffered not as a great part of our Punishment in Hell there 's the Worm of Conscience and Dispair and the Eternity of Torments but this was not essential to the Punishment but did only arise from the Guilt and from the Weakness of the Party that is punished because we cannot work through it otherwise Christ paid the full Price which Divine Justice demanded and so made Satisfaction for us 3. Christ satisfying as our Surety all those which had an Interest in his Death they are set free from the Wrath of God they have a Release from this great Debt owed As when the Ram was taken Isaac was let go so when Christ was taken the Sinner is released and discharged Iob 33. 24. Deliver him from going down to the Pit I have found a Ransom Certainly God will not exact the Debt twice of the Surety and of the Principal Person our Surety having paid the Debt for us therefore we go free And therefore if our Consciences should pursue us at Law we may answer Christ was taken for us He was bruised for our Iniquities and he bore the Chastisement of our Peace 4. Christ hath not only satisfied for the Punishment but he hath procured Favour for us wherein he differeth from an ordinary and common Surety Christ does not only free us from Bonds but also hath brought us into Grace and Favour with the Creator Law-giver and Judg. There 's a double Notion of Christ's Death that of a Ransom for the delivery of a Captive and as a Merit and Price which was given for eternal Life The Death of Christ did not only dissolve the Obligation which lay upon us to suffer the Penalty for the Breach of the Law and so deliver us from the Wrath to come but it was a Price that was given to purchase Grace Favour and Heaven for us which is called Ephes. 1. 14. The purchased Possession Now why must our Surety instate us thus into Favour because Christ was such a Surety as did not only pay the Forfeiture but also the Principal that is he did not only make Satisfaction for the Trespass and Offence which is the Payment of the Forfeiture but also he established a Righteousness answerable to the Law which is the Payment of the Principal and of that original Debt which God first required of the Creature for there 's a Debt of Duty and Service which Christ performeth and establisheth as a Righteousness for us 5. From hence in his Name there is proclaimed Redemption to the Captives Freedom to poor Prisoners that were in Debt and weak and could not acquit themselves And therefore the Publication of the Gospel is compared to the Year of Iubilee Luke 4. 19. Christ came to preach the acceptable Year of the Lord. It relates to the Year of Iubilee wherein all Debts were cancelled it was a Year of general Releasement proclaimed by sound of Trumpet that every Man should return to his Inheritance and all Debts dissolved and done away Lev. 25. 9 10. So Jesus Christ saith The Spirit of the Lord is upon me to preach the acceptable Year of the Lord that is to proclaim to poor Captives a Release of all Debts and all Bonds which are upon them 6. All those that come to God by Christ are interested in the Comfort of this Offer and Proclamation of Grace and may plead with God about their Discharge from this great and heavy Debt I put it mainly in that Notion those that come to God by Christ because you will find that 's the Description of those whom Christ means to save Heb. 7. 25. He is able to save them to the uttermost that come unto God by him Who are those that come unto God by him Those that in Christ's Name do seriously and with Brokenness of Heart deal with him about a Release and a Discharge To come to God by him it is to come in his Name to plead his Propitiation or his Satifaction as the only meritorious Cause and the Promise of God in Christ to blot out our Offences as the only ground of Hope and as to our selves acknowledging the Debt that is in confessing our Sins and our desert of Punishment with a purpose to forsake them 1. There is required an Acknowledgment of the Debt God stands upon it that his Justice may be owned with a due sense according to the Tenor of the first Covenant For though the Satisfaction be made by another and that by a Surety of God's providing yet God will have the Creature know they are under so heavy a Debt that he will have them feel it in Brokenness of Heart not know it only in a general Conviction but confess our Sins 1 Iohn 1. 9. If we confess our Sins he is faithful and just to forgive us our Sins When we come with true Remorse and confess we have offended so just so holy so merciful a Father it must be grievous to us in the remembrance of it You must not only confess Sin as a Wrong but as a Debt Sin hath wronged God and it is also a Debt binding you over to a Punishment we could never indure nor make God any Satifaction for Therefore David when he would have God's Bond crossed and cancell'd see how he pleads Psal. 51. 2 3. O Lord blot out mine Offences for I acknowledg my Transgressions and my Sin is ever before me Blot it out for I acknowledg it that is I submit to thy instituted Course I submit to the Justice of the first Covenant 2. The Satisfaction of Christ must be pleaded also by a Sinner in the Court of Heaven in a believing manner that there may be an owning of the Surety All Parties that are interested in this Business must consent Now God and Christ they are agreed about the business of Salvation God hath agreed to take Satisfaction from Christ and Christ hath agreed to make this Satisfaction to God All the business now is about the Sinner's Consent or about his ready Acceptation of Jesus Christ and we never heartily indeed consent to this that Christ shall be our Surety and he the Person that must release and discharge this Debt until we look upon him by an Eye of Faith as one that tore the Bond and Hand-writing that was against us The Law is called the Hand-writing that was against us there 's the Bond which was to be put in suit now Col. 2. 14. He hath torn or blotted out the Hand-writing of
Ordinances that was against us which was contrary to us and took it out of the way naâ—lâ—ng it to his Cross. He hath disannull'd the Law which binds to suffer the Wrath of God The Law was the Bond by which our Death was ratified 3. There is requir'd an unfeigned purpose to forsake Sin He that hath been released of his Debt must not still run into new Arrears Christ never blotted out our Debts that we might renew them and go on upon a new Score of offending God again this is to dally with God to run into the Snare when he hath broken it for us and given us an escape to plunge our selves into new Debts again In this Prayer Forgive us our Debts then presently Lead us not into Temptation Therefore we must purpose to forsake Sin otherwise we do not draw nigh to God with a true Heart Heb. 10. 22. We do but deal falsely with God in all the Confessions we make and in all the Pleas of Faith unless there be an unfeigned purpose to renounce all Sin and cast it off as a thing that will undo our Souls Thus Christians must you sue out your Release and Discharge in your Surety's Name Vse 1. The Use is first to shew us the Misery of an impenitent unpardoned Sinner he hath a vast Debt upon him that will surely undo him unless he doth in time get a Discharge He is bound over to suffer the Wrath of God for evermore and no Hand can loose him but God's Many times they think of no such matter and cry Peace Peace to themselves but it is not the Debtor which must cancel the Book but the Creditor Have you a discharge from God where 's your legal Qualification poor Creatures what will you do Many take care that they may owe nothing to any Man Oh! but what do you owe to God To live in doubt and in fear of an Arrest O what Misery is that But when Sin lieth at the Door ready to attach you every moment and hale you to the Prison of Hell that 's most dreadful Therefore think of it seriously how do Accounts stand between God and you Sinners are loth to think of it When the Lord came to reckon with his Servants Mat. 18. 24. it is said One was brought to him which ow'd him ten thousand Talents He was loth to come to an account he would fain keep out of the way but he was brought to him So we are unwilling to be call'd to account we shift and delay and will not think of our Misery but the putting off Sin will not put it away our not thinking of our Misery will not help us out and will not be a Release and Discharge 2. If Sins be Debts and an increasing Debt so that Man is ever treasuring up Wrath against the day of Wrath it presseth us to be more careful to get out of this Condition Saith Solomon Prov. 6. 3 4 5. If thou beest in debt flee as a swift Roe from the hand of the Hunter and as a Bird from the hand of the Fowler O it 's a sad thing to lie in our Sins If you be under this Debt Give not Sleep to thine Eyes nor Slumber to thine Eye-lids get away like the swift Roe from the hand of the Hunter c. And what I say concerning a State of Sin I say concerning daily Failings make your Peace with God betimes if you have contracted a new Debt make all even between God and your Souls that you may not sleep in your Sins 3. This should make us more cautious that we do not commit Sin Why it is a Debt that will render you obnoxious to the Wrath of God in it self it merits eternal Death O therefore sin no more do not run again into the Snare When you give way to Sin you hazard the Comfort of your Acquittance by Christ Psal. 85. 8. The Lord will speak Peace unto his People and to his Saints but let them not turn again to Folly If the Lord hath given you your Peace and some hope of your being discharged of this heavy Debt take heed of medling with forbidden Fruit and running into debt again 2. From the Subject or Persons which make this Prayer Forgive us Observe Doct. Even those that call God Father ought to beg daily and humbly Pardon of their Sins Forgive Vs who is that Vs that can say in Faith Our Father daily For this is a Patern for daily Prayer as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Petition noteth We need beg for Christ hath taught us here to sue out our Discharge In which begging there is an Exercise of Faith eying Christ Rom. 3. 25. God hath set forth him to be a Propitiation through Faith in his Blood And there is an Exercise also of Repentance as to mourning for Sin 1 Iohn 1. 9. and Prov. 28. 13. He that confesseth and forsaketh his Sin shall have Mercy and as to loathing of Sin Acts 3. 19. Repent ye therefore and be converted that your Sins may be blotted out And certainly it must be humbly begged for if we seek Pardon we must seek it in God's way We do not beg God to rescind and make void his Laws and those wise Constitutions he hath appointed whereby the Creature shall receive this Grace and the manner wherein he will deal and transact this business with the offending Creature But we seek it as exercising our renewed Repentance that is mourning for Sin and loathing of Sin But of this more hereafter Now that the best of God's Children should be dealing with God about a Pardon of their Sins I shall argue it 1. From the Necessity 2. The Utility and Profit of such a Course First The Necessity of this will appear two ways 1. From the Condition of God's Children here in the World 2. From the way wherein God will give out a Pardon 1. From the Condition of God's Children here in this World The best are not so fully sanctified in this Life but there is some Sin found in them Not only they who walk with no Care but even they that set the most narrow watch over their Ways they are not so sanctified but they need daily to go to God 1. They have Original Sin which remaineth with them to the last they have the sinning Sin which the Apostle speaks of Paul complains of the body of Death Rom. 7. 23 24. Who shall deliver me from it The Hebrews were wont to propound their Wishes by way of Question as O that Salvation were come out of Sion It is in the Hebrew Who shall bring Salvation out of Zion So Who will lead me into Edom That is O that I were led into Edom that I might display the Banner there because of God's Truth So who shall deliver me from the body of this Death that is O that I were delivered Where the Reign of Sin is broken yet there it remains though it be cast down in regard of
for nothing but the Love of God will make us deny that which is so near and pleasing to us or that Affection which grows upon the apprehension of his Grace in Christ therefore the Grace of God is said to teach us to deny all Ungodliness and worldly Lusts Tit. 2. 12. 2. For the other Wile As Satan doth transform himself into an Angel of Light and cover his base Designs with plausible Pretences for instance Revenge shall be accounted Zeal He will difguise it so as that the very Apostles shall count it Zeal for the Glory of God when they called for Fire from Heaven to consume them even as Elias did Luke 9. 54. And Carnal Counsel shall be counted Pitty and Natural Affection Mat. 16. 22. Peter took him and began to rebuke him saying Be it far from thee Lord This shall not be unto thee He shall be the Devil's Agent to tempt Christ and his Carnal Counsel shall be looked upon as Pity to his Master And Licentiousness shall be Christian Liberty and our Liberty by Christ shall be used aâ— an occasion to the Flesh Gal. 5. 13. And an immoderate use of Carnal Pleasure shall be Christian Rejoicing or Christian Chearfulness Therefore as there needs Love to withstand the Potency of Temptation by the suitableness of the Bait to our own Affections so there needs the Fear of God Prov. 14. 27. The Fear of the Lord is a Fountain of Life to depart from the Snares of Death When the Devil by his Wiles is laying Snares for us Snares of Death the Fear of the Lord is a Fountain of Life A Man that is afraid to offend God and to abuse his Liberty or run into any Excess under colour of a Grace is very cautious and watchful and thereby is not so soon surprized Thus when the Soul is inflamed by the vehement heat of boyling Lusts or raging Despair Faith is necessary Luke 22. 31 32. Satan hath desired to have you that he may sift you as Wheat But I have prayed for thee that thy Faith fail not Faith laying hold upon Christ's Righteousness and waiting for his Grace teaches us to overcome in such Conflicts But why should I instance in these three Graces only when we are bidden to put on the whole Armour of God Eph. 6. 11 13. If we would come off with Honour in this Conflict we must be compleatly armed no Power of the Soul or Sense of the Body must be left naked and without a Guard therefore not one saving Grace can be wanting A Christian is set forth as armed from Head to Foot There 's for the Head a Helmet of Salvation which is Hope a Breast-Plate of Righteousness the Girdle of Truth for Shoes the Gospel of Peace the Shield of Faith the Sword of the Spirit These are the Graces necessary to resist Temptation and these we have from God A Christian hath not only Weapons Offensive but Defensive not only a Sword but also a Shiâ—ld Satan hath only Weapons Offensive as Darts he hath Darts to wound the Soul Again observe there is no piece of Armour for the Back why Because there is no Flight in this Spiritual Warfare we must stand to it Jam. 4. 7. Resist the Devil and he will flee from you But let us see what are the pieces of the Spiritual Armour The Apostle begins with the Girdle of Truth by which is meant not Truth of Doctrine for that 's the Sword of the Spirit but Sincerity or an honest Intention when a Man endeavoureth to be both to God and Man what he seems to be now it 's the Lord that must renew the right Spirit within us Satan he assaults us with Wiles but our Armour of Proof against him is the Girdle of Truth We stand against the Wiles of Satan but we must not fight against him with his own Weapons and put off Wiles with Wiles Sincerity and honest Intention that 's our Strength this is a Girdle to the Loins it gives Strength and Courage to the Soul And then there 's the Breast-Plate of Righteousness or that Grace which puts us upon a holy Conversation suitable to God's Will revealed in his Word whereby we endeavour to give God and Man their due it secures the Breast and Vital Parts the Seed of inherent Grace in the Heart an honest fixed purpose to obey God in all things The next thing the Feet must be shod we shall meet with rough Ways in our Passage to Heaven and what 's that which is Armour of Proof for our Feet The Preparation of the Gospel of Peace a Sense of our Peace and Friendship made up between God and us through Christ without this we shall never follow God in the way of Duty when we meet with Difficulties and Hardships But above all take the Shield of Faith a Shield covers the Body but that which gives Defence to all is Faith without this a Man is naked destitute of Christ's imputed Righteousness he wants his Covenant-Strength it applyeth Christ's Righteousness and engageth the Power of God on our behalf Then there 's the Helmet of Salvation which is Hope 1 Thess. 5. 8. A well-grounded hope of Salvation it makes us hold up the Head in the midst of all Waves and sore Assaults that is it is our great Motive and Encouragement in the work of Sanctification Then there 's the Sword of the Spirit which is both Offensive and Defensive it wardeth off Satan's Blows and makes him fly black from us as one wounded and ashamed These are the Graces now God gives them to us and therefore he is called The God of all Grace 1 Pet. 5. 10. Why because he requires it only No but because he giveth it also And it is called The Armour of God vers 11. God is the Author God is the Maker God is the Inventer of this Armour and he doth freely bestow it upon us The Apostle bids us Take the whole Armour of God vers 13. that is take it out of God's Hand this Armour is not of our making and procuring but made to our Hands by God himself Secondly He actuates these Graces by putting good Motions into our Hearts or sweet and gracious Thoughts whereby all the fore-mentioned Graces are drawn out When we are conflicting with Sin in an Hour of Temptation Faith is set a-work That God may fulfil all the good pleasure of his Goodness and the work of Faith with power 2 Thess. 1. 11. that is by a Divine Power and Influence quickning it into Acts. Ioseph when he was aâ—saulted by a grievous Temptation he had a gracious Motion and thought put into his Mind How can I do this Wickedness and sin against God Gen. 39. 9. Still there is a seasonable remembrance of things by the Spirit whose office it is to bring all things to remembrance Ioh. 14. 26. The Spirit doth not only teach us all things but brings thingâ— to our remembrance when we have need of any Truth to be set home upon the
as we have a Cause to present to God There the High-Priest he entred with the Blood of Beasts but we enter by the Blood of the Son of God O what a great Privilege is this that we have a Father in Heaven In this respect the Holy Place is now open to us Tho we have not a personal Access till Death yet by the Blood of Jesus we may come with Boldness presenting our selves before the Lord with all our Wants and Desires The great Distance between Heaven and Earth shall not hinder our Communion with God if we have a Friend above Therefore it is very comfortable now to say Our Father which art in Heaven that is our gracious and reconciled Father in and by Christ. APPLICATION If we have a Father in Heaven let us look up to Heaven often 1. If we have a Father in Heaven and a Saviour at his right-hand to do all things that are needful for us let us look upon the aspectable Heavens with an Eye of Sense with our bodily Eyes It is good to contemplate the Glory of the heavenly Bodies or the Outside of that Court which God hath provided for the Saints It is not an idle Speculation I press you to The Saints of God have thought it to be worthy of their Morning and Evening-Thought It is notable David doth in two Psalms especially contmeplate Heaven 〈◊〉 seems to be a Nightly the other a 〈◊〉 Meditation The Night-Meditation you have Psal. 8. 3. When I consider thy Heavens the Work of thy Fingers the Moon and the Stars which thou hast ordained David was got abroad in a Moon-shining Night looks up and had his Heart affected But now the 19th Psalm that seems to be a Morning-Mediation he speakds of the Sun coming out like a Bridegroom from his Chamber in the East and displaying his Beams and Heat and Influences to the World and then saith he v. 1. The Heavens declare the Glory of God Morning and Evening or when ever you go abroad to see the Beauty of the outward Heavens say I have a Father there a Christ there this is the Pavement of that Palace which God hath provided for the Saints Christians it is a sweet Meditation when you can say He that made all Things is there It will be a delightful profitable thing sometimes with an Eye of Sense to take a view of our Father's Palace as much as we can see of it here below 2. Let me especially press you to this with an Eye of Faith to look within the Vail and when ever you come to pray to see God in Heaven and Christ at his Right-hand The great Work of Faith is to see him that is invisible and the great Duty of Prayer is to get a Sight of God in Heaven and Christ at his right-hand What Stephen did miraculously or in an Extasy we must do graciously in Prayer Now it is said of Stephen Acts 7. 56. Behold I see the Heavens opened and the Son of Man standing on the right-hand of God There is a great deal of Difference about Stephen's Sight How the Heavens could be opened for they are solid Bodies and cannot be divided fluent Air and so come together again How he could see the Glory of God with his corporal Senses which is invisible How he could see Christ at such a Distance the Eye not being able to reach so far Some think it to be a meer intellectual Vision or a Vision of Faith that is he did so firmly believe and had the Comfort of it in his Heart as if he had seen it with his Eyes So they think Stephen saw the Glory of God and Christ at his right-hand as Abraham saw Christ's Day and rejoiced that is he saw it by Faith Some think it to be a Prophetical Vision by seeing those things objected to his Fancy by imaginary Species as Isaiah saw God in a Vision Isa. 6. and as Paul's Rapture Some think it a Symbolical Vision that he saw these thing represented by some corporeal Images as Iohn saw the Holy-Ghost descending in the form of a Dove Some think his bodily Eyes did pierce the Clouds and got a sight of the Glory of Christ. Whatever it be there must be such a Sight in Prayer something answerable to this in a spiritual way this must ever be done Psal. 5. 3. I will pray saith the Psalmist and look up There is a looking up required in all Prayer a seeing the invisible God by Faith If you would have God look down upon you from his holy Habitâ—tion you must look up with an Eye of Faith and converse with God in Heaven Psal. 63. 4. I will lift up my Hands in thy Name If you would have God look upon you with an Eye of Compassion you must look up and see Christ at his right-hand by an Eye of Faith 3. Let us love our Father love God in Christ and love the Place for his sake where his Residence is 1. Love God in Christ. Psal. 73. 25. Whom have I in Heaven but thee When God hath been so gracious to you Christians if I had no other Argument to press you to love god but that he which is in Heaven offereth to be your Father in Christ Jesus it might suffice because it is a great Condescension that the God of Heaven will look upon poor boken-hearted Creatures that he whose Throne is in Heaven would look upon him that is of a trembling Spirit Isa. 66 2. That the high and lofty One that dwelleth in the high and holy Place will look to him that is of a contrite Heart Isa. 57. 15. That he that is the Lord of Heaven and Earth will be our Father and own us and bless us A great Condescension on God's part and a great Dignity also is put upon us and how should our Hearts be affected with it Therefore though there be a great Distance between Heaven and Earth it should not lessen our Affections to God He is mindful of us visits us at every turn we are dear and tender to him therefore let the Lord be dear to you The Butler when he was exalted forgot Ioseph but Christ is not grown stately with his Advancement He doth not forget us O let not us forget God Let us manifest our Love by being often with him at the Throne of Grace with our Father which is in Heaven A Child is never well but when in the Mother's Lap or under the Father's Wing So should it be with us with an humble Affection coming into the presence of God and getting into the Bosom of our heavenly Father Never delight in any thing so much as conversing with him and serious Addresses to him in Prayer Again 2. Love the Place for his sake God is there and Christ is there We have cause to love the Place for our own sakes and in a short time if you continue patient in well-doing you will be with God It is not only God's Throne but it is your
my Body be taken to Heaven in glory or whether it be exercised or worn out with Ministerial Labour We need to deal with God that we may have the End and leave the Means to his own chusing that God may be glorified in our Condition whatever it be If he will have us rich and full that he might be glorified in our Bounty if he will have us poor and low that he may be glorified in our Patience if â—e will have us healthy that he may be glorified in our Labour if he will have us sick that he may be glorified in our Pain if he will have us live that he may be glorified in our Lives if he will have us die that he may be glorified in our Deaths And therefore Whether we live or die we are the Lord 's Rom. 14. 9. A Christian is to be like a Dye in the hand of Providence content whether he be cast high or low and not to grudg at it whether he will continue us longer or take us out of the World As a Servant employed beyond the Seas if his Master will have him tarry there he tarries if he would have him come home home he comes So that we had need to deal seriously with God about this submissive Spirit 5. Humility that we may not put the Crown upon our own Heads but may cast it at the Lamb's feet that we may not take the Glory of our Graces to our selves God's great Aim in the Covenant is That no Flesh should glory in it self but whosoever glories may glory in the Lord. 1 Cor. 1. 27 -31. He would have us still come and own him in all that we are and in all that we do As the good Servant gave account of his Diligence Luke 19. 16. he doth not say My Industry but Thy Pound hath gained ten Pounds And Paul was a zealous Instrument that went up and down doing good he laboured more abundantly than they all Yet not I but the Grace of God which was with me 1 Cor. 15. 10. In this Case if we would honour and glorify God we must do as Ioab did when he was likely to take Rabbah He sent for David to gather up more Forces and encamp against the City and take it Lest I take the City and it be called after my Name 2 Sam. 12. 28. How careful was he that his Sovereign might have the Honour So careful should we be that the Crown be set upon Christ's Head and that he may have the glory of our Graces and Services that they may not be called after our own Name that God may be more owned in them than we Now what more natural than for Creatures to intercept the Revenues of the Crown of Heaven and to convert them to their own Use It is a vile Sacriledg to rob God of the Glory of that Grace he hath bestowed upon us and yet what more common The Flesh is apt to interpose upon all occasions and therefore we need to put up this Request Hallowed be thy Name 6. There is Holiness required that we may not be a Disgrace to God and a Dishonour to him The Lord saith Ezek. 20. 9. That his Name should not be polluted before the Heathen among whom they his People were The Sin of God's People doth stain the Honour of God and profane his Name When Men profess much to be a People near God and live carnally and loosly they dishonour God exceedingly by their Conversation Men judg by what is visible and sensible and so they think of God by his Servants and Worshippers as the Heathens did of Christ in Salvian's time If he was a holy Christ certainly Christians would live more temperately justly and soberly They are apt to think of God by his Worshippers and by the People that profess themselves so near and dear to him therefore it concerns us to walk so that our Lives may honour him Mat. 5. 16. Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven As the Loins of the Poor saith Iob blessed him Job 31. 20. namely as they were fed and cloathed by his Bounty So our Lives may glorify God David saith Psal. 119. 7. Then shall I praise thee with Vprightness of Heart when I have learned thy righteous Iudgment There is no way to praise God entirely and sincerely until we have learned both to know and do his Will Real Praise is the Praise God looks after Otherwise we do but serve Christ as the Devil served him who would carry him upon the Top of the Mountain but it was with an intent to bid him throw himself down again So we seem to exalt God much in our Talk and Profession yea but we throw him down when we pollute him and deny him in our Conversation Our Lives are the Scandal of Religion and a Pollution and Blot to the Name of God So that with respect to our selves you see what need we have to go to God that he will give us Grace that we may please him and glorify his Name Secondly In regard of Others A Christian cannot be content to glorify God himself but he would have all about him to glorify God As Fire turns all Things round about it into Fire and Leaven it spreads still until it hath subdued the whole Lump So is Grace a diffusive a spreading thing As far as we can reach and diffuse our Influence we would have God brought into request with all round about us Being converted saith Christ to Peter strengthen thy Brethren So it will be where there is true Grace Mules and Creatures which are of a Mongril and Bastard-Race they beget not after their kind So Bastard-Christians are not for the calling in of others and the gaining of those about them But a true Christian will be earnest and much in this Matter Now their Hearts are not in our Power but in God's therefore we need to be much in Prayer and make this our main Request Lord hallowed be thy Name For hereby 1. We acknowledg God's Dominion over the Spirits of Men which is a great Honour to God and a quieting to us It is a Title often given to God in Scripture that he is the God of the Spirits of all Flesh. If they had a Magistrate to chuse they go to God Numb 27. 16. Let the Lord the God of the Spirits of all Flesh set a Man over the Congregation If a Judgment to be averted Numb 16. 22. O God the God of the Spirits of all Flesh shall one Man sin and wilt thou be wroth with all the Congregation This is a great Honour to God when we acknowledg the Power and Dominion that he hath over the Hearts and Spirits of Men. To roll a Stone is not so much as to rule the Creatures and to keep the Sun in his Course is not so much as to rule the Spirits of Men and to work them to the glorifying of 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.
taking away his Prey from him Luke 11. 21 22. 1 Iohn 4. 4. By bringing into Captivity every proud thought to the Obedience of Christ 2 Cor. 10. 5. These Expressions the Scripture useth to set out the Mystery of Grace the Power of God that worketh in us What is wanting in one is supplied in another The third thing I shall produce That the Scripture doth expresly deny any Power in Man to convert himself to God 1 Cor. 2. 14. The natural Man cannot know the things of the Spirit of God because they are spiritually discerned and as he cannot know so he cannot obey Rom. 8. 7. The carnal Mind is Enmity against God for it is not subject to the Law of God neither indeed can be and they cannot please God ver 8. And they cannot come to Christ John 6. 44. No Man can come to me except the Father draw him and they cannot do any thing without Christ John 15. 15. And they cannot think a good Thought 2 Cor. 3. 5. And they cannot bring forth good Fruit Mat. 7. 18. And they cannot speak a good Word Mat. 12. 34. And they cannot believe Iohn 12. 39. And they cannot do that which is good Ier 13. 23. Ye that are accustomed to do Evil cannot do Good From whence doth all this Deficiency in them arise partly from Nature partly from Custom Besides the natural there 's a customary and habitual Depravation By Nature we are averse from God and by Custom we are more confirmed in this evil Aversation from God Man by lying long in his Unregeneracy hath his Aversness from God increased and strengthened upon him Naturally we are in love with the World and have declined God and the things of God Consider him in his Naturals he cannot know the things of the Spirit 1 Cor. 2. 14. And the carnal Mind cannot be subject to the Law of God being at Enmity against him Rom. 8. 7. There are other places express this cannot which derive it from Custom they are become Slaves to their Lusts and their Sins have gotten such a hand over them that they know not how to break them off Ier. 13. 23. Can the Ethiopian change his Skin or the Leopard his Spots Then may ye also do Good that are accustomed to do Evil. And so where it is said Iohn 12. 39. They could not believe Naturally man is unable but that place speaks of another degree of Impossibility through contracted Obstinacy and judicial Obduration Thus you see Man is wholly impotent as to this Work and it is the Lord alone must do it Object But here 's an Objection If it be so that Man hath such an utter Impotency to convert himself to God how can it stand with the Mercy of God as the Creator of Mankind to require the debt of Obedience from him that is not able to pay How can it stand with the Iustice of God to punish him with eternal Death for the neglect of that which he is not able to do and how can it stand with the Wisdom of the Supream Law-giver to exhort him by Promises and Threatnings who hath no power to do what he is exhorted to do I answer 1. As to the first How it can stand with the Mercy of God to require the debt of Obedience from him that is not able to pay God hath not lost his Right though Man hath lost his Power their Impotency doth not dissolve their Obligation A drunken Servant is a Servant still It is against all reason a Master should lose his Right by the Servant's default A prodigal Debtor hath nothing to pay yet he is liable to be sued for the Debt without any Injustice God contracted with us in Adam and gave us a Power which we lost by his Fall and therefore though our Power be gone yet God may demand his due to obey and please him especially since this Obedience God required of Adam was not only due by Covenant and positive Law but by immutable Right and natural Justice of Man Men think it harsh to suffer for Adam's Fault to which they were not conscious and actually consenting Yea but consider every Man will find an Adam in his own Heart the Old-man is there we are still sinning away those Reliques of natural Light in Conscience and those few moral Inclinations which are left There is a little Ability and Strength he hath as a Man and shall not God challenge the Debt of Obedience from a proud prodigal Debtor that is weakning and wasting himself more and more We are proud therefore God may exact it of us we think we are able to obey and do his Will when we are weak we are poor yet think our selves rich therefore God may admonish us of our Duty demand his Right to shew our Impotency and Beggary and that we may not pretend we were not called upon for what we owe. But Man is not only a proud Debtor but we are prodigal Debtors those Reliques of Conscience and moral and human Inclinations which escaped out of the Ruines of the Fall we lose those things every day and embeâ—el them away by the Service of Sin Therefore it standeth fully with the Clemency of God as Creator of Mankind to require the Debt of him that wasts that little Stock he hath 2. As to the other part How it can stand with the Justice of God to punish him with eternal Death for the neglect of that he cannot do I answer Besides natural Impotency there 's voluntary We must not consider Man meerly as impotent to Good but as delighting in Evil as loving it with all his Heart This cannot indeed is a will not it is a voluntary Impotence You will not come to me that ye might have Life John 5. 40. Our Impotency lies in our Obstinacy So Man is left without excuse because we freely refuse the Grace offered and by continuing in Sin we increase our Bondage and draw an inveterate Custom upon our selves and so grow every day more obstinate against God 3. As to the last How can it stand with the Wisdom of God to exhort him with Promises and Threatnings that hath no Power to do that vvhich he is exhorted to I answer These Exhortations they carry their own Blessing with them to those to vvhom God means them for good As God's 〈◊〉 Word carried vvith it its Povver Be there Light and it was Light And as Christ's Word carried forth his Povver it vvas not in vain to say Laâ—â—rus come forth tho he vvas dead and could not hear it there vvas a mighty Povver vvent vvith the Word So there 's Power goes along vvith the Exhortations of the Gospel to vvork Grace in the Hearts of those to vvhom God intends it as a Blessing Yea but if this be for the Elects sake only and to convey that Power to them to what use doth it stand to others If the Elect did dwell alone and were a distinct Community among themselves the Objection were plausible
Regency yet it is not cast out in regard of Inheritance As the Ivy that is gotten into the Wall cut away the Boughs Branches Stubs yet still there will be some sproutings out again until the Wall be pulled down So until these earthly Tabernacles of ours be tumbled in the Dust though we are mortifying and subduing of Sin yet there will be a budding and sprouting out again 2. There are many Actual Sins Iames 3. 2. In many things we offend all And Eccles. 7. 20. There is not a just Man upon Earth that doth good and sinneth not That is that sins not either in omitting of Good or committing of Evil. Our Offences are either total or partial Partial Offences though a Child of God loves God fears God trusts in God yet not in that Purity and Perfection that he hath required of him though he serves God and obeys him yet not with that Liberty Delight Reverence which he hath required There is an Omission in part in every Act There is not that Perfection which God deserveth who is to be served with all our Might with all our Strength Our Principles are divided there is Flesh and Spirit there is a mixture in all our Actions Sometimes there 's a total Omission the spiritual Life is at a stand many times all Acts of respect are intermitted Then for Commissions Sometimes out of Ignorance they do not see what is to be done Though they have a general Resolution to do the whole Will of God yet many times they mistake Our Light is but in part And who can understand his Errors Psal. 19. 12. Cleanse me from secret Sins We sin out of Ignorance as a Man in the dark may justle against his Friend Sometimes by Imprudence and Inconsideration as a Man that is not heedful though he knows it he may mistake his way Many are overtaken in a Fault Gal. 6. 1. that is unawares and besides their Intention Sometimes out of Incogitancy and sudden Incursion they may not only be overtaken but over-born drawn away by their own Lusts James 1. 14. overcome by the Prevalency of Passion and corrupt Affection so Sin gets the upper hand Thus it is with the Children of God Look as it was said of the Romans that in Battel they were overcome but never in War Though a Child of God hath the best of it at last yet in many particular Conflicts he is over-born by the Violence of Temptation and his own corrupt Lusts. Thus there 's a necessity of begging daily Pardon if we consider the Condition of the Saints while they are here in the World who carry a sinning Nature about them a corrupt Issue that will never be dried up while they are in the World and also they are guilty of many actual Sins both of Omission and Commission Secondly The necessity of it will appear from the way wherein God gives a Pardon which is upon the Creatures humble Submission and seeking of Terms of Grace so that whatsoever Right we have to Remission in Christ though we have a general Right to remission and pardon of Sin yet we must seek to apply that Right and beg the use of it for our daily Pardon and Acceptance with God This will appear by considering 1. The nature of this Request 2. The Right that a justified Person hath to the Pardon of his daily Sins 1. What we beg for when we say Forgive us our Sins Five things we ask of God 1. The Grant of a Pardon 2. The Continuance of this Priviledg 3. The Sense and Comfort of it 4. The Increase of that Sense 5. The Effects of Pardon or a Freedom from those penal Evils that are fruits of Sin 1. The Grant of a Pardon That God would accept the Satisfaction of Christ for our Sins and look upon us as righteous in him Jesus Christ himself was to sue out the Fruits of his Purchase Psal. 2. 8. Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession Though he had a Right to be received into Heaven to sit down at the Right-hand of God and administer the Kingdom for the Comfort of his Elect Ones yet ask of me And so we are to sue out our Right Psal. 32. 5. I said I will confess my Transgressions unto the Lord and thou forgavest the Iniquity of my Sin What then For this cause shall every one that is godly pray unto thee Though God be so ready to forgive assoon as we conceive a purpose he gives out a Pardon yet we are to call upon God God will have us to sue out the Grant of a Pardon why because he would deal with us as a Soveraign therefore doth he require the Submission of our Faith It was of Grace that he would appoint a Satisfaction for us which he did not for the fallen Angels and it was much more Grace that he would give that Satisfaction give that Price out of his own Treasury Christ was not a Mediator of our choosing but God's and therefore though Justice be fully satisfied yet the Debt is humbly to be acknowledged by the Creature and we are to sue out Terms of Grace And again the Application to us is meerly Grace when so many thousands perish in their Sins therefore we are to beg to sue out this Grace that we may have the benefit of Christ's Death God doth it that in begging we may acknowledg our own Misery and how unable we are to make Satisfaction Psal. 143. 2. In thy sight no Flesh can be justified And Psal. 130. 3 4. If thou shouldst mark Iniquities O Lord who shall stand But there is Forgiveness with thee that thou mayest be feared Before God will give us an Interest in this Forgiveness we are to come and confess our selves utterly to be insolvent and also to own Jesus Christ as the means that we may solemnly and explicitly own our Redeemer who was appointed by God and procured this benefit for us 1 Ioh. 2. 1. And if any Man sin we have an Advocate with the Father Iesus Christ the righteous God hath required we should sue it out and own our Advocate as well as confess our selves unable to satisfy that we might know who is our Advocate In the Type of the Brazen Serpent Numb 21. 8. And the Lord said unto Moses Make thee a fiery Serpent and set it upon a Pole and it shall come to pass that every one that is bitten when he looketh upon it shall live Mark tho God set up a sign of Salvation as it is called elsewhere yet when you shall look upon him you shall live So God would have us sue out the Grant by looking to Christ that so our Interest may be established Iohn 3. 14. And as Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have eternal Life That whosoever believeth in him
that was the intent of looking upon it that we might fix our Faith on Christ and come under the shelter of his Wing We beg upon a sense of our own unworthiness the Acceptance of Christ's Satisfaction for us 2. We pray for the Continuance of Pardon though we are already justified yet Forgive us our Sins As in daily Bread though we have it by us and God hath stored us with Blessings in our Houses yet we beg the continuance and use of it so what ever Right we have to pardoning Mercy yet we beg the continuance of it for two reasons Partly because Justification is not compleat until the day of Judgment but Mercy is still in fieri that is God is still a doing Acts 3. 19. That your Sins may be blotted out when the times of refreshing shall come from the Presence of the Lord. Then are our Sins blotted out then is this Priviledg compleat We read of Forgiveness in this World and Forgiveness in the World to come Matth. 12. 32. Forgiven in this World when accepted to Grace and Favour with God and forgiven in the World to come when this Priviledg is compleat and fully made up to the Elect. Some Effects of Sin remain till then as Death which came into the World by Sin remains upon the Body till then then our Sin is blotted out when all the Fruits of it are vanished and done away so that whilst any penal Evils that are introduced by Sin remain we ought to pray for Pardon that God would not repent of his Mercy Look as when we are in a state of Sanctification we pray for the continuance of Sanctification as well as the increase of it because of the Reliques of Sin though our perseverance in Grace and Sanctification be as much secured by God's Promise as our perseverance in God's Favour and the Gift of Justification So we pray for the continuance of Pardon because the Evils of Sin yet remain in part And partly because God for our Exercise will make us feel the smart of old Sins which are already pardoned As an old Bruise though it be healed yet ever and anon we may feel it upon change of Weather Accusations of Conscience may return for Sins already pardoned as Iob 13. 26. Thou makest me possess the Iniquities of my Youth Though a Man be reconciled to God and in favour with him yet the Sins of his Youth will trouble him after he hath obtained the Pardon of them God may make these return with a horrible and frightful appearance upon the Conscience their Visage may be terrible to look upon Tho these Sins are blotted out Satan may make the Remembrance of them very frightful and God in his holy wise Dispensation may permit it for our Humiliation Though this be no intrenching of the Pardon already past yet it may exceedingly terrify the Soul and over-cloud our Comfort and therefore we must beg the continuance of this Benefit Go to God as David did Psal. 25. 6 7. Remember O Lord thy tender Mercies and thy loving Kindness for they have been ever of old Remember not the Sins of my Youth nor my Transgressions He begs God's ancient Mercies would continue with him He acknowledged he had received Mercy of old he could run up to Eternity that had been for ever of old yet Lord remember not against me the Sins of my Youth When the sense of old Sins are renewed we must renew Petitions for the pardon of them It is usual with God when we are negligent to permit the Devil to make use of Affliction to revive old Sins that they may stare afresh in the view of the Eye of Conscience therefore we had need to beg the continuance of this Priviledg for it is not compleat Though the Pardon it self be not abrogated yet the Comfort of it may be much intrenched upon and old Sins may come and terrify the Soul with a very hideous Aspect 3. We beg here the Sense and Manifestation of Pardon though it be not the only thing we pray for Forgive us our Sins that is let us know it God may blot Sins out of his Book when he doth not blot them out of our Consciences There 's the Book of Conscience and the Book of God's Remembrance The Book of God's Remembrance may be cancell'd to speak after the manner of Men as soon as we believe and repent then the Hand-writing which was against us is torn but he blots it out of our Consciences when the Worm of Conscience is kill'd by the Application of the Blood of Christ through the Spirit when we are sprinkled from an evil Conscience as the Expression is Heb. 10. 22. And David is earnest with God for this Benefit the sense of his Pardon Psal. 51. 8 12. Make me to hear Ioy and Gladness that the Bones which thou hast broken may rejoyce and restore unto me the Ioy of thy Salvation Nathan had told him his Sins were pardoned yet he wanted the Joy of God's Salvation that ancient free Spirit that comforting inlarging Spirit he was wont to have God may forgive in Heaven when he doth not forgive in our sense and feeling therefore we beg the Manifestation of it by the Comforts of the Gospel 4. We beg the Increase of that Sense for this Sense is given out in a different Latitude Spiritual Sense is not in all alike quick and lively many have only a probable Certainty but have many Doubts Some have Comfort but never arrive to Peace Comfort you know is that thing which holds up it self against Encounters when we are confronted so there may be many doubts when the preponderating part of the Soul inclineth to Comfort Some have Peace for the present rest from Trouble of Conscience others have Ioy which is a degree above Peace and Comfort 5. We beg the Effects of Pardon or Freedom from those penal Evils which are continued upon God's Children and are the Fruits of Sin Clearly this is intended for we beg of God to pardon us as we pardon others that is fully intirely to forgive forget We beg of God to forgive us our Sins that is to mitigate those Troubles Evils and Afflictions which are the Fruits of Sin It is true when a Man is justified the State of his Person is altered yet Sin is the same in it self it deserves all manner of Evils therefore we beg not only a Release from Wrath to come but from those other temporal Evils that dog us at the Heels Sin is the same still though the Person is not the same It is still the Violation of a holy Law an Affront done to an holy God an Inconvenience upon the precious Soul it brings a Blot upon us an Inclination to sin again nay it brings eternal Death Though it do not bring eternal Death upon pardoned Persons yet it may occasion temporal Trouble God hath still reserved this Liberty in the Covenant That he will visit their Trangression with the Rod and their Iniquity
of Judgment it will not be to the confusion of their Faces but the exaltation and praise of the Lord's Grace Then is this Acquittance in all respects full 2. 'T is full because where God forgiveth one Sin he will forgive all Psal. 103. 3. Who pardoneth all thy Sins And Mich. 7. 19. Thou wilt cast all their Sins into the depth of the Sea Sins Original Actual of Omission Commission Small Great Secret Open Lust that boileth in the Heart and breaketh out in the Life Sins of Worship of ordinary Conversation Look in the Bill What owest thou A Christian is amazed when he cometh to a serious account with God but the self-judging Sinner needeth not be discouraged when he cometh to God For where God pardoneth all that is past the Fountain stands daily open for him to flee unto with all his Faults as they are committed and upon the renewing of his Faith and Repentance he shall obtain his Pardon All Sins are Mortal all of them Damnable Therefore if all Sins be not pardoned he remaineth in danger of the Curse and one Sin let alone is sufficient to exclude us out of Heaven Therefore all is pardoned first or last Justice hath no more to seek of Christ And we have all leave to sue out our Pardon in Christ's Name He is under that Covenant that will pardon all 3. 'T is Full Because where God forgiveth the Sin he also forgiveth the Punishment 'T will not stand with God's Mercy to forgive the Debt and yet to require the Paiment 'T is a moâ—king to say I forgive you the Debt and yet cast the Man into Prison and to pardon the Malefactor and yet leave him liable to Execution Here in the Text God forgiveth us as we are bound to forgive our Brother not in part but in whole Guilt is nothing but an Obligation to Punishment 1. As to Eternal Punishment 't is clear Rom. 5. 9. The Eternal Promises and Threatnings being of Things absolutely Good and Evil are therefore absolute and peremptory that is certain 2. But now as to Temporal Afflictions there is some difficulty for where the whole Punishment is done away such Grace and payment of any part of the Debt cannot stand together That Pardon which is given upon valuable and sufficient Price is full and perfect Jesus Christ satisfied the Justice of God for all our Sins How is it then that the Saints are subject to so many Afflictions 1. So far as Sin remains so far some penal Evil remains when the Dominion of it is broken there remains no Condemnation but yet some Affliction and when 't is wholly gone there is no Evil at all We are not yet purged from all Sin And therefore 2. These Afflictions are not satisfactory Punishments and need not as to the compleating of our Justification but are helps to us as the furtherance of our Sanctification And so are of great use 1. To make us hate Sin more If we only knew the sweetness of it and not the bitterness we would not be so shy of it Now the bitterness of it is seen by the effects Ier. 2. 19. Thine own wickedness shall correct thee and thy back-slidings shall reprove thee Know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my Fear is not in thee saith the Lord God of Hosts 2. 'T will cause us to prize our deliverance by Christ. If Affliction be so grievous what would Hell be 1 Cor. 11. 32. But when we are judged we are chastned of the Lord that we should not be condemned with the World 'T is a gentle remembrance of Hell-pains or a fair warning to avoid them when scorched or sindged a little 3. To make us walk more humbly We forget our selves and are apt to be puffed up Paul saith 2 Cor. 12. 7. Lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure 4. 'T is Full Because where God forgiveth Sin there are many consequent Benefits 1. God is reconciled Rom. 5. 1. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ. This is the great Blessing and our great Work is to make and keep peace with God to have no Cloud between us and his Face Light is pleasant What then is the Light of his Countenance that filleth us with a Peace that passes understanding We would have a powerful Friend especially if we need him Acts 12. 20. They sought Peace with Herod because their Country was nourished by the King's Country so should we do we cannot live without God If Sin be pardoned then we are at peace with God and may have free access to him with a free use of all that is his 2. A Heart sanctified is a connexed Benefit 1 Cor. 6. 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus And 1 Iohn 1. 9. Sin is considerable in the guilt and filth of it as it rendreth us obnoxious to God's Justice or as it tainteth our Faculties and Actions According to this double respect Christ destroyeth Sin and no Man hath benefit by him that is not freed from the guilt and filth thereof Christ was sent into the World to restore God's Image in us But the Image of God consisteth in the participation of Holiness as well as the participation of Blessedness for God that is Happy and Blessed is also Holy and Good the filthiness of Sin is opposite to Holiness and the guilt of it to blessedness So that either Christ must restore but half the Image of God or he must give us this double Benefit if he should give us one without the other many Inconveniences would follow Therefore both are given he justifieth that he may sanctify and he sanctifieth that he may glorify 3. Providence is blessed The Curse is taken out of our Blessings and the Sting out of our Afflictions As long as Sin remains unpardoned our Blessings are cursed Mal. 2. 2. If ye will not hear and if ye will not lay it to heart to give glory to my Name saith the Lord of Hosts I will even send a Curse upon you and I will curse your Blessings yea I have cursed them already because ye do not lay it to heart There will be a Worm in our Manna our Table will become a Snare Psal. 69. 22. But when once Sin is pardoned the Sting of Misery is taken away 1 Cor. 15. 56. The Sting of Death is Sin and the strength of Sin is the Law But thanks be to God which giveth us the victory through our Lord Iesus Christ. Crosses are not Curses 4. We have a right to Heaven which is the great ground of Hope Rom. 5. 10. For if when we were Enemies we were reconciled to
culpae but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never but Evil of Fault And we need not anxiously dispute whether the one or the other for one cannot be understood without respect to the other Therefore I shall take it in a general sence That Evil which results from Temptations whether they arise from Satan the World or our own Hearts From the words thus opened the Points will be two First That while we are in this Valley of Tears and Snares we should with earnestness and confidence pray to be delivered from Evil. Secondly To be kept from the Evil of Sin is a greater Mercy than to be kept from the trouble of Temptation I observe the first Point because Christ thus directed us to pray to God The second Because the Evil of Sin is intended For the First We should pray with earnestness because of our Danger and with Confidence because of God's undertaking The Lord Jesus knows what Requests are most acceptable to his Father Now when he would give a perfect Pattern and Platform of Prayer he bids you pray thus Deliver us from Evil. Nay we have not only Christ's Direction but Christ's Example John 17. 15. I pray not that thou shouldst take them out of the World but that thou shouldst keep them from the Evil. He did not absolutely pray for an exemption from Temptation though he knew the World would be a tempestuous Place that his People must expect strong Assaults Lord take them not out of the World but keep them from the Evil so here Deliver us from Evil. First We should pray with Earnestness because of our Danger from the Enemies of our Salvation which are the Devil the World and the Flesh In respect of all which we pray to be delivered from Evil. 1. From the Evil which the Devil designs against us Both bad and good Men have need to make this Prayer Bad Men have need Good Men will have a Heart certainly to pray thus to God if they consider their Danger 1. Natural and unconverted Men they are under the Power of the Devil if they were sensible of it for the Devils are said to be Rulers of the Darkness of this World Ephes. 6. 12. By which is meant the Wicked Ignorant and carnal part of the World whether they live in Gentilism or within the Pale and Line of Christ's Communion over all those that live in their unrenewed state of Sin and Ignorance over all these Satan hath an Empire and Dominion And mark when God carried on his Kingdom in in a way of sensible Manifestation by Visions Oracles and Miracles So did Satan visibly govern the Pagan World by Apparitions Oracles lying Wonders and sensible manifestations of himself But now when God's Kingdom is Spiritual The Kingdom of God is within you Luke 17. 21. So by proportion Satan's Kingdom is Spiritual too he rules in the Hearts of Men though they little think of it All natural Men whether they be Pagans or Christians though outwardly and apparently they may renounce the Devil's Kingdom and do not seem to have such open communion with him as the Gentiles that consult with his Oraclâ—s and were instructed by his Apparitions acted by his Power and offered Sacrifice to him But Spiritually all natural Men are under the Devil for 1 Io. 3. 8. He that committeth Sin is of the Devil that is he belongeth to him How is he of the Devil They are his Children Acts 13. 10. O thou Child of the Devil And they are his Subjects he ruleth in them he hath a Kingdom among Men which by all means he goeth about to maintain Mat. 12. 26. If Satan be divided against himself how then can his Kingdom stand And they are his Work-houses he worketh in them Ephes. 2. 2. The Spirit that worketh in the Children of Disobedience The Devil is hard at work in a wicked Man's Heart framing Evil Thoughts Carnal Motions urging them to break God's Laws drawing them on to more Sin and Villany fills their Hearts with lying and all manner of Sins Acts 5. 3. Why hath Satan filled thine Heart to lie to the Holy Ghost He binds them with Prejudices and will not suffer them to hearken to the Glorious Gospel 2 Cor. 4. 4. In whom the God of this World hath blinded the Minds of them which believe not lest the Light of the Glorious Gospel of Christ should shine unto them He blinds and holds them captive at his Will and Pleasure their Souls are fettered 2 Tim. 2. 26. And sometimes he oppresses their Bodies for Satan carrieth on his Kingdom by Force Tyranny Fears and Bondage and therefore it is said Acts 10. 38. That Christ went about doing good and healing all that were oppressed of the Devil Yet further as God's Executioner he hath the Power over Death for their torment Heb. 2. 14. That through Death he might destroy him that had the power of Death that is the Devil And unless the Lord be merciful he never ceaseth carrying on wicked Men until both they and he are for ever in Hell Mat. 25. 41. Depart from me ye cursed into everlasting Fire prepared for the Devil and his Angels All this is spoken to shew Carnal Men their Condition O that they would seriously think of it When they do Evil when they slight the Motions of God's Grace they are under Satan and not only by force as a Child of God may be sometimes but they are willingly ignorant 2 Pet. 3. 5. The more willingly we commit Sin still the more we are under the Power of the Devil Well then if any have need to say Deliver us from Evil certainly unrenewed Carnal Men have need to go to God and say Lord pluck us out of Evil as the same Expression is used Col. 1. 13. Who hath delivered us from the power of Darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath delivered us with a strong hand O go to God in the Name of Christ there is no way of escape until God pluck you out by main force And mark this Power by which we are delivered God conveyeth by the preaching of the Word which was appointed to turn us from Darkness unto Light and from the Power of Satan unto God Act. 26. 18. and therefore hearken to God's Counsels before your Condition grow incurable and wait upon the Ordinances for the more you neglect and contemn the means of your Recovery your misery increaseth upon you for every day you are still more given up to Satan by the just Judgment of God and to be captivated and taken by him at his will and pleasure by the Snares he sets for you 2. Good Men or God's own Children though they are delivered from the Power of Satan and brought into the Kingdom of Christ yet they are not wholly free in this World but are sometimes caught by Satan's Wiles Ephes. 6. 11. sometimes wounded by his fiery Darts ver 16. Their Lusts and their Consciences are sometimes set a raging though he hath no allowed
the Devil's work in us 1 John 3. 8. He that committeth Sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil And Joh. 8. 34. Whosoever committeth Sin is the Servant of Sin The one cometh from a just God the other from our corrupt Hearts The one is the Act of an Holy God the other the Act of a sinful Creature 4. The Death of Christ falls more directly upon this Benefit exemption from Sin Mat. 1. 21. He shall save his People from their Sins Acts 3. 26. God having raised up his Son Iesus sent him to bless you in turning away every one of you from his Iniquities not Troubles or Sorrows but Sins 5. Affliction is a more particular temporal Evil but Sin is an infinite universal Evil Sickness depriveth us of Health Poverty of Wealth c. And every adverse Providence doth but oppose some particular temporal Good But Sin depriveth us of God who is the Fountain of our Comfort the other but of some limited Comfort 6. Afflictions are sent to remove Sin Heb. 12. 11. Now no chastning for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable Fruit of Righteousness unto them which are exercised thereby Isa. 26. 9. When thy Iudgments are in the Earth the Inhabitants of the World will learn Righteousness But Sin is not sent to remove Affliction Now the End must be greater than the Means both as to Prosecution and Aversation As to Prosecution To dig for Iron with Mattocks of Gold and Silver So in Aversation If Death were not worse than the Pain of Physick no Man would take Physick to avoid Death 7. Affliction is the Effect of God's Love Heb. 12. 6. Whom the Lord loveth he chastneth But to be left to Sin is an Effect of God's Anger God doth not always exempt from Troubles yet if he keep from Spiritual hurt thereby if he sanctify the Trouble support us with sufficient Grace 2 Cor. 12. 9. if preserved from Evil howsoever tempted and exercised 't is enough Vse 1. To reprove our Folly We complain of other Things but we do not complain of Sin which is the greatest Evil. This is contrary to the Spirit of God's Children who rejoice in Troubles but not in Sins 2 Cor. 12. 9. Most gladly therefore will I rejoice in Infirmities that the Power of Christ may rest upon me They groan bitterly under Sins Rom. 7. 23. O wretched Man c. If any Man had cause to complain of Afflictions Paul had In Perils often Whipped Persecuted Stoned But the Body of Sin and Death was the greatest Burden Lusts troubled him more than Scourges his Captivity to the Law of Sin more than Prisons When Affliction sitteth too close Sin sits loose In Affliction there is some Offence done us but in Sin the wrong is done to God And what are we to God Afflictions may be good but Sin is never good The Body suffereth by Affliction but the Soul suffereth by Sin loss of Grace and Comfort which are not to be valued by all the World's Enjoyments The Evil of Affliction is but for a moment like Rain it drieth up of its own accord But the Evil of Sin is for ever unless it be pardoned and taken away Sin is the Cause of all the Evils of Affliction therefore when we complain we should complain not so much of the Smart as of the Cause of it 2. It directeth us 1. How to pray to God against Sin rather than Trouble This is indeed to be delivered from Evil 2 Tim. 4. 18. Paul reckoned upon that He will deliver me from every evil Work When afflicted you should rather desire to have the Affliction sanctified than removed you will be most careful for that Saints do not pray for the Interests of the Old Man rather than the New Man To be freed from Trouble is a common Mercy but to have it sanctified is a special Mercy Carnal Men may be without Affliction but Carnal Men cannot have experience of Grace Bare deliverance is no sign of special Love 2. In our choice 'T was an heavy Charge they put upon Iob Job 36. 21. Thou hast chosen Iniquity rather than Affliction Sometimes we are put upon the trial To loose the Favour of God or the Favour of Men Duty and Danger Here content my self gratify my Lusts and Interests there offend God Out of the Temptation we could easily judg that all the Misery in the World is to be endured rather than commit the least Sin But how is it upon a trial when a Worldly Convenience and a Spiritual Inconvenience is proposed By chusing Sin a Man cannot altogether escape Affliction here or hereafter Wickedness though it prosper a while yet at length it proveth a Snare 3. It directeth us to submit to God's Providence and to own Mercy in it Though God doth not exempt us from Troubles yet if he keep us from Hurt thereby if he sanctify the Trouble and support us with Grace sufficient 't is his Mercy to us For Daniel to be put into the Lion's Den was not so great a Judgment as for Nebuchadnezzar to have the Heart of a Beast To be given up to our own Hearts Lusts to commit any Sin 't is a greater Cross than any Misery that can light upon us therefore let us be patient under Affliction Our great Care should be not to dishonour God in any Condition God hath promised to be with his People in their Afflictions to comfort them but hath never promised to be with his People in their Sins I will be with you in the Fire and in the Water as the Son of God was with the three Childrâ—â— in the fiery Furnace But God is departed whâ— they siâ— I will go to my own place Sin hindreth Prayer but Afflictions quicken it Isa. 26. 16. Lord in Trouble have they visited thee they poured out a Prayer when thy chastning was upon them In Affliction 't is a time to put the Promises in suit it doth not hinder our access to God and the Throne of Grace but driveth us to it But Sin increaseth our Bondage maketh us stand at a distance and grow â—hy of God The Fruit of Sin is Shame Rom. â— 21. 4. It teaches us how to wait and hope for the issue of our Prayers Pray that ye enter not into Temptation yet be not absolute in that but to be kept from Evil that what way soever we are tried we may be kept from the Evil of Sin For thine is the Kingdom and the Power and the Glory for ever Amen IN these words we have the Conclusion of all and that which giveth us confidence in the Requests we make to God First The Confirmation is taken from the Excellency of God to whom we pray where there is a declaration of what belongeth to God Secondly The Duration and Perpetuity for Ever Three things are mentioned