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
implicitely Amen Lord that it were so and surely Lord it shall be so we believe it and we desire it with all our Hearts 2. Explicitely Even so Lord Iesus Come quickly From this latter Clause I might observe many things 1. The sweet and blessed Harmony that â—is between Christ and the Church Christ's Voice and the Churches Voice are Unisons Christ saith I come and the Church like a quick Eccho takes the Word out of Christ's Mouth Even so come There is the same Spirit in Christ and in the Church for it is his Spirit that resides with us Christ he speaks in a way proper to him by way of Promise I come and the Church in a way proper to her by way of Prayer Even so come 2. I might observe That in the Close of the World we should most earnestly desire Christ's Coming We have the Advantage of former Times to us Christ saith I come quickly Now the set time almost is come therefore our Pulses should beat more strongly in putting up this Request to Christ. Tertullian shews that the Primitive Christians did pray prâ— mora finis that the End might not come too soon Christ having â—s yet but a small Interest in the World they expecting Enlargement upon Earth but we have more cause to look for the Accomplishment of his Kingdom in Heaven Thâ—ey expected the Revelation of Antichrist and we expect the Destruction of Antichrist They that God might be known in the World we that he might be no longer dishonoured in the World When great Promises are near their Accomplishment there is a more lively Spirit stirring in the Hearts of the Saints Dan. 9. 2 3. I understood by Books the Number of the Years whereof the Word of the Lord came to Jeremiah the Prophet that he would accomcomplish seventy Years in the Desolations of Jerusalem And I set my Face to the Lord God to seek by Prayer and Supplication But quitting these Notes I shall mainly insist upon this Point Viz. Doct. That the Church and all the faithful Members of it do really and heartily desire Christ's second Coming They look for it they long for it they wait for it They look for it Phil. 3. 20. Our Conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. They reckon upon it as Rebekah espied Isaac afar off He is gone within the Vail he is appearing before God but he will come out again When they see the Clouds upon these one day will our Saviour come Then they long for it It is their Description 2 Tim. 4. 8. They love his Appearing Wicked Men and guilty Sinners hate and abhor it he being to come to them as a terrible Judg. Malefactors do not long for the Assizes But now the Saints who are absolv'd and washed in the Blood of Christ it doth them good to the Heart to think of it that one day Christ will appear in all his Glory And then they wait for it 1 Thess. 1. 10. They wait for his Son from Heaven even Iesus who hath delivered us from Wrath to come It is Wrath to come something behind the Coming of Christ which makes it so terrible Hell makes the Day of Judgment terrible The Devil could not endure to hear of Christ's coming Mat. 8. 29. Art thou come to torment us c. So wicked Men have the Spirit of the Devil it is a Torment and Bondage to them to think of the Judges Coming But those which have their Discharge they wait for it it supports and bears up their Hearts in the midst of their present Afflictions and they go on chearfully in their Work notwithstanding Lets and Troubles To give some Reasons why the faithful Members of Christ so really and heartily desire Christ's second Coming They are of three Sorts 1. Some in respect of the Person who is to come 2. Some in respect of the Persons which desire his Coming 3. Some in respect of the Coming it self I. In respect of him who is to come 1. His Person that we may see him The Children of God have delighted to look upon him through a Vail and have had a king of Heaven upon Earth from beholding his Face in the Glass of an Ordinance Looking upon him in the Vail of Ordinances hath been a mighty Comfort and Refreshing to them now they would desire to see his Person face to face They know by Hear-say this great Redeemer and Saviour of theirs he wooeth them by Proxy As Eleazar Abraham's Servant was to go abroad and seek for a Match for his Master's Son So the great Business of the Ministers of God is to set forth our Master's Son Now the Saints would fain see him Nay they have not only heard of him but believed in him and received him into their Hearts nay not only believed in him but they have loved him greatly 1 Pet. 1. 8. Whom having not seen ye love in whom tho now ye see him not yet believing ye rejoice with Ioy unspeakable and full of Glory It hath been a ravishing thought to them to think of Christ. And they have tasted 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious And they have felt him in the drawings of the Spirit they live by his Life they have found a Virtue going out from him Now all that they desire is that they may see this great Person who hath been their Redeemer and Saviour 2. Consider him as in his Person so in his Relations to them Here are two Titles Even so Lord Iesus He is Lord and he is Iesus He is Lord as a Master and Husband as Sarah called Abraham Lord. As a Master Good Servants will look for their Master 's coming Mat. 24. 46. And surely such a Master should be longed for and looked for for when he comes he will not come empty-handed Behold I come quickly and my Reward is with me Rev. 22. 12. Here Christ's Servants have their Vales but not their Wages Here they have present Maintenance that is all they have now but then they shall have their Reward and Wages here they have their Earnest but then they shall have the full Sum. Under the Law Masters were charged severely not to defraud their Servants of their Hire why He hath lift up his Soul to him that is in the middle of his hard Labours this was his Comfort when the Work of the Day was over he should have his Wages and his Hire at Night So you have lift up your Souls to him the great Pay-Day will come and this hath born you up in all your Labours and Travel of your Soul Therefore as he is our Lord so we should look for him And then as our Husband this is a sweeter Relation The Bride saith Come Rev. 22. 17. We are here contracted and betrothed to Christ I will betroth thee to me Hos. 2. 19. But the Day of solemn Espousals is hereafter Here we are betrothed to Christ in
better security to their worldly Interests than possibly thorow Christians could have Now to avoid both these the Apostle when he presseth Christians to all those Graces which are necessary he presseth them to Temperance and Patience 2 Pet. 1. 5 6. Add to Knowledg Temperance and to Temperance Patience Both these are Armor of Proof against worldly Temptations Temperance against the Delights and Patience against the Evils and Troubles of the World It was never yet so well with the World but that Christians those that are so in good earnest that mean to go to Heaven and keep a good Conscience will be assaulted on both sides 6. That there is no avoiding either of these Snares and Temptations as long as any Carnal Affection remaineth unmortified For until a Man be dead to worldly Comforts and hardned against worldly Sorrows he doth but lye naked and open to Satan 1 Tim. 6. 9. He that will be rich falls into Temptation and a Snare And what is said of Riches the same is true of Pleasure he that is vehemently addicted that way will soon come to put God out of the Throne and make his Belly and his Pleasure his God 2 Tim. 3. 4. Lovers of Pleasures more than Lovers of God Any Lust that is cherished and indulged will betray us As for Honour John 5. 44. How can ye believe which receive Honour one of another and seek not the Honour that cometh from God only True Faith cannot be planted in that Heart that is not purified until there be a prevailing Interest established for Christ over all Carnal Affections Grace bears no sway in us and hath no power over us The ambition and love of respect from Men will necessarily make us unsound in the profession of Godliness Well then it stands us upon to allow and cherish no secret Sin but to observe what are the tender parts of our Hearts or which way our Corruptions lie where subjection to God is most apt to stick with us Psal. 119. 133. Order my Steps in thy Word and let not any Iniquity have dominion over me Though we seem to have a Zeal in other things yet if one Lust be indulged we shall soon swerve from our Duty True Obedience to God is inconsistent with the Dominion of any one Lust or corrupt Affection I say though a Man out of some slender and insufficient touch of Religion upon his Heart may go right for a while and do many things gladly yet that corruption which is indulged and under the power of which a Man lieth will at length draw him off from God and therefore no one Sin should have dominion over us When doth Sin reign or have dominion over us When we do not endeavour to mortify it and to cut off the Provisions that may feed that Lust. Chrysostom's Observation is The Apostle doth not say Let it not tyrannize over you but let it not reign over you that is when you suffer it to have a quiet Reign in your Hearts 7. The more we sin upon the meer impulsion of the Flesh and without an external Temptation the more hainous is our Offence for then the Heart is carried of its own accord to sin Ezek. 16. 33 34. They give Gifts to all Whores but thou givest thy Gifts to all thy Lovers and hirest them that they may come unto thee for thy Whoredoms And the contrary is in thee from other Women in thy Whoredoms whereas none followeth thee to commit Whoredoms and in that thou givest a Reward and no Reward is given unto thee therefore thou art contrary These are Expressions to set forth their Idolatry But that which is intended there is this That they were not desired or solicited but meerly carried to sin by their own proper Motion which exceedingly aggravateth Sin Why for then it is a sign the Heart is carried of its own accord by its own weight as a heavy Body is moved downward not by the impression of outward Force but by its own natural propension Now when do Men thus meerly sin upon the impulsions of the Flesh I 'le instance in three Cases 1. When the Temptation is so small and inconsiderable that it should not sway with any reasonable Man It is said in Amos 2. 6. They sold the Poor for a pair of Shoes And for a piece of Bread will that Man transgress Prov. 28. 21. When Pleasure and Profit is so inconsiderable as that it could not rationally make up a Temptation then Men sin meerly upon the Corruptions of their own Flesh. When the Devil hath to do with great Souls such as Christ was he propounds the Glory of all the World Mat. 4. O! but a lesser price will serve the turn with those that are deeply engaged already that are byassed with their own propension for instance a little ease and carnal satisfaction a slothful Humour is enough to take them off from the sweetness of Communion with God and the pleasure and contentment that they might enjoy with him in holy Exercises Look as in general it is a great aggravation of all Sin that for such paltry Trifles we turn the back upon God and his Grace all Sinners do so they part with all their Hopes by Christ for a Mess of Pottage for a little present Pleasure that 's prophaneness indeed Heb. 12. 16. So in particular things when the smallest Temptation seems to be strong enough to draw off our Hearts from our Duty to bring us to a Sin of Omission when it is needful to go and converse with God in secret a little ease and sloth hangs upon us and we cannot shake it off or when we are drawn to a Sin of Commission by an inconsiderable Matter by the smallest worldly Interest as can be mentioned for a piece of Bread and a pair of Shoes 2. When Men tempt themselves or provoke Satan to tempt them As those which make provision for the Flesh to fulfil the Lusts thereof Rom. 13. 14. that cater for their Lusts and contrive how to feed them and how to cherish those inordinate Affections in their Hearts that run into the Devil's Quarters that bespeak a Temptation or as it is Iames 5. 5. That nourish their Hearts as in a day of slaughter To nourish our Hearts is to feed our Lusts to put strength into the Enemy's Hand When a Commander sent to his Prince to know how he should keep such a rebellious Town in order He sent him this Answer That he should starve the Dog and strengthen the Clog that he should weaken the City and strengthen the Garison that was his meaning Truly what was his advice in that outward Case that 's the Duty of a Christian to weaken his Lusts and still to be strengthning Grace He should be increasing the better Part and putting the Spirit in heart by godly Exercises by treasuring up Promises getting Arguments and fresh Encouragements against Sin and by weakning the Flesh starving and cutting off Provisions for the Flesh. But on
foolish that had so late Experience of the Flood and when the Ark rested upon the top of the highest Mountains found themselves to be at so great and vast a distance from Heaven Some think it was as Iosephus to secure themselves from another Flood But that was sufficiently done by God's Promise who had engaged to them he would no more destroy the Earth by Water and if that were their intention why should they build in the Plain between the two Rivers of Tygris and Euphrates Moses gives the main reason there that they might have an immortal Name among Posterity But now see how ill they reckon that do reckon without God Those that are so busy about their own Name how soon will God blast them When in any Action we do not seek Glory to God but our selves it 's the ready way to be destroyed This was the Means to bury them in perpetual Oblivion Nebuchadnezzar when he re-edified the City Dan. 4. 30. Is not this great Babylon that I have built for the House of the Kingdom by the might of my Power and for the honour of my Majesty How doth God disappoint him and turn him out among the Beasts Thus are we sure to be disappointed and blasted when our Hearts run altogether upon our own Name But now Christ saith Thy Name when we are careful of that this is the way to prosper From the Words thus illustrated I shall only observe Doct. That God will be so glorified in the World as that his Name may be hallowed or sanctified Here I shall shew 1. How many ways God's Name is sanctified 2. Why God will be so glorified as that he may be sanctified First How many Ways is God's Name sanctified I answer either upon us or by us 1. Vpon us by the righteous Executions and Judgments of his Providence And so God is sanctified when he doth by a high hand of Power recover and extort the Glory of his Holiness from the dead and stupid World As by that notable stroke of the Bethshemites when Fifty thousand were slain for peeping into the Ark 1 Sam. 6. 20. This was the result of all Who is able to stand before this Holy Lord God There he discovered himself to be a Holy God to be one that hath a high displeasure against the Creatures Disobedience Now when he doth by a high hand extort this from the Wicked or from his Children then he sanctifieth himself upon us 2. By us And so he is sanctified in our Thoughts Words and Actions in our Heart Tongue or Life 1. In our Hearts 1 Pet. 3. 15. Sanctify the Lord God in your Heart How is God sanctified in our Hearts 1. When we have awful Thoughts of his Majesty Psal. 111. 9. Holy and Reverend is his Name Not only when we speak of the Name of God but when we think of it we should be seriously affected But 2. More especially God is sanctified when in Straits Difficulties and Dangers we can bear our selves upon the power and sufficiency of God and go on resolutely and chearfully with our Duty notwithstanding Discouragements This is to sanctify the Lord God in our Hearts I shall prove it by two places where the Phrase is used one is 1 Pet. 3. 15. Be ready always to give an answer to every Man that asketh you a reason of the Hope that is in you with Meekness and Fear Mark the Christians that did profess the Name of God which spake of God as their Hope or Object of their Religion were in great danger Now what direction doth he give them that they might not be afraid but bear up For he speaks before Be not afraid of their Terror or be troubled But sanctify the Lord God in your Hearts See the same Phrase used for the same purpose Isa. 8. 13. Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread He opposeth it plainly there to Carnal Fear vers 12. Say ye not a Confederacy to all them to whom this People shall say a Confederacy neither fear ye their Fear nor be afraid But sanctify the Lord of Hosts himself and let him be your Fear How comes this direction to be used in the present Case Thus to sanctify is to set apart and to sanctify God is to set God apart as the alone Object of Fear and Trust that he alone is to be feared and trusted so that we can see no match for God among the Creatures Therefore we are to embolden our selves in the Lord and go on chearfully when we can counter-ballance all Fears and Dangers with his surpassing Excellency To Glorify God is to do that which simply and absolutely tendeth to the Manifestation of his Excellency without any Relation to the Creature But to Sanctify God is to set God above the Creature to do that which tends to exalt his Greatness and Excellency from and above all Terrors and all the Discouragements that we can have from the Creature It is to ascribe that Greatness that Power and Glory to God alone which cannot be ascribed to any thing else and so to go on chearfully with our Duty whatever Difficulties we meet with Thus Moses was chidden that was amazed with present Difficulty Numb 20. 12. And the Lord spake unto Moses and Aaron Because ye believed me not to sanctify me in the Eyes of the Children of Israel therefore ye shall not bring this Congregation into the Land which I have given them Because they were discouraged and thought they should never carry on their Business therefore God saith Ye believe not to sanctify me You sanctify not God or set him aloft as the alone and Supream Object of Fear and Trust. It is a practical acknowledgment of God's matchless Excellency Thus we sanctify God in our Hearts 2. God is sanctified with our Tongues when we use God's Name Titles Ordinances and Word as Holy Things When we speak of the Lord with Reverence and with great seriousness of Heart not takâ—ng his Name in vain especially when we are deeply affected with his Praise It is no slight thing to praise God God's People when they have gone about it see a need of the greatest Help Psal. 51. 15. O Lord open thou my Lips and my Mouth shall shew forth thy Praise And Psal. 45. 1. My Heart is inditing a good matter my Heart frys or boyls a good Matter When we will not give God Dough-bak'd Praise nor speak of his Name slightly but so as becomes his Greatness and surpassing Excellency 3. In our Actions Our Actions may be parted into two things Worship and ordinary Conversation 1. In our Worship there God especially will be sanctified Lev. 10. 3. I will be sanctified in all that draw near unto me God is very tender of his Worship Sancta Sanctis Holy Things must be managed by Holy Men in a Holy Manner Therefore what is it to sanctify God when we draw nigh to him To have a more excellent
greatest Good that possibly can come of it we should not cross God's revealed Will. Many times this is a Snare Men think to be justified by their good Intentions We must not do Evil that Good may come thereof Rom. 3. 1. If one Lie could save the World we were not to do it for the least Evil is not to be done contrary to God's Will tho the greatest Good come of it Vse 3. Examine how you stand affected to God's Will This is very needful Because 1. There be many Mistakes about it 2. Hereby we may discern whether we are thus entirely affected with the Lord 's Will. Men flatter themselves with a pretence of Obedience and cry Lord Lord but do not do his Will They give God good Words but do not break out into an actual Contest as those Wretches Ier. 18. 12. VVe will every one do the Imagination of his evil Heart And Ier. 44. 17. VVe will certainly do whatsoever thing goeth forth out of our own Mouth There are many things wherein we are apt to mistake As 1. We pretend to do God's Will in general but when it comes to Particulars we stick at it Usually when we take up Duty by the Lump it doth not exasperate opposite Propensions and Inclinations This is our great Fault we please and flatter our selves with Notions and abstract Conceits What say you to this Will of God concerning you in particular How forward were the Israelites O they would do the whole VVill of God they run away with the general Notion Yea but saith Ioshua chap. 24. 19. Ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your Transgressions nor your Sins We vvill do the Will of God in general but when it comes to cross our Lusts and private Inclinations these make us grudg at it and shrink back again 2. Some commend and approve the Will of God and talk of it but do not practise it It is here Thy VVill be done it is not Let it be talked of spoken and conferred of by me but done And it is not giving good words You know the Parable of the two Sons One said I will not and did the other I go Sir and went not Mat. 21. 29 30. Where Christ prefers the open Sinner before the Hypocrite that is talking of God's Will and seems at a distance to be like the Carbuncle all of a Fire but touch him he is Key-cold When we are approving much of the VVill of God in our Judgments and commending of it and do it not this is in effect to say I know what my Father commands me but I will do as I list 3. Another Deceit about the VVill of God is this For the present vvhile vve are in a good Humour vvhen our Lusts lie lovv vvhen the Heart is vvarm under the Impulsions of a present Conviction or Persuasion Men have high thoughts of doing the VVill of God Deut. 5. 27. Speak thou unto us all that the Lord our God shall speak unto thee we will hear it and do it There are several Acts of our VVills there is Consent Choice Intention and Prosecution It is not enough to consent these things may be extorted from us by moral Persuasion but there must be a serious Choice an invincible Resolution such an Intention as is prosecuted with all manner of Industry and serious Endeavours whatever Disappointments we meet with from God and Men. Then this Intention or invincible Resolution is such as will not be broken by Difficulties weakned by Loss of Interest not discouraged by the many Disappointments we meet with even in our waiting upon God 4. We have many times a seeming Awe upon the Conscience and so are urged to do God's Will yet the Heart is averse from God all the while therefore they strive to bring God's Will and theirs together to compromise the Difference A notable Instance of this you have in Balaam He had a Message sent to him and a great Bribe now he had a carnal Heart which ran out upon the Wages of Unrighteousness and therefore tho he knew the People of Israel were blessed of the Lord yet first he will go to God Numb 22. 8. Lodge here this Night and I will bring you word again as the Lord shall speak into me He is very tender he durst not go with them unless the Lord say Go. But God denies him v. 12. Thou shalt not go with them What then The Lord refuseth to give him leave Then Balak sends more honourable Messengers and propounds Rewards again then his carnal Will is for God v. 18. Balaam answered If Balak would give me his House full of Silver and Gold I cannot go beyond the Word of the Lord my God to do less or more Was not this spoken with an honest Mind think you This was the Dictate of his Conscience not for a House-full of Gold durst he go against God the Lord Yet you shall find 't was a sore Temptation to him for he goes again to God v. 19. Tarry here this Night that I may know what the Lord will say unto me more Then saith God Go when he saw his Heart was set for the Wages of Unrighteousness There was a Reluctancy in his Conscience he durst not go therefore he would fain bring the Will of God to his Will In many Cases we are thus divided between our own Affections and God's Will between our Interests and the Will of God It is a Case often falls out when there is a Quarrel between Conviction and Corruption When Light is active and strong in Conscience Men dare not go against the apparent Will of God yet their Hearts hang another way We have one carnal Affection or other and then all our Business is to bring God's Will and ours together and how to disguise and palliate the Matter that with greatest leave to Conscience we may seem to contradict the Will of God 5. A fifth Deceit about the Will of God and that is a Wish that we were brought under the Power of it as he that stretcht himself upon his Bed and said O that this were to labour Many Men have a Velliety a languid and incompleat Will they have a Wish but not a Volition not a serious Desire and sometimes they may draw it out to a cold Prayer that God would make them better It is just like a Man that should lie down and complain O that I were at such a place and never travel Would I had performed such a Task yet puts not his hand to the Work Men would but they will not set themselves in good earnest to get the Grace they wish for there is not striving to accomplish their Will A Chapman no doubt would have the Wares it is like he hath a cold Wish but will not come to the Price I will buy it whatever it cost me They have not those active and industrious Resolutions such a strong and serious Bent of
wicked Wretch takes advantage against David and rails at him yet David forgives him when restored to his Crown He shall not die 2 Sam. 19. 23. Nay he sware to him So his Estate When a Debtor is not able to pay and yet submits So Paul bids Philemon to forgive the Wrongs of Onesimus Put it on my Score Philem. Vers. 18. that is for my sake forgive this Wrong 3. We must be ready to perform all Offices of Love to them Luke 6. 27. Love your Enemies do good to them which hate you Mark do not only forbear to execute your Wrath and Revenge upon them but do good to them yea tho they be Enemies upon a religious ground tho Religion be made a Party in the Quarrel and so engage us to the greater Fury when that which should bridle our Passions is the Fuel of them Pray for them which despitefully use you and persecute you Mat. 5. 44. Miriam when she had wronged Moses yet he falls a praying for her Numb 12. 13. that the Lord would forgive the Sin and heal her For the Reasons why those that would rightly pray to be forgiven of God must forgive others It should be so it will be so there is a Congruency and a Necessity 1. The Congruency it should be so It is fit that he that beggeth Mercy should shew Mercy it is exceedingly congruous For this is a general Rule That we should do as we would be done unto and therefore if we need Mercy from God we should shew Mercy to others and without it we can never pray in Faith He that doth not exercise Love can never pray in Faith why His own revengeful Disposition will still prejudice his Mind and make him conclude against the Audience of his Prayers for certainly we muse on others as we use our selves And that 's one reason of our Unbelief why we are so hardly brought to believe all that tender Mercy which is in God because 't is so irksom to us to forgive seven times a day we are apt to frame our Conclusions according to the Dispositions of our own Heart Can we think God will forgive when we our selves will not forgive A Man 's own Prayers will be confuted What is more equal than to do as we would be done unto And therefore it is but equal if he entreat Mercy for himself he should shew it unto others Look as the Centurion reasoned of God's Power from the Command that he had over his Souldiers Mat. 8. 9. I am a Man under Authority and I say to one Go and he goeth and to another Come and he cometh Those things we are accustomed to they are apt to run in our Minds when we come to think of God Now he that kept his Souldiers under Discipline that if he said Go they go he reasons thus of God Surely God hath Power to chase away Diseases So accordingly should we reason of God's Mercy according to the Mercy that we find in our selves Therefore it is very notable that when Christ had spoken of forgiving our Brethren not only seven times but seventy times seven the Disciples said unto the Lord Increase our Faith Luke 17. 5. How dotâ— this come in In the 4 th Verse Christ had spoken that they should forgive not only seven times but seventy times seven and they do not say Lord increase our Charity but our Faith implying that we cannot have such large thoughts of God when our own Hearts are so straitned by Revenge and our private Passions 2. In point of Necessity as it should be so so it will be so for God's Mercy will have an Influence upon us to make us merciful All God's Actions to us imprint their stamp in us his Election of us makes us to choose him and his ways his Love to us makes us love him again who hath loved us first so his forgiving of us makes us to forgive our Brethren There is an answerable Impression left upon the Soul to every act of God why for a true Believer is God's Image The new Man is created after God Eph. 4. 24. and therefore he acts as God Certainly if there be such a Disposition in our Heavenly Father it will be in us if we have an Interest in him Look as a Child hath Part for Part and Limb for Limb answerable to his Father tho not so big in Stature and Bulk so hath a Child of God which is created after God he hath all the Divine Perfections in some measure in his Soul And this Consideration is of more force because the New-Creature cannot be maimed and defective in every Part but is entire lacking nothing And therefore if God forgive others certainly the Godly will be inclinable to forgive too Vse 1. Here 's a ground of Tryal whether we are pardoned or no. Is our revengeful Disposition that is so natural and so pleasing to us mortified That 's one Trial or Evidence whether we are forgiven of God can we freely from the Heart forgive others Object But it may be objected against this Do you place so much in this property of forgiving others It doth not agree only to pardoned Sinners because we see some Carnal Men are of a weak and stupid Spirit not sensible of Injuries And on the other side many of God's Children find it hard to obtain to the perfect Oblivion of Injuries that is required of them Answ. As to the first part I answer We do not speak of this Disposition as proceeding from an easy Temper but as it proceedeth from Grace when in Conscience towards God and out of a Sense of his Love to us in Christ our Hearts being tendered and melted towards others to shew them such Mercy as we our selves have received from the Lord that 's the Evidence And again we do not press to judg by this Evidence single and alone but in Conjunction with others when they are humbly Penitent and confessing their Sins and turn to the Lord which is the great Evangelical Condition Job 33. 27. If any say I have sinned and perverted that which was right and it profited me not Then will he restore light to him When a Man is soundly touched with remorse and seeth the folly of his former Courses and asketh Pardon of God then is God gracious to him But this is that we say that this Disposition of Pardon in Conjunction with the great Evangelical Condition of Faith and Repentance it helpeth to make the Evidence more clear 2. As to the other part of the Objection which was this it will be a great weakening of the Confidence of God's Children who cannot get such a perfect Oblivion of Injuries they have received but find their Minds working too much this way I answer As long as we live in the World there will be Flesh and Spirit Corruption as well as Grace there will be an intermixture of the Operations of each Carnal Nature is prone to Revenge but Grace prevaileth and inclineth to a Pardon
say they had sinned more if they had sinned less They are more acquainted with the Wiles and Depths of Satan and Naughtiness of their own Hearts and so are more solicitous 6. To make us more meek to others Gal. 6. 1. If any Man be fallen ye which are spiritual restore such a one in the Spirit of Meekness considering thy self lest thou also be tempted We are very apt to be severe and fierce upon the failings of others But now when we are tempted our selves we learn more pity and compassion towards them Severe Censurers are left to some great Temptation that they may be acquainted with their own Frailties they are tempted to some Sins to which their Hearts were not so inclinable before Well then that we may pity others mourn over them and have a fellow-feeling of their Condition God will make us know the Heart of a tempted Man that we may have more compassion over poor tempted Souls Possibly that may be a part of the Apostle's sense 2 Cor. 1. 6. Whether we be afflicted it is for your Consolation and Salvation or whether we be comforted it is for your Consolation and Salvation Persons in Office in the Church they are afflicted and tempted and it may be have a greater measure of Afflictions and Temptations that they may shew more pity to other Souls Therefore Luther was wont to say Three things made a Minister viz. Prayer Meditation and Temptation When he is much in communion with God much in the study of the Word and hath been exercised in Temptation then he will be of a tender and compassionate Heart over others and that he may help them out of the Snares of the Devil he is more fitted to his Work by Temptation 7. It occasions much Experience of the Care and Providence of God and the Comforts of his Promises A Man doth not know what the Comforts of Faith mean till he be exercised by Temptation And Spiritual Experiences will countervail all other Troubles This is an Hour of Temptation Rev. 3. 10. What should we do in this Hour of Temptation Be not over-confident nor over-diffident in an hour when God casts us upon trying Times Not over-confident in casting your selves upon needless Troubles without cause Mat. 14. 28. Peter said Lord if it be thou bid me come unto thee on the Water Peter thought he could do any thing in the strength of Christ's Word Peter seeks a Call before it be given him Nor yet be over-backward and diffident to own God and the Truths of God As Paul taxed Peter for dissembling Gal. 2. 12. when those false Brethren were likely to bring great trouble Peter dissembled and runs with them and separates himself from the purer sort of Christians he is taxed there for it We should not run into them without cause nor yet be ashamed to own the ways of God those which are most agreeable to his Holy Word Not be solicitous so much about Events as Duties for God is far more concerned than we and hath a greater Interest than we can have What 's our Interest and the Interest of our Families and our Children to the great Interest of God the Safety of his Children the Safety of his Glory and Cause of his Church Be not troubled about Events for all our Business is to understand our Duty that we may not sin but keep blameless in the Hour of Temptation Vse If Temptations be an usual Evil wherewith we encounter in the present World Then First We should not be dismayed at them Secondly We should be prepared for them First We should not be dismay'd at them as if some strange thing did befal us When we enter into the Lists with Satan resist the Devil Why 1 Pet. 5. 9. For all those things are accomplished in your Brethren that are in the Flesh. They are all troubled with a busy Devil a naughty World and a corrupt Heart And why should we look for a total Exemption and to go to Heaven in an unusual way That we may not be dismay'd by Temptation I shall give you several Considerations 1. We took an Oath to fight under Christ's Banner Baptism it is Sacramentum Militare our Military Oath which we took to fight in Christ's Cause against all the Oppositions and Difficulties we meet with in the World 1 Pet. 3. 21. The Apostle calls Baptism The Answer of a good Conscience towards God An Answer supposeth a Question It is an Allusion to the Questions propounded by the Catechist to the Catechumen When they came to desire Baptism they asked them Abrenuncias dost thou renounce the World the Flesh and the Devil And they answered Abrenuncio I do renounce them So Credis Dost thou believe in Jesus Christ with all thy Heart as Philip propounds the Question to the Eunuch and they answered Credo I do believe Wilt thou undertake to walk in all Holy Obedience and the Answer is I do undertake before God Conscience which is God's Deputy puts the Question in God's Name to those which take the Seals of his Covenant Are you willing to renounce the Flesh and worldly Vanities Will you cleave to God and his Ways what-ever they cost you Whosoever makes this Answer is supposed that he makes it knowingly that he doth understand the Difficulties of Salvation and what he must meet with in his way to Heaven So the Apostle saith You are not Debtors to the Flâ—sh Rom. 8. 12. A Man is a Debtor to another either by the Obligation of some received Benefit or by his solemn Promise and Engagement both are of use in that place They that would seek the well-being of their Souls need not gratify the Flesh. They that are engaged to walk after the Spirit and come under the Bond of an Holy Oath and that are thus solemnly engaged cannot expect to carry on the Profession of Godliness without Conflicts and multiplied Difficulties 2. That is not the happiest Condition which is most quiet and free from the Temptations of Satan for Luke 11. 21. When the strong Man armed keepeth his Palace his Goods are in peace When the Devil hath-quiet possession he doth not trouble Men. The Sea must needs be smooth and calm when Wind and Tide go one way There are some which suspect their Condition because of continual Temptation and others because they have no Temptation Neither is a safe Rule for the time of our Conflict may not yet become But if any have cause to suspect themselves it is the last sort for they that are least troubled may be most hurt they are quiet and secure because Satan hath got them into his Snare and hath a quiet Dominion in their Souls 3. Jesus Christ himself was tempted and therefore we should not be dismayed with Temptations Upon several Accounts is this a Comfort to us partly as it shews that we cannot look for an Exemption for the Captain of our Salvation was thus exercised Heb. 2. 10. Be not disconsolate it becomes good
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
Heart and my Flesh crieth out for the Living God And Acts 10. 44. it is said The Holy-Ghost fell on all them which heard the Word And then for Unity Christ hath callëd us into a Body not only into a Family but into a Body It was Christ's own Prayer Iohn 17. Let them be one Disputes will not heal but Prayers may 2. For External Helps we should pray that God would give us Pastors after his own Heart Mat. 9. ult Pray ye the Lord of the Harvest that he would send forth Labourers into his Harvest Men that will discharge their Duty with all Faithfulness Men whose Hearts are set to the Building up of Christ's Kingdom Labourers And then for Schools of Learning A Man that hath many Orchards will also have Seminaries of young Plants to maintain them Schools are Seminaries without which the Church falleth to decay And then for good Magistrates to patronize and protect Gods People and promote his Work with them Isa. 49. 23. there is a Promise Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers c. Rest from Persecution is a great Blessing Acts 9. 31. Then had the Churches Rest and were edified walking in the Fear of God and the Comforts of the Holy-Ghost were multiplied It is a great Mercy that the Church hath any Breathings These are the Things that we should pray for sor Zion Thus much shall suffice to be spoken of the Kingdom of Christ in a publick Consideration with respect first to the publick visible Administration of the Kingdom of Grace I come now to speak of the second viz. The publick and solemn Administration of the Kingdom of Glory and for that I shall insist on that Portion of Scripture Rev. 22. 20. Surely I come quickly Amen Even so Come Lord Iesus Here you have 1. Christ's Proclamation 2. The Churches Acclamation in Answer thereunto I. Christ's Proclamation Surely I come quickly Where take notice of two Things 1. His Asseveration Surely 2. His Assertion I come quickly 1. His Asseveration Surely It is a certain Truth tho we do not so easily receive it All notable Truths about which there is the greatest Suspicion in the Heart of the Creature you will find them thus averred in Scripture as Isa. 53. 4. Surely he hath born our Griefs and carried our Sorrows The dying of the Son of God is so mysterious that the Holy-Ghost propounds it with a Note of Averment Surely that is how unlikely soever it seems yet this is a certain Truth So here the Coming of Christ is a thing so future so little regarded by Epicures and Atheists that it is propounded with a like Note of Averment Surely I come quickly Herein secretly is our Unbelief taxed and also our Confidence engaged 2. You have his Assertion I come quickly Let me explain what is meant by the Coming of Christ. There is a twofold Coming of Christ a personal and a virtual Some think that the virtual Coming is here meant his Coming in the Efficacy of his Spirit or in the Power of his Providence to accomplish those Predictions Here are many things prophesied of and behold I come quickly you shall find these things presently produced upon the Stage of the World So some carry it I think rather it is to be meant of his personal Coming There are two mystical Scriptures which do express all the Intercourse which passeth between God and the Church in the World and they are both closed up with a Desire of Chirst's coming The Canticles is one which declareth the Communion and Intercourse which is between Christ and his Church and you will find it thus closed up Cant. 8. 14. Make haste my Beloved and be thou like to a Roe or to a young Hart upon the Mountains of Spices And so here in this Book of the Revelations where are the like Intercourses recorded it is closed up with this Even so Lord Iesus come quickly The personal Coming I suppose is here meant Now Christ's personal Coming it is but twofold the first and the second the Scripture knows of no other Coming Heb. 9. 28. He shall appear the second time without Sin unto Salvation It is but a fond Dream to think of a personal Reign before Christ's coming to Judgment they reckon without-book that look for any other There was his first Coming which was to suffer his second Coming is to reign the first his gracious and this his glorious Coming The former is past and the latter is yet expected I come quickly How shall we make good that 1. In general Christ's Absence from the Church it is not long tho you reflect upon the whole Flux of Time from his Ascension to his second Coming it is but a Moment to Eternity some Hundreds of Years that may be easily counted 2. It is no longer than Need requires The High-Priest when he was gotten within the Vail was to tarry there until his Ministration was ended until he had appeared before God and represented himself for all the Tribes then he was to come out to bless the People Jesus Christ tarrieth within the Vail but until all the Elect be gathered He is not slack 2 Pet. 3. 9. but we are hasty Our Times are present with us but we must leave him to his own Time to go and come 3. Christ speaks this of the latter End of the World and then it will not be long When once he begins to set forth the old Prophecies are accomplishing apace and how little preparation soever there seems to be for this Work it comes apace It is said of the Antichristian State Her Plagues shall come upon her in one day Rev. 18. 8. And of the Jews it is said A Nation shall be born at once Isa. 66. 8. So much for the first part II. Here is the Churches Acclamation Amen So Lord Iesus come quickly This Acclamation is double 1. Implicite and infolded in the Word Amen 2. Explicite and unfolded Even so Lord Iesus come quickly 1. For the Implicite Acclamation of the Church in the Word Amen The Word sometimes is taken nominally Rev. 3. 14. Thus saith the Amen the faithful and true Witness He that is Amen as it is explained there true and faithful that will certainly give a Being to his Promises Sometimes it is used adverbially and translated Verily It is either an affectionate Desire Let it be or a great Asseveration It shall be It hath in it an affectionate Desire Ier. 28. 6. the Prophet said Amen the Lord do so the Lord perform thy Words c. When he had prophesied Peace to the People Amen the Lord perform thy Words not to confirm the truth of his Prophecy but to express his own Wish and hearty Desire if it might stand with the Will of God Then it expresseth a firm Belief that it shall be done Thus Christ often saith Amen verily verily I say unto you by way of strong Asseveration Well then the Church expresseth her Faith and Desire