where he discovereth his Glory in the utmost Latitude It is notable in Scripture sometimes God is said to dwell in Light 1 Tim. 6. 16. And sometimes to make Darkness his dwelling place Psal. 18. 11. How doth he dwell in Light and how in Darkâ—ess Because of the glorious maniâ—estations which are above therefore it is said he dwells in Light and because of the weakness and incapacity of our apprehension therefore he is said to dwell in Darkness 2. To try our Faith and our Obedience that he might see whether we would live by Faith yea or no whether a Believer would love him and obey him tho he were invisible and withdrawn within the Curtain of Heaven You know when the Israelites saw the Glory of God then they cryed All that God hath commanded us we will do Deut. 5. 27. But as soon as that Manifestation ceased they were as bad as ever If all were liable to Sense there would be no trial of this World but God hath shut up himself that by this means the Faith of the Elect might be manifested for Faith is the Evidence of things not seen Heb. 11. 1. Where there is no sight there is exercise for Faith And that our Love might be tried 1 Pet. 1. 8. Whom having not seen ye love in whom tho now ye see him not yet believing ye rejoice with joy unspeakable and full of Glory And this is that which discovereth the Faithless and disobedient World Job 22. 12 13 14. Is not God in the height of Heaven How doth God know Can he judg through the dark Cloud Thick Clouds are a Covering to him that he seeth not and he walketh in the circuit of Heaven 3. It is fit there should be a better place into which the Saints should be translated when the course of their Obedience is ended Eph. 1. 3. He hath blessed us with Spiritual Blessings in Heavenly Places The main of Christ's Purchase we have in Heavenly Places It is fit the place of Trial and place of Recompence should differ therefore the place of Trial that 's God's Foot-stool and the place of Recompence that 's God's Throne The World that 's a place of Trial it is a Common Inn for Sons and Bastards for the Elect and Reprobate a Receptacle of Man and Beast Here God will shew his Bounty unto all his Creatures But now in the place of his Residence he will show his Love to his People Therefore when we have been tried and exercised there is a place of Preferment for us Fourthly What Advantage have we in Prayer by considering God in Heaven Very much whether we consider God absolutely or with respect to a Mediator both ways we have an Advantage First If we consider the Father Son and Holy-Ghost who have their Residence in Heaven consider them without respect to a Mediator Why the looking up to God in Heaven 1. It sheweth us that Prayer is an act of the Heart and not of the Lips that it is not the sound of the Voice which can pierce the Heavens and enter into the Ears of the Lord of Hosts but Sighs and Groans of the Spirit Christians in Prayer God is near to us and yet far from us for we must look upon him as in Heaven and we upon Earth How then should we converse with God in Prayer Not by the Tongue only but by the Heart The Commerce and Communion of Spirits is not hindred by local Distance but God is with us and we with him when our Heart goeth up 2. It teacheth the great work of Prayer is to lift up the Heart to God To withdraw the Heart from all created things which we see and feel here below that we may converse with God in Heaven Psal. 123. 1. Vnto thee lift I up mine Eyes O thou that dwellest in the Heavens And Lam. 3. 41. Let us lift up our Heart with our Hands unto God in the Heavens Prayer doth not consist in a multitude and clatter of Words but in the getting up of the Heart to God that we may behave our selves as if we were alone with God in the midst of glorious Saints and Angels There 's a double Advantage which we have by this getting the Soul into Heaven in Prayer It 's a means to free us from Distractions and Doubts To free us from Distractions and other inter-current Thoughts Until we get our Hearts out of the World as if we were dead and shut up to all present things how easily is the Heart carried away with the Thoughts of earthly Concernments Until we can separate and purge our Spirits how do we interline our Prayers with many ridiculous Thoughts It is too usual for us to deal with God as an unskilful Person that will gather a Posy for his Friend and puts in as many or more stinking Weeds than he doth choice Flowers The Flesh interposeth and our carnal Hearts interline and interlace our Prayers with vain Thoughts and earthly Distractions When with our Censor we come to offer Incense to God we mingle Sulphur with our Incense Therefore we should labour all that we can to get the Heart above the World into the Presence of God and company of the Blessed that we may deal with him ad if we were by him in Heaven and were wholly swallowed up of his Glory Tho our Bodies are on Earth yet our Spirits should be with our Father in Heaven For want of practising this in Prayer these Distractions encrease upon us So for Doubts when we look to things below even the very manifestations of God to us upon Earth we have many Discouragements Dangers without and Difficulties within till we get above the Mists of the lower World we can see nothing of Clearness and Comfort but when we can get God and our Hearts together then we can see there is much in the Fountain tho nothing in the Stream and tho little on Earth yet we have a God in Heaven 3. This impresseth an Awe and Reverence if we look upon the Glory of God manifested in Heaven that Briâ—ht and Luminous Place This is urged by the Holy-Ghost Eccles. 5. 2. Thou art upon Earth and God is in Heaven therefore let thy Words be few Gen. 8. 27. Who am I that I should take upon me to speak unto the Lord who am but Dust and Ashes We are poor crawling Worms and therefore when we think of the Majesty of God it should impress an holy awe upon us Mean Persons will behave themselves with all Honour and Reverence when they supplicate to Men of Quâ—lity So should we to God who is so High and so much above us he is in Heaven It is a Diminution of his Greatness Mal. 1. 14. when we put off God with any thing and come slightly and carelesly into his Presence 4. It teacheth us that all our Prayers should carry a Correspondence with our great Aim What 's our great Aim To be with God in Heaven as remembring that 's the Center
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
the Covenant of Grace Christ hath taken a Token from us and left a Token with us He hath taken humane Flesh carried our Nature to Heaven that he might be mindful of us and hath left the Spirit with us Now there will be a longing looking and waiting for this Day of Solemn Espousals And as he is Lord so he is Jesus a Saviour With what melting Wishes doth the Captive long for a Saviour and Redeemer Now we look for a Saviour from Heaven Christ is a Saviour now but not a perfect Saviour to the uttermost never till then Therefore the Day of Judgment is called the Day of Redemption Eph. 4. 30. There is something left that every Coming of Christ might bring some Benefit something of Misery left upon us to the last Day Here we have Enemies within and without Within mighty Lusts and therefore his Coming is like a Refiner's Fire Mal. 3. 2. and Fullers Sope. His first and second Coming we find oft in the Old Testament put together His Coming is to present us holy without spot and blemish Eph. 5. 27. Our present State is but a Convalescency a Recovery out of Sickness by degrees there is some Fruit of Sin left upon the Body until the Day of the general Resurrection that we may have new Matter of glorifying God just as we are entring into Heaven Therefore that every Coming of Christ might bring us a new Benefit the Body is to die the old Adam is not quite abolished until God be All in All. And so for Enemies without us Here we dwell among wicked Men whose Sins are a Grievance to us and whose Injuries are a very great Molestation and Trouble We live here like Lot in Sodom His righteous Soul was vexed with their ungodly Deeds their filthy Conversation But then there will be a perfect Separation between the Sheep and the Goats Here we are exposed to many Persecutions here Antichrist is but consuming there he shall totally and utterly be abolished II. If we respect the Persons desiring this Coming there is something in them to move them to it There is 1. The Spirit of Christ. 2. Certain Graces which do necessarily issue themselves into this Work 3. Certain Experiences they have which put thâ—m upon this longing 1. There 's the Spirit of Christ The Spirit and the Bride saith Come Rev. 22. 17. The Holy-Ghost breedeth this Desire in the Church Nature saith It is good to be here but this is a Disposition above Nature the Spirit in the Bride The Flesh and corrupt Nature saith Depart but the Spirit saith Come The great Work of the Spirit is to bring us and Christ together he comes from the Father and the Son to bring us to the Father by the Son All he doth is to bring Christ and the Spouse together therefore he enkindleth in the Hearts of God's People a strong and earnest desire of his Coming 2. There are Graces planted in us Faith Hope Love Zeal Faith that is the ground of this Desire Christ saith he comes quickly and this provokes and draws up the Desire to believe Christ will be as good as his Word Iohn 14. 2 3. I go to my Father and will come again to receive you to my self Christ hath ever been plain-hearted with us he saith I come and the Church saith Amen in a way of Faith Even so come If Christ had gone away in discontent and with a Threatning in his Mouth that we should never have seen his Face more then we could have had but cold Hopes and faint Desires but he parted in Love and left a Promise with us The Church and the believing Soul saith I have his Word for it He hath ever been punctual hitherto and kept his Word to a tittle and hath said I will come again This upholdeth the Hearts of Believers during his Absence For they reason thus What need had Christ to flatter or deceive us or promise more than he will perform Would we flatter a Worm that we can easily crush He can strike us dead if we do not please him He hath been true in all things and we have ever found him plain-hearted Then there is Hope planted in the Saints Hope is Faith's Handmaid it looks for that which we believe Faith determines the Certainty of the Thing then Hope looks for it This Grace was made on purpose that we might reach out to Heaven and see if our Beloved be coming that we might expect our full and future Happiness God not only provides a glorious Estate for us but Grace to expect it he works this Hope in us that we might look after it 1 Pet. 1. 3. He hath begotten us again unto a lively Hope Then there is Love in the Saints to Christ. This is an Affection of Union it desires to be with the Party beloved he desireth to be with us and we with him Love awakeneth earnest Longings O come come why is his Chariot so long a coming As a loving Wife stands upon the Shore as ready to welcome her expected Husband So doth Love in the Saints they desire to be with Christ therefore they long for the Kingdom of God coming to themselves out of Love Phil. 1. 23. I desire to be dissolved and to be with Christ. And upon the same ground they desire the general Resurrection of the Church Especially is this inflamed with the thoughts of Christ's Love to us He hath removed his bodily Presence from us yet he cannot be satisfied until he and we meet again John 14. 3. I will come again and receive you to my self that where I am there ye may be also And John 17. 24. And that you may be there with me to behold my Glory Christ is not satisfied in his glorious Estate until we be with him till he hath our Company and we be beatified with the sight of him Before his coming in the Flesh he delighted to be with the Saints before the World was Prov. 8. 31. And when the World was made before his Incarnation he took pleasure to come and appear in the fashion of a Man and converse with his People in humane Shape In the Days of his Flesh he delighted to spend his Time and busy himself among them that are faithful And when he was to go from us he did assure us of returning and cannot be quiet until we be with him So reciprocally and according to our measure doth Love work in us we cannot be without Christ therefore we long to be with him Then Zeal is planted in the Saints and a Tenderness for his Glory It is not their Interest only which makes them desire his Coming but that the King may sit upon the Throne that Christ may reign in the most perfect manner that the Day of Manifestation may come that all Mists and Clouds which are upon his Person may vanish The Saints that love the Glory of God as well as their own Salvation nay above their own Salvation are longing
audiamus What Lungs and Sides must we have if we be heard to speak to Heaven by the Noise and Sound In some there is a natural vehemency and fierceness of Speech which is rather stirr'd up by the heat and agitation of the bodily Spirits than any vehemency of Affection There is a Contention of Speech which is very natural to some and differeth much from that holy Fervor the Life and Power of Prayer which is accompanied with Reverence and Child-like Dependance upon God It is not the loud Noise of Words which is best heard in Heaven but the fervent affectionate Cries of the Saints are those of the Heart rather than of the Tongue Exod. 14. 17. it is said Moses cried to the Lord We do not read of the Words he uttered his Cry was with the Heart There is a crying with the Soul and with the Heart to God Psal. 10. 17. Lord thou hast heard the Desire of the Humble It is the Desires God hears Psal. 39. 9. Lord all my Desire is before thee and my Groaning iâ— not hid from thee The Lord needs not the Tongue to be an Interpreter between him and the Hearts of his Children He that hears without Ears can interpret Prayers tho not uttered by the Tongue Our Desires are Cries in the Ears of the Lord of Hosts the vehemency of the Affections may sometimes cause the extention of the Voice but Alas without this it is but a tinkling Cymbal 5. Popish Repetition and loose shreds of Prayer often repeated as they have in their Liturgy over and over again their Gloria Patri so often repeated their Lord have Mercy and in their Prayer made to Jesus Sweet Iesus Blessed Iesus and going over the Ave Maria and this to be tumbled over upon their Beads and continuing Prayer by tale and by number Surely these are but vain Repetitions and this is that much-speaking which our Lord aims at Thus I have dispatched the abuses of Prayer Vse 2. To give you direction in Prayer how to carry your selves in this holy Duty towards God in a comely manner I shall give you Directions 1. About our Words In Prayer 2. About our Thoughts 3. About our Affections First about our Words there is a use of them in Prayer to excite and convey and give vent to Affection Hos. 14. 2. Take with you Words and turn to the Lord and say Take away all Iniquity and receive us graciously Surely the Prophet doth not only prescribe that they should take Affections but take with them Words Words have an Interest in Prayer Now these may be considered either when we are alone or in Company 1. When we are alone Here take the advice of the Holy-Ghost Eccl. 5. 2. God is in Heaven and thou art upon Earth therefore let thy Words be few How few Few in Weight Conscience Reverence Few in Weight affecting rather to speak Matter than Words concisely and feelingly rather than with curiousness to express what you have to say to God Few in Conscience Superstition is a Bastard-Religion and is tyrannous and puts Men upon tedious Services and sometimes beyond their Strength therefore pray neither too short nor too long do it not meerly to lengthen out the Prayer or as counting it the better for being long the shortness and the length must be measured by the fervency of our Hearts our many necessities and as it tendeth to the inflaming our Zeal as it can get up the Heart let it still be subservient to that Few with Reverence and managed with that Gravity Awfulness and Seriousness as would become an Address to God As Abraham Gen. 18. 31. had been reasoning with God before therefore he saith Let not God be angry if I speak to him this once when he renewed the Suit Thus alone 2. In Company there our Words must be apt and orderly moving as much as may be not to God but to the Hearers managed with such Reverence and Seriousness as may suit with the Gravity of the Duty and not encrease but cure the Dulness of those with whom we join And what if we did in publick Duties choose out Words to reason with God as Iob saith Chap. 9. 14. Choose out my Words to reason with him If we did use Preparation and think a little before hand that we may go about the Duty with serious Advice and not with indigested Thoughts But this hath the smallest Interest in Prayer Secondly Our Thoughts That we may conceive aright of God in Prayer which is one of the greatest difficulties in the Duty 1. Of his Nature and Being 2. Of his Relation to us 3. Of his Attributes First Of the Nature and Being of God Every one that would come to God must fix this in his Mind That God is and that God is a Spirit And accordingly he must be worshipped as will suit with these two Notions Heb. 11. 6. He that cometh to God must believe that God is and then that God is a Spirit for it is said Ioh. 4. 24. God is a Spirit and they that worship him must worship him in Spirit and Truth O then when ever you come to pray to God fix these two Thoughts let them be strong in your Heart God is I do not speak to an Idol but to the living God And God is a Spirit and therefore not so much pleased with plausibleness of Speech or tuneable cadency of Words as with a right Temper of Heart Alas when we come to pray we little think God is or what God is much of our Religion is performed to an unknown God and like the Samaritans We worship we know not what It is not Speculations about the Divine Nature or high strain'd Conceptions which doth fit us for Prayer the discoursing of these things with some Singularity or Terms removed from common Understanding this is not that which I press you to but such a sight of God as prompteth us to a reverent and serious worshipping of him Then we have right Notions of God in Prayer when we are affected as Moses was when God shew'd him his Back-parts and proclaimed his Name Exod. 34. He made haste bowed his Head and worshipped when our Worship suiteth with the Nature of God 't is Spiritual and Holy not Pompous and Theatrical Well then these two things must be deeply imprinted in our Minds that God is and that He is a Spirit And then is our Worship right For Instance 1. For the first Notion God's Being Then is our Worship right when it doth proclaim to all that shall observe us or we that observe our selves there is a great an infinite eternal Power which sits at the upper end of Causes and governeth all according to his own Pleasure Alas the Worship of many is flat Atheism they say in their Hearts either there is no God or believe there is no God Therefore do you worship him as becomes such a glorious Being Is his Mercy seen in your Faith and Confidence His Majesty in 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
their trust in him 3. Submit to his Providence without Murmuring When we can speak well of him tho he seem to deal most hardly as the Bethshemites when there was such a Slaughter made among them fifty thousand slain They do not say murmuringly who can stand before this severe cruel God but before this Holy God They own his Holiness in the Dispensation tho it were so dreadful 1 Sam. 7. 20. It is a great Glory to God when you own him as just in all his ways when he deals most hardly Whatsoever be our Lot and Portion yet he is a Holy God But to cavil and murmur it is to tax and blemish God before the World 4. Live to publick Ends that is to draw God into Request with others Let this be the aim of your Conversation not only to get Holiness enough to bring you to Heaven but to allure others and recommend God to them that by the Purity and Strictness of your Conversation you might gain upon others and bring them to be in love with God and acquainted with him And Lastly be sensible when God's Name is dishonoured by your selves and others not enduring the least prophanation of it Thy Kingdom come THE first Petition concerneth the End the rest the means Now among all the Means none hath such a near and immediate respect to the Glory of God as Christ's Kingdom for here there is more of God discovered more of his infinite Grace Justice Wisdom and Power than possibly can be elsewhere All other things are for the Church and the Church for Christ as Head and King and Christ for God 1 Cor. 3. 22 23. So that Christ's Kingdom is the primary Means of advancing God's Glory and therefore among all the Means it must be sought in the first place Mat. 6. 33. Seek first the Kingdom of God First not above the Glory of God it doth not come in competition with that but above all other things whatsoever before Pardon and Grace In the Words observe three things 1. We grant a Kingdom 2. By way of Distinction and Appropriation we say Thy Kingdom 3. By way of Supplication we beg of God that it may Come The Concession the Distinction the Supplication are the three things to be opened First The Concession of a Kingdom which our heavenly Father hath A Kingdom in the general signifieth the Government of a People under one Head or Governour and therefore the Term may be fitly applied to God who alone is Supream and we are all under his Dominion Now God's Kingdom is twofold 1. Universal 2. More Particular and Special First There 's a Universal Kingdom over all Things over Angels and Devils over Men Elect and Reprobate over Beasts and Living Creatures and over inanimate Things Sun Moon and Stars This is spoken of 1 Chron. 29. 11. Thine is the Kingdom O Lord and thou art exalted as Head above all And again Psal. 103. 19. The Lord hath prepared his Throne in the Heavens and his Kingdom ruleth over all There is no such Monarch as God is for largeness of Empire for absoluteness of Power and Sublimity of his Throne This is not principally understood here but is implied as a Foundation and Ground of Faith whereupon we may deal with God about that Kingdom which is specially intended in this Request Secondly More Particularly and Especially God hath a Kingdom over a certain Order and Estate of Men. Of this especial Kingdom there are two notable Branches and Considerations One is that Administration which belongeth to the present Life and is called the Kingdom of Grace and the other belongeth to the Life to come and is called the Kingdom of Glory 1. The Kingdom of Grace is spoken of in many places specially that Luk. 17. 20 21. When he was demanded of the Pharisees when the Kingdom of God should come he answered them and said The Kingdom of God cometh not with Observation Neither shall they say Lo here or lo there for behold the Kingdom of God is within you or among you He speaks of a Kingdom of God that was already come among them in the dispensation of his Grace by Christ. And then the other belongeth to the Life to come called the Kingdom of Glory Mat. 25. 34. Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World 1 Cor. 15. 50. Flesh and Blood cannot inherit the Kingdom of God Now the Kingdom of Grace may be considered two ways as Externally administred and as internally received 1. As Externally administred in the Ordinances and Means of Grace as the Word and Seals and Censures and the like In this Sence it is said Mat. 21. 43. The Kingdom of God shall be taken from you and given to a Nation bringing forth the Fruits thereof The Gospel or Means of Grace administred in the visible Face of the Church they are called God's Kingdom upon Earth and a very great Priviledg they are when they are bestowed upon any People Surely when Christ saith The Kingdom of God shall be taken from you he doth not mean it of the inward Kingdom that they had not that cannot be lost but of the outward and external Means 2. As internally received and then by it is meant the Grace of God which rules in the Hearts of the Elect and causeth their Souls to submit and subject themselves unto the Obedience of Christ and unto his Scepter and to his Word and Spirit and this is that Kingdom properly which is within us This is the Kingdom of God which consisteth in Righteousness Peace and Ioy in the Holy Ghost Rom. 14. 17. And this differeth from the Kingdom of Glory not so much in Nature as in Degree Well then That by the Kingdom of God is here meant not his general Empire over all the World and all the things of the World tho that be not wholly excluded but his special Kingdom which he doth administer by Christ And that either as externally managed by Ordinances and visible means of Grace or as internally received and administred in the Hearts of the Elect This is that Kingdom we beg that it may flourish and get ground more and more 2. Then for the Kingdom of Glory it is either begun and inchoate or else consummate and perfect 1. 'T is begun and inchoate upon our Translation to Heaven in the very moment of Death In which Christ reigns in the other World in the Spirits of just Men made perfect that is being perfectly freed from Sin and admitted into the clear and immediate Vision and Fruition of God tho our Bodies abide in the Grave expecting full Redemption and Deliverance That there is such a Kingdom carried on many Scriptures intimate Phil. 1. 23. I desire to depart and to be with Christ. As soon as the Saints are loosed from the Body they are with Christ under his Government Luk. 23. 43. This day shalt thou be with me in Paradise As soon as Christ died
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.
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
14. Peace upon Earth Now God offereth Grace and now it is his Will we should come out of our Sins and accept of Christ to the ends for which he hath appointed him And here we must be sanctified else we shall be filthy for evermore Corn grows in the Field but it is laid up in the Barn Now is the time of minding this Work here upon Earth 3. That while we are upon Earth we might long for that happy Estate we shall have in Heaven wherein we might serve God Therefore Christ in his Prayer would have us think how God is glorified and obeyed there that we might send up hearty Wishes after that perfect Estate when we shall serve God without Weariness and without Distraction 4. Upon Earth to shew that we pray not for those in the other World but for those upon Earth We do not pray for the Saints departed they are out of harms way past our Prayers being in their final Estate We pray not for the Dead but for the Living Thus for the first Circumstance in this Petition the place where Secondly There remains nothing but the last and that 's the manner how this is to be done As it is in Heaven Chrysostome observes that this Clause may be referred to all the former Petitions Hallowed be thy Name upon Earth as it is in Heaven Thy Kingdom come upon Earth as it is in Heaven But certainly most proper it is to the matter in hand But what is the sense How is God obeyed in Heaven There are in Scripture three Heavens the Airy Heaven the Starry Heaven and the Heaven of Heavens In all these Heavens God's Will is done God is obeyed in the lower Heaven you shall see in Psal. 148. 8. Fire Hail Snow and Vapours stormy Winds fullfilling his Word Winds and Storms and all those things which seem to be most tempestuous and unruly to be the disorders of Nature they are at God's beck Then in the Starry Heaven vers 6. He hath made a Decree which shall not pass They are under a Law and Statute and are not exorbitant and excentrick do not alter their Path the Sun riseth setts and knows the just point of his Compass But it is chiefly meant of the Heaven of Heavens where Angels and blessed Spirits are and they obey God perfectly Psal. 103. 20 21. Bless the Lord ye his Angels that excel in Strength that do his Commandments hearkening unto the voice of his Word Bless ye the Lord all ye his Hosts ye Ministers of his that do his Pleasure The Angels do his Commandments and are hearkening to the Voice of his Word are at God's beck to be sent up and down to ascend and descend as God will have them so with respect to this doth Christ say Thy Will be done on Earth as it is in Heaven But here again why is this added As it is in Heaven 1. To sweeten our Subjection to God's Will We upon Earth are not held to a harder Law and Task than they in Heaven The Angels they are not sui juris at their own dispose They have many Priviledges above Man yet have no Exemption from Homage and Duty to God They have an Exemption and Freedom from Trouble and Sicknesses and Diseases and the necessities of Meat and Drink and all the Molestations and Infirmities of the Flesh which we lie under but are not freed from the Will of God but they obey his Commandments hearkning to the voice of his Word These Courtiers of Heaven are Servants of God and Fellows with us in the same Obedience none is too great to obey God The Angels which excel in Strength they obey his Will and so must we nay they obey his Will with a holy Awe and Fear that they may not displease him in the least for it is said of Michael the Arch-angel Iude vers 9. That he durst not bring against the Devil a railing Accusation but said The Lord rebuke thee He had not boldness to speak one uncomely Word or one unseemly Word to do any thing that was displeasing to God 2. As to sweeten our Obedience so to shew us the Reasonableness of this Obedience We would have the Happiness of the Angels and therefore certainly we should come into a Fellowship in their Duty it is but equal we should imitate their Holiness If we would have Communion with them in Glory we should have Communion also with them in Grace Mat. 22. 30. it is said we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Angels of God We seek after the same Glory and Happiness which they have to stand before the Lord and to behold his Face that 's their Happiness Surely if we would have the reward of Angels which we upon Earth are aspiring and looking after it is but equal we should do the Work of Angels and write after their Copy 3. Therefore doth Christ use this Comparison that we might not miscarry by a low Example How apt are we to follow the track and to take up with an easy and low rate of Obedience Luke 18. 11. that put great Confidence in that God I thank thee I am not as other Men. Now because we have few Examples in the World and those we have have their Spots and Defects and are very susceptible of Evils and apt to miscarry by them therefore Christ would carry us up to look after a Heavenly and Coelestial Patern he propoundeth the Angelical Perfection as a Patern and Example He that shoots at a Star will shoot higher than he that aims at a Shrub Surely the higher the Patern that we aim at the greater will our Obedience be Wicked Men they think that every thing is enough in Religion though it be never so little but the Godly cannot so easily satisfy themselves they are pressing and hastening on more and more 4. To teach us that we are not only to look to the Quid but to the Quomodo not only to what we do but also in what manner we yield Obedience to God therefore Christ would not teach us to pray only Thy Will be done but as it is in Heaven in such a manner God respects not only the doing of what he hath required but also the manner of it that we may not only do good but well it is the Adverb which crowns the Action We are to consider with what Heart we go about it Prov. 2. 16. The Lord weigheth the Spirits That which he putteth into the Ballance of the Sanctuary is with what Spirit with what Heart we go about the Work that 's it he weigheth and regardeth Now that we may look not only to the matter of Obedience but also to the manner how we do it therefore doth Christ give us this Patern Object But you will say Our Obedience is accompanied with many Defects and Infirmities therefore how can we serve God as the Angels do in Heaven How shall we take Comfort in our Obedience if this be our Patern I answer
hereafter 1 John 2. 17. The VVorld passeth away and the Lusts thereof but he that doth the VVill of God abideth for ever Those things that our Wills carry us to they perish The Inclination of our Heart carrieth us to the World Riches Honours Pleasures but the Will of God carrieth us to an everlasting Estate The World passeth away and the Lusts thereof There will a time come when those things we will and are so strongly addicted to and lust for will be gone we shall have no Relish no Savor in them no Appetite to them When Men are leaving the World then they cry out how the World hath deceived them but now he that doth the Will of God abideth for ever Never any repented of doing the Will of God this will stick by us to all Eternity and bring us to everlasting Happiness Vse 1. To shew how far they are from any sincere respect to God that upon the least occasion transgress his Will and break through Bonds and Restraints God hath set to them The Heart is never right but when it lieth under the awe of a Command Many will fear a Punishment but it is said Prov. 13. 13. He that feareth the Commandment if the Commandment stands in his way he dares not break through it is more than a Hedg of Thorns or if Lions stood in the way But on the other side when Men make no bones of a Commandment when they will transgress for a pair of Shoes as the Prophet saith when every small Temptation is enough to draw them off from God it sheweth how little sincere respect they have to God Vse 2. It serves to press us to a more tender regard to the Will of God To this end consider these Motives Mot. 1. His absolute Authority to command 1 Tim. 6. 15. Who is the blessed and only Potentate the King of Kings and Lord of Lords His Will is enough I am the Lord you shall do thus and thus 2. Consider the Equity of what he hath commanded Rom. 7. 12. The Commandment is holy and just and good Nothing God commandeth but what is agreeable to his own Nature and what is suited to our Benefit It is no burden to live justly soberly and holily in Communion with God It is not a Burden but a great Advantage The Yoke of Christ is a bountiful Yoke Our Service and Duty hath its own Reward in the very Mouth and Bosom of it It is no great wrong to us to govern our Affections to live soberly chastly and in the Exercise of holy Services here is nothing but what raiseth and sublimates the Nature of Man If the Commandment of God had been to offer our Children in Sacrifice or any of those Barbarities which were practised among the Gentiles yet this had been enough I am the Lord But when he hath given such holy and good Commands which makes you live more like Men like reasonable Creatures you should be tender of the Lord 's Will. 3. To be given up to our own Will is a great Judgment When the Lord hath a mind to destroy a People he gives them up to their own Will Psal. 81. 12. Israel would none of me so I gave them up unto their own Heart's Lust and they walked in their own Counsels It is the greatest Judgment which can be laid upon any Creature that he may have his own Will A Man may be given up to Satan yet recover 1 Cor. 5. 5. Deliver such a one to Satan for the Destruction of the Flesh that the Spirit may be saved in the day of the Lord Iesus He may be given up to Satan for his Exercise and Trial but when he is given up to himself to the sway of his own Heart to be besotted with his own Counsels and to have his own Lusts what a heavy Judgment is this When Balaam would not be satisfied God said to him Go Numb 22. 35. He had his Answer before again and again but he would be inquiring still Go and that was his Punishment 4. It is the truest Liberty to be subject to the Will of God Then when the Son of God shall make you free you shall be free indeed John 8. 36. How doth the Son of God make us free not from Duty but for Duty He that lieth under the dominion and power of any Sin is a very Slave But then are we free indeed when we are loosed not from a due Subjection to God but from the Power of the Devil It is not Liberty to be free to do what we please Good or Evil but the more determined we are to Good the more Freedom for that 's a Liberty which comes nearest to the Liberty of God who is a most free Agent and yet cannot sin such a Liberty is in God Christ and the Angels in Heaven surely they do not live a slavish Life that are ever praising and lauding of God It will be the greatest pleasure in the issue to deny our own Will and do the Will of God The more we are inlarged for this the greater is our Happiness then we have the Happiness of the Spirits of just Men. None among Men have greater Happiness than glorified Saints yet none have less of their own Will Why should we account that a Bondage which is part of our Happiness In Heaven glorified Spirits there are not complaining of any Burthen yet they have no Will of their own but they will and nill as God doth 5. He that hath a Heart bent to do the Will of God he hath the clearest knowledg of the Mind of God John 7. 17. He that will do the Will of God he shall know of the Doctrine whether it be of God It is not the sharpness of Parts that pierceth into a Truth especially into a controverted Truth when the Dust of Contention is raised but he that is most close in walking with God it is he that knoweth his Mind A blunt Iron when hot and in the Fire will pierce deeper into an Inch-Board than a sharper Tool that is cold So a Man that hath pure Affections for God a Heart to do the Will of God pierceth deeper many times into controverted Truth and sees more of the Mind of God in that Truth than a Man of Parts doth There are many Mistakes about the Will of God now make Conscience of Obedience do not consult with the Interest of your own private Passions and then you shall know the Mind of God It is just with God to with-hold the Light from them that consult with their Lusts and Interests and carnal Humors for these blind the Mind and only like and dislike Things as they shall relish with their Lusts. 6. God will surely punish the Violation of his Will This implieth two things 1. That God takes notice of it he observes whether his Will be done yea or no. The Rechabites were tender of the Commandment of their dead Father which could not take cognizance of their Actions but it
inordinate Desire of Reputation and Respect with Men. Now when we are plucking out our right Eye and cutting off our right Hand Mat. 5. 29. When we are mortifying and subduing our Lusts when we can deny our selves in those things to which the Heart is most wedded that 's a Sign of Compliance with the Will of God The second Point Doct. 2. That it is the Lord which giveth to will and to do those Things which are pleasing in his sight Therefore we ask it of him Thy Will be done that is as I explain'd it we ask of him a Heart Skill and Strength to do his holy Will Here I shall tell you 1. What I mean by the Point 2. Give you the Proof of it I. What I mean by the Point 1. I mean thus That in the Work of Conversion God doth all Ezek. 11. 19. I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and I will give them an Heart of Flesh. The Benefit of a tender sanctified Heart is God's Gift Ezek. 36. 26 27. A new Heart also will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your Flesh and I will give you an Heart of Flesh and I will cause you to walk in my Statutes Mark a new Heart that is another Heart a Heart to understand a Heart to love a Heart to do the Will of God he gives it He doth not only remove it or prepare it make way for it but I will give you a Heart of Flesh. 2. This is that I mean That after Conversion God still concurreth He doth not only give Grace but actual Help in the Work of Obedience He worketh all our Works in us Isa. 26. 12. His actual Help is necessary to direct quicken strengthen protect and defend us To direct us Psal. 73. 24. Thou shalt guide me by thy Counsel and bring me to thy Glory In our way to Heaven we need not only a Rule and Path but a Guide The Rule is the Law of God but the Guide is the Spirit of God To quicken and excite us by effectual Motions A Drousiness and a Deadness is apt to creep upon our Hearts and we see in the same Duty it is a hard matter to keep up the same Frame of Spirit the same Vigor of Affection Life and Warmth and therefore vve had need go to God often as David Psal. 119. 37. Quicken thou me in thy Way It is God vvhich doth renew the Vigor of the Life of Grace upon all occasions when it begins to languish and droop To corroborate and strengthen vvhat vve have received Ephes. 3. 16. the Apostle prays there that he would strengthen with might by his Spirit in the inner Man and 1 Pet. 5. 10. Make you perfect stablish strengthen settle you There are many Words heaped up there to shew how God is interested in maintaining and keeping afoot that which he hath planted in the Soul In protecting and defending them against the Incursions and Assaults of the Devil who always lieth in wait to surprize the Soul to withdraw us from God The Regenerate are not only escaped out of his Clutches but are advanced and appointed to be Satan's Judges which an envious and proud Spirit cannot endure therefore he maligns assaults and besiegeth them with Temptations daily Now it is God that defends Iohn 17. 11. Keep through thine own Name those whom thou hast given me By thy Name that is by thy Power 3. God must not only help us in the general and upon weighty occasions but in every Act from the beginning of the Spiritual Life to the end It is not enough to say that the first Principles and Motions are of God but the flowing forth of all Motions and Actions according to those Principles Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure God not only gives the Desire and Purpose but he gives Grace to do the Good which we will and purpose to do These two are distinct and we may have Assistance in one kind and not in another Willing and Doing I mean are different Paul saith Rom. 7. 18. To will is present with me but how to perform that which is good I find not To will is more than to think and to exert and put forth our Will into Action it is more than both and in all we need God's help We cannot think a good Thought nor conceive a holy Purpose much less perform a good Action without God so that every moment we need renewed Strength As long as the Work of Grace is powerful and renewed in us so long we are kept in a warm and healthful Frame but we grow vain loose earthly carnal again and off from God when this Heat and Warmth of Grace is withdrawn And therefore God still concurreth in the whole Business of our Obedience to him II. Having shewed what I mean and how far God is interested in this Work what need we have to desire we may do his Will let us prove it And because it is a weighty Point I shall prove it by parts 1. As to the first Grace that it is God alone which frames our Hearts to the Obedience of his Will 2. That vvhen vve are thus framed by Grace after Conversion it is God still concurs and must help us to do his Will First As to the first-Grace I shall prove that it is God alone by the Power of his own Spirit vvhich frames our Hearts to the Obedience of his Will This vvill appear by considering 1. What Man is by Nature 2. The Words by which our Cure is expressed and the Way God takes to put us into a Course of Obedience 3. What the Scripture speaks as to the utter Impotency of Man to the framing of his â—eart to the Obedience of God's Will First This will appear by those Motions or emphatical Terms by which the Scripture doth set forth Man's Condition before God works upon him He is one that is born in Sin Psal. 51. 5. Behold I was shapen in Iniquity and in Sin did my Mother conceive me and things natural are not easily altered And as he is born in Sin so he is greedy of Sin Iob 15. 16. He drinketh in Iniquity like Water it noteth a vehement Propension as greedy to Sin as a thirsty Man to Drink Thirst is the most implacable Appetite Hunger is far better born It is the constant frame of his Heart Gen. 6. 5. Every Imagination of the thoughts of his Heart is only evil continually O how many aggravating and increasing Circumstances are there named c. There is a Mint that is always at work the Mind is coining evil Thoughts and the Heart evil Desires and carnal Motions and the Memory is the Closet and Store-house where they are lodged and kept This is the case of Man
Authority over their Hearts yet he exerciseth a tyrannical Power though he cannot rule them yet he ceaseth not to assault them if it were but to vex and trouble them Briefly the Children of God have cause to pray Deliver us from Evil in regard of Satan because Satan hath a hand in their Persecutions and likewise a hand in their Temptations to Sin It is he that instigateth their Enemies to persecute them and it is he that inflameth their Lusts. 1. In stirring up their Enemies to persecute them All the Troubles of the Children of God they come originally from the Devil Luk. 22. 53. This is your Hour and the Power of Darkness We do not read that Satan did immediatly vex Christ and how was that Hour then said to be the Power of Darkness Why by setting his Instruments a-work to crucify him And as he dealt with the Head so with the Members Rev. 12. 12. The Devil hath great Wrath for he knoweth he hath but a short time When his Kingdom begins to totter and shake then he stirs up all his Wrath and inflames his Instruments as dying Beasts bite hardest So Rev. 16. 14. we read of the Spirits of Devils that go forth unto the Kings of the Earth to stir them up against the Saints If you could behold with you bodily Eyes this Evil Spirit hanging upon the Ears of great Men and buzzing into them and stirring them up and the common People and animating them against the Children of God you would more admire at the Wonders of God's Providence that you do subsist O how they are acted by this wrathful Spirit 2. By inflaming our Lusts and Corruptions So 1 Cor. 7. 5. lest Satan tempt you by your Incontinency sets Lusts a boiling either to vex the Saints or to insnare them It is possible he may sometimes prevail with God's own Children to draw them to some particular Act of gross Sin as 2 Sam. 11. 4. as when David defiled himself with Lust that thereby he may dishonour God for by this means the Name of God was blasphemed 2 Sam. 12. 14. Or that thereby he may disturb their Peace for this made David lie roaring Psal. 32. 3 4. his radical Moisture was even wasted and exhausted Or else to Spiritual Sins as Murmuring Repining against God distrust of Providence when under Crosses Or when they are in their Comforts to drive them to Carnal Complacency and neglect of Holy Things disuse of Communion with God Or to inordinate Passions or Spiritual Wickedness such as is not conversant about Carnal Passions or Fleshly Lusts but Spiritual Pride Error and Unbelief Certainly those that have any thing of experience of the Spiritual Life cannot be ignorant of Satan's Enterprizes Well then we had need go to God to deliver us from Evil For outward Evils for the Protection of his Providence for these God hath undertaken Psal. 50. 15. Call upon me in the Day of Trouble I will deliver thee Satan is in God's Chains he could not enter into the Herd of Swine without leave therefore certainly he cannot get among the Sheep of Christ's Fold It 's the saying of Tertullian If the Bristles of Swine be numbred the Hairs of our Head are numbred therefore you had need go to God Deliver us from Evil that Persecution may not rage over you that he may hedg you in by his Providence Iob. 1. 10. and that he would be as a Wall of Fire round about you As to inward Evils so we go to God for Wisdom and Strength for Satan assaults us both ways by Wiles and Darts when he comes in a way of Violence he comes with fiery Darts but when he doth lie in Ambush there he hath his Wiles to intice us with a seeming Good We 1. Beg Wisdom that you may espy the Wiles of Satan and may not be caught unawares for he is transformed into an Angel of Light 2 Cor. 11. 14. Mark the Devil doth not care so much to ride his own Horses to act and draw wicked Men to Evil he hath them sure enough but he laboureth to imploy the Saints in his Work if he can to get one which belongs to God to do his Business therefore he changeth himself into an Angel of Light The Temptation is disguised with very plausible Pretences then a Child of God may be a Factor for Satan and an Instrument of the Devil For instance Would Peter have ever made a Motion for Satan if he had seen his Hand O no the Temptation was disguised to him when he perswaded his Master from suffering He covereth his foul Designs with plausible Pretences Carnal Counsel shall be pity and natural Affection Mat. 16. 22 23. Let not these things be Be it far from thee Lord this shall not be unto thee He said unto Peter Get thee behind me Satan Thou art an Offence unto me At another time the Disciples when their Master was slighted and contemned they thought certainly they should do as Elias did call for Fire from Heaven to consume them Luke 9. 54. Revenge will often go for Zeal for God Revenge or storming at Personal Affronts or Injuries done to our selves is looked upon as Zeal then the Disciples may not know what Spirit they are of Many times we are acted by the Devil when we think we are acted by the Spirit of God and that which seems to be Zeal is nothing but Revenge Therefore we had need go to God Lord deliver us from Evil we are poor unwary Creatures that we may not be insnared by fair Pretences and surprised by his Enterprises And thus we beg Wisdom 2. We pray for Strength to withstand his Darts that we may take the Armour of God and withstand the Evil One Ephes. 6. 13. Alas of our selves we cannot deliver our selves from the least Evil or stand out against the least Assault therefore it is God alone that must keep the Feet of his Saints 1 Sam. 2. 9. Therefore we go to him that we may get his Covenant-strength that we may be strong in the power of his Might to conflict with Satan Well then in regard of the first Enemy of our Salvation the Devil we had need pray earnestly That we may not be prevailed over by his Arts 'T is God alone that can keep us 2 dly The World that 's another Evil which is as it were the Devil's Chess-Board we can hardly move backward or forward but he is ready to attach us and surprize us by one Creature or another and draw us into the Snare therefore it is said Gal. 1. 4. That Christ gave himself for us that he might deliver us from this present Evil World That 's one way of being delivered from Evil when we are delivered from an Evil World It concerns us and it is a great point of Religion to be kept unspotted from the World Jam. 1. 27. The whole World is full of Evils and Temptations and we cannot walk any where but we are likely to be defiled
than the Fire doth to a Stone if we were not combustible Matter The Corruption that is in the World through Lust 2 Pet. 1. 4. The danger of living in the World doth not stand in this because here are so many Inticements and Baits for every Sense but it 's the Corruption through Lust as the Venom is not in the Flower but Spider The Philistines could not prevail against Sampson if Dalilah on whom he doted had not lull'd him asleep Or as Balaam first corrupted Israel before he could curse them or bring them any harm So Corruption in the Heart makes us liable to Satan's Malice There is a treacherous Party within to open the Door to Satan without which all outward Force could not annoy us Well then we had need go to God Lord Deliver us from Evil. Where we beg 1. That God would weaken the strength of inbred Corruption that we may not be foiled by it Paul groans sadly Rom. 7. 24. O wretched Man that I am who shall deliver me from the Body of this Death It is a Question but it implyeth a Wish for the Hebrews propose their Wishes by way of Question that is O that I were delivered It is a great Mercy to be kept from falling into Sin Kept from every Evil Work 2 Tim. 4. 18. 2. If we be foiled by our Corruption we beg that we may not lie in it nor grow weary of our Resistance nor cast away our Weapons and suffer Sin to have a quiet Reign Psal. 119. 133. Let not any Iniquity have dominion over me We cannot hope for a total exemption from Sin but O Lord let it not reign over us How shall we know when Sin reigns When there is no course of Mortification set up against it to break the Power Force and Tyranny of it Take this Distinction There are remaining and reserved Corruptions Sin remains where it doth not reign but reserved Corruption that 's reigning I will explain it thus Sin remains when notwithstanding all our Endeavours yet it still haunts and pesters us tho praying watching striving waiting and depending upon God for Strength but it is reserved when you let it alone and are loth to touch it but rather cherish dandle and foster it in the Heart and make provision for it Therefore then are we delivered from Evil when we recover by Repentance and tho we suffer by the Tyranny of Sin we will not let it alone to have a quiet reign in our Hearts Do not live under the Power of Corruptions Sin let alone will do us farther Mischief Secondly As we have reason to pray to God with earnestness because of our Danger so with Confidence because of God's Undertaking 2 Thes. 3. 3. The Lord is faithful who shall stablish you and keep you from Evil. God hath undertaken to keep those who with humble and broken Hearts do come to him to be kept from Evil that are watchful serious and careful to get Evils redressed as soon as discerned therefore we may come with an assured Confidence to be delivered from all Evil. How far hath God undertaken to keep his People from Evils and Dangers in this Life I answer 1. So far as may be hurtful to their Souls 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation also make a way to escape that ye may be able to bear it It is part of God's Faithfulness to keep you from Evil to proportion and temper Temptation to your Strength God suits the Burden to every Back he drives on as the little Ones are able to bear therefore certainly he will mitigate Temptation or give in supply of Strength 2. God will keep you from the Evil of Sin so far as it is deadly that is that it be not a Sin unto Death 1 Iohn 5. 16. and that it may not reign in our mortal Bodies for you are dead to it Rom. 6. 14. For Sin shall not have Dominion over you for ye are not under the Law but under Grace 3. God undertakes for our Final Deliverance from all Evil upon our translation to Heaven This is included in this Prayer that we may at length come to that State where is no Sorrow no Sin no Assault and Temptation from Satan that we may be kept from all Wickedness Psal. 34. 19. Many are the Afflictions of the Righteous but the Lord delivereth him out of them all There is a time when God delivereth us from all at once and that is by Death and our Translation into Heaven Well then Let us fly to God for Deliverance waiting for his Help Doct. That to be kept from the Evil of Temptation is a greater Mercy than to be kept from the Trouble of Temptation Lead us not into Temptation but deliver us from Evil That is If we be led into Temptation let us be kept from the Evil of it First It 's a more wonderful Providence to be kept from Evil than from Temptation Esse bonum facile est ubi quod vetat esse remoâ—um est It is no great matter to be Chast or Honest when there 's no Temptation to the contrary Ay but to keep our Integrity in the midst of Assaults and Temptations there 's the wonder If a Garrison be never assaulted 't is no wonder that it standeth exempt from the Calamity of War This is like the Bush that was burned yet not consumed exercised with Temptation from Day to Day and yet kept from Evil. And in this Sence God's Power is more glorified than in keeping the Angels for the Angels are out of Gun-shot and Harms-way and not liable to Temptations But to preserve a poor weak Creature in the midst of Temptation O! how is the Power of God made perfect in Weakness 2 Cor. 12. 9. Perfected that is gloriously discovered Secondly The Evil of Sin is greater than the Evil of Affliction or Trouble 1. The Evil of Sin is the greater Evil because it separateth from God Isa. 59. 2. 'T is an Aversion from the Chiefest Good Affliction doth not separate from God 't is a means to make us draw nigh to him Poverty Sickness Blindness Loss of Goods let a Man be never so low and loathsom yet if in a state of Grace the Lord taketh pleasure in him and he is near and dear to God God kisseth him with the Kisses of his Mouth nothing is loathsom to God but Sin 2. Sin is Evil in it self whether we feel it or no Affliction is not Evil in it self but in our Sense and Feeling Heb. 12. 11. Sin is Evil whether we feel it or no 'T is worse when we do not feel it Past Feeling Eph. 4. 19. when our Conscience is benummed 3. Affliction or Malum Poenae is an Act of Divine Justice but Malum Culpae is an Act of Man's Corruptness For the first Affliction Amos 6. 3. Is there any Evil and the Lord hath not done it But Sin is
with God in Prayer that he might be glorified then we shall count it as great a Blessing when he is glorified as when we are saved Prayer makes way for the increase of our Esteem and engages us to observe the return When we have asked it of God we will be affected with it then When we see all his Works praise him what a Comfort will this be to the Soul Bless the Lord O my Soul Psal. 103. ult But Secondly Let me shew the Necessity of dealing with God about it The Necessity will appear both in respect of Persons and Things when we beg that God's Name may be Hallowed we beg Dispositions of Heart and Occasions First The Necessity will appear in respect of Persons both as to our Selves and Others First In respect of our Selves There is a great Necessity that we should deal with God about the Hallowing of his Name because we need Direction Quickning Sincerity Submission to God Humility and Holiness To instance in these six Things 1. We need Direction The Habits of Grace are God's Gifts and the Exercise of Grace is another thing to actuate quicken guide and direct it 2 Thess. 3. 5. The Lord direct your Hearts to the love of God And so in Prayer and in honouring of God In Prayer We know not how or what to pray for as we ought Tho we have Grace yet we need Direction A Ship that is well rigg'd yet needs a skilful Pilot. Rom. 8. 26. Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought How much are we to seek to give God his due Honour Of our selves we cannot so much as think a good Thought 2 Cor. 3. 5. There is an utter insufficiency in us to meditate of God and conceive aright of his Excellency and give him the Honour which is due to him None of us but needs daily to go to God that we may be taught how to hallow and sanctify his Name 2. We need Quickning being so backward to this Duty All the Lepers could beg Help and but one returned to give God the Glory There is much dulness and deadness of Heart as to the praising of God and glorifying of God Self-Love will put us upon other Things but it is Grace must quicken us to glorify him and praise him When we go to God for our selves our Necessities will sharpen our Affections and put a shrill Accent upon our Prayers But now when we beg of God for God then there is a greater Restraint upon us And therefore David saith Psal. 51. 15. Open thou my Lips and my Mouth shall shew forth thy Praise We need God to open our Mouths that is enlarge our Hearts and quicken our Affections How apt are we to turn the back upon the Mercy-Seat Ezek. 46. 9. If a Man came in at the North Gate he was to go out at the South Gate but never at the same Door why That he might not turn his Back upon the Mercy-Seat When we have prayed we are apt to forget that God which hath blessed as and therefore that our Hearts might be inlarged and quickned we need to go to God 3. We need Vprightness and Sincerity that we may mind the Glory of God This is not a Work of Nature but Grace Phil. 2. 21. All Men seek their own not the Things which are Iesus Christ's There is the Fruit and Effect of Nature it puts Men upon seeking their own Things worldly Ease Profit and Pleasure every Creature naturally seeks its own Welfare But to make the Glory of God our great Aim and Pursuit it is â—raâ—e puts upon that Water ascends no higher than it descends so Nature cannot rise beyond it self The Stream cannot rise above the Founâ—ain and above the Principle A Man that hath nothing but Nature he cannot unfeignedly seek the Things which are of God The Old-Man with the deceitful Lusts that 's the natural Man The upright Heart that unfeignedly seeks God needs Grace from above Without Influence from God our Actions cannot have a tendency to God We shall prefer our Interest before God's Glory if we have no higher Principle than what our Hearts could furnish us with 4. We must go to God for Submission Now there is a double Submission required which if we have not we shall find it marvellously difficult to glorify God One as to the choice of Instruments another as to the Way and Means by which God will bring about his own Glory 1. As to the Choice of Instruments There is in us an Envy and wicked Emulation O how hard a matter is it to rejoice in the Gifts and Graces and Services of others and be content with the Dispensation when God will cast us by as unworthy and use others for the glorifying of his Name Therefore that we may refer the Choice of Instruments to God we need go to him and say Lord hallowed be thy Name do it which way and by whom thou pleasest We are troubled if others glorify God and not we or more than we if they be more holy more useful or more serious Self will not yield to this Now by putting up this Prayer to God we refer it to him to chuse the Instrument whom he will employ It was a commendable Modesty and Self-denial in Iohn Baptist which is described John 3. 13. He must increase I must decrease When we are contented to be abased and obscured provided Christ may be honoured and exalted and be content with such a Dispensation tho with our Loss and Decrease Many are of a private Station and straitned in Gifts and can have no publick Instrumentality for God now these need to pray Hallowed be thy Name that they may rejoyce when God useth others whom he hath furnished with greater Abilities 2. A Submission for the Way that we may submit to those unpleasing Means and Circumstances of his Providence that God will take up and make use of for the glorifying of his holy Name Many times we must be content not only to be active Instruments but passive Objects of God's Glory And therefore iâ— God will glorify himself by our Poverty or our Disgrace our Pain and Sickness we must be content Therefore we need to deal with God seriously about this Matter that we may submit to the Lord's Will as Jesus Christ did Iohn 12. 27 28. Save me from this Hour but for this cause came I unto this Hour Father glorify thy Name And there was a Voice from Heaven that said I have glorified it and will glorify it again Put me to Shame Suffering to endure the Cross the Curse so thou mayest be gloriâ—ied This was the humble Submission of Christ Jesus and such a Submission should be in us The Martyrs were â—â—ntented to bâ— bound to the Stake if that way God will use them to his glory Phil. 1. 20. saith Paul So Christ shall be magnified in my Body whether it be by Life or by Death If