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.
the Mâ—n that feareth the Lord. It is the Lord's praise tâ—at his Servants are the only and blessed People in the World And this is a wonderful ground of Confidence Think surely God's Glory he will be chary and tender of he will provide for the Glory of his great Name There is nothing God stands upon more than upon the Glory of his Name nothing prevaileth with God more than that If God were a loser by your Comforts if he could not â—ave or bless thee without wrong done to himself we might be discouraged But when you can come and plead with him as Abigail It will be no grief of Heart unto my Lord to forgive thy Servant So it will be no loss to God if he shew Mercy and Pity to such poor Creatures as we are you then may pray more freely and boldly If thy Comforts were inconsistent with his Glory or were not so greatly exalted by it then it were another matter but all makes for the Glory of his Name If our Good and Happiness were only concerned in it there might be some Suspicion but the Glory of God is concerned which is more worth than all the World We are unworthy to be heard and accepted but God is worthy to be honoured It is for the Honour of God to choose base mean and contemptible Things and to shew forth the Riches Goodness Power and Treasure of his Glory Much of our Trouble and Distrust comes only from reflecting upon our own Good in the Mercies that we ask as if God were not concerned in them whereas the Lord is concerned as well as you As the Ivy wrapt about the Tree cannot be hurt except you do hurt to the Tree So the Lord hath twisted our Concernment about his own Honour and Glory Thus the Saints plead God's Glory as an Argument Jer. 14. 7. O Lord tho our Iniquitieâ— testify against us do thou it for thy Names sake They do not tell him what he shall do but do thou that which shall be for thy Glory So Ezek. 36. 22. Thus saith the Lord God I do not this for your sakes O House of Israel but for mine holy Names sake So Isa. 48. 9. For my Names sake will I defer mine anger and for my Praise will I refrain for thee that I 〈…〉 4. The Duration For ever all Excellencies which are in God they are eternally in God God is an infinite simple independent Being the Cause of all things but caused by none therefore he was from Everlasting and will be to Everlasting Psal. 90. 2. Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from everlasting to everlasting thou art God If there were a time when God was not then there was a time when nothing was and then there would never have been any thing unless nothing could make all things therefore God is eternally glorious for whatever is in God is originally in himself and absolutely without dependance on any other to everlasting How loosely do Honours sit upon Men Every Disease shakes them out of their Kingdom Power and Glory and within a little while the State Show and all the Command of Earthly Kings will fade away and come to nothing Governours and Government may dye Principalities grow old and infirm and sicken and dye as well as Princes Kingdoms expire like Kings and they like us Psal. 82. 6 7. I have said ye are Gods and all of you are Children of the most High But ye shall dye like Men. But thy Throne O God is for ever and ever Psal. 45. 6. His Kingdom and Power and Glory they are without beginning and without end Now this is also a ground of Confidence and Dependance upon God Earthly Kings when they perish their Favourites are counted Offenders 1 Kings 1. 21. When my Lord the King shall sleep with his Fathers that I and my Son Solomon shall be counted Offenders When other Governours are set up they and their Children will be found Offenders But our King lives for ever therefore this should encourage us to be oftner in attendance upon God performing it with all Diligence and Seriousness rather than court the Humours and Lusts of earthly Potentates who die like one of the People and leave us exposed to the rage and wrath of others that do succeed them But God is the same that ever he was to all those that ever called upon his Name God is where he was at first I AM is his Name there is no wrinkle upon the Brow of Eternity His Arm is not short that it cannot save or his Ear heavy that it cannot hear Isa. 59. 1. Whatever he hâ—th been to his People that have called upon him in former Ages he is the same still So Isa. 51. 9. Awake awake put on strength O Arm of the Lord awake as in the ancient days in the Generations of old Art thou not it that hath cut 〈◊〉 and woundâ—d the Dragon God hath done great things for his People he smote Rahab and kill'd the Dragon meaning Phaâ—aoh and God is the same God still his Kingdom Power and Glory are for ever and God will be your God too for evermore Look as this doth encrease the terror of the damned in Hell that they fall into the Hands of the living God Heb. 10. 31. God lives for ever to see Vengeance executed upon his Enemies so it is a Comfort to have an interest in the living God that can and will keep you and bring you to Heaven where you shall be with him for evermore that will ever live to see his Friends rewarded Secondly It directeth and regulateth our Prayers 1. It directs us as to the Object of Prayer to whom should we pray but to him that is absolute and above controul To God and God alone not to Angels and Saints To whom should we go in our necessities but to him that hath Dominion over all things and Power to dispose of them for his own Glory Will you think it a boldness to go immediately to God It were so indeed if we had not a Mediator for a fallen Creature can never have the Impudence and wicked Men that have not got an Interest in Christ cannot expect Relief from God but it is no Impudence to come with a Mediator Heb. 4. 16. Let us therefore come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of need 2. It directs us how to conceive of God in Prayer Right Thoughts of God in Prayer are very necessary and very difficult no one thing troubleth the Saints so much as this how to fix their thoughts in the apprehensions of God when they pray to him Now hereâ—s a direction how we should look upon God Look upon him as the eternal Being and first Cause to whom belong Kingdom Power and Glory We cannot see God's Essence and therefore we must conceive of him according to his Praises in the Word Now take
over them bring them hither and slay them before me Christ himself will see Execution done in his own sight and presence upon those Rebels that will not submit to his Rule and Government How should the Hearts of wicked Men tremble which have violated the Laws of Christ and affronted his Authority when they consider how odious this is how certainly Christ will see Execution done upon them When Adonijah and his Guests heard of Solomon's sitting upon his Throne and the Shouts and Acclamations of Joy and Applause they were stricken with Fear and fled every one several ways 1 Kings 1. 49. You that cherish your Lusts which stand out against the Sovereignty of Christ that will not let him rule over you whose Hearts say tho their Tongues dare not We will not have this Man to reign over us you that seem to put him by his Kingdom he is furnished with absolute and irresistible Power to destroy you and will one day come and say Bring forth these Drunkards Worldlings Voluptuous that would not I should reign over them those that durst venture upon known Sin against the Checks of their own Conscience how will their Hearts tremble in the last Day at the Shouts and Acclamations of the Saints when they shall welcome this great King when he shall come forth in all his Royalty and Sovereignty And as for Punishment Christ will shew himself as a King so for Rewards Kings do not give Trifles Araunah gave like a King to a King 2 Sam. 24. 23. He was of the Blood-Royal of the Iebusites and he gave worthy of his Extraction And so Christ will give like a King God propounds nothing that was cheap and unworthy but He gives you a Kingdom Luke 12. 32. The Poor of this World are Heirs of a Kingdom the fairest Kingdom that ever was or ever will be as poor and as despicable as now they are yet they shall have a Kingdom What can you wish for and desire more than a Kingdom All shall reign with Christ for evermore Which shews the Folly of carnal Men that will hazard so great and so blessed Hopes Thus I have shewn you why the Gospel-State is compared to a Kingdom Now let me tell you it is a spiritual Kingdom not such as comes with Observation Jesus Christ when he was inaugurated into the Throne when he was to sit down at God's right-hand how doth he manifest it He gives Gifts as Princes use to do at their Coronation but they are spiritual Gifts Eph. 4. 8. And he sent abroad Embassadors poor Fishermen they and their Successors to go and treat with the World 2 Cor. 5. 19. Indeed they had a mighty Power with them as becoming such a great King as was under the Vail of Meanness and Weakness it was carried on in a spiritual manner And still he doth administer his Kingdom not by Force he rules not by the Power of the Sword but by his Word and Spirit so he governeth his People The Publication of the Gospel is a sending forth the Rod of his Strength Psal. 110. 2. And the Holy-Ghost as Christ's Viceroy he governeth them and administreth all things that are necessary to his Kingdom he doth it by the Holy-Ghost as his Deputy The Father chuseth a sort of Men gives them to Christ the Son dieth for them that they may be Subjects of his Kingdom and he commits them to be governed and ruled by the Holy-Ghost He useth the Ministry of Men and so unites them to Christ and Christ brings them to the Father by his Intercession committing them to his Care and Love and by a final Tradition at last which is the last Act of Christ's Mediatorial Kingdom 1 Cor. 15. 24. he shall deliver them up to the Father The Spirit blessing the Ministry of Men works Faith by which we are united to Christ and Christ intercedes for us and will bring us to God again And in this spiritual manner is this Kingdom carried on So that if we would enter into this Kingdom we must go to God the Father and confess we are Rebels and Traitors but desire he would not enter into Judgment with us but seek to be reconciled to God the Father Now as God bade the Friends of Iob to go to Iob chap. 42. 8. So God sends us to Christ in whom alone he is well-pleased with the Creature If we go to the Son he refers us to the Spirit to be reclaimed from our Impurity and Rebellion If we go to the Spirit he refers us to Moses and the Prophets Pastors and Teachers there we shall hear of him in Christ's way and there we feel the Rod of Christ's Strength the Efficacy of his Grace put into our Hearts Thus are we brought into his Kingdom and made to be a mystical Body and spiritual Society in whom Christ rules and there we come to enjoy those Freedoms I spake of and our Obedience to this Kingdom is carried on in a spiritual manner In Worship we give our Homage to God in the Word we come to learn his Laws in the Sacraments we renew our Oath of Allegiance to this King in Alms and Charity we pay him Tribute in Prayer we ask his Leave acknowledging his Dominion and Praise it is our Rent to the great Lord from whom we hold all things And thus is Christ's Kingdom carried on in a spiritual manner Vse 1. The Use is to press you to come under this Kingdom Consider what God hath proffered to draw you off from your carnal Delights and sinful Pleasures No less than a Kingdom to bear you out to call you off from your Sins O do not answer as the Olive-Tree and the Vine in Iotham's Parable Iudg. 9. 9. Shall I leave my Fatness and go to be promoted over the Trees God comes to a Worldling and makes him a Proffer of this blessed State which is represented by a Kingdom Shall I leave all my Sports and worldly Hopes according as the Man is affected Shall I renounce my Pleasures live a strict and austere Life Must I leave off Projects saith a Worldling and depend upon the Reversion of Heaven O consider it is for a glorious Kingdom Men will do much for an Earthly Crown tho lin'd with Cares for this Golden Ball which all hunt after and doth occasion so many Stirs in the World Turn your Ambition this way you may aspire to a Crown to the Kingdom of Heaven without the Crime of Treason this is a faithful Ambition It is indeed Treason against the Kingdom of Heaven not to look after this Crown and plot contrive and act and offer violence for the obtaining of it And therefore come under this Kingdom if you do not you will be left under the Power of a worse 2 Chron. 12. 8. God saith he would give them up to the King of Egypt why They shall be his Servants that they may know my Service and the Service of the Kingdoms of the Countries That they might see what
thou the Walls of thy Jerusalem But how cometh David who was in the depth of private Humiliation so suddenly to fall upon the Case of the Church There was a special Reason for annexing this Request to his own private Complaints and Confessions The Reasons will occasion so many Observations 1. Because of the Offence Scandal and Mischief done to the Church by his Fall and to make amends he prayeth the more earnestly Let not Zion fare the worse for my sake From thence observe That the Sins of particular Persons oft bring a Mischief upon the whole Community David had made a Breach in the Walls of God's Protection and left them naked and more in danger of Judgment Therefore do good c. 2. David was not only a private Member but a Prince and their Sins have a more universal Influence The Sins of Magistrates draw down Judgments on their People all smart for their Miscarriages Hezckiaâ— â—s Pride cost Israel dear 2 Chron. 32. 25. Wrath was upon him and upon Judah and Jerusalem It did not stay upon his Person As a great Oak cannnot fall but all the Shrubs about it suffer Loss But 3. David having some comfortable Assurance of the Pardon of his Sins doth now seek Mercy for the Church From thence observe That we are never fit to pray for the Publick till we have made our Peace with God As the Priests under the Law offered Sacrifice first for their own Sins and then for the Peoples Heb. 7. 27. 4. Because being brought by such a solemn but sad occasion into God's presence he could not but have some thoughts of Zion And from thence observe That we should never come to God upon any private occasion but we should remember the Publick We are to pray in Love as well as Faith Christ hath not taught us to say My Father but Our Father to shew that we should take in the Interests and Concernments of the whole Body that there may be a Spirit of Communion breathing in our Prayers David doth not only say Have mercy upon me according to thy Loving-kindness but Do good unto Zion in thy good pleasure Every living Member will be careful for the Body Members should be careful one for another much more for the whole Is any Member pained or grieved all suffer If the Toe be trod upon the Tongue complaineth you have hurt me but now much more when all is concerned Therefore we should not altogether seek our own Things but wrestle with God for the Publick 1. This reproveth divers sorts of People Some are Enemies to the Publick Welfare as Vipers eat out the Dam's Belly especially Enemies to Zion Down with it down with it even to the Ground What Monsters hath this Age brought forth Others are indifferent and careless which goeth up Christ or Antichrist they only mind the Matters of their own Interest and Concernment All seek their own Things As to the Publick Interest of the Church let all go how it will Let me tell you To be selfish is a sort of Self-Excommunication you cast your selves out of the Bundle of Life And to be sensless 't is an implicit renouncing the Body Others there are that are gracious but full of discontent at some Passages of Providence and these seem to have lost their publick Affections 'T is a sad Symptom when a praying People are discouraged from praying for Publick Welfare God is very tender of the Prayers of his People he is loth they should be lost and sorry they cannot be granted We may sin in ceasing to pray 'T is a sad Judgment when the Hearts of God's People are taken off from praying Again Those that pray too coldly for the Publick not as those that would do their Work There is a great Decay of the Spirit of Prayer which is also a sad Presage But now to shew you II. What we should pray for for Zion 1. The Dilatation or Enlargement of it throughout the World The more ample God's Heritage is the more is his Glory known Prov. 14. 28. In the Multitude of the People is the King's Honour and the Glory of a Shepherd lieth in the Number of his Flock So Christ's Kingdom the more it is enlarged the more Honour God hath Psal. 67. 2. That thy Way may be known among the Heathen and thy Saving-Health among all Nations Especially when the Fulness of the Gentiles is brought in Psal. 54. 2. and when the Jews are brought in Hos. 3. 5. To be instrumental to enlarge Christ's Kingdom 't is an Honour to us to draw on Christ's triumphant Chariot let us be sure to have an hand in it These Prayers if sincere are never in vain if they profit not others they promote the Kingdom of God in our selves 2. The Preservation and Defence of the Churches already planted frustrating the Plots and Power of the Enemies That God would be a Wall of Fire round about them Zech. 2. 5. Qui comminus arccat eminus terreat When at the weakest God can protect them bridling by his secret Power the Rage of Adversaries or defeating their Attempts 3. For Comfort and Deliverance in Afflictions We should pity the distressed Church as before That God would redeem them out of all their Troubles Every true Member of the Church hath Life Christ and that Life giveth Feeling and that Feeling Affection and Sympathy to rejoice and mourn They that mourn for Zion rejoice with her Isa. 66. 10. Rejoice ye with Jerusalem and be glad with her all ye that love her rejoice for Ioy with her all ye that mourn for her 4. For the Furniture of the Church a Supply of all Good internal and external 1. Internal That God would bless them with Ordinances enrich them with Graces preserve Truth and Unity and continue his Presence with them his Ordinances that they may enjoy them in Purity that the Word Seals and Censures may be rightly administred till the Lord come These are Things pertaining to the Kingdom of God concerning which Christ spake to the Disciples Acts 1. 3. These are to be kept till Christ's appearing â— Tim. 6. 14. 'T is an Honour to God and of great Profit to the Church and a rejoycing to God's People to see them pure and unmixed Tho absent in the Flesh yet I am with you in the Spirit joying and beholding your Order Col. 2. 5. And then that God would enrich them with his Presence Mat. 28. 20. Lo I am with you always even unto the end of the World 'T is God that giveth the Increase Paul may plant and Apollos water but God giveth the Increase 1 Cor. 3. 6. for Conviction Conversion Confirmation 'T was not the Ark nor Mercy-Seat covered with Cherubims but the Answer from between the Cherubims given immediately by God that manifested his Presence It is not the Sound of the Gospel or outward Ministry but the Work of his Spirit Psal. 84. 2. My Soul yea even fainteth for the Courts of the Lord my
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
Men Angels and Devils according to his Pleasure It is more absolute than any Superiority in the World and more universal as comprizing all Persons and Things God hath right to be King because he gave being to all things which no Earthly Pâ—tentate can Therefore the Author must be owner All other Kings are liable to be called to account and reckoning by this great King for their Administration but God is Absolute and Supream Now this is a great incouragement to us that we go to a God that hath an absolute Right for which he is responsible to none We go not to a Servant or a subordinate Agent who may be controul'd by a higher Power and whose Act may be disanulled but to an absolute Lord to whom none can say What dost thou Job 9. 12. Here 's the Comfort of a Believer that he goes immediatly to the Fountain and Owner of all Things the Absolute Lord of all the World is his Father the soveraign and free disposing of all Things is in his Hand If we expect any thing from subordinate Instruments God's leave must first be asked or they can do nothing for us but he can do what he pleaseth 't is his own Mat. 20. 15. Is it not lawful for me to do what I will with mine own None can call him to an account 2. His Relation to the Saints It is the Duty of a King to defend his Subjects and provide for their welfare So God being King will see that it be well with those that are under his Government It concerns you much to get an Interest to be under this King then to mention it in Prayer Psal. 44. 4. Thou art my King O God command deliverances for Jacob. If you want any thing for your selves or the Church put God in mind of his Relation to you Thou are my King Let not this Interest lie neglected or unpleaded All the Benefit which Subjects can expect from a potent King you may expect from God Again the word Command is notable and expresseth the Case to the full command Deliver ances All Things are at God's Command and Beck if he do but speak the word or give out Order to second Causes it is all done in a trice So Psal. 5. 2. Hearken unto the Voice of my Cry my King and my God for unto thee will I pray to thee and to none other Why should we go to Servants when we may go to the King himself So Psal. 74 12. For God is my King of old working Salvation in the midst of the Earth God will defend his Kingdom and right his injur'd Subjects Therefore if we would have any Blessing to be accomplished for our selves or for the Publick let us go to God Thine is the Kingdom And more especially if we would have any good thing to be done by those in Authority and subordinate Power over us do not so much treat with them as with God Let us beseech God to perswade and incline their Hearts for his is the Kingdom he can move them to do what shall be for the glory of his Name and the comfort and benefit of his afflicted People Let us go to God who is the sovereign King he can give you to live a quiet and peaceable Life in all Godliness and Honesty 1 Tim. 2. 2. Or he can give you Favour dispose of their Hearts to do good to his People Nehem. 1. 11. Prosper I pray thee thy Servant this day and grant him Mercy in the sight of this Man For I was the King's Cup-bearer The soveraign disposal of all things is in the Hand of God 2. Thine is the Power This also is an Argument of Confidence that God hath not only â— Kingdom but Power to back it Titles without Power make Authority ridiculous and beget â—â—orn nâ—t Reverence and Respect But now 〈◊〉 Kingdom is accompanied with Power and 〈…〉 He hath right to command all Kings no Creature can be too hard for him Earthâ—◠〈◊〉 when they have Authority and Power 〈◊〉 it is limited 2 Kings 6. 27. When the Woâ—an came to the King of Israel Help my Lord O â—ing Aâ—d he said If the Lord do not help 〈…〉 shall I help thee â—ut God's is an â—nlimited Power An absolute Right and an â—nlimited Power they meet fitly in God thereâ—ore this is an encouragement to go to him Christians that Power of God which educed all things out of nothing which established the Heavens which fixed the Earth that Power of God it 's the ground of our Confidence Psal. 121. 2. My help cometh fâ—om the Lord which made Heaven and Earth This Power should we depend upon We can ask nothing but what God is able to give yea above our asking Eph. 3. 20. Now unto him that is able â—o do exceeding abundantly above all that we ask or think Our Thoughts are vast and our Desires very craving and yet beyond all that we can ask or think According to the mighty Power that â—orkâ—th in us We cannot empty the Ocean with a Nutshel nor comprehend the Infinite God and raise our Thoughts to the vast extent of his Power only we must go to some instances oâ— God's Power that Power which made the World out of nothing and that Power which wrought in you where there is such infinite Resistance We may go to God and say Mat. 8. 2. Lord if thou wilt thou canst make me clean You need not trouble your selves about his Will he is so Good and Gracious prone and ready to do good so inclineable he is your heavenly Father But that which is most qâ—estioned is the Sufficiency of God can you believe his Power Now determine but that Lord thou canst and that 's a great relief to the Soul Our Wants are not so many but God is able to supply them our Enemies and Corruptions not so strong but God is able to subdue them surely your heavenly Father will do what is in the Power of his Hand A Beggar when he seeth an ordinary Man coming lets him pass without much Importunity but when he seeth a Man well habited well attended and with rich Accoutrements he runs close to him and will not let him alone but follows him with his Clamor knows it is in his power to help him So this should encourage us to go to the mighty God which made Heaven and Earth and all things out of nothing The third Argument which Christ propounds Thine is the Glory The Honour and Glory of all will redound to God as the Comfort accrueth to us it is for God's Honour to shew forth his Pâ—wer in our Relief and to be as good as his Word Now this is a ground of Conâ—idence That he hath joyned his Glory and our Good togâ—ther And that God's Praise waiteth while our dâ—liverance waiteth Psal. 65. 1. Praise waiteth for thee O God in Zion You think your Comfort stays and all this while God's Honour waits So Psal. 112. 1. Praise ye the Lord Blessed is
the Lord who made Heaven and Earth As if the Psalmist had said As long as I see these glorious Monuments of his Power these Things framed out of nothing shall I distrust God whatever Exigence or Strait I may be reduced to Secondly More especially there is a particular Sort of Men to whom God is a Father in Christ and that is to Believers Iohn 1. 12. To as many as received him to them gave he Power to be called the Sons of God Those which in their natural State and Condition were Children of Wrath and Slaves to Sin and Satan when they come and are willing to welcom and receive Christ into their Hearts in a sense of their Misery are willing to make out after God and Christ they have an Allowance to call God Father and may have Child-like Communion with him and run to him in all Straits and lay open their Necessities to him 2 Kings 4. 19. When the Child cried unto his Father he said Carry him to his Mother So when we are ill at ease and in any Straits this is the Privilege of our Adoption that we have a God to go to we may go to our Father and plead with him as the Church Isa. 63. 16. Doubtless thou art our Father tho Abraham be ignorant of us and Israel acknowledge us not Thou O Lord art our Father our Redeemer It is good to know God under this special Relation of a Father in Christ and this is that which is the Grace of Adoption Adoption is an Act of Free-Grace by which we that were Aliens and Strangers Servants to Sin and Satan are in and by Christ made Sons and Daughters of God and accordingly are so reckoned and treated with to all Intents and Purposes It is a great and special Privilege given to God's own Children by virtue of their Interest in Christ and therefore it is said 1 Iohn 3. 1. Behold what Love the Father hath bestowed upon us that we should be called the Sons of God! That is Behold it as a certain Truth and admire it as a great Privilege This second Relation is a very great Privilege and it will appear to be so if we consider 1. The Persons that receive it We that were Aliens and Enemies and Bond-slaves that were of another Line and Stock That might say to Corruption Thou art my Father to the Worm Thou art my Mother and my Sister Job 17. 14. We that were Cousin-Germans to Worms a handful of enlivened Dust that we should be taken into such a Relation to God! We that might say indeed to the Devil Thou art our Father and the Lusts of our Father we will do Iohn 8. 44. Satan is the Sinners Father and God disclaims them The Lord disclaims the People which were brought out of the Land of Egypt when they rebelled against him Exod. 32. 7. The Lord said unto Moses Go get thâ— down for thy People which thou broughtest out of 〈◊〉 Land of Egypt have corrupted themselves 〈◊〉 People which thou hast brought in Scorn and Dâ—â—â—dain as if God did disavow them from being hiâ— And so it was with us all When Adam had â—â—belled against God God executed the Law of the rebellious Child against him which was this that he should be turn'd out of Doors So was Adam turn'd out of Paradise and lost his Title and Heritage and we were reckoned to the Devil Now behold what manner of Love was this that we should be called the Sons of God! 2. You will wonder at it you will behold it as an excellent Privilege if you consider the Nature of the Privilege it self To be Sons and Daughters of God to be able to call God Father This was Christ's own Title and Honour When God had a mind to honour Christ he proclaims it from Heaven Mat. 3. 17. This is my beloved Son in whom I am well-pleased Surely if our Hearts were as apprehensive of heavenly Privileges as they are of earthly we would admire it more Earthly Alliance how is it prized If a great Man should match into our Blood and Line what an Honour and Glory do we reckon it to us 1 Sam. 18. 23. Seemeth it to you a light thing to be a King's Son in Law Do we account this a small Matter to be related to Kings and Princes and Potentates No no we have high thoughts of it And is not this an excellent thing to be Sons and Daughters of God In all other Cases if Men have Children of their own they do not adopt God had a Son of his own in whom his Soul found full Delight and Complacency yet he would adopt and take us wretched Creatures he would invest us with the Title of Sons And shall it be said of this and that Believer Here 's the Son of God O behold what manner of Love c. 3. Then do but consider the Consequents of it both in this Life and the Life to come In this Life what Immunities and Privileges have we Free Access to God we may come and treat with him when we please as Children to a Father when we stand in need of any thing We have received the Spirit of Adoption whereby we cry Abba Father Rom. 8. 15. If we ail any thing we may go to our Father and acquaint him with our Case and Grief And we shall have a Child's Allowance here in the World The Heirs of Glory are well provided for in their Non-age they have a Right to a large Portion all the good Things of the World Meat Drink Marriage such Things they have by a Son 's Right They have a Right to the Creature in and by him who is Heir of all Things so they are established in their Right which Adam lost 1 Tim. 4. 3 4. And they are under the Ministry of Angels the Angels are sent forth to be their Guardians and to supply and provide for them And then in the Life to come for we are not only Sons but Heirs we have a Right to the glorious Inheritance Rom. 8. 17. If Children then Heirs Heirs of God Here all the Children are Heirs Male and Female every Son and Daughter an Heir and Joint-heirs with Christ. We do as it were divide Heaven between us we have a great blessed and glorious Inheritance poor despicable Creatures chosen Heirs of a Kingdom James 2. 5. 4. You will see it was a very great Privilege if you consider how we come to be entitled to it Ephes. 1. 5. Having predestinated us unto the Adoption of Children by Iesus Christ to himself We come to it in and by Jesus Christ. Christ was fain to come down and to take a Mother upon Earth that we might have a Father in Heaven He comes down and was made a Man he became our Brother and so layeth the Foundation for the Kindred Heb. 2. 11. Nay not only incarnate but he died to purchase this Title for us When the Business was debated in the Council of the Trinity how
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
10. Every Thing under the Earth is to bow the Knee to Christ. Partly for the Excellency of his Throne This King hath a double Throne one in Heaven the other in the Heart of an humble Sinner which is his second Heaven Isa. 57. 15. And in both these respects there is no Monarch like Christ. He hath prepared his Throne in the Heavens and his Kingdom ruleth over all Psal. 103. 19. Earthly Kings that their Majesty may appear to their Subjects have their Thrones usually exalted there were six Steps to Solomon's Throne a Description of it you have in 1 Kings 10. 18 19. But what 's this to the Throne of Christ which God hath fix'd above in the Heavens The whole Globe of Sea and Earth is but as one Point and there are ten thousand times ten thousands of Angels about his Throne The Supporters of this Throne are Iustice and Mercy And in regard of his other Throne also in the Hearts of Men The Power of outward Potentates reacheth but to the Bodies of Men they can take cognizance of nothing but of external Conformity to their Laws But Christ gives Laws to the Thoughts 2 Cor. 10. 5. So for his Royal Furniture Other Princes they have their Chariots and Coaches and Horses c. but He makes the Clouds his Chariot and walketh upon the Wings of the Wind Psal. 104. 3. Riding up and down in the World dispensing Mercies and Judgments So for Troops and Armies to support his Dignity all the Hosts of Heaven are obedient to him one Angel in one Night destroyed in Sennacherib's Army an Hundred Fourscore and Five Thousand Hostility against him must needs be deadly He is above in Heaven and can rain down Fire and Brimstone upon us and cannot be resisted He is higher than the Kings of the Earth too because none hath so good a Right and Title to rule as this King hath whom God hath set upon his holy Hill of Sion God's Dominion over the Creatures is founded in Creation Other Kings find their Subjects he makes them He hath the first and chief Right there is nothing we have but he made We depend upon him every moment for his providential Assistance therefore he hath the highest Right and Title No Creature can be sui juris at his own dispose And he hath a Right by Conquest and by Purchase he hath bought us and given his Life a Ransom for many Mat. 20. 28. Christ is opposed there to worldly Potentates they must be served but he came to minister Subjects their Blood and Lives must go to preserve the Rights of the Prince but he gave his Life And he hath a Right too by Contract and Covenant All that are Subjects of his Kingdom have sworn Allegiance He hath such an absolute Right that thou canst call nothing thy own We think indeed our Lips are our own Psal. 12. 4. and our Estates our own as Nabal 1 Sam. 25. 11. Shall I take my Bread and my Water and my Flesh c. All you have it belongeth to this King by Right of Creation and Providence Therefore in all these respects he is higher than the Kings of the Earth 2. The Gospel-State is set forth as a Kingdom in regard of the Subjects and their Privileges The Gospel doth not only reveal a King but maketh all Kings He hath made us to be Kings and Priests c. Rev. 1. 5. All those that submit to him So that indeed Christ may properly be stiled Rex Regum King of Kings As the King of Assyria made his Boast Isa. 10. 8. Are not my Princes altogether Kings A vaunting Speech of his that his Princes and Favourites were for Power and Authority as good as Kings But Christ may say so Are not my Subjects altogether Kings not only Kings in regard of their spiritual Power and Command they have over themselves ruling their own Spirits in the Fear of God while others are Slaves to their base Affections but in point of their Privileges They have Kingly Privileges they are made Kings they are royally attended by Angels they are sent forth to be as Guardians to the Heirs of Promise Heb. 1. 14. They have Royal Immunities from the Curse of the Law from the damnable Influence of Sin they may as well pluck Christ from the Throne as pluck the Elect out of that State wherein they are As David said Is it a small thing to be the King's Son in Law So is it a small thing to be the Sons of God Coheirs with Christ This Honour and Glory doth God put upon his Saints And there 's the greatest Pleasure and Contentment in this State for this Kingdom which all the Saints are interested in it consisteth in Righteousness Peace and Ioy in the Holy-Ghost Rom. 14. 17. And surely these Consolations of God should not be small to us It is a State of most absolute Freedom and Sovereignty Iohn 8. 36. If the Son shall make you free then shall ye be free indeed Many a Monarch which ruleth over Men may be a Captive to his own Lusts but these are free There are the richest Revenues and Increase which belong to Christ's Subjects All Things are yours 1 Cor. 3. 21. whether Paul or Apollos c. They are ours by Covenant and when they come into our possession by the fair Allowance of God's Providence we have them with a Blessing and may use them with a great deal of Comfort 3. In regard of the Laws and Manner of Administration I shall not speak of the External Political Government of the Church which questionless is Monarchical I mean in regard of Christ the Head tho it be Aristocratical in regard of Officers and in some respect Democratical with reference to the Consent of the People in all Church-Acts but there are Laws and Sanctions by which this Body of Men and this Kingdom is governed Iames 2. 8. If ye fulfill the Royal Law It is called the Royal Law not only as it requires noble Work but in regard of the Dignity of the Author and Firmness of the Obligation All the Precepts of Faith Repentance and Gospel-walking are as so many Royal Edicts which Christ hath set forth to signify his Pleasure to his People How slightly soever we think of these Gospel-Injunctions they are the Laws and Instructions of the great King 4. In regard of Punishments and Rewards Christ who is a King by nature might rule us with a Rod of Iron yet he is pleased to govern us as a Father and Prince that he might cast the Bands of a Man upon us Christ as a King punisheth and as a King rewardeth Prov. 16. 14. The Wrath of a King is as Messengers of Death When a King is angry 't is as if a Messenger should come and tell us we must die How great is the Wrath of the King of Kings He cannot endure to be slighted in his Regal Power Luke 19. 27. But those mine Enemies which would not that I should reign
improving our Talents Our Lord will come and reckon with his Servants Luke 19. 15. Thy Will be done on Earth as it is in Heaven WE are come to the third Petition which is fitly subjoined to the former In the Preface we own our Relation to God Our Father in the first Petition we express our Care of his Glory in the second our Desires of his Kingdom and now we beg Obedience to his Will We may judg of our Respect to his Name and Kingdom by our Obedience to his Will without which we neither sanctify his Name nor submit to his Kingdom The Kingdom of God implieth two things his Government over us or the Privileges which we enjoy thereby 1. As it is taken for his Government over us so there is a fair Connection between these two Requests Before we pray that God would rule us and now for a soft and pliable Heart that we may be ruled by him Christ is not our King when we do our own Will These two are distinct Government is one thing and Obedience to it another As Mat. 6. 33. The Kingdom of God and the Righteousness thereof they are distinguished The Kingdom of God we plead for in the second Petition and here for the Righteousness thereof that Christ may not be a Titular Prince and Sovereign as certainly he is when we do our own Will Every Sovereign stands upon his own Will and the more absolute still the more his Will is to be looked upon as a Law and Rule Now God being so absolute a Soveraign it is but fit his Will should be done in the perfectest Manner Thy Will be done in Earth as it is in Heaven 2. If you take the Kingdom of God for the Privileges of his Government especially if they be considered in their Consummation and final Accomplishment for that which the Scripture calls the Kingdom of God by doing God's Will we enter into his Kingdom See Mat. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven It is not the Blandishment of a spiritual Complement but a true and hearty Subjection to the Will of God that availeth in God's Kingdom and is intended by this Petitionary Clause Thy Will be done Here consider I. The Substance of the Petition II. The Circumstances thereof The Substance of the Petition Thy Will be done The Circumstances are two The Place where which indeed intimateth the Persons by whom by Men here upon Earth Then the Manner is set down in a Comparison Vpon Earth as it is in Heaven Let me first open these Passages then observe somewhat I. The Substance of the Petition Thy Will be done and there 1. The Matter about which it is conversant the Will of God 2. The Request about it Thy Will be done First The Matter of the Request Thy Will God's Name was under consideration in the first Petition his Kingdom in the second and now his Will And then here 's a Note of Appropriation Thy Will in contradistinction to all others God's Will it signifieth two things either his Decree concerning future Events or else that which God hath revealed concerning our Duty his intended or commanded Will. The first is spoken of Rom. 9. 19. Who hath resisted his Will that is his Decree and his Purpose And the second his revealed Pleasure concerning our Duty is spoken of 1 Thess. 4. 3. This is the Will of God even your Sanctification The Will not of his Purpose but it is his Law his revealed Pleasure Now it is not meant here of God's Decree or secret Will Why God's secret Will that is not known therefore how can it be done upon Earth To that all are subject Reprobates Devils But here this Petition speaks of a Will which is to be done in conformity to the good Angels Again we may without Sin will that which God wills not by his secret Will as the Life of a sick Parent which God purposeth to take away Nay a Man may fulfill this secret Will and yet perish for ever as Iudas and many which break his Commandments and yet fulfil his Decrees that do that which God had determined before to be done in his secret Purpose as it is said Acts 2â— 2â— To do that which his Hand and Counsel had determined before to be done Therefore his secret Will is not here meant but the Will of God revealed Therefore let me here distinguish again The Will of God is revealed two ways in his Word and in his Works the one to be done by us the other to be done upon us the one is Voluntas de nobis God's Will concerning us the other Voluntas in nobis God's Will in us and to be done by us the one maketh way for our Active the other for our Passive Obedience Our Active Obedience hath respect to his Laws and Commands but our Passive to his Providence we shew as much Obedience in the one as in the other in Patience as in Holiness For as in Holiness we own God as the supream Law-giver so in Patience we own him as the supreme Lord that hath a Dominion over all Events and all things which fall out in the World In the one we pray Vt nihil Dei displiceat nobis that nothing which comes from God may provoke us to unseemly Passion in the other we pray Vt nihiâ— nostrum displiceat Deo that nothing which comes from us may provoke God by unseemly and undâ—tiful Carriage We principally pray for the latter here that we may fulfil his Will revealed in the Word and yet the other cannot be excluded Take but this Reason because the Saints in Scripture express their Subjection to God's Providence in Words very agreeable to this Request to the Form of this Petition as those Believers when they saw God had determined Paul's Journey to Ierusalem when he went bound in the Spirit notwithstanding the Dangers of it and their Loss by his Departure they said The Will of the Lord be done Acts 21. 14. And Christ himself speaking of his Passion Mat. 26. 39. Not as I will but as thou wilt And not my Will but thine be done Luke 22. 42. So that we pray both for the one and the other tho with a plain difference why For our Active Obedience must be even without a conditional Desire that the Commands of God should be repealed we cannot so much as desire God should disannull his Law and repeal those Statutes he hath enacted Yet we may desire conditionally if God see â—it the removal of our Affliction and that Condition of Life to which we are determined by his Providence The Commandment is not grievous in it self 1 Iohn 5. 3. yet the Affliction in its own Nature is grievous Heb. 12. 11. We may desire more knowledg of God's Law yet we may not desire more experience of Affliction the one is more absolutely necessary than
1. Though we cannot do it in the same measure yet we should do it in the same manner though there be not an exact Equality yet there should be some answerable Resemblance Our Obedience should not be wholly different in the kind and manner of it from theirs which serve God in Heaven though for the degree and rate we cannot come up to their Patern 2. Though we do not attain to this Perfection in this Life yet we must aim after it long for it and pray for it Aim after it not sluggishly content our selves with any low degrees of Obedience but aim at the highest And to long for it there is a time coming when we shall be perfect when we shall be not only as the Angels are but as Christ is We shall be like him 1 John 3. 2. And we pray for that on Earth what is expected in Heaven we pray for what we do expect from the final and consummate Estate when we shall be as the Angels of God and perfectly do his Will I come to the Points they are three 1. It concerns them very much that would in Prayer own God as a Father and pretend a respect to his Glory and Kingdom to see that his Will be done here upon Earth 2. It is the Lord that giveth to will and to do those things which are pleasing in his sight 3. God doth not only look to this that his Will be done but to the manner how it is done 1. It concerneth them very much that would in Prayer own God as a Father and pretend a respect to his Glory and Kingdom to see that his Will be done here upon Earth I shall prove it First By the Arguments intimated in the Point 1. As we pray to God we should see his Will be done upon a double account as real and successful 1. As we would express a Reality and Sincerity in Prayer They mock God that pray they might do his Will yet have no care to do it that declaim against their Lusts yet hug them and keep them warm in their Bosoms We oftner pray from our Memories than our Consciences and oftner from our Consciences than our Affections from our Memory as we repeat Words by rote without sence or feeling or Consideration of the Importance of them From our Consciences rather than Affections Austin observes of himself while he was under the Power of his Lusts he would pray against Concupiscence but his Heart would say at noli modo timebam enim ne me exaudiret Deus but Lord not yet for I am afraid lest God should hear me Conscience tells us that such things must be done and asked thus we put a little of our Conscience in Prayer but nothing of Affection and serious Desire Many would be loth God should take them at their words when they seem to resign up themselves to his Will and think of parting with their Lusts it is bitter and irksome to them as Phaltiel Michal's Husband went after her going and weeping 2 Sam. 3. 16. Now if we would manifest our Prayers to be real we should labour to perform the same otherwise we are but like those Souldiers which spate upon Christ and buffeted him yet cry'd Hail King of the Iews so it is but a mockage to say Thy Will be done yet have no care to do it Matth. 15. 8. This People draweth nigh unto me with their Mouth and honoureth me with their Lips but their Heart is far from me There is no Reality in the Prayer whatever be in it if the Heart be not in it Some Men's Prayers are but the Fruit of Wit and Memory others but the result of their Iudgments what is fit to be done rather than of their Hearts what they desire to be done and they are only good so far as they do more solemnly express God's Right not their inward Desires 2. If we would have our Prayers successful Psal. 66. 18. If I regard Iniquity in my Heart the Lord will not hear me Clearly if we will not do Godâ—s Will there is no reason he should regard our Will If I regard Iniquity in my Heart there may be Sin in the Heart but if I regard it there God will not hear me if I entertain an Affection to it When the Wind blows some cold Air will get into the Chamber though the Door be shut never so close but to leave the Door open for it doth not argue such a care of Health as is requisite There will be Sin in the Children of God but it is not allowed Love to any known Sin makes our Prayers to God to be without success So Prov. 28. 9. He that turneth away his Ear from hearing the Law even his Prayer shall be Abomination God useth often the Law of Retaliation will pay home Sinners in their own Coin we will not hear him therefore he will not hear us The same Argument we have to urge to God in Prayer that God hath to urge to us for Duty and Obedience What Argument will you use to awaken your Confidence and Affection By the Blood of Christ we have boldness to come to him Heb. 10. 19. and Eph. 3. 12. This is not only an Argument to be urged in Expectation of Mercy but also in the enforcement of Duty when God beseecheth you by the Bowels of Christ to do his Will and to mind his Work If the Blood of Christ cannot prevail with us to bring us up to the Will of God how can we expect it should prevail with God to bring us in Returns of Blessing When God speaks we slight him therefore when we speak God may cast off our Prayers God speaks more wisely to us than we can to him we stammer and lisp and speak foolishly in our Prayers to God There is far more reason why we should hear God than God hear us For there is more Equity in his Precepts than there is Reason in our Prayers and we are bound to obey God's Will more than he is to grant our Request and therefore if we would not have God turn away his Ear from our Prayers we should not turn away our Ears from hearing his Law and Counsel John 9. 31. Now we know that God heareth not Sinners but if any Man be a Worshipper of God and doth his Will him he heareth It is a general Maxime Those which were ready to deprave Christ's Actions were possest of the Truth of this If any worship him and do his Will him he heareth Joh. 9. 32. It is not enough to keep up a form of worshipping but we must be tender of his Will that 's the way to get a gracious Answer Thus as we pray we are bound 2. As God's Children so we must do his Will Mal. â— 6. If I be a Father where is mine Honour and if I be a Master where is my Fear Relations to God are not bare Titles and grounds whereby we may expect favour from God but they carry in their Bosom
should they study Thankfulness Secondly Because of the Equity of it Consider what an Equity there is that we should be thankful for outward Blessings 1. They are good in themselves 2. They come from God 3. They come from the Lord's Grace and Mercy 1. They are good in themselves Food and Raiment is good and every Creature of God is good 1 Tim. 4. 4. They are good things tho not the best things They are good for our selves that we may serve God more chearfully The Lord would have the Levites and Priests have their Portion that they might be encouraged in the Law of the Lord. 2 Chron. 31. 4. Now these things are good to encourage us and support us in our Work Man consists of two parts of a Body and of a Soul Now whether we look to the one or the other you will have many Arguments to love and praise God not only for what he hath done for our Souls but likewise for our Bodies And they are good because they prevent many Snares and Temptations Prov. 30. 9. Lest I be poor and steal and take the Name of my God in vain Diseases which arise from Fulness are more common but Diseases which arise from Indigence and Emptiness they are more dangerous So Diseases of Prosperity they are more common it is a rank Soil and yields more Weeds but Diseases which arise from Poverty breed Atheism Irreligion and Rebellion against God They are good as they make us more useful for God and Man For God as having more Advantages for the honouring of God Prov. 3. 9. Honour the Lord with thy Substance and with the First-Fruits of all thine Increase And of doing good to others That we may have to distribute to them that need Eph. 4. 28. O we should all covet and affect mightily to have wherewith to relieve the Necessities of others 2. As they are Blessings so they are Blessings which do not come by Chance or by Man's Providence 1 Tim. 6. 17. The living God who giveth us richly all Things to enjoy The People of God are plentifully provided for Your Tables are well furnished Backs well cloathed it is God which gives you richly to enjoy them and he must be acknowledged as David doth 1 Chron. 29. 14. For all Things come of thee and of thine own have we given thee Then ver 16. O Lord our God all this Store that we have prepared to build thee an House for thine holy Name cometh of thine hand and is all thine own Tho you your selves have been Purchasers of your own Estate and Carvers of your own Fortune as Man is most apt to forget God there yea but tho you have prepared and brought together a great deal of Store yet Lord all comes from thee It sweetneth the Mercy When you are at the Table to be carved to by a great Person their Remembrance is counted a greater Favour than the Meal it self So it is not barely the Comfort we have by the Creature which sweetneth it but when we think of the Donor that the great God should think of us that it is God which spreads our Table for us that doth put this Meat and Drink before us It was he that gave Seed to the Sower and Bread for Food 2 Cor. 9. 10. When we take it immediately out of God's Hands it is much sweeter And not only so but also it is the more sanctified When we look to second Causes we shall surely abuse the Mercy Hos. 2. 8. For she did not know that I gave her Corn and Wine and Oil and multiplied her Silver and Gold what then Therefore she prepared it for Baal When God's Kindness is not taken notice of when we do not see God in our Mercies we shall not use them for God That Man will surely improve his Comforts ill that doth not see God in them Now that which comes from God leads the Heart to God again then the Creature is sanctified Therefore acknowledg God in these outward Things We should say of every Morsel of Bread this is God's Gift to me of every Nights Sleep this is the Lord's Goodness When God is acknowledged in these outward Things he takes it the more kindly and we are the better for it the Mercy is the sweeter and the more sanctified 3. They not only come from God but from the Lord 's free Grace and Mercy These are two distinct Notions by which God's Goodness is set out and they are both significant and expressive in the present Case Grace that doth all freely Mercy that pitieth the Miserable 1. Then we have them from Grace Grace is at liberty to give them to whom it will Well there is Grace in these outward Things for God gives them to whom he will to some not to others O when we consider the Distinction between us and others every one hath not such liberal Supplies nay many of those of whom the World is not worthy surely this is meerly the Lord's Goodness Prov. 22. 2. The Rich and the Poor meet together the Lord is the Maker of them all They had the same Maker that you had others which are destitute therefore why is it you have more than they It is meerly from Grace Why is one Vessel framed for an honourable Use and another for a baser Use So it pleased the Potter God as the great Master of the Scenes appointeth to every Man what part he shall act meerly out of his own Grace he is bound to none It was a good Speech of Tamberlain the great Conqueror of the East to Baâ—azet What did God see in thee that art blind in one Eye and me that am lame of one Leg that he should make us passing by many others the Lords of so many opulent and mighty Kingdoms A savoury Speech from an Infidel What did God see in any of us to exalt cherish and supply us and let pass many others who for moral Excellencies and vertuous Endowments do far exceed us When we consider this Distinction then Even so Father because it pleased thee There is a kind of Election and Reprobation in these common Mercies that is God will dispense them to one and not to another he will be glorified in their Poverty and glorified in thy Wealth and therefore there 's Grace in it 2. There is Mercy in it that pitieth the miserable How doth it appear these good things come from Mercy because of our Want and because of our Forfeiture 1. Our Want and our Indigence O when we think what shiftless creatures we should have been if he had not provided for us Psal. 40. 17. I am poor and needy yet the Lord thinketh upon me If we were but sensible of our own Weakness and Emptiness and manifold Necessities we would admire that God should think of us such forlorn and wretched Creatures or that our Baseness and Poverty doth not make us contemptible to God Psal. 34. 6. This poor Man cried and the Lord heard him and saved
14 15. Friend I do thee no wrong is it not lawful for me to do what I will with mine own The fulness of the Earth and all is his and therefore though others have better trading and finer Apparel and be more amply provided for than we are God is Soveraign and will give according to his Pleasure and you must be content 2. Nothing is deserved and therefore certainly every thing should be kindly taken If a Man be kept at free-cost and maintain'd at your Expence you take it very ill if he murmur and dislike his Diet. Certainly we are all maintain'd at free-cost and therefore we should with all humble Contentation receive what ever God will put into our Hands 3. God knows what Proportion is best for us he is a God of Iudgment and knows what is most convenient for us for he is a wise God It is the Shepherd must chuse the Pasture not the Sheep Leave it to God to give you that which is convenient and suitable to your Condition of Life A Shoe may be too big for the Foot and a Garment too great for the Body as Saul's Armour was too large for little David 1 Sam. 17. God will give you that which is convenient that which is agreeable to you A Garment when too long proves a dirty Rag we may have too much and therefore God he carves out our Allowance with a wise Hand 4. God doth not only give suitable to your Condition but suitable to your Strength such a Portion as you are able to bear God layeth Affliction upon his People and he gives them Mercies as they are able to bear if they had more they would have more Snares more Temptations You find it hard for a rich Man to enter into the Kingdom of Heaven Mat. 19. 24. A Man may take a larger Draught than he is able to bear so God proportioneth every Man's Condition accâ—rding to his spiritual Strength every Man is not able to bear a very high prosperous Estate Heb. 13. 5. Let your Conversation be without Covetousness and be content with such things as ye have for he hath said I will never leave thee nor for sake thee then you will live upon the Promise But when Men set God a Task and he must maintain them at such a rate that ends in Mischief and Distrust Psal. 78. 19. Can God furnish a Table in the Wilderness c. 5. Contentation is one of God's Gifts that we ask in this Prayer Give us this day our daily Bread that is we ask to be contented with our Portion Contentment and quietness of Mind with what we do injoy it 's a great Blessing Ioel 2. 19. See what the Lord saith there by his Prophet I will send you Corn and Wine and Oil and ye shall be satisfied therewith The bare and simple Blessing doth not speak so much of God's Love as when we are satisfied when we have Contentment in it that 's the greater Blessing When our Minds are suited to our Condition then the Creature is more sweet more comfortable Your Happiness lies not in Abundance but in Contentment Luke 12. 15. This doth not make a Man happy that he hath much but this that he is contented he hath what God will give him All spiritual Miseries may be referred to these two things a War between a Man and his Conscience and a War between his Affections and his Condition 6. There may be as much Love in a lesser Portion as in a greater There 's the same Affection to a small younger Child though he hath not so large an Allowance as the elder Brother yet saith he my Father loves me as well as him not that I have a double Portion but I have as much of my Father's Love So a Child of God may say God loves me though he hath given another more and me less Be content with what falls to your share and with your Allowance by the wise Designation and Allotment of God's Providence Thus much for the first Point A Word of a second viz. Doct. 2. In asking temporal things Christ hath stinted us to a day Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily Bread God in an extraordinary manner fed his People in the Wilderness the Mannah stank if they had kept it another day they had it from day to day What 's the Reason Christ saith Give us this day 1. That every day we may pray to God Therefore it is not give us this Month or Year but Day because every day God will hear from us 1 Thess. 5. 17. Pray without ceasing God would not have us too long out of his Company but by a frequent Commerce he would have us acquainted and familiar with him This is required that you should not let a day pass over your Head but God must hear from you for your Patent lasts but for a day you have a Lease from God of your Comforts and Mercies but it is expired unless you renew it again by Prayer How much do they differ from the Heart of God's Children that could be contented like the High-Priest of old to come to the Mercy-seat but once a Year now the Lord would have us come every day to the Throne of Grace 2. Every day because there should be Family-Prayer for all that taketheir Meat together are to come and say to God Give us this day our daily Bread It is not said Give me but Give us Therefore you see how little of Love and Fear of God is there where Week after Week they call not upon God's Name 3. To make way for our Gratitude and Thankfulness Our Mercies they flow not from God all at once but some to day and some to morrow for we take them day by day alltogether they are too heavy for us to weild and manage Psal. 68. 19. Who daily loadeth us with Benefits Our Mercies they come in greater Number and a greater Measure then we are able to acknowledg make use of or be thankful for Therefore this is the burden of gracious Hearts that Mercies come so thick and fast they cannot be thankful enough for them but to help us God distributes them by Parcels who loadeth us daily some to day some to morrow and every day that we may not forget God but may have a new Argument to praise him 4. To shew us every day we should renew our Dependance upon God for temporal things There is no day but we stand in need of the Lord's Blessing of Sanctification of Comfort that they may not be a Snare that there is still need of new Strength new Grace and new Supplies 5. Again Give us this day that we may not burden our selves with over-much Thoughtfulness that we might not solicitously cark for to morrow Mat. 6. 34. Sufficient unto the day is the evil thereof Every day affords Business Trouble Care and Burden enough we need not anticipate and pre-occupy the Cares of the next day God would not have
for your Sins so you ought to humble your selves under the mighty Hand of God When you are vexed with such Temptations as pierce and prick you in your Veins as David speaks when the Devil bears in blasphemous Thoughts upon the Heart they are his Sins but your Corrections justly ordered by God it may be it is for the Correction of your Sin that you have provoked God to afflict you thus and this Rod if it smart it was dipt in your own Guilt and it 's a Fruit of God's Fatherly Indignation for your Folly and Vanity For God may thus manifest it by giving thee up to this severe Discipline to be tempted and vexed by Satan Now 't is your Duty to be sensible of your Sin and say as Sion in her Troubles Lam. 1. 18. The Lord is righteous for I have rebelled against his Commandment 2. Find out and remove the Cause of Sin when God lets loose Satan upon us Paul discerned it presently as usually God's Rod brings Light along with it when he was buffeted with a Messenger of Satan it was that he might not be exâ—lted above measure 2 Cor. 12. 7. Now that which hath provoked God to exercise us with this Discipline that may be known sometimes by the Time when this Temptation surprizeth us if it treaâ— upon the Heels of some immediate and foregoing Provocation that 's the Sin you should humble your selves for Or by that ill Frame and Posture of Spirit wherein the Temptation found you as Paul's Heart was likely puffed up and exalted with his Spiritual Enjoyments therefore God lets loose Satan Sometimes by the nature of the Temptation it self for God suits Punishments to Sins and apt and proper Remedies to every Disease Or else the Sin will be cast up by workings of Conscience in a way of Remorse as in a Tempest that which is at bottom comes on top Or God will discover it by his Spirit when you go and seek to him When Temptation is grievous and sore go to God and say Lord why is it thus with me Job 34. 31 32. Surely it is meet to be said unto God I have born chastisement I will not offend any more That which I see not teach thou me if I have done Iniquity I will do no more Pray for a discovery of your secret Sin and what is the Mind of God in the Dispensation Now when you have found out the cause of the Sin this is the Direction to remove the Cause for until we let the Sin go God will continue the Punishment tho we strive pray and ask Counsel our burden will still be continued upon us until Sin be mortified in us tho in some measure it be removed out of our Hearts But deliver us from Evil. WE come to the Close The Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred either from the Evil One or from the Evil Thing First From the Evil One Mat. 13. 19. Then cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evil One and catcheth away that which was sown in his Heart And 1 Joh. 2. 13. I will write unto you young Men because ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wicked One. And 1 Joh. 5. 18. He that is begotten of God keepeth himself and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Wicked One toucheth him not Eph. 6. 16. Take the Shield of Faith wherewith ye shall be able to quench all the fiery Darts of the Wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Wicked One. In all these Places the Devil is so called because his great business is to draw and drive others to Sin and therefore as God is the Holy One so Satan is called the Wicked One Secondly It may be rendred that Evil Thing Mat. 5. 37. Whatsoever is more than these cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Evil. Mat. 5. 39. But I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resist not Evil. We are commanded to resist the Devil and therefore in that Place clearly it is put for the Evil Thing And so in many other Places Now which of these Sences shall we prefer First If it be meant of the Evil One or Satan the Words will bear a good Sence thus If God for our Trial and further Humiliation shall suffer us to be tempted by the Devil yet we desire that he may not have his Will upon us that we be not kept under his Power To make good this Interpretation know the Devil may fitly be called the Evil One for he is the oldest Sinner he sins from the Beginning 1 Ioh. 3. 8. And he is the greatest Sinner therefore he is called Eph. 6. 12. Spiritual Wickedness his Sins are in the highest degree sinful every Sin of his is a Sin against the Holy Ghost against full Light and with Malice and Spight against God and the Saints And he is the Father of Sin Joh. 8. 44. As Iubal was the Father of all such as handle the Harp and Organ Gen. 4. 21. that is he was the first that taught the use of that Instrument So all the Sins in the World are by his furtherance both Actual and Original therefore he may be fitly called the Evil One. Again He hath a great stroke in Temptation that he is the Artificer the Designer the Improver of them therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter Mat. 4. 3. Well then Lead us not into Temptation but deliver us from the Evil One Secondly We may render it Indefinitely as we do Deliver us from Evil that is from Sin And â—itly is this so called because it is the greatest Evil above Poverty Sickness and Worldly Loss Every thing which doth harm us that may be called Evil now Sin doth most hurt nothing so much as Sin why Because it doth endamage our inward Man and endanger our Everlasting Hopes 1. It doth endammage our inward Man and hindreth and diminisheth our comfortable Communion with God Other things may harm the Man but they do not touch the Christian and therefore saith the Apostle 2 Cor. 4. 16. For which cause we faint not but though our outward Man perish yet the inward Man is renewed day by day Breaches made upon the outward Man come not so near as a Breach made upon the inward Man therefore we faint not so long as the inward Man is safe 2. It doth endanger our everlasting Hopes and Concernments and therefore it is the greatest Evil. All Afflictions do but reach our Temporal but Sin reacheth our Eternal Concernments and therefore the Apostle promiseth himself this kind of Deliverance as that which was most worthy 2 Tim. 4. 17 18. I was delivered out of the Mouth of the Lion And the Lord shall deliver me from every evil Work and will preserve me unto his Heavenly Kingdom Well then you see it may be rendred the Evil One or the Evil Thing The word carrieth it for Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth the Evil of Afflictions and malum poenae as well as malum
difference there is between serving God and serving others If you refuse God's Government you are under a worse under Sin and the Power of Darkness you are under your own Lusts nay and by a just Judgment God may give you over to live in Bondage to unmerciful Men. How many Kings and Lords doth he serve that will not serve one Lord O therefore renounce those other Lords that have Dominion over you and come under this Kingdom which God hath set up Vse 2. To press the Children of God 1. To walk worthy of the Gospel it is a Kingdom The Apostle hath an Exhortation and Charge to this purpose 1 Thess. 2. 11 12. That ye would walk worthy of God who hath called you unto his Kingdom and Glory Walk in obedience to Christ that 's one thing Christ is a King by a natural Right God hath chosen him God hath set him upon his holy Hill The Lord hath made him to be Head over all Things Ephes. 1. 22. Nay the Church chuseth Christ They shall appoint to themselves one Head Hos. 1. 11. And therefore for you that are called to his Kingdom and Glory that have entred into Covenant with Christ that have subscribed to him as Head and King for you to be disobedient give way to Sin it is worse in you Will ye go away also saith Christ to his Disciples Christ hath a Right to reign over wicked Men but you have actually chosen him Treason is less culpable in those which have not submitted to a Power and Prince and owned him for their King than in those that have sworn Faith and Allegiance You have passed under the Bond of the holy Oath God hath called you to his Kingdom and Glory therefore you should be more obedient than to allow a disloyal Thought or rebellious Lust against Christ. 2. As you should be more holy wary watchful that you do not break the Laws of Christ for you have consented to him so live as Kings exercising all Acts of Regality within your own Souls ruling your own Spirits exercising Judgment over your own Hearts and over every Affection that will not be bridled It is a Disgrace to the Regal Estate of the Gospel for you to be over-mastered by a Lust to lie under the Power of any Sin yet thus it is God's Children are conflicting with one Sin or other more than the rest So far you have not experience of that Truth Iohn 8. 32. And ye shall know the Truth and the Truth shall make you free A Man that liveth in Bondage to his Lusts how can he chuse but doubt of those glorious Privileges Have you found the State of the Gospel to be a Kingdom do you walk worthy of the Gospel 3. It teacheth us Contempt of the World and earthly Things Phil. 3. 14. I press toward the Mark for the Prize of the high Calling of God in Iesus Christ. It is not for Princes to embrace a Dunghil nor for Eagles to catch Flies Remember thou wilt one day be a King with God in Glory and therefore shouldst not be as low and base as the Men of the World are but walk worthy of God who hath called you to a Royal State 4. A generous Confidence in the midst of the Troubles and Abasements of the World What tho you be accounted as the Scurf and Off-scouring of all Things tho your outward Condition be low and mean know the Worth of your high Calling in Christ. How poor and despicable soever you are in this World yet you are Heirs of a Crown and Kingdom Therefore remember you are Princes that walk up and down in disguise in a foreign Country If you are kept in a mean Condition it is but a Disguise God hath put upon you We are the Sons of God tho for the present it doth not appear what we shall be God's Heirs make little shew in the World But there is a high Dignity a mighty Privilege put upon you you are called to be Heirs of this Kingdom and this blessed and Royal Estate which God hath provided for them that love him Vse 3. Are we translated into this Kingdom Col. 1. 13. He hath delivered us out of the Power of Darkness and translated us into the Kingdom of his dear Son Every Man naturally is under other Lords the Devil hath Dominion over him and he is under the Government of his own Lusts but now are we translated into the Kingdom of Christ The Second Point is Doct. 2. All those that are affected with God's Glory should desire the coming of this Kingdom and seriously deal with God about it None else can rescue and pluck them out of the Power of Darkness and deliver them from the Thraldom of those other Lords that hold them and none else can defend and preserve them I shall handle the Point 1. In a private 2. In a publick Respect First In a private respect Every Man should desire that the Kingdom of God should come down and be set up in his own Heart Here I must repeat and apply the Distinctions of Christ's Kingdom He is to desire the Kingdom of Grace and the Kingdom of Glory may come to himself and others I. The Kingdom of Grace that it may be begun continued and encreased First That this Kingdom may be begun and a Throne erected for Christ in our Hearts The great Necessity of this Request will be evidenced in these Considerations 1. That every Man by Nature is under another King under the Kingdom of Sin and Satan Satan is the Monarch and Sin is the Scepter Christ and the Devil divide the World either we belong to the one or the other Now the Devil by reason of the Fall of Adam he hath the Start of Christ and the Lord Jesus coming to possess the Heart doth not seize upon it as a Waste which belongeth to the next Occupier but he seizeth upon it as already possessed by Satan The Devil quietly ruleth in the Hearts of the Unregenerate he keeps House and all the Goods are in Peace Luke 11. 21. And therefore wicked Spirits are called The Rulers of the Darkness of this World Eph. 6. 12. All the ignorant and carnal part of the World falls to his share and he doth not easily quit possession Christ indeed employeth Men to wrestle with Principalities and Powers The Work of the Ministry is to shake and batter the Empire of the Devil You must be turned you must be rescued You must be turned Acts 26. 18. To turn them from the Power of Satan unto God You must be rescued and plucked out of this Captivity by strong hand Col. 1. 13. Who hath delivered us from the Power of Satan who hath taken us out of Darkness by a powerful Rescue Even as the Israelites were brought out of Egypt by a strong Hand and stretched-out Arm so are we brought out of the Power of Darkness By such an irresistible Power of Grace must God recover you otherwise Men yield themselves