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
The Things of the World the Men of the World 1. The Things of the World All Conditions of Life become a Snare to us Prosperity Adversity Pro. 30. 8 9. Give me neither Poverty nor Riches feed we with Food convenient for me c. Lest I be full and deny thee c. Either Condition hath its Snares A Garment too short will not cover our Nakedness and too long proves Lacinia â—raependâ—ns ready to trip up our Heels and therefore both the one and the other Condition are very dangerous Many carry themselves well in one Condition but quite miscarry in another As â—â—phraim was as a Cake not turned baked on the one side Hos. 7. 8. quite Dough on the other Or as 't is said of Ioab 1 King 2. 28. He turned â—fter Adonijah thâ— he turned not after Absalom Some miscarry in Adversity others in Prosperity â—ndeed more under Prosperity Diseases which grow out of Fulness are more rife than those which grow out of Want and fat and fertile Soils are most ranck of Weeds God's Children most miscarry when all things are prosperous and flow in upon them when they have lived in Plenty David was not foiled while he wandred up and down in the Wilderness but when he walked upon the Tarras of his Pallace in Ierusalem then he fell to Lust and Blood The unsoundness of a Vessel is not seen when it is empty but when fill'd with Water then we see whether it be stanch or leaky or no. But the other Condition is not without its Snares neither In Adversity we are apt to be impatient as well as in Prosperity to be forgetful of God and therefore we had need learn how to go up Hill and down Hill to know how to abound and how to be abased Phil. 4. 12. Look as the Wind doth rise from all Corners so do Temptations When we are kept low and bare or in Danger then we are full of worldly Fears Distrusts Cares grow base Pusillanimous and have not the Spirit and Generosity of a Christian in a high Condition we are Proud Secure forgetful of Changes Vain Wanton and press towards Heaven less and grow dead to good Things 2. As from the Things of the World so from the Men of the World We are apt to be poisoned by their bad Example and easily catch a Sickness one from another Good Men may receive a taint Isa. 6. 5. I am a Man of unclean Lips and I dwell in the midst of a People of unclean Lips Open Excesses do soon manifest their own Odiousness I confess a Man that runs into open Excess we are not so much in danger of being inticed by him to the like Practice but we learn of one another secretly to be cold careless and less mortified I say tho we are not carried into inordinate Practices and gross Wickednesses by the Example of others yet we learn to be cold in the Profession of Godliness formal less stirring in the way of Holiness and sometimes ensnared by their Counsels the Flood and Torrent of Evil Examples and Counsels is so great that it carrieth away Men. Gal. 2. 13. Barnabas also was carried away with their Dissimulation And the Wills of Men is one of our Snares 1 Pet. 4. 2. And besides we are in danger to be terrified by their Frowns and act unseemly Isa. 8. 13. Fear not their Fear nor be afraid out of the fear of Men we are apt to miscarry in our Duty to God Well then we need to go to God to be delivered from the Evil of the World that we may not be infected nor terrified by the Men of the World or which is the more usual Temptation corrupted by the Things of the World The World doth secretly and slighâ—ly insinuate with us and therefore keep us from Evil. Now how comes the World to be Evil In two things when both our Care and our Delight is lessened towards Heavenly Things 1. When our Care is lessened when we are not so serious so frequent in Communion with God as we were wont to be as Martha that was cumbred about many things but Mary had chosen the better part Luke 10. 42. When you begin to lessen your Cares of Duty and Hagar thrusts Sarah out of Doors when the Son of the Bond-Woman begins to mock at the Son of the Free-Woman when Religion begins to be looked upon but as Mopishness to be so nice precise and so careful to maintain constant Commerce with God and begin to have lessening Thoughts of God and Religion goes to the Walls So 2. When our Delight is less in heavenly things when we have lost our favour of the Word and Ordinances and Sabbaths and they are not so sweet as before 1 Joh. 2. 16. If any Man love the World the love of the Father is not in him When the Love of the World hath made you weary of the Love of God when your Heart goes a whoring from God the chief Good As when the Affections are scattered a Man is tempted to look upon other Objects the Wife of the Bosom is defrauded of her Right So God is defrauded by an over-delight in the Creature the World intercepts your Delight Psal. 73. 27 28. Thou hast destroyed all them that go a whoring from thee But it is good for me to draw nigh to God When our Delight in Communion with God is lessened by Delight in the Creature 't is Spiritual Adultery Now when worldly Objects are so continually with us solliciting our Affections and drawing us away from God Oh! what need have the best of us to pray Lord keep us from Evil The Soul doth easily receive a taint from the Objects to which we are accustomed therefore they which live in the World had need to take heed of a worldly Spirit The continual Presence of the Object doth secretly intice the Heart as long Suits prevail at length and green Wood kindles by long lying in the Fire Insensibly is the Heart drawn away from God and you shall find less favour in Holy Things 3 dly We had need to pray earnestly Lord keep us from Evil because we are in danger of that other Enemy the Flesh. There is not only an Evil without us as the Devil and the World but an Evil within us An Evil Heart of Vnbelief in departing from the Living God Heb. 3. 12. An Evil Heart that is full of urgings and sollicitations to Sin There are not only Snares and Temptations in the World but there is a flexibleness in the Party tempted Jam. 1. 14. Every Man is tempted when he is drawn away of his own Lust and enticed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his own Lusts the Fire burns in our own Hearts Satan doth but blow up the Flame there is bad Liquor in the Vessel Satan doth but only give it vent and set it abroach with violence We carry sinning Natures about with us therefore Lord Deliver us from Evil. The Evil of the World would do no more hurt
Instrument out of Tune but it s being neglected and not looked after Certainly by Experience we find none so tender so holy so humble and heavenly as they which are often with God This makes the Heart tender which otherwise would grow hard dead and stupid 2. It is not only an Omission in general but an Omission of Prayer which is first a Duty very natural to the Saints Prayer is a Duty very natural and kindly to the new Creature As soon as Paul was converted the first News we hear of him Acts 9. 11. Behold he prayeth As soon as we are new-born there will be a crying out for Relief in Prayer It is the Character of the Saints This is the Generation of them that seek thee Psal. 24. 6. a People much in calling upon God And the Prophet describes them by the Work of Prayer Zeph. 3. 10. My Supplicants And Zech. 12. 10. I will pour upon them the Spirit of Grace and Supplication Where ever there is a Spirit of Grace it presently runneth out into Prayer Look as a Preacher is so called from the frequency of his Work so a Christian is one that calleth upon God Every one that calleth on the Name of the Lord shall be saved Rom. 10. 13. In vain he is called a Preacher that never preacheth so he is in vain called a Christian that never prayeth As Things of an airy Nature move upward so the Saints are carried up to God by a kind of Naturality when they are gracious God hath no Tongue-ty'd or dumb Children they are all crying Abba Father Then it is an Omission of a Duty which is of great Importance as to our Communion with God which lieth in two Things Fruition and Familiarity in the Enjoyment of God and in being familiar and often with him Fruition we have by Faith and Familiarity is carried on by Prayer There are two Duties which are never out of season Hearing and Prayer both which are a holy Dialogue betwixt God and the Soul until we come to Vision the Sight of him in Heaven Our Communion with God here is carried on by these two Duties We speak to God in Prayer God answereth us in the Word God speaks to us in the Word and we return and eccho back again to him in Prayer Therefore the New Creature delighteth much in these two Duties Look as we should be swift to hear James 1. 19. until we come to seeing we should take all Occasions and be often in hearing So in Prayer we speak to God and therefore should be redeeming Time for this Work In the Word God comes down to us and in Prayer we get up to God therefore if you would be familiar and often with God you must be much in Prayer This is of great Importance You know the very Notion of Prayer it is a visiting of God Isa. 26. 16. O Lord in Trouble have they visited thee they poured out a Prayer when thy Chastening was upon them Praying to God and visiting of God are equivalent Expressions Now it argueth very little Friendship to God when we will not so much as come at him Can there be any Familiarity where there is so much Distance and Strangeness as never to give God a Visit 3. It is the Omission of personal and secret Prayer which in some respects should be more priz'd than other Prayer Partly because here our Converse with God is more express as to our own Case When we join with others God may do it for their sakes but here Psal. 116. 1. I love the Lord because he hath heard my Voice and my Supplication When we deal with him alone we put the Promises in Suit and may know more it is we that have been heard We put God more to the Trial we see what he will do for us and upon our asking and striving Partly here we are more put to the Trial what Love we will express to our Father in secret when we have no outward Reasons no Inducements from Respects of Men to move us In publick Duties which are liable and open to the Observance of others Hypocrites may put forth themselves with great vigor quickness and warmth whereas in private Addresses to God they are slight and careless A Christian is best tried and exercised in private in those secret Intercourses between God and his own Soul there he finds most Communion with God and most Enlargement of Heart A Man cannot so well judg of his Spirit and discern the Workings of it in publick because other Mens Concernments and Necessities mingled with ours are taken in and because he is more liable to the Notice of others But when he is with God alone he hath only Reasons of Conscience and Duty to move him When none but God is conscious and our own Hearts then we shall see what we do for the Approbation of God and Acceptance with him And partly in some respects this is to be more prized because Privacy and Retiredness is necessary and is a great Advantage that Mens Spirits may be setled and composed for the Duty Sinful Distractions will croud in upon us when in Company and we are thinking of this and that How often do we mingle Sulphur with our Incense carnal Thoughts in our Worship How apt are we to do so in publick Duties But in private we are wholly at leasure to deal with God in a Child-like Liberty Now will you omit this Duty where you may be most free without distraction to let out the Heart to God And partly because a Man will not be fit to pray in publick and in Company which doth not often pray in secret he will lose his Savour and Delight in this Exercise and soon grow dry barren sapless and careless of God Look as in the Prophet Ezekiel you read there that the Glory of the Lord removed from the Temple by degrees it first removed from the Holy Place then to the Altar of Burnt-Offerings then to the Threshold of the House then to the City then to the Mount which was on the East Side of the City there the Glory of the Lord stood hovering a while as loth to be gone to see if the People would get it back again This seems to be some Emblem and Representation of God's dealing with particular Men First God is cast out of the Closet private Intercourses between God and them are neglected and then he is cast out of the Family and within a little while out of the Congregation publick Ordinances begin to be slighted and to be looked upon as useless things and then Men are given up to all Prophaneness and Loosness and lose all So that Religion as it were dieth by degrees and a carnal Christian loseth more and more of the Presence of God And therefore if we would be able to pray in Company we must often pray in secret 4. Consider the Mischief which followeth Neglect of private Converse with God Omissions make way for Commissions If
Humility and Reverence His Goodness in your Soul 's rejoycing His Greatness and Iustice in your trembling before his Throne The Worship must be like the Worshipped it must have his Stamp upon it 2. For the other Notion God is a Spirit therefore the Soul must be the chief Agent in the Business not the Body or any Member of the Body Spirits they converse with Spirits The Body is but employed by the Soul and must not guide and lead it but be led by it Therefore see whether there be the Spirit otherwise that which is most Essential to the Worip is wanting To have nothing employed but the Tongue and the Heart about other Business is not to carry your selves as to a God and a God that is a Spirit Recollect your selves where 's my Soul in this Worship And how is it affected towards God Secondly As there must be Thoughts to direct us in his Being and Nature so also in his Relation as a Father As one that is inclinable to pardon pity and help you We have the Spirit of Adoption given us for this very end and purpose that we may cry Abba Father and Gal. 4. 16. Because you are Sons therefore he hath sent forth the Spirit of his Son into your Hearts crying Abba Father And Rom. 8. 15. We have received the Spirit of Adoption crying Abba Father that we may come to God in a Child-like manner dealing with him as with a Father acquainting him with our Wants Necessities Burdens with a hope of Relief and Supply Object Ay saith a distressed Soul if my Heart be thus carried up to God if I could discern such a Spirit of Adoption prompting me to go to God as a Father then it would be better with me To this I answer 1. Many times there is a Child-like Inclination where there is not a Child-like Familiarity and Boldness What 's that Child-like Inclination The Soul cannot keep away from God and that 's an implicite owning him as a Father Jer. 3. 19. Thou shalt call me My Father and shalt not turn away from me It is a Child-like act to look to him for all our Supplies and to recommend our Suit As when a Child wants any thing he goes to his Father 2. There 's a Child-like Reverence many times when there is not a Child-like Confidence the Soul hath an awe of God when it cannot explicitely own him as our God and Father yet it owns him in the humbling way Luk. 15. 18. I have sinned against Heaven and before thee and am not worthy to be called thy Son Tho we cannot confidently approach to God as our reconciled Father yet we come with Humility and Reverence Lord I would fain be but I deserve not to be called thy Child 3. There 's a Child-like dependance upon God's General Offer tho we have not an Evidence of the Sincerity of our particular Claim God offereth to be a Father in Christ to all penitent Believers Now when a broken-hearted Creature comes to God and looks for Mercy upon the account of the Covenant tho he cannot see his own Interest for then we come to God tho not as our Father yet as the God and Father of our Lord Iesus Christ and that 's a Relief in Prayer as Eph. 1. 3. Blessed be the God and Father of our Lord Iesus Christ. And vers 17. The God of our Lord Iesus Christ the Father of Glory And Eph. 3. 14. I bow my Knees unto the Father of our Lord Iesus Christ. Mark when we come to him as the Father of Christ we believe what God offereth in the Covenant of Grace namely that he will deal kindly with us as a Father with his Children that he will be good to those that come to him by Christ. The Term Father is not only to be considered with respect to the Disposition or Qualification of the Persons but the Dispensation they are under 'T is the New Covenant In the new Covenant God undertakes to be Fatherly that is to pitty our Miseries to pardon our Sins to heal our Natures to save our Persons Now all that come for refuge to take hold of this hope set before them may come to God as a Father if they believe the Gospel in general tho they are not assured of God's love to themselves 4. There may be a Child-like Love to God when yet we have not a Sense and Assurance of his Paternal Love to us God hath a Title to our choicest and dearest Love before we can make out a Title to his highest Benefits We owe our Hearts to him Prov. 23. 26. My Son give me thy Heart If you give him your Hearts you are Sons tho you know it not God may be owned as a Father either by our Sense of his Fatherly Love or by our Choice and Esteem of him Optando si non affirmando Come as Fatherless without him Hos. 14. 3. or to speak it in other Words the unutterable Groans of the Spirit do discover the Spirit of Adoption as well as the unspeakable Joys of the Spirit 1 Pet. 1. 8. There is an Option and Choice tho we be not assured of our special Relation 5. God is glorified by an Affiance and a resolute Adherence where there is no Assurance When you are resolved let him deal with you as an Enemy you will stick to him as a Father Job 13. 15. Tho he slay me yet will I trust in him Faith can take God as a Friend and Father and put a good construction upon his Dealings when he seems to come against us as an Enemy And we give Glory to God when we can adhere to him as our only Happiness and trust his Fatherly Kindness and Goodness tho he cover himself with Frowns and hide himself from our Prayers and you own him as the Father of Mercies tho it may be you have no Sense and Feeling of his Fatherly Love to you 6. There is a difference between the Gift it self and the Degree We cannot say we have not the Spirit of Adoption because we have not so much of the Spirit of Adoption as others have I mean as to the Effects We may have the Spirit as a Sanctifyer tho not as a Comforter tho he doth not calm our Hearts and rebuke our Fears yet if he doth sanctify us and incline us to God The Spirit was only given to Christ without measure but to Christians in a different Measure and Proportion and usually as you submit more to his gracious Conduct and overcome the Enemies of your Peace the Devil the World and the Flesh. The impression is left upon some in a smaller and upon others in a larger Character All are not of one growth and size some are more explicitely Christians others in a Riddle Much Grace doth more discover it self than a little Grace under a heap of Imperfection Some are more mortified and Heavenly-minded than others 7. When all other Helps fail Faith will make use of our common Relation
you believed you were sealed by the holy Spirit of Promise Ephes. 1. 13 14. 2. There is a Witness which is given to the Saints that the thing may not be always dark and doubtful The Holy-Ghost is given as a Witness If you would know whether or no you are the Children of God see that of the Apostle Rom. 8. 16. The Spirit it self beareth witness with our Spirit that we are the Children of God As under the Law in the Mouth of two Witnesses every doubtful Thing was to be established Deut. 17. 6. So here the Spirit beareth Witness together with our Spirits that we are the Children of God Our Spirits alone may be lying deceitful we may flatter our selves and think we are the Children of God when we are Children of the Devil All certainly comes from the Holy-Ghost and therefore the great Question which is traversed to and fro in the Heart is Whether we be God's Children What is the Spirit 's Witness 1. He lays down Marks in Scripture which are the Ground and Decision of this Debate for the Scriptures are of the Holy-Ghost's inditing and so may be said to bear witness Rom. 8. 14. For as many as are led by the Spirit of God they are the Sons of God 1 John 3. 10. In this the Children of God are manifest and the Children of the Devil Whosoever doth not Righteousness is not of God neither he that loveth not his Brother Thus the Spirit beareth witness to our Spirits by laying down such Marks as we by our own spiritual Sense and renewed Conscience feel to be right within our selves And this is the main thing called the Witness of the Spirit 2. He worketh such Graces as are peculiar to God's Children and are Evidences of our Interest in the Favour of God and therefore it is called the Sanctification of the Spirit 2 Thess. 2. 13. and the renewing of the Holy-Ghost Tit. 3. 5. Look as Iohn knew Christ to be the Son of God by the Spirit 's descending and abiding upon him Iohn 1. 32. So by the Spirit 's Work and the Spirit 's Inhabitation we know whether we are the Children of God or no whether we dwell in God and God in us because of his Spirit that he hath given us that is because of those Graces wrought in us And this is called the Seal of the Spirit for the Holy-Ghost stamping the Impress of God upon the Soul working in us an answerable Likeness to Christ is said to be the Seal then we have God's Impress upon us 3. The Spirit goes further he helpeth us to feel and discover those Acts in our selves There is a stupid Deadness in the Conscience so that we are not always sensible of our spiritual Acts. Hagar saw not the Fountain near her until God opened her Eyes So we may not see the Work of the Spirit without the Light of the Spirit We cannot own Grace in the midst of so much Weakness and Imperfection there is a misgiving of Conscience therefore the Spirit of Sanctification is also a Spirit of Revelation Eph. 1. 17. The Author of the Grace is the best Revealer and Interpreter of it He works and he gives us a sight of it As a Workman that made a thing can best warrant it to the Buyer he knows the Goodness and Strength of it and how it is framed and made So the Holy-Ghost which works Grace he reveals and discovers this Grace to us 4. The Spirit helps us to compare them with the Rule and accordingly to judg of their Sincerity The Spirit opens our Understandings that we may be able to discern the Intent and Scope of the Scripture that so we may not be mistaken We must plow with God's Heifer if we would understand the Riddle In thy Light we shall see Light We shall be apt to misapply the Rule so as to judg of our own Actions Rom. 9. 1. I lie not the Holy-Ghost bearing me witness when he had spoken of some eminent Thing wrought in him We are apt to lie and feign and misapply Rules Comforts and Privileges But now the Holy-Ghost bearing witness with our Spirits by this means we come to have a Certainty There are so many Circuits Wiles Turnings in the Heart of Man that we are not competent Judges of what is wrought in us therefore it is usually ascribed to the Spirit to be the Searcher of the Heart Psal. 139. 7. Whither shall I go from thy Spirit or whither shall I flee from thy Presence Acts 5. 4. Thou hast not lied unto Men but unto God The Holy-Ghost is rather spoken of than any other Person because it is his personal Operation to abide in the Hearts of Men and to search and try the Reins It is more particularly ascribed to him tho it belongs to all the Persons 5. As the Spirit helps us to compare that which is wrought with the Rule the impression or thing sealed with the Stamp or the thing sealing so he helps us to conclude rightly of our Estate For many times when the Premises are clear the Conclusion may be suspended either out of Self-Love in case of Condemnation or out of legal Fear and Jealousy in case of Self-acquitment Therefore the Conclusion is of the Holy-Ghost 1 John 4. 13. Hereby we know that we dwell in him and he in us because he hath given us of his Spirit There 's a great deal of do to bring us to Heaven with Comfort There needs a Person of the Godhead to satisfy us as well as to satisfy God and help us to determine concerning our Condition 6. He enlivens and heightens our Apprehensions in all these Particulars and so fills us with Comfort and raiseth our Joy upon the feeling of the Sense of the Favour of God for all this is the Fruit of his Operation Therefore it is said Rom. 5. 5. The Love of God is shed abroad in our Hearts by the Holy-Ghost which is given unto us Those unspeakable Glimpses of God's Favour and sweet Manifestations of God's Love in the Conscience which we have these are given by the Holy-Ghost There is not one Act of the Soul but the Holy-Ghost hath a stroke in it for our Comfort in every degree all comes from God So that if you would know what the Witness of the Spirit is consider What are the Marks in Scripture What Graces are wrought in your Hearts How doth the Spirit help you to discern those Graces to compare them to the Rule to make accordingly in these Things a Determination of our Condition And what Joy and Peace have you thereupon wrought in your Hearts by the Holy-Ghost For an immediate Testimony of the Spirit the Scripture knows of no such thing All other is but Delusion besides this 3. There are certain Fruits and Effects which do more sensibly evidence it unto the Soul What are those Fruits of the Spirit of Adoption in our Hearts by which we may further evidence it whether we are the
holy Name God can turn the Hearts of Men this way and that way according as he pleaseth Prov. 21. 1. The King's Heart is in the hand of the Lord as the Rivers of Water he turneth it whithersoever he will As a Man can dispose of a Water-Course turn it hither and thither as the Necessities of his Field or Garden require So can God draw out the Hearts and Respects of Men. Surely there would not be so many Disorders in the World if we did often reflect upon 〈◊〉 Attribute or did deal with God about his Power over the Spirits of Men. We are wrathful and think nothing but the Confusion of Men would serve the Turn and there is no Riddance of our Burthen but by the Destruction of those who stand in our way Whereas the Conversion of Men a Change of their Spirits and Hearts would be a better Cure and bring more Honour to God and Safety with it The truth is we look more to Men than to God and that is the Reason why we pitch rather upon the Destruction than the Conversion of others Destruction that may be executed by the Creature but Conversion that is a Power to order and regulate the Spirits of Men which God hath reserved in his own hands One Angel could destroy above an Hundred and Eighty Thousand in Sennacherib's Camp in one Night but all the Angels with their united Strength cannot draw in one Heart to God But now the God of the Spirits of all Flesh who is too hard for him O did we often reflect upon this we would be dealing with God about this Matter that he would work upon the Spirits of Men. If there be a wicked Ruler or an obstinate Child or Servant c. that he would sanctify himself upon them and change their Hearts 2. You discover much Love to God when as you would not dishonour him your selves so you are careful others may not dishonour him Praise him all ye Ends of the Earth Psal. 98. 4. 100. 1. You would have all the World own him Private Spirits that would impale and enclose Religion that they may shine alone they do not love God but themselves their own Credit and their own Profit Would to God all the Lord's People were Prophets Numb 11. 29. That was a free and noble Speech God is resembled to the Sun because it is He that must shine alone but the Church is compared to the Moon and Stars where all may shine but every Star in its own glory True Christians would have all to be as they are unless it be with respect to their Bonds and Incumbrances 3. You discover Love to others you would have them glorify God The Angels they rejoice when a Sinner is converted they have a great Love to Souls Luke 15. 7. And so do Christians the more spiritual they are the more they come near to the blessed Spirits above and the more affected they are with the good done to others and with their Conversion Saith Paul Rom. 9. 3. I could wish that my self were accursed from Christ for my Brethren my Kinsmen according to the Flesh Such a Zeal and entire Affection he had to the Souls of others that he could lay all his personal Happiness at Christ's feet And thus you see what need we have to deal seriously with God in this Business if indeed we make this our Aim Especially those which are in publick Relations as Paul was which had an Office put upon him to procure the Salvation of others how will their Hearts run out upon it Secondly It is needful we should deal with God about the sanctifying of his Name as in regard of Persons so of Things and Events God hath the disposal of all Events in his own hands There are many Things which concern the Glory of God that are out of our Reach and are wholly in God's hands and therefore it discovers our Love to his Glory and our Submission to his wise and powerful Government of all Affairs when we deal with God about it and refer the Matter to his disposal and say Lord hallowed be thy Name take the Work into thy own hands We discover our Love to his Glory because we make it a part of our Request that all these Events may conduce to the glory of his Majesty As Ioshua when Israel fell before their Enemies Iosh. 7. 9. Lord what wilt thou do for thy great Name There was his Trouble And Moses Numb 14. 15 16. What will the Nations say round about Because the Lord was not able to bring this People into the Land which he sware unto them therefore he hath slain them in the Wilderness It goeth near to the Heart of God's Children when they see any thing that will tend to God's Reproach But that is not all it is not enough we discover that but also our Submission to his wise and powerful Government when we refer the Matter to his disposal and can see that he can work out his own Ends out of all the Confusions which happen there out of Sins Errors Wars Blood Psal. 76. 10. The Wrath of Man shall praise thee the Remainder of Wrath shalt thou restrain In the Septuagint it is the Wrath of Man shall keep Holy-Day to thee shall increase a Festival for thee God many times gets up in the World upon Satan's Shoulders When Matters are ravell'd and disordered he can find out the right End of the Thread and how to disentangle us again and when we have spoil'd a Business he can dispose it for good and make an Advantage of those things which seem to obscure the Glory of his Name By the way both these must go together our Love to his Glory and our Submission to his Providence Our Love to his Glory for we should not be altogether wretchless and careless how Things go and yet not carking because of the Wisdom and Power of his Providence The truth is we should be more sollicitous about Duties than Events The Glory of Events belongeth to God himself and we are not to take his Work out of his hand but mind him in it Look as some would lern their School-fellows Lesson better than their own so we would have Things carried thus and thus And so by murmuring we tax Providence rather than adore it and we eclipse the Glory of God Yet we must be sensible of the Reproaches cast upon God and must pray the Lord to vindicate and right his Name to take the Way and Means into his own hands Thus you have seen the Necessity of putting up such a Request to God Hallowed be thy Name Vse 1. Is for Information It informs us That whatever we bestow upon God we have it from God at first 1 Chron. 29. 11. Of thine own have we given thee The King of all the Earth we cannot pay him any Tribute but out of his own Exchequer When we are best affected to God's Interest and pray for God's Concernments we must beg the
God God is greater than our Consciences His Authority is greater for God is Supream whose Sentence is decisive Now tho Conscience should not do its Office 1 Cor. 4. 4. For I know nothing by my self yet am I not hereby justified but he that judgeth me is the Lord. All depends upon God's Testimony 2. Because of his Power who only can still the Conscience Isa. 57. 19. I create the Fruit of the Lips to be Peace Peace That is the Lips of his Ministers or Messengers who bring the glad tydings of Peace or the reconcilement of God to his People And therefore 't is called the Peace of God Phil. 4. 7. as wrought by him The Gospel is a sovereign Plaister but 't is God's Hand that must make it stick upon the Soul otherwise we hear Words and return Words 't is by the lively Operation of his Spirit that our Hearts are setled God cometh in with a sovereign powerful Act upon the Soul Otherwise one Grief or sad Thought doth but awaken another Till he command Loving Kindness Psal. 42. 8. We are still followed with Temptations As the Rain swells the Rivers and Rivers the Sea and in the Sea one Wave impelleth another so doth one Temptation raise another Vse 1. It reproveth those that do not deal with God about the Pardon of their Sins If God alone pardon Sins then God must be sought to about it For tho there be none in Earth to call us to an Account yet God may call us to an Account and then what shall we do Many if they escape the Judgment of Man think they are safe But Alas your Iniquities will find you out You think they are past and never more to be remembred but they will find you out in this World or the next our Business lieth not with Man so much as with God Therefore this should be the question of your Souls Job 31. 14. What then shall I do when God riseth up and when he visiteth what shall I answer him Which way shall I turn my self when God calleth me to an Account He will come and enquire into our ways are you provided of an Answer David's Sin was secret his Plot for the Destruction of Vriah closely carried Nathan tells him 2 Sam. 12. 12. Thou didst it secretly But against thee have I sinned Many escape blame with Men but God's Wrath maketh Inquisition for Sinners You cannot escape his Search and Vengeance if you do not treat with him about a Pardon Vse 2. It shews the Folly of those that have nothing to shew for the pardon of their Sins but their own secure Presumptions 'T is God's Act to pardon Sin Man may forget his Sin But if God remember it he is miserable Man may hide his Sin but if God bring it to Light Man may put off the Thoughts but if God doth not put away Man may excuse his Sin but if God aggravate it the Debtor may deny the Debt but if the Book be not crossed he is responsible Psal. 32. 1 2. Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity c. We must have God's Act to shew for our Discharge then we may triumph 'T is God that justifieth who is he that condemneth c. Rom. 8. 33 34. God is the offended Party and the Supream Judg. Then Conscience hath nothing to do with us nor Satan neither as Accuser or Executioner Not as an Accuser for then he is but a Slanderer not as an Executioner for he is turned out of Office Heb. 2. 14. That he might destroy him that had the power of Death even the Devil Have you your Pardon from God Is your Discharge from him When have it we from God 1. Have it you from his Mouth in the Word or Prayer upon suing to him in Christ's Name and earnest waiting upon him If Men would consider how they come by their Peace they would sooner be undeceived You were praying and wrestling with God and so your Comfort came God speaketh Peace But when it groweth upon you you know not how it was a thing you never laboured for like Ionah's Gourd it grew up in a Night 't is but a fond Dream 2. Have it you under his Hand Is it a Peace upon Scripture terms of Faith Rom. 5. 1. Therefore being justified by Faith we have Peace with God through our Lord Iesus Christ. Repentance Luke 24. 47. That Repentance and Remission of Sins should be preached in his Name among all Nations c. And the Exercise of Holiness Then have you God's word to shew for it But if it be not a Peace consistent with Scripture-Rules nay you are afraid of the Word Ioh. 3. 20. You are loth to be tried 't is a naughty Heart 3. Have it you under his Seal 2 Cor. 1. 22. Who hath also sealed us and given us the earnest of the Spirit in our Hearts Have you the Impress of God upon you God's Seal his Image Doth the Spirit of Promise assure your Hearts before God that you can live in the Strength of this Comfort and go about Duties chearfully Then 't is God's Pardon otherwise 't is but your own Absolution which is worth nothing Vse 3. It sheweth that we need not fear the Censures of Men nor the Hatred of the Ungodly for 't is God pardoneth and who can condemn God will not ask their Vote and Suffrage who shall be accepted to Life and who not 1 Cor. 4. 3. But with me it is a very small thing that I should be judged of you or of Mans Iudgment c. A Man must expect Censure that will be faithful to God but if he acquit us it is no matter what our guilty Fellow-Creatures say Vse 4â— Is Comfort to broken-hearted Sinners to those that need and desire Pardon 'T is well for them that God doth not put them off to others but reserveth this power of pardoning Sins to himself 1. 'T is his Glory to forgive Sins Exod. 33. 18. And he said I beseech thee shew me thy Glory compared with Exod. 34. 6 7. And the Lord passed by before him and proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth Keeping Mercy for thousands forgiving Iniquity Transgression and Sin c. 'T is not only the Glory of a Man who is so offensive himself and so passionate that this Passion will draw him to what is unseemly but of God 2. 'T is his Glory not only above the Creatures but above all that is called God in the World Mic. 7. 18. Who is a God like unto thee that pardoneth Iniquity and passeth by the Transgression of the Remnant of his Heritage He retaineth not his Anger for ever because he delighteth in Mercy The Heathen Gods were known by their Terrors rather than their Benefits and feared rather for their Revenges than their Mercies We may boast of him above all Idol Gods
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
when we unfeignedly chuse him for our Portion and set apart our selves to act for his Glory 1. When we chuse and cleave to him as our all-sufficient Portion The Lord is my Portion saith my Soul Lam. 3. 24. Sometimes the Lord speaks to us I am thy Reward I am thy Salvation Psal. 35. 3. So the Soul speaks to God Thou art my Portion When we cleave to God He is my Portion for ever Psal. 73. 25. Whom have I in Heaven but thee c. When our Souls are satisfied in God having enough in him this is to give up our selves to him 2. When we set apart our selves to his Use to live and act for his Glory this is also entring into Covenant with God As in that formal Matrimonial Covenant that was used between the Prophet and his Wife Hos. 3. 3. Thou shalt not be for another Man so will I also be for thee So in the Covenant we resolve to renounce all others and to live and act for God The Lord hath set apart him that is godly for himself Psal. 4. 3. When we are thus set apart for God to serve him and glorify him by this special Dedication of our selves to his Use this is the Act of Grace on our part We were God's by Election but he comes and takes possession for himself by the Spirit and then the Soul sets himself apart for God Secondly That all the Saints have a common Interest in the same God therefore Christ taught us to say Our Father They have one Father as well as one Spirit one Christ one Hope and one Heaven Eph. 4. 6. Questionless it is lawful to say My Father Some have disputed it because they suppose this Expression is used to signify Christ's singular Filiation Christ could only say My Father But it is lawful provided we do not say it exclusively and appropriating it to our selves But here Christ when he giveth us this perfect Form teacheth us to say Our Father As the Sun in the Firmament is every Man's and all the World's so God is every single Believer's God the God of all the Elect. But why would Christ put this in this perfect Patern and Form of Prayer 1. To quicken our Love to the Saints in Prayer When we come to pray there must be a brotherly Love expressed now that 's a distinct thing from common Love Add to brotherly Kindness Charity 2 Pet. 1. 7. When we are dealing with God in Prayer we must express somewhat of this brotherly Love How must we express it In praying for others as well as for our selves Necessity will put Men upon praying for themselves but brotherly Love will put them upon praying for others Wherein must Brotherly Kindness be expressed in Prayer In two Things 1. In a Fellow-feeling of their Miseries in being touched with their Necessities as we would be with our own To be sensless it is a spiritual Excommunication a casting our selves out of the Body Members must take care for one another We must be grieved with their Pains Who is offended saith the Apostle and I burn not If there be any Power in such a Confession or Title of a Father we must be wrestling with God how well soever it be with us remembring we speak to him in whom others have a joint Interest with our selves 2. It must be expressed in wishing the same good to others as to our selves Many that pray in their own Case with what Earnestness and Importunity are they carried out but how flat and cold in the Case of others Now a good Christian must be as earnest with God for others as for himself Look what Earnestness and Heedfulness of Soul he sheweth when he puts up Prayers for himself the same must he do for all Saints Ephes. 6. 18. Self-love and Self-respect must not breath only in our Prayers they must be carried out with as much Earnestness as if we would go to God in our own Case 2. Again As it sheweth us what brotherly Love we should express in Prayer so it checketh many carnal Dispositions which we are guilty of and Christ would mind us of them It checks Strife and Contention we are Brethren have one common Father Every where Meekness and Love it is a Qualification for Prayer Let the Husband live with his Wife according to Knowledg that their Prayers be not hindred 1 Pet. 3. 7. If there be such Brauls in the Family how can the Husband and Wife call upon God with such an united Heart as is requisite So 1 Tim. 2. 8. I will that Men pray every where lifting up holy Hands without wrath and doubting Not only lift up pure Hands to God and that without doubting there must be Confidence in our Prayers But that 's not all but without wrath there must be nothing of Revenge and Passion mingled with your Supplication And then it checketh Pride and Disdain Christ teacheth all in all Conditions whether Masters or Servants Fathers or Children Kings or Beggars all to say Our Father for we have all one Father Thou hast not a better Christ nor a better Father in Heaven than they have The Rich and the Poor were to give one Ransom under the Law Exod. 30 to shew they have all the same Redeemer The Weak should not despise nor disdain the Strong nor the Rich be ashamed to own the Poor as Brethren We should never be ashamed to own him as a Brother whom God will own as a Son Which art in Heaven WE have considered the Title given to God with respect to his Goodness and Mercy He is a Father Our Father Now let us consider the Titles given to him with respect to his Greatness and Majesty Which art in Heaven From thence note Doct. It is an Advantage in Prayer to look upon God as a Father in Heaven By way of Explication to shew First What is meant by Heaven There are three Heavens in the Computation of the Scripture There is first the lowest Heaven that where the Fowls of the Air are whence the Rain descendeth therefore the Fowls are called the Fowls of Heaven Job 35. 11. And Iam. 5. 18. Elijah prayed and the Heaven gave Rain Secondly the Luminary Heaven where the Sun Moon and Stars are Therefore it is said Mat. 10. 25. The Stars of Heaven shall fall Thirdly there is the highest Heaven or the Heaven of the Blessed spoken of Mat. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven that is into the third Heaven the glorious Heaven the blessed Presence of God Mat. 18. 10. In Heaven their Angels do always behold the Face of my Father which is in Heaven In Heaven that is the third Heaven so it is called by Paul 2 Cor. 12. 2. Which was the highest Part because he saw and heard Things which it is not lawful for a Man to utter In this Heaven God is Secondly How is God there since he is every where 1. Negatively It
Glory and then our Profit for the End is the first thing intended by any rational Agent 2. As we are the Children of God by Adoption The great Duty of Children is to honour their Parents God pleads for Honour upon this account Mal. 1. 6. If I be a Father where is my Honour So that if you consent to the Preface and say Our Father then the next request will be Hallowed be thy Name If we would own our selves in such a Pâ—lation then we must make it our chief desire and care that God might be glorified by our selves and others Every kind of Honour will not serve the turn of our Heavenly Father He must not be honoured as an ordinary Father in a common Notion but as an Inâ—inite and Eternal Majesty and to prefer any thing to his Interest or Glory or to equal any thing to him it is to make an Idol of him and to renounce him to be our Father The case of earthly Parents is not always so But now you renounce God when an Idol is set in the Throne when any Interest or Concernment of yours is preferred before God and before his Interest and Concernment 3. That which is of most value and consideration should be sought first Now God's Glory it hath an inâ—inite Excellency above all other things The Glory of God is of more worth than all Creatures than their Being and Happiness The End is more worthy than that which serveth and conduceth to the End Meats and Drinks they were made for the Body therefore are not so good as the Body Who would dig for Iron with Mattocks of Gold The Means or Instrument is better worth than the Purchase Now no matter what becomes of us so God may be glorifyed As it is said of David Thou art better than ten thousand of us therefore tho they exposed their Bodies to hazard they thought it not safe for him So is God better than the whole World of Men or Angels Our first care must be that he may be glorifyed then let other Things succeed in their place 4. The Example of Christ shews how much the Glory of God should be cared for and preferred before the Creatures Good Joh. 12. 27 28. Father save me from this hour There was the Innocent and sinless Inclination of his Human Nature But For this Cause came I unto this Hour Father glorify thy Name He doth not so earnestly insist upon that but submits all his Human Concernments tho exceeding precious that they might give way to the Glory of God and he had no respect to his own Ease or to the innocent inclination of his Human Nature or to the felt Comforts of the God-head Now Christ's Example it is the best Instruction he taught us how we should behave our selves to our Heavenly Father and therefore we should learn to prefer the Honour of God before our own ease And if God but get up tho we be kept low and poor yet we should be contented Look as all natural Things will act against their particular Inclination on for a general Good as to avoid a Vacuity the Air will descend and the Water ascend that there may not be a Confusion or Dissolution of the Frame of Nature So hath Christ taught us still to prefer a general Good Father glorify thy self that is it we must insist upon tho it be with our Loss Suffering Trouble yea sometimes with our trouble of Conscience we must be content 5. From the Nature of Prayer The whole Spiritual Life it is a living to God Gal. 2. 19. I am dead to the Law that I might live unto God The whole Tendency and Ordination of all acts of the Spiritual Life they are to God Even the Natural Life is over-ruled and directed to this End there is an Eating and Drinking to God the Meat and Drink we take if God be not the last End of it it is but a Meat-Offering and a Drink-Offering to our own Appetite and a Sacrifice to Moloch Now much more in acts of immediate Worship there God will be principally regarded for their respect and tendency is mainly to God In our whole Life we are God's dedicated to him Every Godly Man is set apart for God A Man that is a Christian must Be holy in all manner of Conversation 1 Pet. 1. 15. A Christian must look upon himself as one that is dedicated to God when he is at his Meals in his Trade and Calling and Grace is to run out in every Act. But much more is this tendency of Grace to bewray it self in our solemn Sequestration of our selves when we make our nearer approaches to him Lev. 10. 3. I will be sanctified in them that come nigh me and before all the People will I be glorified What is it to sanctify God A thing is sanctified when it is set apart And God is sanctified when we set apart our selves wholly for him when he hath more than common Affections and common Respects And therefore in Prayer in the firstâ— place we should go to God for God and surely in such a Request we are likely to speed 6. Love to God if it be unfeigned and hath any Strength in the Soul will necessarily put us upon this Love seeks the good of the Party beloved as much or more than its own Those which love have all things in common between them and one counts it done to himself what is done to the other So it is in the Love between us and God Look as Christ loves the Saints and counteth what ever you do to them it is done to him because done to those whom he loved Mat. 25. So reciprocally the Saint which loves God what is done to God is done to us when God is honoured we are comforted as much or more than with our own Benefit And when God is dishonoured we have the Grief and Sorrow Psal. 69. 9. The Reproaches of them that reproached thee are fallen upon me Or if they hear God's Name rent in pieces and Men dishonour him by their filthy Lives it goeth to their Hearts for God and they have but one common Interest Nay they prefer God's Interest before their own or any others Ioh. 21. 15. Simon Son of Jonas lovest thou me more than these By the Worlds Maxim Love should begin at home but by Christ's Direction it beginneth with God They are more tender of God's Glory than their own Lives and outward Comfort I count not my Life dear to me saith Paul Thus you see what reason there is why our main Care and Thoughts should be taken up about the Concernments of God and about the Glory of his Holy Name Vse 1. To reprove us that we are no more affected with God's Glory O how little do we aim at and regard it in our Prayers We should seek it not only above the Profits and Pleasures of this Life but even above Life it self yea above Life present and to come But alas since the Fall we are
their trust in him 3. Submit to his Providence without Murmuring When we can speak well of him tho he seem to deal most hardly as the Bethshemites when there was such a Slaughter made among them fifty thousand slain They do not say murmuringly who can stand before this severe cruel God but before this Holy God They own his Holiness in the Dispensation tho it were so dreadful 1 Sam. 7. 20. It is a great Glory to God when you own him as just in all his ways when he deals most hardly Whatsoever be our Lot and Portion yet he is a Holy God But to cavil and murmur it is to tax and blemish God before the World 4. Live to publick Ends that is to draw God into Request with others Let this be the aim of your Conversation not only to get Holiness enough to bring you to Heaven but to allure others and recommend God to them that by the Purity and Strictness of your Conversation you might gain upon others and bring them to be in love with God and acquainted with him And Lastly be sensible when God's Name is dishonoured by your selves and others not enduring the least prophanation of it Thy Kingdom come THE first Petition concerneth the End the rest the means Now among all the Means none hath such a near and immediate respect to the Glory of God as Christ's Kingdom for here there is more of God discovered more of his infinite Grace Justice Wisdom and Power than possibly can be elsewhere All other things are for the Church and the Church for Christ as Head and King and Christ for God 1 Cor. 3. 22 23. So that Christ's Kingdom is the primary Means of advancing God's Glory and therefore among all the Means it must be sought in the first place Mat. 6. 33. Seek first the Kingdom of God First not above the Glory of God it doth not come in competition with that but above all other things whatsoever before Pardon and Grace In the Words observe three things 1. We grant a Kingdom 2. By way of Distinction and Appropriation we say Thy Kingdom 3. By way of Supplication we beg of God that it may Come The Concession the Distinction the Supplication are the three things to be opened First The Concession of a Kingdom which our heavenly Father hath A Kingdom in the general signifieth the Government of a People under one Head or Governour and therefore the Term may be fitly applied to God who alone is Supream and we are all under his Dominion Now God's Kingdom is twofold 1. Universal 2. More Particular and Special First There 's a Universal Kingdom over all Things over Angels and Devils over Men Elect and Reprobate over Beasts and Living Creatures and over inanimate Things Sun Moon and Stars This is spoken of 1 Chron. 29. 11. Thine is the Kingdom O Lord and thou art exalted as Head above all And again Psal. 103. 19. The Lord hath prepared his Throne in the Heavens and his Kingdom ruleth over all There is no such Monarch as God is for largeness of Empire for absoluteness of Power and Sublimity of his Throne This is not principally understood here but is implied as a Foundation and Ground of Faith whereupon we may deal with God about that Kingdom which is specially intended in this Request Secondly More Particularly and Especially God hath a Kingdom over a certain Order and Estate of Men. Of this especial Kingdom there are two notable Branches and Considerations One is that Administration which belongeth to the present Life and is called the Kingdom of Grace and the other belongeth to the Life to come and is called the Kingdom of Glory 1. The Kingdom of Grace is spoken of in many places specially that Luk. 17. 20 21. When he was demanded of the Pharisees when the Kingdom of God should come he answered them and said The Kingdom of God cometh not with Observation Neither shall they say Lo here or lo there for behold the Kingdom of God is within you or among you He speaks of a Kingdom of God that was already come among them in the dispensation of his Grace by Christ. And then the other belongeth to the Life to come called the Kingdom of Glory Mat. 25. 34. Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World 1 Cor. 15. 50. Flesh and Blood cannot inherit the Kingdom of God Now the Kingdom of Grace may be considered two ways as Externally administred and as internally received 1. As Externally administred in the Ordinances and Means of Grace as the Word and Seals and Censures and the like In this Sence it is said Mat. 21. 43. The Kingdom of God shall be taken from you and given to a Nation bringing forth the Fruits thereof The Gospel or Means of Grace administred in the visible Face of the Church they are called God's Kingdom upon Earth and a very great Priviledg they are when they are bestowed upon any People Surely when Christ saith The Kingdom of God shall be taken from you he doth not mean it of the inward Kingdom that they had not that cannot be lost but of the outward and external Means 2. As internally received and then by it is meant the Grace of God which rules in the Hearts of the Elect and causeth their Souls to submit and subject themselves unto the Obedience of Christ and unto his Scepter and to his Word and Spirit and this is that Kingdom properly which is within us This is the Kingdom of God which consisteth in Righteousness Peace and Ioy in the Holy Ghost Rom. 14. 17. And this differeth from the Kingdom of Glory not so much in Nature as in Degree Well then That by the Kingdom of God is here meant not his general Empire over all the World and all the things of the World tho that be not wholly excluded but his special Kingdom which he doth administer by Christ And that either as externally managed by Ordinances and visible means of Grace or as internally received and administred in the Hearts of the Elect This is that Kingdom we beg that it may flourish and get ground more and more 2. Then for the Kingdom of Glory it is either begun and inchoate or else consummate and perfect 1. 'T is begun and inchoate upon our Translation to Heaven in the very moment of Death In which Christ reigns in the other World in the Spirits of just Men made perfect that is being perfectly freed from Sin and admitted into the clear and immediate Vision and Fruition of God tho our Bodies abide in the Grave expecting full Redemption and Deliverance That there is such a Kingdom carried on many Scriptures intimate Phil. 1. 23. I desire to depart and to be with Christ. As soon as the Saints are loosed from the Body they are with Christ under his Government Luk. 23. 43. This day shalt thou be with me in Paradise As soon as Christ died
he was in Paradise and there was the good Thief with him The Scriptures do not establish any such drousy conceit as the Sleep of Souls or such an Estate wherein they do not enjoy God We read of the Spirits of just Men made perfect which make up the Congregation which is above of which Christ is Head Heb. 12. 23. As the Spirits of the Wicked are in Prison 1 Pet. 3. 19. that is in Hell This is the Kingdom of Glory begun 2. There 's a Kingdom of Glory consummate when Sin and Death is utterly abolished and the Elect perfectly separated from the Reprobate and conducted into Heaven and there remain with the Lord for ever This is a Kingdom Mat. 25. 34. Come ye blessed of my Father inherit the Kingdom prepared for you The full and final Estate we enjoy after the general Judgment and Resurrection that 's called a Kingdom Well now you see what 's meant by the Kingdom we pray for Secondly Here 's a note of Distinction Thy Kingdom by which the Kingdom here spoken of is limited by particular reference to God not only to difference it from the Kingdoms of Men which are subordinate to it but those adverse Kingdoms which are set up against God as the Kingdom of Sin Satan Anti-christ the destruction of which we intend when we pray for the advancement of God's Kingdom As I shall shew you Thirdly Here 's the Supplication or the Request which we make to God about this Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it Come What do we mean by that This Word must be applied to the several acceptations of Christ's Kingdom 1. If you apply it to the External Kingdom of Grace then when we say Thy Kingdom come the meaning is Let the Gospel be published let Churches be set up every where let them be continued and maintained against all the malignity of the World and Opposition of the Devil And in the publication of the Gospel where the sound of it hath not been heard that God would come there in the Power of his Spirit and draw People into Communion with himself Mat. 12. 28. If I cast out Devils by the Spirit of God then the Kingdom of God is come unto you meaning in the publick tenders thereof Saith he if this Miracle doth clearly as it doth in your Consciences evidence my Mission then you may know the Kingdom of God is come that is that there is a Publication of the Gospel of Grace Then we pray for the continuance of this Privilege notwithstanding opposition that Christ may stand his Ground This is that we seek of God that he may maintain his Interest among the Nations of the World that the Gates of Hell may not prevail against his Kingdom 2. If you refer it to the Internal Part of this Kingdom then we beg the Beginning the Progress and the final Consummation of it First the Beginning or the Erection of a Throne for Christ in our own Hearts and the Hearts of others that he may fully exercise Regal Power Secondly The Increase of this Kingdom by Holiness and Obedience and sincere Subjection to him for the Kingdom of Grace is so come already that it will still be coming yet more and more So long as we need to pray so long shall we have cause to say Thy Kingdom come Thirdly The Consummation of it when the Fulness of Glory in the second Coming of Christ shall be revealed when our Head shall be glorious and his Day shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the present it is Man's Day so the Scripture seems to call it but then it is the Day of the Lord when all the Devils shall stoop and Enemies receive their final Doom and the Saints shall have the Crown of Glory put upon their Heads in the Sight of all the World Well the Sum of all is this That tho this Petition do mainly concern the special Kingdom which God administreth by Christ yet God's universal Kingdom the Kingdom of his Power and Providence is a mighty Support and Prop to our Faith in making this Request to God When we consider what an unlimited Power God hath over all Creatures even Devils themselves to dispose of them for his own Glory and his Churches Good we need not to be discouraged though Christ's Kingdom be opposed in the World but should with the more confidence deal with God about it That which I shall handle upon this Petition will fall under these two Points 1. That God hath a Kingdom which he will administer and manage for his own glory 2. All those which are well affected to God's glory should desire the coming of this Kingdom and seriously deal with God about it For the first namely Doct. 1. That God hath a Kingdom which he will administer and manage for his own Glory I speak not of the Kingdom of his Power and Providence but of the Dispensation of Grace by Christ. The Evangelical Gospel-State is compared to a Kingdom as Mat. 3. 2. The Kingdom of Heaven is at hand So to the Disciples Mat. 10. 7. And as ye go preach saying The Kingdom of Heaven is at hand And so Christ himself It may be called so with very good reason For in this Kingdom there is a Monarch Jesus Christ to whom all Power and Authority is given God the Father calls him my King Psal. 2. 6. I have set my King upon my holy Hill And this King hath his Throne in the Consciences of Men where Thoughts are brought into Captivity to him 2 Cor. 10. 5. And he hath his Royal Scepter Psal. 110. 3. which is called the Rod of his Strength And he hath his Subjects and they are the Saints Rev. 15. 3. King of Saints And he hath his Laws and Constitutions we read of the Law of Faith and the Law of Liberty And in this Kingdom there are Privileges and Royal Immunities there 's Freedom from the Curse of the Law and from the Power of Sin and from the destructive Influence of Satan and the World And here are Punishments and Rewards both for Body and Soul there is Hell and Heaven Now because all these things do so fitly suit therefore is the Gospel called a Kingdom It will not be amiss to insist upon some of these 1. The State of the Gospel or Evangelical State 't is God's Kingdom in regard of the Monarch whom God hath set up that is Jesus Christ the great Lord of all Things There is no King like him God hath made him higher than the Kings of the Earth Psal. 89. 27. How doth he exceed all other Monarchs and Potentates in the World Partly for Largeness of Command and Territory All Kings and Monarchs have certain Bounds and Limits by which their Empire is terminated but Christ is the true Catholick King his Government runs throughout the whole Circuit of Nature and Providence he hath Power over all Flesh Iohn 17. 2. yea Devils themselves are to stoop to him Phil. 2.
inordinate Desire of Reputation and Respect with Men. Now when we are plucking out our right Eye and cutting off our right Hand Mat. 5. 29. When we are mortifying and subduing our Lusts when we can deny our selves in those things to which the Heart is most wedded that 's a Sign of Compliance with the Will of God The second Point Doct. 2. That it is the Lord which giveth to will and to do those Things which are pleasing in his sight Therefore we ask it of him Thy Will be done that is as I explain'd it we ask of him a Heart Skill and Strength to do his holy Will Here I shall tell you 1. What I mean by the Point 2. Give you the Proof of it I. What I mean by the Point 1. I mean thus That in the Work of Conversion God doth all Ezek. 11. 19. I will give them one Heart and I will put a new Spirit within you and I will take the stony Heart out of their Flesh and I will give them an Heart of Flesh. The Benefit of a tender sanctified Heart is God's Gift Ezek. 36. 26 27. A new Heart also will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your Flesh and I will give you an Heart of Flesh and I will cause you to walk in my Statutes Mark a new Heart that is another Heart a Heart to understand a Heart to love a Heart to do the Will of God he gives it He doth not only remove it or prepare it make way for it but I will give you a Heart of Flesh. 2. This is that I mean That after Conversion God still concurreth He doth not only give Grace but actual Help in the Work of Obedience He worketh all our Works in us Isa. 26. 12. His actual Help is necessary to direct quicken strengthen protect and defend us To direct us Psal. 73. 24. Thou shalt guide me by thy Counsel and bring me to thy Glory In our way to Heaven we need not only a Rule and Path but a Guide The Rule is the Law of God but the Guide is the Spirit of God To quicken and excite us by effectual Motions A Drousiness and a Deadness is apt to creep upon our Hearts and we see in the same Duty it is a hard matter to keep up the same Frame of Spirit the same Vigor of Affection Life and Warmth and therefore vve had need go to God often as David Psal. 119. 37. Quicken thou me in thy Way It is God vvhich doth renew the Vigor of the Life of Grace upon all occasions when it begins to languish and droop To corroborate and strengthen vvhat vve have received Ephes. 3. 16. the Apostle prays there that he would strengthen with might by his Spirit in the inner Man and 1 Pet. 5. 10. Make you perfect stablish strengthen settle you There are many Words heaped up there to shew how God is interested in maintaining and keeping afoot that which he hath planted in the Soul In protecting and defending them against the Incursions and Assaults of the Devil who always lieth in wait to surprize the Soul to withdraw us from God The Regenerate are not only escaped out of his Clutches but are advanced and appointed to be Satan's Judges which an envious and proud Spirit cannot endure therefore he maligns assaults and besiegeth them with Temptations daily Now it is God that defends Iohn 17. 11. Keep through thine own Name those whom thou hast given me By thy Name that is by thy Power 3. God must not only help us in the general and upon weighty occasions but in every Act from the beginning of the Spiritual Life to the end It is not enough to say that the first Principles and Motions are of God but the flowing forth of all Motions and Actions according to those Principles Phil. 2. 13. It is God that worketh in you both to will and to do of his good pleasure God not only gives the Desire and Purpose but he gives Grace to do the Good which we will and purpose to do These two are distinct and we may have Assistance in one kind and not in another Willing and Doing I mean are different Paul saith Rom. 7. 18. To will is present with me but how to perform that which is good I find not To will is more than to think and to exert and put forth our Will into Action it is more than both and in all we need God's help We cannot think a good Thought nor conceive a holy Purpose much less perform a good Action without God so that every moment we need renewed Strength As long as the Work of Grace is powerful and renewed in us so long we are kept in a warm and healthful Frame but we grow vain loose earthly carnal again and off from God when this Heat and Warmth of Grace is withdrawn And therefore God still concurreth in the whole Business of our Obedience to him II. Having shewed what I mean and how far God is interested in this Work what need we have to desire we may do his Will let us prove it And because it is a weighty Point I shall prove it by parts 1. As to the first Grace that it is God alone which frames our Hearts to the Obedience of his Will 2. That vvhen vve are thus framed by Grace after Conversion it is God still concurs and must help us to do his Will First As to the first-Grace I shall prove that it is God alone by the Power of his own Spirit vvhich frames our Hearts to the Obedience of his Will This vvill appear by considering 1. What Man is by Nature 2. The Words by which our Cure is expressed and the Way God takes to put us into a Course of Obedience 3. What the Scripture speaks as to the utter Impotency of Man to the framing of his â—eart to the Obedience of God's Will First This will appear by those Motions or emphatical Terms by which the Scripture doth set forth Man's Condition before God works upon him He is one that is born in Sin Psal. 51. 5. Behold I was shapen in Iniquity and in Sin did my Mother conceive me and things natural are not easily altered And as he is born in Sin so he is greedy of Sin Iob 15. 16. He drinketh in Iniquity like Water it noteth a vehement Propension as greedy to Sin as a thirsty Man to Drink Thirst is the most implacable Appetite Hunger is far better born It is the constant frame of his Heart Gen. 6. 5. Every Imagination of the thoughts of his Heart is only evil continually O how many aggravating and increasing Circumstances are there named c. There is a Mint that is always at work the Mind is coining evil Thoughts and the Heart evil Desires and carnal Motions and the Memory is the Closet and Store-house where they are lodged and kept This is the case of Man
3. When we do our best we cannot deserve these Mercies or merit ought at God's Hands for all we do is already due to God as we are his Creatures and the paying new Debts will not quit old Scores The Question is propounded Iob 22. 2. Can a Man be profitable unto God as he that is wise may be profitable unto himself See the Answer Chap. 35. 7. If thou be righteous what givest thou him or what receiveth he of thine Hand and wherein is God profited if a Man's ways be perfect And therefore what ever God doth for Creatures he doth it freely because he cannot be obliged by any Act of ours and pre-ingaged Thus Adam in Innocency could not obtain the Blessing but by virtue of the Covenant nor merit ought at God's Hands that is put any Obligation upon God and therefore certainly now we cannot And partly too not because whatever we do it will carry a Proportion with these common Mercies We are proud Creatures and think of a Condignity of Works and to merit from Heaven these Mercies But alas there 's no Comparison and if God would deal with us upon Merit and strict Commutative Justice we cannot give him a valuable Compensation for temporal Mercies Gen. 32. 10. I am not worthy of the least of all the Mercies which thou hast shewed unto thy Servant Though none of God's Mercies can simply be said to be little for whatsoever comes from a great God should be great in our Value and Esteem as a small Remembrance from a great Person is much prized therefore no Mercy is simply little but comparatively now the least Mercies some have and others the greatest temporal Things When we are put into the Ballance We and all our Worth and Deservings cannot counterpoize the least Mercy or merit the daily Bread we have from God And then the little Good we do it is meerly by the Grace that we have received If one Man differs from another who made him differ It is but a new Gift he is the more indebted to God 4. We deserve the contrary We have forfeited our Lives and all our Comforts we have put our selves out of God's Protection by Sin Death way-laid us when we were in our Mothers Womb and as soon as we were born there was a Sentence in force against us Rom. 5. 12. Death came upon all for that all have sinned And still we continue the Forfeiture We provoke God to cut us off It is a kind of pardoning Mercy by which we subsist every moment This is sensible in case of Sickness when our Lives and Comforts slide from us when there is but a Step between us and Death when the Old Covenant comes to be put in Suit and God seems to be executing the Sentence of the Law And that is the Reason why the temporal Deliverance of the Wicked and Impenitent is called a Remission as Psal. 78. 38. But he being full of Compassion forgave their Iniquity and destroyed them not And Mat. 18. 26 27 28. Have Patience with me and I will pay thee all And the Lord of that Servant was moved with Compassion and forgave him the Debt Why is it call'd a Remission Improperly because it was a Reprieve from the temporal Judgment for a time it was not an executing the Sentence which was in force against us And it was not from any thing in the Sinner but from God's pity over his Creatures And a godly Man every time his Life and Comforts are in danger hath a Pardon renewed at that time Isa. 38. 17. Thou hast in love to my Soul delivered it from the Pit of Corruption for thou hast cast all my Sins behind thy Back They are loved out of Danger and loved out of Sickness the pardoning Mercy of God is indeed renewed to them APPLICATION Vse 1. For Information in two Branches First That God will give his People temporal Things Not only Pardon and Grace and Glory but no good Thing will he with-hold Psal. 81. 11. Many say they can trust God for eternal Life but cannot trust him for daily Bread This is an utter Mistake Certainly it is far more easy to trust God for daily Bread than for eternal Life because there are more Difficulties more natural Prejudices against these greater Mercies of Pardon and Eternal Life than there can be against the daily Effects of God's Bounty It is a harder matter to work through our natural Prejudices which lie against Eternal Life than to work through that Distrust which lies against God's Care over us and Provision for us Why For God's common Bounty it reacheth to all his Creatures even to the smallest Worm his Mercy is over all his Works And surely it is more easy to believe his common Bounty than his special Love which runs in a distinct Channel to such a sort of Men. But because many have too weak a Faith about temporal Things let us consider how willing God is to distribute and give out these Supplies Several Things I might mention 1. God's Respect to the Bodies of his People is a mighty Ground and Encouragement God is in Covenant with the Body as well as the Soul Jesus Christ proves the Resurrection from thence that God is the God of Abraham Isaac and Iacob Mat. 22. 32. This Argument can never be made good but upon this Supposition that God is in Covenant with Abraham's Body with the whole Believer and therefore the Mark of Circumcision was in their Flesh as the Water of Baptism is sprinkled upon our Bodies Well then if the Bodies of the Saints be in Covenant with God certainly some of the Promises of the Covenant do concern the Body and Sustentation of the present Life But that is not all but Jesus Christ hath purchased both Body and Soul 1 Cor. 6. 20. Ye are bought with a Price therefore glorify God in your Body and in your Spirit which are God's Not only the Soul is Christ's but the Body You will say That is ground of Service but what can it be inferr'd that therefore God will provide for us It is not only a ground of our Service but of Christ's Care of us If Christ had only purchased our Service yet it were a ground of Hope If you expect Work and Service from a Body you will give maintenance to that Body But Christ's Purchase implieth his Care over that he hath purchased for the Interest God hath in us in Redemption is a gracious Interest God had an Interest in us before we were redeemed we could not make void his Right by any Rebellion of ours But then God hath such an Interest in us as engaged and sollicited him to destroy us Look as a Prince hath an Interest in his Subjects if they rebell and revolt from their Obedience they cannot disannul his Right but it is such a Right as binds him to pursue and chastise them until they return to their Duty So God hath a Right to the fallen Creature but it was
overcome the wicked One. They are most assaulted with Pride with youthful Lusts suitable to their Age. So from Custom and Education Psal. 18. 23. I kept my self from mine Iniquity Every Man hath his Iniquity that is such as his Education and Custom hath wrought upon him which makes the Sin prevail over other Sins A Child of God hath a predominant Sin not over Grace for that 's inconsistent with sincerity but some Master-Sin which prevails over the rest according as the Channel is cut so corrupt Nature runs but some in this Channel and some in that Every Man hath his special Sin and accordingly the Devil plies him Then our Calling is a special Temptation 1 Tim. 3. 6. the Apostle speaks that a Bishop should not be a Novice lest being lifted up with pride he fall into the condemnation of the Devil Pride and Ostentation of Gifts and vain-Glory in such publick Service Many other Sins follow every Calling Therefore if you would be skill'd in Satan's Enterprises you must mind Temper Age Calling So Company As a Man's Company is his Soul is insensibly tainted As a Man that walks in the Sun is tann'd before he is aware so are the Souls of Men sullied and defiled by Carnal Company before they be aware A Man would think of all Sins Passion is so uncomely that it should not tempt another Man Yet it is said Prov. 22. 24 25. Make no friendship with an angry Man and with a furious Man thou shalt not go lest thou learn his ways and get a Snare to thy Soul for the more accustomed to them the less odious they seem so by little and little our Spirits are shaped and fitted for such a Sin There are certain Sins that are more special Temptations Look as every Disease hath a Diet which suits with it so all Sins in the Soul Satan knows what Baits we will catch at It may be a Man that is addicted to the Pleasures of the Flesh may despise Profit and therefore the Devil will not ply him that way So a Man that is addicted to Gain despiseth pleasure The Devil suits him with a Bait that suits the Disease of his Soul It is an Opinion the Devils have their several Wards and Quarters some for such a sort of Sinners others for another sort Look as the Heathens had several Gods which were indeed Devils as Baccus the God of Riot or Patron of Good-fellowship and Venus of Wantonness and Love and Mars the Devil of revengeful and angry Spirits And we read of Mammon for Wealth Mat. 6. 24. I know it is a fictio personae to make the Matter more sensible there is a Person feigned But there may be something of this Truth in it that the Devils have several Quarters some to humour the Covetous others inticing the Wanton others lie Leigers in Taverns and Drinking-Houses to draw Men to beastly Excess and others about the Revengeful to awaken their Rage But all this however it be 't is the Opinion of some should make us watchful over our own Desires and Inclinations for that 's it the Devil makes use of to set upon us 3. The Sin of the Devil tempting must be distinguished from our Sin in consenting If the Devil tempt and we consent not it is his Sin The envious Man may throw Weeds over the Garden-wall but if we do not suffer them to root there it is not the Gardiner's fault but the fault of the envious Man so the Devil may fling in Temptations Fiery Darts Atheistical or Blasphemous Thoughts yet if we throw them out with indignation and give no harbour and entertainment to them there it is our misery but the Devil's sin and therefore if our Hearts abhor them at the very first rising though they be Man's Cross they will be put upon Satan's account 4. Satan if he cannot prevail by the first Temptation to draw us to Sin he will seek to prevail by a second or subsequent Temptation to draw us to trouble and discomfort If he cannot weaken Grace he may molest and disturb our Comfort by flinging in a blasphemous Thought which is abhorr'd by a Christian. If he cannot draw you to deny God then he will seek to cloud things that you may suspect your own estate and thus our way is made wearisom to us Look as a Candle which sticks to a Stone-Wall though it cannot burn the Wall yet it smutcheth and defileth it So the Children of God when the Devil seeks to make their Temptations stick though he doth not burn their Hearts with these fiery Darts of Blasphemy and Atheism they catch not there yet they weaken our Comfort and then his second Temptation is to bring us to doubt of God's Love to doubt of our own Faith and to draw us to impatiency and murmuring at God's Hand Therefore it should be our care not only to withstand the Devil's first Temptation but his second also 5. Certainly they cannot stand long that seem to give up themselves to Satan's Snares How may this be done Any Carnal Affection unmortified layeth us open to the Devil 1 Tim. 6. 9. They that will be rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown Men in Destruction and Perdition If a Man cherish his Worldliness and do not mortify it he lieth ready to be seized upon as a ready Prey for Satan Iudas he had the Bag and he lay open to the Devil his Worldliness increased upon him so the Devil entreth into him Again when we ride into the Devil's Quarters and will parly with Temptation when we freely open the Windows of the Senses unto alluring Objects and can dally with the Snare and play about the Temptation then we do but tempt God to leave us and tempt the Devil to surprise us And therefore be sober be watchful for your Adversary the Devil walketh about like a roaring Lion seeking whom he may devour 1 Pet. 5. 8. Be sober What is sobriety A holy Moderation in the use of Worldy Things be sure not to leave any Carnal Affection unmortified And then be watchful take heed not to play about the Temptation nor put your selves upon occasions of Sin for then we lie open to the Devil and give him an advantage against us Thus much for the second sort of Temptations such as come from Satan The Third sort of Temptations are those which arise from our own Hearts so we call these Urgings and Solicitations to sin which we feel in our Bosoms Concerning this also I shall give some Observations 1. If there were no Devil to tempt us yet the Heart of Man is fruitful enough of all that is evil Mat. 15. 19. Out of the Heart proceed evil Thoughts Murders Adulteries Fornications Thefts false Witnesses Blasphemies There 's a black Catalogue and all comes out of the Heart of Man And among the rest observe there 's Murder which strikes at the Life of Man and Blasphemy which strikes at the
say they had sinned more if they had sinned less They are more acquainted with the Wiles and Depths of Satan and Naughtiness of their own Hearts and so are more solicitous 6. To make us more meek to others Gal. 6. 1. If any Man be fallen ye which are spiritual restore such a one in the Spirit of Meekness considering thy self lest thou also be tempted We are very apt to be severe and fierce upon the failings of others But now when we are tempted our selves we learn more pity and compassion towards them Severe Censurers are left to some great Temptation that they may be acquainted with their own Frailties they are tempted to some Sins to which their Hearts were not so inclinable before Well then that we may pity others mourn over them and have a fellow-feeling of their Condition God will make us know the Heart of a tempted Man that we may have more compassion over poor tempted Souls Possibly that may be a part of the Apostle's sense 2 Cor. 1. 6. Whether we be afflicted it is for your Consolation and Salvation or whether we be comforted it is for your Consolation and Salvation Persons in Office in the Church they are afflicted and tempted and it may be have a greater measure of Afflictions and Temptations that they may shew more pity to other Souls Therefore Luther was wont to say Three things made a Minister viz. Prayer Meditation and Temptation When he is much in communion with God much in the study of the Word and hath been exercised in Temptation then he will be of a tender and compassionate Heart over others and that he may help them out of the Snares of the Devil he is more fitted to his Work by Temptation 7. It occasions much Experience of the Care and Providence of God and the Comforts of his Promises A Man doth not know what the Comforts of Faith mean till he be exercised by Temptation And Spiritual Experiences will countervail all other Troubles This is an Hour of Temptation Rev. 3. 10. What should we do in this Hour of Temptation Be not over-confident nor over-diffident in an hour when God casts us upon trying Times Not over-confident in casting your selves upon needless Troubles without cause Mat. 14. 28. Peter said Lord if it be thou bid me come unto thee on the Water Peter thought he could do any thing in the strength of Christ's Word Peter seeks a Call before it be given him Nor yet be over-backward and diffident to own God and the Truths of God As Paul taxed Peter for dissembling Gal. 2. 12. when those false Brethren were likely to bring great trouble Peter dissembled and runs with them and separates himself from the purer sort of Christians he is taxed there for it We should not run into them without cause nor yet be ashamed to own the ways of God those which are most agreeable to his Holy Word Not be solicitous so much about Events as Duties for God is far more concerned than we and hath a greater Interest than we can have What 's our Interest and the Interest of our Families and our Children to the great Interest of God the Safety of his Children the Safety of his Glory and Cause of his Church Be not troubled about Events for all our Business is to understand our Duty that we may not sin but keep blameless in the Hour of Temptation Vse If Temptations be an usual Evil wherewith we encounter in the present World Then First We should not be dismayed at them Secondly We should be prepared for them First We should not be dismay'd at them as if some strange thing did befal us When we enter into the Lists with Satan resist the Devil Why 1 Pet. 5. 9. For all those things are accomplished in your Brethren that are in the Flesh. They are all troubled with a busy Devil a naughty World and a corrupt Heart And why should we look for a total Exemption and to go to Heaven in an unusual way That we may not be dismay'd by Temptation I shall give you several Considerations 1. We took an Oath to fight under Christ's Banner Baptism it is Sacramentum Militare our Military Oath which we took to fight in Christ's Cause against all the Oppositions and Difficulties we meet with in the World 1 Pet. 3. 21. The Apostle calls Baptism The Answer of a good Conscience towards God An Answer supposeth a Question It is an Allusion to the Questions propounded by the Catechist to the Catechumen When they came to desire Baptism they asked them Abrenuncias dost thou renounce the World the Flesh and the Devil And they answered Abrenuncio I do renounce them So Credis Dost thou believe in Jesus Christ with all thy Heart as Philip propounds the Question to the Eunuch and they answered Credo I do believe Wilt thou undertake to walk in all Holy Obedience and the Answer is I do undertake before God Conscience which is God's Deputy puts the Question in God's Name to those which take the Seals of his Covenant Are you willing to renounce the Flesh and worldly Vanities Will you cleave to God and his Ways what-ever they cost you Whosoever makes this Answer is supposed that he makes it knowingly that he doth understand the Difficulties of Salvation and what he must meet with in his way to Heaven So the Apostle saith You are not Debtors to the Flâ—sh Rom. 8. 12. A Man is a Debtor to another either by the Obligation of some received Benefit or by his solemn Promise and Engagement both are of use in that place They that would seek the well-being of their Souls need not gratify the Flesh. They that are engaged to walk after the Spirit and come under the Bond of an Holy Oath and that are thus solemnly engaged cannot expect to carry on the Profession of Godliness without Conflicts and multiplied Difficulties 2. That is not the happiest Condition which is most quiet and free from the Temptations of Satan for Luke 11. 21. When the strong Man armed keepeth his Palace his Goods are in peace When the Devil hath-quiet possession he doth not trouble Men. The Sea must needs be smooth and calm when Wind and Tide go one way There are some which suspect their Condition because of continual Temptation and others because they have no Temptation Neither is a safe Rule for the time of our Conflict may not yet become But if any have cause to suspect themselves it is the last sort for they that are least troubled may be most hurt they are quiet and secure because Satan hath got them into his Snare and hath a quiet Dominion in their Souls 3. Jesus Christ himself was tempted and therefore we should not be dismayed with Temptations Upon several Accounts is this a Comfort to us partly as it shews that we cannot look for an Exemption for the Captain of our Salvation was thus exercised Heb. 2. 10. Be not disconsolate it becomes good
6. But let him ask in Faith nothing wavering What 's that Faith required in Prayer A Persuasion that those things we ask regularly according to God's Will that God will grant them for Christ's Sake Now both these Amen signifies our hearty desire that it may be so and our Faith that is our Acquâ—â—â—scency in the Mercy and Power and Wisdom of God concerning the Event Christ would have us bind up this Prayer and conclude it thus Amen so let it be so it shall be Observe hence That it is good to conclude holy Exercises with some Vigour and Warmth Natural Motion is swifter in the end and close So should our spiritual Affections as we draw to a conclusion put forth the Efficacy of Faith and holy Desires and recollect as it were all the foregoing Affections that we may go out of the Presence of God with a sweet Savour and Relish and a renewed Confidence in his Mercy and Power Again This Amen relateth to all the foregoing Petitions not to one only Many when they hear Lord Give us this day our daily Bread will say Amen but when they come to the Petition Thy Will â—e done on Earth as it is in Heaven they are cold there and have not hearty Desires and earnest Affections Many beg pardon of Sin but to be kept from Evil to bridle and restrain their Souls from Sin they do not say Amen to that Many would have Defence Maintenance and Viâ—tory over their Enemies but not with respect to God's Glory They forget that Petition Hallowed be thy Name but this should be subordinated to his Glory Nay we must say Amen to all the Clauses of this Prayer Many say Lord Forgive us our Debts but do not like that as we forgive our Debtors they are loth to forgive their Enemies but carry a rancorous Mind to them which have done them wrong But now we must say Amen to all that is specified in this Prayer Then Mark This Amen it is put in the close of the Doxology Observe hence There must be a hearty Amen to our Praises as well as our Prayers that we may shew zeal for God's Glory as well as Affection to our Profit Your Allelujahs should sound as loud as your Supplications and not only say Amen when you come with Prayers and Requests things you stand in need of but Amen when you are praising of God FINIS ERRATA PAge 19. line 14. after Lord read as our selves P. 18 l. 34. for like r unlike p. 42. l. 11. f. misprision r. misapprehension p. 47. l. ult r. a grâ—at p 49. l. 28. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 57. l. 13. r. to God p. 58. l. 4 5. r. that may hence either formally or by just Consequeâ—ce be taxed p. 64. l. 34. r. worship p. 65. l. 15. f. and r. he p. â—0 l. 30. dele thought l. 32. ast and add you p. 71. l 8. after and add is l. 17. r. spiritual Weaknesses are c. l ult r. without Fire p. 73. l. 4. f. digested r. indighted p. 76. l. 31. â— now r. and not only as p. 80. l. 6. r Heb. â—2 9. p. 81. l. 17. dele Christ saith p. 87. l. 10. r. 2 Cor. 6. 18. l. 18. r. in all comparisons p. 88. l. 22. r. Gal. 4. 6. p. 89 l. 37. r. Mal. 3. 17. p. 97. l. 9. dele when f. can r. may p. 93. l. 3. f. take r. think p. 105. l. 30. f. Look aâ— the Right was r. Or as any Israelite had l. 31. f. so we r. hâ— p. 110. l. 20. r. Mar. 13. 25. p. 112. l. 27. aft expansin dele of f. those r. the. p. 125. l. 18. r. which are a solid Body l. 19. r. as fluid p. 129. l. 10. f. warm r. warn p. 136. l. 20. aft serve dele the turn of l. 25. f. him r. iâ— l. 25. aft of r. it p. 141. l. 27. f. of r. or p. 164. l. 12. r. Psal. 147. p. 177. l. 34. r. 1 Sam. 6. 20. p. 200. l 6 7. r Thâ— they worship not by Pagan Rites p 202. l. 16. dele and. p. 206. l. 9. r. First The King of Glory himself and for than r. then l. 14 r. but where his Will is obeyed and his Laws observed p. 211. l. 33. f. Covenant r. Law p. 218. l. 21. r. Isa 34. 2. p. 220. l. 6. aft Soul add longeth p. 239. l. 10. r. a day of Vengâ—ance p. 240. l. 3. aft God add requireth p. 253. l. 25. r. few good Examples p. 254. l. 14. r. Prov. 16. 2. p. 255. l. 10. â— what r. which p. 280. l. 12. f. remove r. offer l. 16. aft give r. the Habits of Grace p. 283. l. â— f. Motions r. Notions p. 284. l. 15. f. to r. as l. 18. r. find him to be one p. 317. l. 20. dele not l. 21. r. it will not p. 354. l. 6. f. ouâ— r. their p. 359. l. 16. f. Inheritance r. Inherency p. 369. l. 23. f. of r. the. p. 408. l. 16. aft Hoasts r. if p 444. l. 23. f. by r. off p. 465. l. 33. r. a colour of Gracâ—