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A body of practical divinity
J
V
•i
"^••'"V
■\
BODY
OF
PRACTICAL DIVINITY,
CONSISTING OF ABOVE
ONE HUNDRED AND SEVENTY SIX-SERMONS
ON THE
SHORTER CATECHISM,
COMPOSED BY
THE REVEREND ASSEMBLT OF DIVINES
AT WESTMINSTER,
WITH
A SUPPLEMENT OF SOME SERMONS
ON SEFERJL TEXTS OF SCRIPTURE;
TOGETHER WITH
THE ART OF DIVIXE CONTENTMENT.
TO WHICH IS tADDED,
CHRISrs VARIOUS FULNESS.
iiit*^
> I II 1149^1111 iiij
By THOMAS ^WATSON,
rOR^MERLY MINISTER AT ST. STEPHEN'S, WALBROOK, LONDON.
^sm
Recommended to Masters of Families, and Others^ bij Several Ministers.
IN TWO VOLUMES.
VOL. II.
HE BEING DEAD, YET SPEAKETH, Hkb. xil. 4.
PRINTED BY AND FOR W. GRACIE ;
ALSO, FOR J. RENNISON, BOOKSELLER, BERWICi^
iS06.
JDISCOimSESj ^c.
OF BAPTISM.
Matth. xxviii. 19.
Go ye therefore and teach all Nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghoji :
Teaching them.-
WE are ftill upon that queflion in the catechifm,
" What are the outward means whereby Chrift com-
*' municatelh to us the benefits of redemption ?
*• Anf. They are his ordinances, efpecialiy the word facra-
** ments, and prayer."
1 have fpoken to the firfl, ' The word read and preached :*
1 now proceed to the fecond. ,
11. The way whereby Chrifl communicateth to us the benefits
of redemption, is, in the life of the facrameiits .
Qu. 1. What are facraments in general?
Anf. They are viiible iigns of invifible grace.
Qu. 2. Is not the word of Godfufflcient tofalvation ? What
need then is there of facraments f
Anf. We muft not be wife above what is written : this may
fatisfy, it is God's will, that his church fliould have lacranionty;
and it is God's goodnefs, thus by facraments to condefcend to
our w'eak capacities, John iv. 48. * Except ye fee iigns, ye
will not believe.' God to firengthen our faith, confirms the
covenant of grace, not only by proinifes, but by facramental iigns.
Qu. 3. What are the facraments of the New Tejiament ?
Anf. Two : baptifm, and the Lord's fupper.
Qu. 4. But are there no more ? the papifts tell off ve more, \\z»
confrmation, penance, matrimony, orders, and the extreme unciion*
Anf. 1. There were but two facraments under the law, there-
fore there are no more now, 1 Cor. x. 2, 3, 4.
2, Thefe two facraments are fufificient : the one fignifying
our entrance into Chrift, and the other our growth and perfe-
verance in him.
(I.) 1 begin with the firfl; facrament, Baptifm. * Go ye
therefore, and teach all nations, baptizing them in the name of
A 2
4 OF BAPTISM.
the Father, and of the Son, and of the Holy Ghoftk teaching
them—' Go teach all nations :' the Greek word is *' Make dif-
ciples of all ualions." If it be afl<ed, how fhould v\\ make
theai dilciples? It follows, Baptizing them and teaching them.
In a heathen nation, Fird teach them, and then baptize them ;
but in a Chrillian Church, Firll baptize them, and then te^ch
them.
Qu. 5. What is bap t if m? .
Anf. In general, it is a matriculation, or vifible admiffion of
children into the congregation of Chrift's flock: more parti-
cularly, ' Baptifm is a iltcrameiit, wherein the wafhing, or
IprMikliug with water, in the name of the Father, Son and Holy
Ghoil, dolh fignify and feal our ingrafting into Chrift, and par-
taking of the benefits of the covenant of grace, and our engage-
ment to be the Lord's.*
Qu. (5. What is the meaning of the parent in prefenting his
child lo be baptized '^
Anf. The parent, in prefenting his child to be baptized, doth,
(1.) Make a public acknowledgment of original fin ; that the
foul of his child is polluted, therefore needs walhing away of
lin by Chriii's blood and fpirit ; both which wafiiingsare fignified
by the fprinkling of water in baptifm. (^.) The parent by
bringing his child to be baptized, doth folemnly devote his child
to the Lord, and enrol him in God's family ; and truly this may-
be a great iatibfaCtion to a religious parent, that he hath given
up his child to the Lord in baptifm. How can a parent look
viith comfort on that child, who was never yet dedicated to
God ?
Qu. 7. What then is the benefit ofbapitfm?
Anf. The party baptized hath, (1.) An entrance into the
vihble body of the church. {^.) The party baptized hath a
right fealed to the ordinances, which is a privilege full of gloiy,
Rom. ix. 4. (3.) The child baptized is under a more fpecial
providential care of Chrift, who appoints the tutelage of angels
to be the infant's Uie-guard.
Qu. 8. Is this all the benefit?
Anf. No : to fuch as belong to the eledion, baptifm is a * feal
of the righteoulhefs of faith,' Rom. iv. 11. a laver of regenera-
tion, and a badge of adoption.
Qu. y. blow doth it appear that children have a right of hap-
tij'm ?
Anf. Children are parties of the covenant of grace. Tlie
covenant was made with them. Gen. xvii. 7. * I vvill eftablifli
my covenant between me and thee, and thy feed after thee for
an everlalling covenant, to be a God unto thee, and thy feed
after thee.' And Acts ii. 39. * The promife is to you and to
your children.' The covenant of grace may be coufidered
OF nAi?TISM.
cither, (!.) More ftriftly, as an abfolute promife to give {living
grace ; and fo none but the elect are in covenant willi God. Or,
(9.) More largely as a covenant containing in it many outward
glorious privileges, in whicii re (pedis the children of believers
do belong to the covenant of grace : the promife is to you and
to your feed. The infant iced of believers may as well lay a
claim to the covenant of grace as their parents ; and having a
right to the covenant, they cantlot Jufily be denied baptifm,
which is the leal. 1 would alk this queftion of them who deny
infant baptifm, It is certain the children of believers were once
vifibly in covenant with God, and did receive the feal of their
admiifion into the church ; now, where do we find this cove-
nant- inter eft, or church-memberihipof infants was ever repealed
or made void ? Certainly Jel'us Chrili did not come to put be-
lievers and their children into a worfe condition than they were
in before. If tl*e children of believers (hould not be baptized,
and they are in a worfe condition now, than they were in before
Chrift's coming. Before I come to prove the baptizing of infants
1 fliall anfvver the obje6tions made againit it.
Obj. 1- The J'criptiire is Jileyit herein, and doth not mention
inj'ant-baptijin.
Anf. Though there is not the word infant baptifm in fcrip-
ture, yet there is the thing ; there is not mention made in fcrip-
ture of women's receiving the facrament ; but who doubts but
the command, * Take eat, this is my body,' concerns them ?
doth not their faith need ftrengtheuing as well as others? So the
word Trinity is not to be found in fcripture, but there is that
which is equivalent, 1 John v. 7. * There are Three that bear
record in heaven, the Father, the Word, and the Holy Ghod ;
and thefe Three are One.' So, tho' the word infant-baplifm is
not mentioned in fcriptin-e, yet the practice of baptizing infants,
may be drawn out of fcripture by undeniable confequence.
Qu. How is that proved ?
Anf. The fcripture mentions whole families baptized* as the
houfeholdof Lydia, Crifpus, and the jailor, Ads-xvi. 34. ' He
was baptized, he and all his houfe.' Wherein we mult rational-
ly imagine that there were fome little children. If it be faid,
there is no mention there made of children : I anfvver, neither
are fervants iiiimed : yet it cannot be fuppofed but that, in fo
great a family there were fome fervants.
Obj. 2. But infants are not capable of the end of bap t if ni;
for baptifm Jlgnifies the icafiiing aica ij of Jin bij tiie blood ofChriJi.
Now infants cannot underftand this ; therefore what benefit can
baptifm be to them ?
Anf Whereas it is faid infants cannot underftand the myftery
of baptifm, neither could the child that was to be circumcifed
underftand circumcifion ; yet the ordinance of circumcilion was
6
OF BAPTISM.
not to be omitted or deferred. An infant, though it underftand
not the meaning of baptifm, yet it may partake of the bleffing
of baptifm. The little children that Chrift took in his arms,
underllood not Chrifi's meaning, but they had Chrift's blefling,
Mark X. 16. ' He put his hands upon them and bleUed them.'
Qu . But what benefit can the Qh'ild have of baptifm if it under"
Jiand not the nature of baptifm ?
Anf. It may have a right to the promife fealed up, which it
ihall have an a6lual interell in when it comes to have faith. A
legacy may be of ufe to the child in the cradle ; though it now
underftand not the legacy, yet when it is grown up to years, it
is fully potlefied of it. But it may be further objeded ;
Obj. 1. Tlie party to be baptized is to be engaged to God ;
hut how can the child engage ?
^nf. The parents can engage for it, which God is pleafed to
accept as equivalent to the child's perlonal engaging. -j
Obj. 2. If Baptifm comes in the room of circumcijion , only
the males loere circumcifed, Gen. xvii. 30. Then, lohat warrant
is there for baptizing females f
Anf. The females were included, and were virtually circum-
cifed in the males. What is done to the head is done to the
body ; the man therefore being the head of the woman, 1 Cor.
xi. 3. What was done to the male fex was interpretatively done '
to the female. Having anfwer'd thefe objedtions, I come now
to prove by argument infant-baptifm.
yi. Argument. If children during their infancy are capable
of grace, then they arecapable of baptifm : but children in their
infancy are capable of grace, therefore they are capable of bap-
tifm. I prove the minor, that they are capable of grace, thus ;
if children in their infancy may be faved, then they are capable
of grace ; but children in their infancy may be faved ; which is
proved thus: if the kingdom of heaven may belong to them,
then they may be faved, but the kingdom of heaven may belong
to thenr, as it is clear from Mark x. 14. • Of fuch is the king-
dom of God.' Who then can forbid that the feal of baptifm
fliould be applied to ihem.^
2</, Arg. if infants may be among the number of God's
fervants, then there is no reafon why they (hould be fhut out of
God's family ; but infants may be in the number of God's fer-
vants, that is evident, becaule God calls them his fervants,
L,ev. xxv. 4. * He fhall depart from thee, and hischildren with
him, for they are my fervants.' Therefore children in their in-
fancy being God's fervants, why fhould they not have baptifm,
which is the tej/era, the mark or feal which God lets upon his
fervants ?
od, Arg. Is from 1 Cor. vii. 14. * But now are your children
lioly,' Children are not called lioly, as if they were free from
OF BAPflSM. 7
ongUial fin; but in the judgment of Charity they arc to be
efteemed holy and true members of the church of God, becaufe
their parents are believers. Hence that excellent divine Mr.
Helderfam faith, *' that the children of the faithful, as foon as
they are born, have a covenant- hoi inefs, and fo a right and title
to baptifm, which is the token of the covenant."
4th, Arg. From the opinion of the fathers and the practice
of the church. (1.) The ancient fathers were llrong alferters
of infant-baptifm, Irenaeus, Bafil, La6lantius, Cyprian and Au-
llin. (2.) It was the practice of the Greek church to baptize
her infants. Erafmus faith, that infant baptilm hath been ufed
in the church of God, for above fourteen hundred yeari^. And
St. Auftin, in his book againft Pelagius, affirms, that it hath
been the cuftom of the church in all ages to baptize infants.
Yea, it was an apoftolical practice ; St. Paul affirms, that he
baptized the whole houi'e of Stephanus, I Cor. i. 16.
And as you havefeen fcripture-argumentsfor infant-baptifm,
fo let us confider whether the pra6lice of thofe who delay the
baptizing of children till riper years, be warrantable. For my
part, I cannot gather it from fcripture : For though we read of
perfons adult and grown up to years of difcretion, in the apol^
ties' times, baptized, yet thoie were fuch as were converted
from heathenifh idolatry to the true oxthodox faith : but that
in a Chriftian church the children of believers ffiould be kept un-
baptized feveral years, I know neither precept nor example for
it in fcripture, but it is wholly apocryphal. The baptizing of
perfons grown up to maturity, we may argue againfl ab effeclu,
from the ill confequence of it : they dip the peribns they
baptize over head and cars in cold water, and naked ; which as
it is indecent, fo it is dangerous, and hath been often- times the
occafion of chronical dileales, yea, death itfelf; and fo it is a
plain breach of the fixth commandment. And how far God
hath given up many perfons, who are for the deferring of bap-
tifm, to other vile opinions and vicious practices, is evident, if
we confult with hiftory : efpecially if we read over the a6ling of
the anabaptifts in Germany.
Ufe. 1. See the riches of God's goodnefs, who will not only
be the God of believers, but takes their feed into covenant.
Gen. xvii. 7. * 1 will eftabliffi my covenant between me and
thee, and thy feed after thee, to be a God unto thee and thy
feed.' A father counts it a great privilege, not only to have his
own name, but his child's name put in a will.
Ufe 2. It blames thofe parents who forbid little children to
be brought to Chrift : they withhold the ordinance. By deny-
ing their infants baptifm, they exclude them from having a
memberfhip in the vifible church, and fo their infants are fuck-
ing pagans. Such ag deny their children baptifm, make God's
5 ' OF BAPTISM.
ihflitiitions under the law more full of kindiicfs and grace to
children, than they are now under the gofpel ; svhich, how
itrange a paradox it is, I leave you to judge.
Uj'e 3. Of exhortation. Branch 1. We that are baptized,
let us labour to find the blefled fruits of baptifm in our own.
Ibuls : let us labour not only to have the fign of the covenant,
but the grace of the covenant. Many glory in this, that they
are baptized. The Jews gloried in their circumcifion, bccaufe
of their royal privileges ; to them belonged the adoption, and
the glory, and the covenant, Rom. ix. 4. But many of them
were a fliame and reproach to their circumcifion, Rom. ii. 24.
• For the name of God is blafphemed among the Gentiles iho*
God is blafjjhemed among the Gentiles through you.* The
i'candalous Jews (tho' circumcifed) were, in God's account, as
heathens, Amos ix. 7- ' Are ye not as children of the Ethi-
opians to me ? faith the Lord.' Alas ! what is it to have the
name of Chrift, and want his image ? what is bapfifm of water,
without the baptifm of the Spirit ? many baptized Chriftiansare
no belter than heattiens. O labour to find the fruits of bap-
tifm, that Chrill is formed in us. Gal. iv. 19. that our nature
is changed, we are made holy and heavenly : this is to be bap-
tized into Jefus, Rom. vi. 3. Such as live unfuitable to their
baptifm, may go with baptifmal water on their faces, and facra-
inental bread in their mouths, to hell.
Branch 2. Let us labour to make a right ufe of our baptifm.
Firji life of baptifm. Let us ufe it as a (hield againft temp-
tations. Satan, 1 have given up myfelf to God by a facred vow
in baptifm ; 1 am not my own, I am Chrift's : therefore I can-
not yield to thy temptations, but I break my oath of allegiance
which I made to God in baptifm. Luther tells us of a pious
woman, who when the devil tempted her to fin, fhe anfvvered,
Satan, BoptizataJ'um, " I am baptized :" and lb beat back the
tempter.
Second vfe of baptifm. Let us ufe it as a fpur to holinefs.
By remembering our baptifm, let us be ilirred up to make good
our bapiilmal engagements: renoimcing the world, flelh, and
devil, let us devote ourfelves to God and his fervice. To be
baptized into the name of the Father, Son, and Holy Ghoft,
implies a Iblemn dedication of ourfelves to the fervice of all the
three Perfons in the Trinity. It is not enough that our parents
dedicate us to God in baptifm, but we mull dedicate ourfelves
to liim : this is called a ' living to the Lord,' Rom. xiv, 8.
Our life fhould be fpent in worihipping God, in loving God, in
exalting God : we (hould walk as becomes the gofpel, Phil, i,
27. Shine as (lars in the world, and live as earthly angels.
Third uji of baptifm. Let us ufe it as an argument to cou-
rage. We Ihould be ready to confefs that holy Trinity, into
OF THE lord's SUPPER. ^
whofe name we were baptifed. With the converfion of the
heart, mull go the cont'eflion of the tongue, Luke xii. 8.
* Whofoever (hall confels me before men, him n);ili the Son of
man alio confels before the angels of God :' Peter openly con-
felTed Chrift crucified, Ads iv. 10. Cyprian, a man of a brave
fpirit was like a rock, whom no waves could (hake ; like an
adamant, whom 1)0 iword could cut: he confelfed Chrift be-
fore the procoiiful, and fuffcred hind'elf to be prol'cribed ; yea,
chule death, rather than he would betray the truths of Chrift.
He that dares not confefs the holy Trinity, fhames his baptifm,
aud God will be afhamed to own him at I he day of judgment.
U/t. life. Seethe fearfulnef^ of the fin of apoftacy ! 'Tisa re-
nouncing of our baptifm, 'Tis damnable perjury to go away from
God after a folemn vow, 2 Tim. iv. 10. ' Demas hath for-
faken rae.' He turned renegado, and afterwards became a
prieft in an idol-temple, faith Dorolheus. Julian the apoftate
iGregory Nazianzen ohferves) bathed himfelf in the blood of
beafts otfered in lacrifice to heathen-gods ; and fo, as much
as in him lay, wafhed oft" his former baptifm. The cafe offuch
as fall away after baptifm, is dreadful, Heb. x. 38. ' If any
man draw back.' The Greek word, to draw back, alludes to a
fbldier that fteals away from his colours ; fo, if any man fteal
away from Chrift, and run over to the devil's fide, * my foul
ihall have no pleafure in him ;' that is, 1 will be feverely aveng-
ed on him ; I will make my arrows drunk with his blood. If
all the plagues in the Bible can make that man miferable, he
Ihall be fo.
II. Thefecond facrament wherein Jefus Chrift communicates
to us the benefits of redemption, is the Lord's fupper.
OF THE LORD'S SUPPER.
Mark xiv. 22. And as they did eaty Jefits took Bread, &c,
II. Having fpoken to the Hicrament of baptifin, I come
now to the facrament of the Lord's fupper. The Lord's fup-
per is the moftfpiritual and fweet ordinance that ever was infti-
luted : here we have to do more immediately with the perfon
of Chrift. In prayer, we draw nigh to God ; in the facrament
we become one with him. In prayer we look up to Chrift ; ia
the facrament, by faith, we touch him. In the word preached,
we hear Chrift's voice : in the facrament we feed on him.
Qu. 1. What 7iames and titles in fcripture are given to the
fiicrament ?
Vol.. ir. No. 12, B
10 OF THE lord's SUPPER.
Jnf, 1. It is called, (1.) Men/a Domini, * The Lord's fa*
ble,' I Cor. X. 21. The papills call it an altar, not a table.
The reafon is, becaufe they turn the facrament into a facrince,
and pretend to otler up Chrilt corporally in the mats. It being
the Lord's table, fliews with what reverence and folemn devo-
tion we fliould approach to thefe holy niyileries : the Lord
takes notice of tlie hame ofom* hearts when we come to his
table, Matth. xxii. 11. * the king came in t'o fee the guefts.*
We diels ourlelves when we come to the table of fome great
monarch ; we fliould think with ourlelves, we are going to the
table of the Lord, therefore ftiould drefsourfelves by holy medi-
tation and heart-conlideration. Many think it is enough to
come to the facraments, but mind not whether they come in
* due order,' i Chron. xv. 13. Perhaps they had fcarce a
ferious thought before, whether they were going: all their dreflT-
ing was by the glafs, not by the Bible. Chryfoftom calls it,
*' The dreadful table of the Lord :" fo it is to fuch as come
unworthily. (2.) The lacrament is called, Ccejia Domini, the
Lord's fupper, 1 Cor. xi. 20. to import it is a ipiritual feaft.
It is indeed a royal feaft; God is in this cfjeer : Chriil, in both
natures, God and man, is the matter of this fupper. (3.) The
facraraent is called a * communion,' 1 Cor. x. 16. * The
bread which we break, is it not: the communion of the body of
Chrifl ?' The facrament being called a communion, ftiews,
yi. That this ordinance is only for believers, becaufe none
elfe can have coinmunvon wnth Chrilt in thefe holy mylleries.
Coiiniuinio fundatnr in iinione : faith only gives us union
with Cluift, and by virtue ofthis we have communion with him
in his body and blood. None but the fpoufe communicates
with her hulband ; a Granger may drink of his cup, but (he
only hath his heart, and communicates with him in a conjugal
manner ; fo ftrangers may have the lign, drink of the cup, but
only believers drink of Chrift's blood, and have communion with
him in his privileges.
2c////, The facrament being a communion, fliews, that it is
fymhohim amoris, a bond of that unity and charity which Ihould
be among Chrillians, I Cor. x. 17. * VVe being many are one
body.' As mai:iy grains make one bread, lb many Chrillians
are 'one body. A facratrient is a love-feall. .The primitive
Chrillians (as Jidlin Martyr notes) had their holy falutations at
the blelied fupper, in token of that dearnels of atl'edtion which
they did bear to each other. It is a communion, therefore there
mult be love and union. The Ifraelites did eat the paflbver
with bitter herbs ; fo muft we eat the facrament with bitter
herbs of repentance, but not with bitter hearts of wrath and
malice. The hearts of the conin»unicants l])ould be knit toge-
ther with the bond of love. '* Thou braggeft of tliy faith (faith
OP THE lord's supper. 11
AuRin) but (hew me thy faith by thy love to the faints." For,
as in the fun, light and heat are inlep-drable ; fo faith and love
are twilled together infeparably. Where there are divifions,
the Lord's fupper is not properly a communion, but a difunion.
Qu. '2. What is the Lord' s fupper ? , ^ ,
Anf. It is a vifible lermon, whereui Chrift crucified is fet be-
fore us ; or, it is a facrament of the New Teltament, wherein,
by receiving the holy elements of bread and wine, our commu-
nion with Chrift is fignihed and (ealed up to us. Or thus, it is
a facrament divinely inftituted ; wherein by giving and receiv-
ing bread 5nd wine, Chrilt's death is Ihewed forth, and the
worthy receivers are, by faith made partakers of his body and
blood, and all the benefits flowing from thence.
For the further explaining of the nature pf the Lord's fup-
per, I (hall look back to the inftitulion.
1. * jefus] took bread.' Here is the mafter of the feaft, or
the inftituter of the facrament. The Lord Jefus he took bread.
He only is fit to inllitute a facrament, who is able to give vir-
tue and blefluig to it. ^ . . ,
2. * He took bread.'] Chrift's taking of the bread was one
part of his confecration of the elements, and fetting them apart
for an holy ufe. And as Chrift did confecrate the elements, fo
we muft labour to have our hearts confecrated before we receive
thefe holy myfteries in the Lord's fupper. How unfeemly a.
fight is it to fee any come to thefe holy elements, having hearts
leavened with pride, covetoul'nefs, envy ! Thefe do, with Ja-
das, receive the devi4 in the fop, and are no better than cruci-
fiers of the Lord of glory.
3. 'And bleifed it.'] This is another part of the confecra-
tion of the element, Chrift bleifed it ; he bleifeth, and it (hall
be bleffed, viz. he looked up to heaven for a benedidion upon
this ordinance newly founded.
4. • And brake it.'] The bread broken, and the wine pour-
ed out, was to fignify to us the agony and ignominy of Chrift's
futferings, the rending of Chrift's body on the crofs, and that
efltufion of blood which was diftilled from his bleifed fides.
5. * And gave it] to them.' Chrift's giving the bread, de-
notes Chrift's givingof himfelf and all his benefits to us freely.
Tho' Chrift was ibid, yet given : Judas did fell Chrift, but
Chrift gave himitlf to ut.
6. * He gave it to them.'] viz. The difciples. This is the
children's bread ; Chriitdoth not caft thefe pearls before fwine.
Whether Judas was prefent at the fupper, is controverted : I
rather incline to think he was not ; for Chrift faid to the difci-
ples, ' This is my blood, which is (hed for you,' Luke xxii.
20. Chrift knew his blood was never (hed etfe6tually and in-
tentioivdlly for Judas. In eating the palfover, Chrift gave Ju-
B 2
1^ or THE LORT)*S SUFPER.
das a fop, vcliich was a bit of unleavened bread dipt in a fauce
made with bitter herbs ; Judas l)aving received the fop, went
imnieHiaftly out, John xiii. But, fuppofe Judas were there,
though he received the elements, yet not the blelTing.
7. * Take, eat.'] Thi.sexpreffinn of eating denotes lour things :
(1.) The near niyilical union between Chrill and his faints.
As the meat which is eaten incorporates with the body, and be-
comes one with it : fo, by eating Chrift's tlefh, and drinking
his blood Cpiritually, we partake of his merits and graces, and
are myftically * One with him,' John xvii. 2o. * 1 in them.*
(2.) ' Take, eat.' Eating (Lews the infinite delight the believ-
ing foul hath in Chrift. Eating is greatful and pleafing to the
palate : fo feeding on Chriit by a lively faith is delicious, Nul'
las animce jmvioT cibi/s, Lc>nctaniius. No fuch fweet feeding
as on Chriit crucified. This is a ' feaftof fat things, and wines on
the lees well refined.' (3.) ' Take, eat.* Eating denotes nou-
riflunent. Meat, as it is delicious to the palate, fo it is nou-
rifhing to the body: fo eating Chrif^'b* flefh, and driukmghia
blood, is nutritive to the foul. The new creature is nourillied
atthe lableof the Lord, toeverlaflinglife, John vi. 54. * Whofo
eateih my fiefh, and drinketh my blood, hath eternal life.*
(4.) * Take, eat,' fliews the wildom of God, who reftores us by
the fame means by which we fell. We fell by taking and eat-
ing the forbidden fruit, and we are recovered again by taking
and eating of ChrifVs flefh : we died by eating the tree of
knowledge, and we live by eating the tree of life.
S. * This is my body.' '] Thefe words, Hoc eji corpus meian,
have been much controverted between us and the papifis. * This
is my body :' that is, by a metonomy : it is afignand figure of
my body. The papifts hold traniiibllantiation, that the bread
is, after confecration, turned into the very fubflance of Chrill's
body. We lay, we receive Chrill's body fpiritually : they fay,
they receive Chrill's body carnally ; w-hich is contrary to fcrip-
ture. The fcnpture affirms, that the * heavens mufl receive
Chrifl's body, mail the times of the reflitution of all things,*
A(ils iii. 21. Chrill's body cannot be at the fame time in hea-
ven and in the holl. Aqumas faith, *' It is not poffible by any
miracle, that a body fhould be locally in two places at once."
Belldes, it is abl'urd to in.agine, that the bread in the lacrament
fliouid be turned into Chrifl's flefh, and that his body, which
was hung before, fhould be made again of bread. So that,
• This is my body,' is, as if Chrift had faid. This is a figii and
ycprefentation of my body.
i^. * And he took the cup.'] The cup is put by metonomy of
the fubjr^l for the adjunct, for the wine in the cup ; it fignifies
the blood of Chriit fhed for our fins. The taking of the cup de-
notes the redundancy of merit in Chrifl, and the fulnefs of our
redemption by hhu. He not only took the bread, but the cup.
OF THE LOfeD*8 SUPPER. 1 J
10, * And when he had given thanks.'] Chrift gave thanks
that God had given thefe elements ot bread and wine to be
figns and feals of man's redemption by Chriil:. Chriii's giving
of thanks, ihevvs his philanthrophy, or love to mankind, who
did lb rtjoice and biels God, that loll man was now in a way
of recoveiy, and that he fhould be railed higher in Chrill than
ever he was in innocency.
11. • He gave the cup to them.'] Why then dare any with-
hold thecnp ? this is to pollute and curtail the ordinance, and
alter it from its primitive inllitution. Chrill; and his apoRles
adminillred the lacrament in both kinds, the bread and the cup,
1 Cor. xi. 24, 55. And the cup was received in the ancient
church for the fpace of 1400 years, as isconfelTed by two popilh
councils. Chrill faith exprefsly, * Drink ye all of this.' He
doth not fay, eat ye all of this ; but, * Drink ye all ;* as fore-
feeing the i'acrilegious impiety of the church of Rome in keep-
ing back the cup from the people. The popilli counfel of Con-
fiance ipeaks plainly hut impudently, ** That although Chrill
inftituted and adminillred the lacrament in both kinds, the
bread and the wine ; yet the authority of tlie holy canons, and
the cuftom of the mother-church, think good to deny the cup
to the laity.'* Thus, as the popilh priefts make Chrill but half
a Saviour, fo they adminifter to the people but half a lacrament.
The facrament is Chrilt's laft-will and tellament : in the text
* This is my blood of the new teflament.' Now to alter or
take away any thing from a man's will and teftament, is a great
impiety : What is it to alter and mangle Chriii's lall will and
teltament ? Sure it is an high affront to Chrift.
Qu. 3. What are the ends of the Lord' sj upper ?
Anf. It is an ordinance appointed to confirm our faith, Joha
iv. 48. ' Except ye fee figns ye will not believe.' Chrill lets
the elements before us, that by thefe figns our faith may be
ftrengthened. As faith Cometh by hearing, fo it is confirmed
by feeing Chrill crucified. The facrament is not only a fign to
reprefent Chrill, but a feal to confirm our interell in him.
Qu. But it is the Sprit conjirms faith, therefore not thefacra-
ment.
Anf. I. This is not good logic. The Spirit confirms faith,
therefore not the facrament, is, as if one Ihould fay, God feeds
our bodies, therefore bread doth not feed us ; whereas God
feeds us by bread ; lb the Spirit confirms our faith by the ufe
of the facrament.
2. The end of the facrament is, to keep up the, * memory
of Chriii's death.' 1 Cor. xi. 25. ' This do ye in remembrance
of me.* If a friend give us a ring at his death, we wear it to
keep up the memory of our friend ; much more then ought we
14 or THE lord's SUPPER.
to keep Up the memorial of <'hrift's death in the facrament :
Chrill's death lays a toundatioii for all the magnificent bledings
which we receive fi on) Chrift. The covenant of grace was
agreed on in heaven, but lealed upon the crofs. Chrift. hath
lealed all the arncles of peace in his blood. Remiftion of fin
Hows from Chrill's death, Matth. xxvi. 28. ' This is my
blood of 'he new teliainent (hed for njany, for the remiffion of
fins.*' Conl' criition or making us holy, m the fruit of Chrift's
death, Heb. ix. 14. * How nnicti more fhall the blood of
Chrift, purge your confcience !' Chrill's interceftion is made
available to us by virtue of his death ; Chrift could not have
been admitted an advocate, if he had not been firll a facrifice.
Our entering into heaven is the fruit of Chrift's blood, Heb.
X. IJ). Chrift could not have prepared manfions for us, if he
had not firft purchaled tliem by his death : fo that we have a
great deal of caufe to commemorate Chrift's death in the facra-
Kient.
Qu. hi what manner are we to remember the Lord's death in
the facrament ?
Anj'. It is not only an hiftorical remembrance of Chrift's
death and paftion ; thus Judas remembers Chrift's death, and
how he betrayed him ; and Pilate remembers Chrift's death,
and how he crucified him : but our remembring Chrift's death
hi the facrament muft be,
(1,) A mournful remembrance. We muft not be able to
look on Chrift crucified with dry eyes, Zech. xii. 10. * They
fliall look on him whom they have pierced and mourn over
him.' O Chriftian, when thou lookeft on Chrill in the facra-
ment, remember how oft thou haft crucified him ! The Jews did
it but once, thou often. Every oath is a nail with which thou
pierceft his hands : every unjult, linful a6lion is a fpear with
which thou woundeil his heart. O remember Chrift with for-
row, to think thou ihouldeft make his wounds bleed afrelh !
Mark xiv. 22, 23, 24. Jefus took Bread.
(2.) It rnuft be a ' joyful remembrance,* John viii. 55.
• Abraham faw my day, and rejoiced.' When a Chriftian fees
a facran)ent-day a|)proach, he Ihould rejoice. This ordinance
of the lupper is an earneft of heaven ; 'tis the glals, in which
we fee him whom onr fouls love ; it is the chariot by which we
are carried up to Chrift : ' When Jacob faw the waggons and
the chariots which were to carry hmi to his Ion Joleph, his
(Spirit revived,' Gen. xlv. 27. Cod hath appointed the facra-
taent, on purpoi'e to cheer and revive a lad heart. When we
or THE lord's supper. 15
look on our fins, we have caiiTe to mourn ; but when we fee
Chrift's blood flied for our fins, this nriay make us rejoice. In
the facrameiit our wants are lupplied, our ltren<:th is renewed :
here we meet with Chrill, and doUi not this call i'orjoy ? A
woman that hath been long debarred from the Ibciety of her
hufband, how glad is flie of his prefence ! At the facrament the
believing fpoufe meets with Chrill; he faith to her, All I liave
is thine ; my love is thine to pity thee ; my mercy is thine, to
fave thee. How can we think in the facrament on Chrili's blood
fhed, and not rejoice ; Sanguis Chrijil ciaois paradi^ ; Chrift's
blood is the key which opens heaven, elfe we had been all (hut
out.
3. End of the facrament is, to work in us an endeared love to
Chrifl. When Chrift bleeds over us, well may we lay, Behold
how he loved us ! Who cm\ fee Chrill die, and not be ♦ fickof
love?* This is an heart of Hone, whom Chrift's love will not
melt.
4. End of the facrament, the mortifying of corruption. To
fee Chrill crucified for us, is a means to crucify fin in us. Chrift's
death (like the water of jealouly) makes the * thigh of (in to
rot,' Numb. v. 27- How can a wife endure to fee that fpear
which killed her hnfband ? how can we endure thole fins which
made Chrift veil his glory, and lofe his blood ? When the peo-
ple of RomefawCaefar's bloody robe, they wereincenled againll
them that (lew him. Sin hath rent the white robe of Chrift's
flelh, and dy'd it of a crimfon colour : the thoughts of this will
make usTeek to be avenged on our fins.
5. End, the auj^mentation and increafe of all the graces, hope,
zeal, patience. The word preached begets grace, the Lord'^s
(upper nouri(heth it : the body by feeding increaleth (irength ;
lb doth the foul by feeding on Chrill facramentally. Cum clefe-
cerit virtus mea calicem faltarem accipiam, Bern. " When my
fpiritual ftrength begins to fail, I know a remedy (faith Bernard)
I will go to the table of the Lord ; there will 1 drink and re-
cover my decayed ftrength." There isdift'erence between dead
Hones and living plants. The wicked, who are (tones, receive
no fpiritual increafe ; but the godly, who are |)Iants of righte-
oulnefs, being watered with Chrift's blood, grow more fruitful
m grace.
Qu. 4. Why are ice to receive this holy /upper?
Anf. Becaule it is a duty incumbent. * Take, Eat.' And
obferve, it is a command of love. If Chrift had commanded us
fome great matter would not we have done it V 2 Kings v. 13.
* If the prophet had bid thee do fome great thing wouldft thou
not have done it ?' If Chrift had enjoined us to have given him
thoulands of rams, or to have parted with the fruit of our bodies,
Vvould we not have done it } Much more when he only faith.
16 or THE lord's EI?PPERa
* Take,* and * Eat :' Let my broken body feed yon, let my
blocd poured out, fave you. * Take and Eat.' This is a com*
mand of love, and fliall we not readily obey ?
2. We are to celebrate the Lord's (upper, becaufe it is a pro-
voking of Clirift, to ftay away, Prov. ix. 9. * Wifdom hath fur-
nifhed her table.' So Chrift hath furnifhed his table, fet bread
and wine (reprefenting his body and blood) before his guefts,
and when ihey wilfully turn their backs upon the ordinance,
Chrift looks upon it as a flighting of his love, and that makes
the fury rife up in hij^ face, Luke xiv. 24. * For I fay unto you,
that none of thof'e that were bidden fiiall tafte of ihy fupper.'
I will fliut Ihem out of my kingdom, I will provide them a
black banquet, where weeping lliall be the firll courfe, and
gnalhing of teeth the fecond.
Qu. 5. Whether the Lord' s fupper he oft to he adminijired f
Anf. Fes : 1 Cor. xi. 2(). * As oft as ye eat of this bread.*
The ordinance is not to be celebrated once in a year, or once in
our hves, but often. A Chriftian's own neceflities may make
him come often hither. His corruptions are ftrong, therefore
he had need come often hither for an antidote to expel the poi-
fonoffin; and his graces are v.'eak. Grace is like a lamp.
Rev. iii. 2. if it be not often fed with oil, it is apt to go out.
How therefore do they fin againil God, who come but very fel-
dom to this ordinance ! Can they thrive, who for a long time
forbear their food : and others there are who do wholly for-
bear : this is a great contempt offered to ChriIVs ordinance.
Men do as it were tacitly faid, let Chrift keep his feaft to him-
lelf. What a crofs-grained "piece is man ! he will eat when he
fliould not, and he will not eat when he ftiould. When God
faid, * Eat not of this forbidden fruit ;' then he will be fure to
cat: when God faith, * Eat of this bread, and drink of this
cup ;' then he reful'eih to eat.
Qu. 6. Are all to come promfcuouflij to this holy ordinance?
Anf. No; that were to make the Lord's table an ordinary.
Chrift forbids to ' caft pearls before fwine,* Mat. vii. (5. The
lacramental bread is children's bread, and it is not to be caft to
the profane. As, at the giving of the law, God fet bounds
about the mount that none might touch it, Exod. ;Jix. 12. So
God's table (hould be guarded, that the profane fhould not
come near. In the primitive times, after fermon done, and they
were going to celebrate the Loid's fupper, an officer ftood up
and cried, " Holy things for holy men ;" and then feveral of
the congregation were to depart. " I would havt my hand cut
ofJ' (faith Chry(oftom) rather than 1 would givt Chrill's body and
blood to the profine." The wicked do not eai ChriJi's flefn,
but tear it; they do not drink hit> blood, but fpill it. Thefe
boly myfteries iu the lacrameuts are iremenda myfieria, royfteries
OF THE LdRD*S SUPPER. 17
that the foul is to tremble at. Sinners defile the holy things of
God, they poifon the facramentdl cup : We read that the wicked
are to be fet at Chrift's feet, Pf. ex. not at his table.
Qu. 7. Hoto may ice receive the flipper of the Lord worthily,
that Jo it may become effectual to us ?
Anf. That we may receive it worthily, and it may become
efficacious.
{\.) We mud foleninly prepare ourfelves before we come :
We mufl not rulh upon the ordinance rudely and irreverently,
but come in due order. There was a great deal of preparation
to the paflbver, SChron. xxx. IS, 19. and the facraraent comes
in the room of it.
Qu. Wherein doth this folemn preparing for the ordinance con-
Anf. (l.) In examining ourfelves. (9.) In dreffing our
foyls before we come, which is by wafhing in the water of re-
pentance. (3.) By exciting the habit of grace into exercife.
(4.) In begging a blelVmg upon the ordinance.
(1.) Sofemn preparing for the facrament confifts in felf-
examining, I Cor. xi. 28. * But let a man examine himfelf,
and fo let him eat.* It is not only a counfel, but a charge :
* Let him examine himfelf.' As if a king fliould fay, '* Let it
be enacted." Jefus Chrift having by his inilitution confecrated
thefe elements in the fupper to an high myftery, they reprelent
his • body and blood :' therefore there mud be preparation ;
and if preparation, then there muflbetirft examining ourfelves,
>vithout which there can be no preparation. Let us be ferious
in this examining ourfelves, our I'alvation depends upon it. We
are curious in examining other things; we will not take gold,
till we examine it by the touch ftone ; we will not take land,
but we will examine the title : and (hall not we be as exacl and
curious in examining the (late of our fouls ?
Qu. 1. What is required to this f elf -pxamining ?
Anf, There muft be a (blemn retiring of the foul. We muft
Jet ourfelves apart, and retire for foiue time from all fecular em-
ployment, that we may be more (erious in this work. There
is no cafting up of accounts in a crowd ; nor can we examine
ourfelves when we are in a crowd of worldly bufinefs. We
read, a man that was in a 'journey might not come to the
palfover,' Numb. ix. 13. becaufe his mind was full of fecular
cares, and his thoughts were taken up about his journey. When
we are upon felf-examining work, we had not need to be in
hurry, or have any diftratting thoughts, but to retire and lock;,
ourfelves up in our clofet, that we may be more intent in the
work.
Qu. 2. What is f elf -examination ?
Anf. It is a fettmg up a court of confcisnce, and keeping si
Vol. XL No. 12. C
18 OF THE lord's SUPPER*
regifter there, that by a ftri6t fcrtitiny a man may fee how mat-
ters (land between God and his ioul. Self-examination is a
fpiritual inquilkion, an heart-anatomy, whereby a man takes
his heart as a watch, all in pieces, and fees what is defe6live
there. It is a dialogue with one's felf, Pf. Ixxvii. 7- ' I com-
mune with my own heart.' David called himlelf to account,
and put interrogatories to his own heart. Self-examining is a
critical delcant or fearch : as the woman in the parable did
light a candle, and ' fearch for her loft groat,' Luke xv. S. lb
coiilcience is the candle of the Lorn ; fearch with this candle
what thou Cruift find wrought by the Spirit in thee.
Qu. 3 fVhat is the rule hy id hie h ire are to examine oiirfelves?
Anf. The rule or rneafure we mull examine ourlelves by, is,
the holy fcripture. We muft not make fancy, or the good opi-
nion which others have of us, the rule of vvbich we judge of
ourlelves. But as the i=roldfmilh brinsfs his nold to the touch-
O O
itone, fo muft we bring our hearts to a Icripture touch-ftone ;
* To the law, to the tellimony,' Ifa. viii. '20. What faith the
word? Are we divorced from fin? are we renewed by the
Spirit? Let the word decide whether we are fit communicants
or not. We judge of colours by the fun, fo we muft judge of
the ftate of our Ibuls by the (un light of fcripture.
Qn. 4. What are the cogent reafons ivhy we mnft examine our-
f elves before ice approach to the Lord's /upper ?
A)if. 1. It is a duty impofed ; Met him examine himfelf.*
The paflbver was not to be eaten raw, Exod. xii. 19. To
come to fuch an ordinance fligiitly, without examination, is to
come in an undue manner, and is like eating the paflbver raw.
9. We nuift examine ourlelves before we come, becaufe it is
not only a duty impofed, but oppofed. There is nothing the
heart naturally is more averfe from, than felf-examination : we
may know that duty is good which the heart' oppofeth. But
why doth the heart fo oppofe it? Becaufe it doth crofs the tide
of corrupt nature; 'tis contrary to flelli and blood. The heart
is guilty ; and doth a guilty perfon love to be examined ? The
heart oppofeth it, therefore the rather fet upon it: that duty is
good which tlie heart oppofeth.
3. Becaule felf-examining is fo needful a work ; as appears,
(I.) Without felf-exan)ination, a m.an can never tell how it is
with him, whether he hath grace or not; and this muft needs
be very uncomfortable. He knows not if he Ihould die prefent-
iy, what will become of him, or to whatcoaft he (hall fail, whe-
ther to hell or heaven ; as Socrates faid, " I am about to die,
and the gods know whether I fhall be happy or miferable."
How needful therefore is felf-examination, that a man by (earch
may come to know the t^ue ftate of his foul, and may guefs
how it will go with him to eternity ?
OF THE lord's SUPPER. 1^
^S.) Self-examination is needful, in refpedlof the excellency
of the facrament. Let him ea.t de illo patie ^ ' of that bread,'
1 Cor. xi. <^S. that excellent bread, that confecrated bread,
that bread which is not only the bread of the Lord, but the
bread the Lord. Let him drink de illo poculo, ' of that cup ;'
that precious cup which is perfumed and ipiced with Chrill's
love; that cup which holds the blood of God facramentally.
Cleopatra put a jewel in a cup, which contained the price of a
kingdom : this facred cup we are to drinli of, enriched with the
blood of God, is above the price of a kingdom ; it is more worth
than heaven : Therefore coming to I'uch a royal feaft, having
whole Chrift, his divine and human nature to feed on, how
ihould we examine ourfelves before hand, that we may be fit
guefts for fuch a magnificent banquet.
(3.) Self-examining is needful, becaufe God will examine us.
That was a fad queilion, Matth. xxii. 12. ''Friend, how camefl;
thou in hither, not having a wedding-garment ?' Men are lothe
to afk themfelves the queilion, " O Jiiy foul, are thou a fit
gueft for the Lord's table ? are there not fome fins thou hall; to
bewail ? are there not lome evidences for heaven that thou haft
to get?" Now, when peribns will not afk themielves the quel-
tion, then God will bring luch a queftion as this to them, how
came ye in hither to my table not prepared ? how came ye in
hither with an unbelieving or profane heart? It fhall be fuch
a queftion as will caufe an heart-trembling. God will examine
a man as the chief captain did Paul, with fcourging, Acls xxii.
25. 'Tis true, the belt faint, if God (hould weigh him in the
balance, would be found defe6live : but, when a Chrillian hath
made an impartial fearch, and hath laboured to deal uprightly
between God and his own foul, Chrift's merits will caft in Ibme
grains, of allowance into the fcales. '
(4.) Self-examining is needful, becaufe of that fecret (Corrup-
tion in the heart, which will not be found out without fearchinsf.
■There are in the heart plangendce tenebrae, Aug- hidden pol-
lutions. It is with a Chriftian, as with Joieph's brethren, when
the fteward accufed them of having the cup, they were ready to
fwear they had not the cup in their fack, but upon fearch it
was found there ; little doth a Chrillian think what pride, athe-
ifm, uncleannefs is in his heart till he learcheth. Therefore, if
there be fuch hiddeii wickednefs, like a fpring that runs under
ground, we had need examine ourfelves, that finding out our
lecret fin, we may be humbled and repent. Hidden fins, if
not fearched out, defile the foul. If corn lie^long in the chatf,
the chaff defiles the corn ; hidden fins lain long in, defile our
duties. Needful therefore it is, before we come to the holy
fupper, to fearch out thefe hidden fins, as llVael fearched for
leaven before they cume to the palibver.
CL>
fd OF THE lord's SUPPER.
(5.) S.elf-examining is needful, becaufe without it we may
eafily have a cheat put upon us, Jer. xvii. y. * The heart ia
deceitful above all things.' Many a man's heart will tell him,
he is fit for the Lord's table. As when Chritl afked the Ions
of Zebedee, Mat. xx. 22. * Are ye able to drink of the cu|j I
Oiall drink of?' can ye drink ilich a bloody cup of luff'ering?
* they fay unto him, we are able.' So the heart will luggelt to
a man, he is fit to drink of the facramental cup, he hath on the
wedding-garment. Grande prof undum ejl homo y h.Mg. "The
heart is a grand impofter." It is like a cheating tradefman,
which will put one off' with bad wares ; the heart will put a
man off with feeming grace, inflead of faving. A tear or two
fhed is repentance, a few lazy defires is faith : blue and red
jflowers that grow among the corn, look like good flowers, but
they are but beautiful weeds. The foolifh virgins' lamps looked
as if they had had oil in them, but they had none. Therefore,
to prevent a cheat, that we may not take falfe grace inltead of
true, we had need make a thorough difquifition and fearch of
our hearts before we come to the Lord's table.
{(5. ) Self-examiaing is needful, becaufe of thofe falfe fears the
godly are apt to nourifli in their hearts, which make them go fad
to the facrament. As they who have no grace, for want of ex-
amining, prel'ame; fothey who have grace, for want of examin-
ing, are ready to defpair. Many of God's children look upon
themfelves through the black fpeclacles of fear : they fear Chriil
is not formed in tliem, they fear they have no right to the pro-
iBife ; and thefe fears in the heart caufe tears in the eye : whereas,
would they but fearch and examine, they might find they had
grace. Are not their hearts humbled for fin ? and what is this
but the bruited reed ? do they not weep after the Lord } an4
what are thefe tears but feeds of faith ? do they not thiril after
Chrift in an ordinance ; what is this but the new creature crying
for the bread? Here are, you fee, feeds of grace; and, would
Chrillians examine their hearts, they might fee there is Ibme-
thing of God in them, and fo their falfe fears would be prevent-
ed, and they might approach with comfort to thefe holy myf-
teries in the eucharilt.
Mark xiv. 22. Jefus took Bread, &c.
(7.) Self-examining is needful, in refpeft of the dan-
ger in coming unworthily M'ithout examination, 1 Cor. xi. 27.
* He fhall be guilty of the body and blood of the Lord.' Par
facit qufi/i Chrijliun trucidaret, Grotius.— /. e. * God reckons
with hi^i as with a crucifier of the Lord Jefus.' He doth not
OF THE lord's SUPPER, ^l
drink Chrift's blood, but flieds it ; and fo brings fliat curfe upon
him, as the Jews, * his blood be upon us and our children.*
The virtue of Chrift's blood, nothing more comfortable, the
guilt of it nothing more formidable.
4. We mult examine ourfelves before the facrament, in refpe6t
of the difficulty of fell-examining work. Dilficulty raifeth a
noble fpirit. Self-examining is difticult, (I.) Becaufe it is an
inward work, it lies moll with the heart. External a6ls of
devotion are ealy ; to lift up the eye, to bow the knee, to read
over a few prayers ; this is as eafy, as for the papifts to tell over
a few beads : but to examine a man's felf, to take the heart as
a watch all in pieces, to nnake a fcripture-trial of our fitnefs for
the Lord's fupper, this is not eafy. Reflexive a6ls are hardeft :
the eye cannot fee ilfelf but by a glafs ; we mull have the glals
of the word and confcience to fee our own hearts : it is eafy to
fpy the faults of others, but it is hard to find out our own. (2.)
Self-examination is difficult, in regard of felf-love. As ignorance
blinds, fo fell- love flatters : what Solomon faith of love, Prov.
X. 12. * Love coveveth all fins,' is moll true of felf-love : a man
looking upon himfelf in the glafs of felf-love (that flattering^
glafs) his virtues appear greater than they are, and his fins lelfer.
Self-love makes a man rather excufe himfelf, than examine
himfelf; felf-love makes one think the bell of himlelf ; and he
who hath a good opinion of himfelf, doth not fufpe6t himfelf;
and not fufpe6ling himfelf, he is not forward to examine him-
felf. The work therefore of felf-examination being fo difficult,
it requires the more impartiality and induftry ; difficulty fliould
be a fpur to diligence.
(5.) We mull examine ourfelves before we come, becaufe of
the beneficialnefs of felf examination. The benefit is great,
which way foever things turn ; if, upon examination, we find
that we have no grace in truth, then the miftake is difcovered,
and the danger prevented ; if we find that we have grace, we
may take the comfort of it. He who, upon fearch, finds that
he hath the ininimum quod Jit, the leaft degree of grace, he is
like one that hath found his box of evidences, he is an happy
man, he is a fit guell at the Lord's table, he is heir to all the
promiles, he is as lure to go to heaven, as if he were in heaven
already. Thefe are the reafons why we muft examine ourfelves
before we approach to the Lord's table.
Qu. 6. What miiji we examine 9
^7\f. (I.) Our fins. (2.) Our graces.
Firji^ our fins. Search if any dead fly might fpoil this fweet
ointment. When we come to the facrament, we fliould do as
the Jews did before the palTover ; they fearched for leaven, and
having found it did burn it. 1. Let us learch for the leaven of
pride ; this fowers our holy things : we are born with a fpi ritual
22 OF THE lord's SUPPER.
tympany. Will an humble Chrift be received into a proud
heart? Pride keeps Chrilt out — Intus exijieiis prohibit alienum.
-^Pride t'vvells the heart ; and Ciirill cannot come into the heart
if it be full already. To a proud man Chril't's blood hath no
virtue : 'tis hke drfcorfimm put into a dead man's mouth, which
loCeth its virtue. L^t usfeatch for this leaven of pride, and call
it away. 2. Let us fearch for the leaven of avarice. The
Lord's iupper is a f'piritual mydery, it reprefents Chrift's body
aijd blood; what (houid an earthly heart do here? The earth
puts out the fire; earthlinefs quencheth the fire of holy love.
The eahh is elementum gravijjimnm, it cannot afcend. A Ibul
belimed with earth cannot alcend to heavenly cogitation. Col.
iii. 5. ' Covetouinels which is idolatry.* Will Chriil come
into that heart where there is an idol ? Search for this leaven
before you come to this ordinance. How can an earthly heart
converle with that God which is a fpirit ? can a clod of earth
kifs the fun? 3. Search for the leaven of hypocrify, Luke xii.
1. ' Beware of the leaven of the Pharifees which is hypocrify.'
Aquinas defcribes it y?wM/af/o u/rfi/fw ; hypocrify is a counter-
feiting of virtue. The hypocrite is a living pageant, he only
makes a fliew of religion : he gives God his knee, but no heart;
and God gives him bread and wine in the facramen»t but no
Chrilt. Oh let us fearch for this leaven of hyprocrify, and
burn it?
Secondly, We muft examine our graces. I fliall inftance
only in one, our knowledge.
1. Whether we have knowledge.
2. Whether it be rightly qualified.
(1.) We are to examine whether we have knowledge, elPe
we cannot give God a reafonablefervice, Rom. xii. 1. Know-
ledge is a necefiary requifite in a communicant : without know-
ledge there can be no fitnefs for the facrament : a perfon can-
not be fit to come to the Lord's table who hath no goodnefs,
but without knowledge tlie mind is not good, Prov. xix. 2.
borne lay they have good hearts though they want knowledge;
as if one fiiould fay, his eye is good, but it wants fight. Under
the law when the plague of leproly was in a man's head, the
pried was to pronounce him unclean. The ignorant perlbn
hath the plague in his head, he is unclean: ignorance. is the
womb of lult, 1 Pet. i. 14. Therefore it is requifite, before
vje come, to examine ourlelves what knowledge we have in the
main fundamentals of religion. Let it not be laid of us, that
* to this day the vail is upon our hearts,' 2 Cor. iii. 15. But
fure in this intelligent age, we cannot but have fome infight
into the mylteries of the gofpel. I rather fear, we are like
Rachel, who was fair and vveU-fighted, but barren : there-
fore.
OF THE lord's SUPPER. 23
(2.) Let us examine whether our knowledge be rightly
qualified. 1. Is it intluential? doth our knowledge warm our
heart: Claritas intclledu parity ardorem in effeSlu. Saving
knowledge doth not only direct, but quicken : 'tis the light of
life, John viii. 1*2. 2. Is our knowledge practical? We hear
much ; do we love the truths we know ? 'I'hat is the right
knowledge which doth not only adorn the mind, but retbnii
the life.
Secondhj, This folemn preparing for the facrament, as it con-
fills in examining ourfelves, fo in drelTing our fouls before we
come. And this foul-drefs is in two things ;
I. Walhing in the laver of repenting tears; to come to this
ordinance wilh the guilt of any fin unrepented of, makes way
for the further hardening of our heart, and giving Satan fuller
pofieflion of us, Zech. xii. 10. ' They (hall look on him whom
they have pierced and fhall mourn for him.' The cloud of Ibr-
row mull drop into tears. We mull grieve as for the pollution,
lb for the unkindnefs in every fin. To fin againft Chrift's love
\yho died for us. When Peter thought of Chrift's love, who
called him out of his unregeneracy, made him an apoltle, and
carried him up to the mount of transfiguration, where he faw
the glory of heaven in a vifion ; and then, to think of his deny-
ing Chrifl, it broke his heart, • he wept bitterly,' Mat. x'kvi.
73.. To think, before we come to a facrament, of the fins
againfl; the bowel-mercies of God the Father, the bleeding
wounds of God the Son, the bleffed infpirations of God the
Holy Ghofl; it is enough to l)roach our eyes with tears, and
put us into an holy agony of grief and compunction. And we
muft be fo dift.refied for fin, as to be divorced from fin. The
ferpent, before he drinks, cafts up his poifon : in this, we muft
be wife as ferpents; before we drluk of the facramental cup,
we muft call up the poilbn of fin by repentance. /// vere plan"
git comjnijja, qui non conimittit plangenda. Aug. — He dotli
truly bewail the fins he hath committed, who doih not commit
the fins he hath bewailed. And this is the drelfing our fouls
before we come, wafhing in the waters of true^epentance.
'2. The foul-drefs is the exciting and flirring up the habit of
gTace into a lively exercife, 2 'I'im. i. (5- ' 1 put thee in remem-
brance, that thou flir up the gift of God which is in ttiee,* i. e.
the gifts and graces of the Spirit. The Greek word to ilir up
fignifies to blow up grace into a flame. Grace is oft like fire in
the embers, which needs blowing up ; it is polfiblc that evea
a good man may not come fo well difpofed to this ordinance,
becaufe he hath not before taken pains vvUh his heart to come
in due order, he hath not ftirred up grace into its vigorous ex-
ercife ; and fo, though he dolh not eat and drink damoation.
24 OF THE lord's SUPPER.
yet he doth not receive confolation in the tacrament. Thus
you fee what thisdreffing of our fouls is^ before we come.
Thirdly. This folemn preparing for the facrament is, in beg-
ging a blefling upon the ordinance. The facrament is not Hke
pliyfic, which hath an inherent operative virtue : no, but the
efficacy of the facrament depends upon the co-operation of the
Spirit, and a word of blefling, in the inftitution, Chrill blefled
the elements; * Jefus took bread and blefied it,' in the text.
The facrament will no further do us good, than as it is bleffed
to us. We ought then, before we come, to pray for a blefling
on the ordinance, that the facrament may be not only a fign to
repreCent, but a leal to conform, and an inltrument to convey
Chrill and all his benefits to us. We are to pray, that this great
ordinance may be poifon to our fins, and food to our graces.
That, as it was with Jonathan, when he had tailed the honey-
comb, his ' eyes were enlightened,' 1 Sam. xiv. 27- fo that
by our receiving this holy eucharifl;, our eyes may be fo enlight-
ened, as to 'difcern the Lord's body.' Thusfhould we implore
a blefling upon the ordinance, before we come. The iiicra-
ment is like a tree hung full of fruit ; but none of this fruit will
fall, uniefs fliaken by the hand of prayer.
{2.) That the facrament may be effectual to us, as there mud
be a due preparing for it, fo a right partaking of it : which
right participation of the facrament is in three things.
1. When we draw nigh to God's table in an humble fenfe of
our unworthinef^i. We do not deferve one crumb of the bread
of life ; we are poor indigent creatures, who have loft our glo-
ry and are like a velfel that is fhip-wrecked ; we fmite on our
breails, as the publican, * God be merciful tousfinners.' This
is a right partaking of the ordinance : 'tis part of our worthi-
nefs to fee our unworthinef?.
2. We rightly partake of the facrament, when at the Lord's
table we are filled with anhelations of foul, and enflamed de-
fires after Chrilt, and nothing can quench our thiril but his
blood, Matlh. v. 6. • Blefied are they that thirfl:.' They are
blefled not only when they are filled, but while they are third-
ing.
3. A right participation of the fupper is, when we receive in
faith. Without faith we get no good : what is laid of the word
preached, * It profiteth not, not beingmixed with faith,' Heb.
iv. 2. is as true of the facrament. Chrill turned ftones into
bread ; unbelief turns the bread into tlones, that it doth not
nourifli. Then we partake aright when we come in faith :
faith hath a two-fold &6i, an adhering, and an applying : by
the firil a(5l we go over to Cln-ill, by tlie fecond ad we bring
Chrift over to us, Gai. ii. 20. This is the great grace we mull
let a-work, A(5tj» x. 43. Phiio calls it, y/t/e* occnlata : faiih i*
OF THE lord's SUPPER. 195
the eagle-eye that difcerns the Lord's body ; faith caufeth a
virtual conta6t, it toucheth Chrill. Clirift faid to] Mary,
* Touch me not,' &c. John xv. 17. She was not to touch him
with the hands of her body ; but he laith to us, ' Touch me,*
touch me with the hand of your faith- Faith makes Chrill pre-
fent to the foul ; the believer hath a real prefence in the facra-
ment. The body of the fun is in the firmament, but the light
of the fun is in the eye : Chrilt's elfence is in heaven, but he is
in a believer's heart by his light and influence, Eph, iii. 17.
* That Chrift may dwell in your heart by faith.' Faith is the
palate which taites Chrift, 1 Pet. ii. 3. Failh makes a concoc-
tion ; it caufeth the bread of life to nourilh. Crcde et mandu-*
cajia, Aug. Faith caufeth a coalition, it makes us one with
Chrift, Eph. i. 23. Other graces make us like Chrift, taith
makes us members of Chrift.
Fourthli/, Then we partake aright of the facrament, whea
we receive in love.
(I.) Love to Chrift. Who can fee Chrift pierced with a
crown of thorns, fvveating in his agony, bleeding on the crols,
but his heart muft needs be endeared in love to him ? ** How-
can we but love him who hath given his life a ranfomfor us ?'*
Love is the fpiced wine and juice of the pomegranate which we
muft give Chrift, Cant. viii. 2. Our love to this fuperior and
bleiied Jefus muft exceed our love to other things ; as the oil
runs above the water. Tho' we cannot with Mary bring our
eoftly ointment to anoint Chrift's body, yet we do more than
this, when we bring him our love, which is fweeter to him thaa
all ointments and perfumes.
(2.) Love to the laints. This is a love-feaft : though we
muft eat this fupper with the bitter herbs of repentance yet not
with the bitter-herbs of malice. Were it not fad, if all the
meat one eats ftiould turn to bad humours ? He who comes in
malice tothe Lord's table, all he eats is to his hart: ' He eats and
drinks damnation to himlelf,' 1 Cor. xi. S9--* Come in love/
It is with love as it is with hre ; you keep fire all the day upon
the hearth, but upon fpecial occalionsyou draw out the lire lar-
ger ; fo, though we tnuft h:ive love to all, yet to the iaiurs,
who are our fellow-members, here we muft draw out the fire
of our love larger : and we muft ftiow the largenels of our af*
fedlions to them, by prizing their perfons, by chufiiig their com-
pany, by doing all ollices of love to them, eounlelhug tht-m in
their doubts, comforting them in their fears, fupplying them in
their wants. Thus one Chriilian may he an Ebenezer to ano-
ther, and as an anirel of God to him : the facrament cannot be
efte6tual to him who doth not receive in love. If a man drinks
poifon, and then takes a cordial, the cordial will do him little
good ; he who hath the poifon of malice in his foul, the cordial of
Vol, IL No. 13. D
€6 or THE lord's srppER.
Chrift's blooci will do him no good ; come therefore in love and
charity. And thus we fee how we may receive the fupper of
the Lord, that it may be efre6tual to our falvation.
Ufe 1. From the whole doctrine of the facrament, learn, how
precious fhould a facrament be to us. It is a fealed deed to
make over the bleffings of the new covenant to us, [juftifica-
tion, ian6lif]caiion, giory.] A fmall piece of wax put to a
parchment is made the inltrument to confirm a rich conveyance
or lordlhip to another ; I'o thefe elements in the facrament of
bread and wine, though in themfelve,^ of no great value, yet be-
ing conlecrated to be feals to confirm the covenant of grace to
us, fo they are of more value than all the riches of the Indies.
Ufe 2. The ficrament being fuch an holy myllery, let us
come to this holy myftery with holy hearts. There is no re-
ceiving a crucified Chrift, but into aconfecrated heart : Chrill,
in his conception, lay in a pure virgin's womb, and, at his
death, his body was wrapped m clean linen, and put into anew
virgin-tomb, never yet defiled with rottennefs. If Chrift would
not lie in an unclean grave, fure he will not be received into an
unclean heart, Ifa. Hi. 11. * Be ye clean that bear .the veflelsof
the Lord.* If they who did carry the veflels of the Lord were
to be holy, then they who are to be the veflels of the Lord, and
are to hold Chrift's body and blood, ought to be holy.
Ufe o. Confolation. Chrift's body and blood in the facra-
rnent is a moft fovereign elixir, or, comfort to a diftreflTed foul.
Chrift having poured out his blood, now God's juftice is fully
Satisfied. There is in the death of Chrift enough to anfwer all
doubts. What if fin is the poifon, here is the flefh of Chrift
an antidote againft it,? what if fin be red as fcarlet, is not
Chrift's blood of a deeper colour, and can wa(h away fin ? If
Satan ftrikes us with his darts of temptation, here is a precious
balm comes out of Chrift's wounds to heal us, Ifa. hii. 5. What
though we feed upon the bread of afflidtion, as long as in the
facrament we feed upon the bread of life } So that Chrift re-
ceived aright facramentally, is an univerfal medicine for the
healing, and an univerfal cordial for the cheering of our diftref-
fed fouls.
III. The benefits of our redemption are applied to us by
prayer.
OF PRAYER. 37
OF PRAYER.
Psalm cix. 4. But I give my/elf to prayer.
I SHALL not expatiate upon prayer at large, being to
fpeak more fully to it in the Lord's prayer. But to the words,
* I give myfelf to prayer.' It is one thing to pray, and another
thing to be given to prayer : he who prays frequently, is laid
to be given to prayer ; as he who often dillributes alms, is laid
to be given to charity. Prayer is a glorious ordinance, it is the
foul's trading with heaven : God conies down to us by his
Spirit, and we go up to him by prayer.
Qu. 1. What is prayer ? ]
Anf. *' It is an offering up of our defires to God, for things
*' agreeable to his will, in the name of Chrilt."
1. *' Prayer i? an oflering up of our defires."] Therefore it is
called a making known of our requefts, Phil. iv. 6. In prayer
we come as humble petitioners, begging to have our I'uit
granted.
II. 'Tis ** offering up our defires to God."] Prayer is not to
be made to any but God. The papifts pray to faints and an-
gels, but they know not our grievances, Ila. Ixiii. 16. * Abra:-
ham is ignorant of us.' And all angel-worthip is forbidden.
Col. ii. 18, U). We mufl; not pray to any but whom we may
believe in, Rom. x. 14. ' How Iball they call upon him in whom
they have not believed ?' But we cannot believe in an angel,
therefore we muft not pray to l^im.
Qu. Why muji prayer be made only to God ?
Anf. 1. Becaule he only hears prayer, Pf. Ixv. 2, * O thou
thathearert prayer.' Hereby God is known to be the true God,
in that he hears prayer, 1 Kings xviii. 37- ' Hear me, O Lord,
hear me, that this people may know that thou art the Lord
God.'
2. BecAufe God only can help. We may look to fecond
caules, and cry, as the woman did, 2 Kings vi. 2(5. * Help, my
Lord, O king. And lie faid if the Lord doth not help thee,
whence fhall I help thee?' If we are in outward diftrefs, God
muft fend from heaven and fave ; if we are in inward agonies,
he only can pour in the oil ofjoy^ therefore prayer is to be
made to him only.
HI. •' For things agreeable to his will."] When we pray
for outward things, for riches or children, perhaps God lees
ihefe things are not good for us ; our prayers mull com port with
God's will. We may pray abfoiutely for grace ; * for this is'
the will of God, our fandtification,' 1 Thelf. iv. 4. There might
D2
SS OF PRAYER.
be no ft range incenfe offered, Exod. xxx. 9. When we pray
for things which are not agreeable to God's will, it is offering
ftrange incenfe.
IV. "In the name of Chrift."] To pray in the name of
Chrift, is not only to mention Chrift's name in prayer, but to
pray in the hope and confidence of Chrill's merits, 1 Sam. vii.
y. • Samuel took a fucking lamb and offered it,' &c. We muff
carry the lamb Chrifl in the arms of our faith, and fo we pre-
vail in prayer. When Uzziah would offer incenfe without a
prieft, God was angry, and ftruck him with leprofy, 2 Chron.
xxvi. 10. When we do not pray in Chrill's name, in the hope
of his mediation, we offer up incenfe, without a prieft ; and
what can we expe6l but to meet with rebukes, and to have God
anfwer us by terrible things ?
Qu. What are the parts of prayer ?
Anf. 1. There is the confeifory part, which is the acknow-
ledgement of fin. f . The fupplicatory part, when we either
deprecate and pray againft fome evil, or requell the obtaining
of fome good. 3. The gratulatory part, when we give thanks
for mercies received, which is the motl excellent part of prayer.
In petition we a6l like men, in giving of thanks, we ad like
angels.
Qu. 3. What are the feveral forts of prayer?
Anf. I. There is mental prayer, in the mind, 1 Sam. i. 13.
2f//»/, Vocal, Pf. Ixxvii. 1. ^dly, Ejaculatory, which is a fudden
and (hort elevation of the heart to God, Neh. ii. 4. * So I
prayed to the God of heaven.' 4thly, Conceived prayer ; when
we pray for thofe things which God puts into our heart, Rom.
vii. S(5. ' The Spirit helps us with fighs and groans.* Both the
expreffions of the tongue, fo far as they are right, and the im-
preffions of the heart, are from the Spirit. 5th/y, Prefcribed
prayer : our Saviour hath fet us a pattern of prayer. God pre-
fcribed a fet form of bleffing for the priefis. Numb. vi. 23.
6th!y, Public prayer ; when we pray in the audience of others.
Prayer is more powerful, when many join and unite their forces.
Vis unita furtior, Matth. xviii. 19. Ilthly, Private prayer;
when we pray by ourfelves, Matth. vi. y. ' Enter into thy
clolet.'
Qu. 4. What is that prayer which is moft like to prevail icith
God?
Anf. VVhen prayer is rightly qualified. That is a good me-
dicine which hath the right ingredients ; that prayer is good,
and is moft like to prevail with God, which hath thefe leven
ingredients in it :
(I.) Prayer muff be mixed with faith, James i. 6". * But let
him }>ray iu faith.' Believe God hears, and will in his due
time grunt ; believe God's love and truth. Believe that he ia
OF PRAYER. 29
lore, therefore will not deny you ; believe tliat he is truth,
therefore will not deny him(elf. • Faith lets prayer a work.'
"Faith is to prayer, as the feather is to the arrow, faith feathers
the arrow of prayer, and makes it fly fwifter, and pierce the
throne of grace. Prayer that is faithlefs is fruitlefs.
C-i.) A melting prayer, Pf. li. 17- * The facrifices of God
are a broken heart.' The incenfe was to be beaten, to typify
the breaking of the heart in prayer. O, faith a Chriftian, I
cannot pray with fuch gifts and elocution as others ; as Mofes
laid, * I am not eloquent :' but canft thou weep ? Doth thy
heart melt in prayer ? Weeping prayer prevails. Tears drop
as pearls from the eye. * Jacob wept and made fupplication ;
and had power over the angel,' Holea xii. 4.
(3.) Prayer muft be fired with zeal and fervency, James v.
16. ' Efle6lual fervent prayer prevails much.* Cold prayers,
Hke cold fuitors, never fpeed. Prayer, without fervency, is like
a facrifice without fire. Prayer is called a * pouring out of the
Ibul,' 1 Sam. i. 15. to fignify vehemency. Formality itarves
prayer. Prayer is compared to incenfe, Pf. cxli. 2. ' Let my
prayer be fet forth as incenfe.' Hot coals were to be put to
the incenfe, to make it odoriferous and fragrant : fervency of
atfedion is like coals put to the incenfe ; it makes prayer af-
cend as a fweet perfume. Chrilt prayed with ftrong cries.
Heb. V. 7. Clamor i/ie penetrat nabes, Luther. Fervent prayer,
like a petard fet againft heaven's gates, makes them fly open.
To caufe holy fervour and ardour of ibul in prayer, conlider,
1. Prayer without fervency, is no prayer ; it is fpeaking not
praying : lifelefs prayer is no more prayer, than the picture of
a man is a man. One may fay, as Pharaoh, Gen. xli. * I have
dreamed a dream :' It is dreaming, not praying. Life and fer-
vency baptizeth a duty, and gives it a name. 2. Conlider in
what need we fland of thofe things which we afk in prayer.
We come to alk the favour of God ; and if we have not hit* love,
all we enjoy is curfed to us. VVe pray that our fouls may be
wafhed in Chrifl's blood ; and if he wafli uh not we have ' no
part in him,' John xiii. 8. When will we be in earnefl:, if not
when we are praying for the life of our fouls ? 3. It is only
fervent prayer hath the promife of mercy affixed to it, Jer.
xxix. 14. ' Then fhall ye find me, when ye fearch for me with
all your heart.' Ic is dead praying without a promife ; and
the promife is made only to ardency. The Aediles among the
Romans, had their doors always Itanding open, that all who
bad petitions might have free accefs to them : God's heart is
ever open to fervent prayer.
(4.) Prayer mutl be fincere. Sincerity is the filver thread
which mult run through the whole duties of religion. Sincerity
in prayer is, when we have gracious holy ends in prayer; our
30 OF PRAYER.
prayer is not fo much for temporal mercies as fpiritual. We
fend out our prayer, as a mercliant fends out his (hip, that we
may have large returns of fpiritual blelfings ; our aim in prayer
is, that our heart may be more holy, that we may have more
communion with God ; our deligu is, that by prayer we may
increafe the (lock of grace. Prayer which wants a good aim,
wants a good ilfue.
(5.) Prayer that will prevail with God, muft have a fixation
of mind. Pi". Ivii. 7. * O God, my heart is fixed.* Since the
fall, the mind is like quick-filver, which will not fix, it hath
principnimmotus, but nun qnietes : the thoughts will be roving
and dancing up and down in prayer, juft as if a man that is tra-
velling to fuch a place, fliould run out of the road, and wander
he knows not whither. In prayer, we are travelling to the
throne of grace, but how often do we by vain cogitations, turn
out of the road ? Which is rather wandering than praying.
Qu. But how Jhall ice cure thefe vain impertinent thoughts,
jchich doj'o dijiracl us in prayer, and, we may fear, hinder the
acceptance ?
Anf. 1. Be very apprehenfive in prayer of the infirmities of
God's majelty and purity, God's eye is upon us in prayer,
and we may lay, as David, PC. Ivi. S. * Thou telleft my wan-
derings.' The thoughts of this world make us hog agere, mind
the duty we are about. If a man were to deliver a petition to
an earthly prince, would he at that time be playing with a fea-
ther? Set yourfelves, when you pray as in God's prefence ;
could you but look through the key hole of heaven, and feehovy
devout and intent the angels are in their worihipping of God,
fure you would he ready to blu(h at your vain thoughts and vile
impertinences in prayer.
2. If you would keep your mind fixed in prayer, keep your
eye fixed, Pf cxxiii. 1. ' Unto thee lift I up mine eyes, O
thou that dwelled in the heavens.' Much vanity comes in at
the eye. When the eye wanders in prayer, the heart wanders.
'I'o think to keep the heart fixed in prayer, and yet let the eye
gaze, is as if one (hould think to keep his houfe Cafe, yet let the
windows be open.
3. If you would have your thoughts fixed in prayer, get more
love to God. Love is a great fixer of the thoughts. He who
is in love, cannot keep his thoughts otf the obje6l. He who
loves the world, his thoughts run undillurbedly upon the world.
Did we love God more, our minds would be more intent upon
him in prayer. Were there more delight in duty there would
be lefs dillra6tion.
4. Implore the help of God's fpirit to fix our mind«, and
make them intent and ferious ii1 prayer. The (hip without a
pilot rather floats than fails ; that our thoughts do not float up
OF PRAYER. 31
and down in prayer, we need the blcfied Spirit to be our pilot to
fteer us : only God's fpirit can bound the thoughts. A (bak-
ing hand may as well write a line (leadily, as we can keep our
hearts fixed in prayer without the Spirit of God.
5. Make holy thoughts familiar to you in your ordinary courfe
of life. David was oft mufing on God, Pf. cxxxix. 18. ' When
I am awake, I am ftill with thee.' He who gives himfelf
liberty to have vain thoughts out of prayer, will Icarce have
other thoughts in prayer.
6. If you would keep your mind fixed on God, watch your
hearts ; not only watch them after prayer, but in prayer. The
heart will be apt to give you the flip and have a tliouiand vaga-
ries in prayer. We read of angels afcending and delcending on
Jacob's ladder: fo, in prayer you fliall find your hearts afcend-
ing to heaven, and in a moment delcending upon earthly ob-
je6ts. O Chridians, watch your hearts in prayer. What a
ihame is it to think, that when we are fpeuking to God in
prayer, our hearts Ihould be in the fields, or in our counting-
houfe, or one way or other, running upon the devil's errand ?
7. Labour for more degrees of grace. The more ballalt the
fliip hath, the better it fails ; fo the more the heart is ballafted
with grace the fl;eadier it will fail to heaven in prayer.
(6.) Prayer that is likely to prevail with God mult be argu-
mentative : God loves to have us plead with him, and ufe argu-
ments in prayer. See how many arguments Jacob uled in
prayer. Gen. xxxii. 11. * Deliver me, I pray thee, from the
hand of my brother.' The arguments he ufed, are 1. From
God's command, ver. Q. ' Thou faidfi; to me return to thy
country;' as if he had faid, I did not take this journey of my
own head, but by thy direction ; therefore thou canll not but in
honour protedl me. And he ufeth another argument, ver. 1':^.
• Thou faidfi:, 1 will furely do thee good.' Lord, wilt thou go
back from thy own promile? Thus he was argunjentative in
prayer ; and he got not only a new blelfing, but a new name,
ver. 2S. ' Thy name fhall no more be called Jacob, but Ifrael :
for as a prince haft thou had power with God, and prevailed.*
God loves to be overcome with fi:rength of argument. Thus,
when we come to God in prayer for grace, be argumentative;
Lord, thou calleft: thyfelf the God of all grace; and whither
would we go with our veflel, but to the fountain; Lord, thy
grace may be imparted, yet not impaired : hath not Chrill pur-
chafed grace for poor indigent creatures? Every drachm of grace
coll a drop ot" blood. Shall Chrill die to purchafe grace for us,
and Ihall not we have the fruit olhis purchafe ? Lord, It is thy
delight to milk out the brealt of mercy and grace, and wilt thou
abridge thyfelf of thy own delight ? 'Phou hall promiled to give
39 OF PRAYER.
thy Spirit to implant grace ; can truth lie? can faithfulnefs fle-
ceive ? God loves thus to be overconrie with arguments in prayer.
(7.) Prayer that would prevail with God, niuft bejoined with
reformation. Job xi. 13. * If thou ftretch out thy hands to-
wards him ? if iniquity be in thy hand, put it faraway from
thee.* Sin, lived in, makes the heart hard, and God's ear deaf.
*Tis foolifh to pray againfl fin, and then fin againft prayer, fin
fly blows our prayers, Plal. Ixvi. 18. * If I regard iniquity in
my heart, the Lord will not hear me.' The loadllone loleth its
virtue when beCpread with garlic ; fo doth prayer when pollut-
ed with fin. The incenie of prayer muft be oifered upon the
altar of an holy heart.
Thus you lee what is that prayer which is rnofl likely to pre-
vail with God,
• Uje I. It reproves, 1. Such as pray not at all : 'Tis made
the note of a reprobate, he calls not upon God, Pfal. cxliv.
Doth he think to have an alms, who never afks it ? do they
think to have mercy from God, who never feek it? Then God
Ihould befriend them more than he did his own Son, Heb. v.
7. Chrift offered up prayers with ftrong cries. None of God's
children are born dumb. Gal. iv. 6.
(2.) It reproves I'uch as have left off prayer, a fign they never
felt the fruit and comfort of it. He that leaves off prayer, a
fign he leaves off to fear God, Job xv. 4. * Thou calteft off
fear, and reftraineft prayer, before God.' A man that hath left
off prayer is fit for any wickedneis. When Saul had given over
enquiring after God then he went to the witch of Endor.
Ufe 9. Of exhortation. Be perfons given to prayer. * I
give myfelf (faith David) to prayer.' Pray for pardon and pu-
rity ; prayer is the golden key that opens heaven. The tree of
the promife will not drop its fruit, unlefs fhaken by the hand of
prayer. All the benefits of Chrift's redemption are handed
over to us by prayer.
Obj. But I have prayed a long time for mercy ^ and have no
anficer, Pf. Ixix. 3. ' I am weary of crying.'
Anf. I. God may hear us, when we do not hear from him :
as foon as prayer is made, God hears it, though he doth not
prefently anfwer. A friend may receive our letter, though he
doth not prefently fend us an anfwer of it. 2. God may delay
prayer, yet not deny.
Qu. But why doth God delay an anfwer of prayer 9
Anf. 1. Becaufe he loves to hear the voice of prayer, Prov.
XV. t5. * The prayer of the upright is his delight.' You let
the muficiun play a great while ere you throw him down mo-
ney, becaule you love to hear his mufic. Cant. ii. 14.
2. God may delay prayer when he will not deny, that he
may humble us ; perhaps God hath fpoke to us a long time in
or THE PREFACE, &c. S3
his word to leave fuch fins, but we would not hear him : there-
fore he lets U6 fpeak to him in prayer and Teems not to hear us.
3. God may delay prayer when he will not deny, becauCe he
fees we are not yet (it for the mercy ; perhaps we pray for de-
liverance, we are not fit for it; our fcum is not yet boiled
away ; we would have God fwift to deliver, and we are How
to repent.
4. God ' may delay prayer, when he will not deny, that the
niercy we pray for may be the more prized, and may befweet-
er when it comes. The longer the merchant's fliips flay
abroad, the more he rejoiceth when they come home laden with
fpices and jewels; therefore be not difcouraged, but follow
God with prayer: though God may delay, he will not deny.
Fmyer v/ncitinvmcibilem, it overcomes the Omnipotent, Hof.
xii. 4. The Tymans tied fall their god Hercules with a golden
chain, that he fhould not remove : the Lord was held by Mofes*
prayer, as with a golden chain, Exod. xxxii. 10. ' Let me
alone;' why, what did Mofes ; he only prayed. Prayer ufhers
in mercy. Be thy cafe never fo fad, if thou canft but pray,
thou needed not fear, Pfal. x. 17- Therefore give thyfelf lo
prayer.
OF THE PREFACE TO THE LORD'S PRAYER.
Oiir FATHER which art in heaven.
Having (through the good providence of God) gone
over the chief grounds and fundamenlals of religion, and en-
larged upon the decalogue or ten commandments, I {liall now,
at the clofe, fpeak fomething upon the Lord's prayer.
Matih. vi. 9. ' After this manner therefore pray ye. Our
Father which art in heaven, hallowed,' &c.
In this fcripture are two things obfervable,
1. The introduction to the prayer.
2. The prayer itfelf which con fills of three parts. (I.) A
preface. (9.) Petitions. (3.) The conclufion.
L The introduction to the Lord's prayer, * After this man-
ner pray ye.' Our Lord Jefus, in thei'e words, prefcribed lo
]iis difciples and us a directory for prayer. The ten command-
tnents are the rule of our life, the creed is the fum of our faith,
and the Lord'sprayer is the pattern of our prayer. As God did
prefcribe Mofes a pattern of the tabernacle, Exod. xxv. 9. fb
Chrift hath here prefcribed ii«a pattern of prayer. * Alter this
manner pray ye,' &c. The meaning is, let ihis be the rule and
model accordioe to which you frame your prayers. Ad hanc
Vol. H. No^. 13. £
3^4 OF THE PREFACE
regulam preces nojiras exigere necejj'e ejl, Calvin. Not that we
are tied to the words of the Lord's prayer : Chrid faith not,
* After thefe words, pray ye;' but ' After this manner ;' that
is, le't all our petitions agree and fymbolize with the things con-
tained in the Lord's prayer: and indeed, well may we make all
©ur prayers confonant and agreeable to this prayer, it being a
mod exa6l prayer. Tertullian calls it, Breviarium totias
evangelii, a breviary an compendium of the go (pel : it is like
an heap of mafly gold. The exaftnefs of this prayer appears,
1. In the dignity of the Author: a piece of work hath com-
jnendation from the artificer, and this prayer hath commenda-
tion from the Author; it is the Lord's prayer. As the law
moral was written with the finger of God, fo this prayer was
dropt from the lips of the Son of God. Non vox hominem
Jonat, eft Dens. 2. Theexadtnefs of this prayer appears in the
excellency of the matter. I may fay of this prayer, it ' is as
filver tried in the furnace, purified feven times,' Pfal. xii. ii.
Never was there prayer fo admirably and curiouily compofed as
this. As Solomon's fong, for its excellency, ib^ called, ' The.
fong of ibngs;' fo may this well be called the " prayer of
prayers." The matter of it is admirable, 1. For its fuccin6t-
iiefs, 'tis fhort and pithy, multum in parvo, a great deal faid in
a few words. It requires mofi: art to draw the two globes curi-
oully in a little map. This Ihort prayer is a fyftem or body of
divinity. 2. Its clearneis. This prayer is plain and intelligible
to every capacity. Clearnefs is the grace of fpeech. 3. Its
compleatneis. This prayer contains in it the chief things that
we have to aflv, or God hath to bellow.
Ufe. Let us have a great efieem of the Lord's prayer: let it
be the modern pattern of all our prayers. Thtre is a double
benefit arifeth from framing our petitions fuitably to the Lord's
prayer. 1.- Hereby error in prayer is prevented : 'tis not ealy
to write wrong after this copy : we cannot eafily err, having our
pattern before us. 2. Hereby mercies requefted are obtained :
for the apoftle aflures us, God will hear us, when we pray,
* according to his will,' 1 John v. 14. And fure we pray ac-
cording to his will, when we pray according to his pattern^ he
^ hath let us. So much for the introdu6tion to the Lord's prayer,
* After this manner pray ye.'
^ II. The prayer itfelf, which confifts of three parts. (I.) A
preface. (2.) Petitions. (3.) The conclufion.
.. F/r/i, The pi"eface to the prayer: (I.) ' Our Father.' (2,)
* Which art in heaven,^ To begin with the firft words of the
preface.
* Our Father.' Father is fometimes taken perfonally, John
xiv. 28. * My Father is greater than I :' but Father in the text
is taken eiientially for the whole Deity. This title, Father,
TO THE lord's PRAYfiR. S5
teacheth us to whom we muft addrefs ourfelves in prayer ; to
God alone. Here is no fuch thing in the Lord's prayer, as, O
ye faints or angels that are in heaven, hear us ; but, * Our Fa-
ther which art in heaven.^
Qu. In what order muft ice dire6i our prayers to God? Here
is only the Father named : may not we direct our prayers to the
Son, and Holy Ghojif
Anf. Though the Father only benanied in the Lord's prayer,
vet the other two Perfons are not hereby excluded : the Father
is mentioned becaufe he is firft in order ; but the Son and Holy
Gholt are included, becaule they are the lame in eifence. As
all the three Peribns fubfitlinoue God-head ; fo, in our prayers,
-tho' we name but one Perlbn, we mult pray to all. To come
4hen more clolely to the tirlt words of the preface, * Our Fa-
ther.' Princes on earth gt-e themfelves titles expreffing their
grealnefs, as " High and Mighty :" God might have done fo,
and exprefled himielf thus, " Our king of glory, our Judge :"
but he gives himfelf another title, • Our Father,' an expretfion
of love and condefcenfion. God, that he might encourage us
to pray to him, reprefents himfelf under this fweet notion of a
Father, * Our Father.' Dulce nomen Fatris. The name
Jehovah carries majefty in it, the name Father, carries mercy
in it.
Qu. 1. In what fenfe is God a Father ?
Anf. 1. By creation ; it is he that hath made us, A6ls xvii.
28. * We are his offspring,' Mai. ii. 10. ' Have we not all one
Father ?' Hath not one God created us ? but there is little com-
fort in this : for fo God is Father to the devils by creation ; but
he that made them will not fave them.
2. God is a Father by election, having chofen a certain num-
ber to be his children, whom he will entail heaven upon, Eph.
i. 4. * He hath chofen us in him.*
3. God is a Father by fpecial grace ; he confecrates the ele6t
by his Spirit, and infufeth a fupernatural principle of holinefs,
therefore they are laid to be born of God, 1 John iii. 9. Such
only as are fan6li(ied can fay. * Our Father which art in hea-
ven.'
Qu. I. What is the difference between God being the Father
of Chriji, and the Father of the eleSl ?
Anf. God is the Father of Chrift in a more glorious tranf-
cendant manner. Chrift hath the primogeniture ; he is the
eldeft Son, a Son by eternal generation, Prov. viii. 23. * I was
fet up from everlafting, from the beginning, or ever the earth
was.' ltd. hii. 8. ' Who (hall declare his generation ?' Chrift
is a Son to the Father ; yet fo as he is of the fame nature with
the Father, having all the communicable properties of the God-
head belonging to him : but we are fons of God by adoption and
E2
35 or THE preface
grace, Gal. iv. 6. * That we might receive the adoption of
Ions.'
Qu. 3. What is that which makes God our Father 9
Ai}j'. Faiti) : Gal. iii. Sd. * V e are all the children of God
by faith in Chrill Jefus.* An unbeliever may call God his Crea-
tor, and his Judge, but not his Father. Faith doth legitimate
us, and make us of the blood-royal of heaven: ' Ye are the
diiidren of God by faith.' Baptil'm makes us church-members,
but faith makes us children : without faith the devil can (hew
as good a coat of arms as we.
Qu. 4. How doth faith make God to he our Father?
Ai^f. As faith is an uniting grace; by faith we have coalition
and union wifli Clnilt and lb the kindied comes in ; being
united to Chrilt, the natural Son, we become adopted Ions:
God is tlie Father of Chrdl; faith «iakes us Chrift's brethren,
Heb. ii. II. and fo God comes to be our Father.
Qu. 6. IV herein doth it appear that God is the beji Father?
An/'. 1. In that he is moll ancient, Dan, vii. y. * Tlie an-
cient of days did lit.* A figurative repreientalion of God who
was before all time, (his may caufe veneration.
9. God is the bell Father, becaufe he is perfe6t, IMat. v. 48.
* Your Father which is in heaven is perfect;' he is perfe6lly
good. Earthly fathers are fubjedt to infirmities : Elias (though
a prophet) * was a man of like palfions,' Jam. v. 1?. but God
is perfectly good. All the perfection we can arrive at in this
life is lincerity : we may a little refentble God, but not equal
hitn ; he is infinitely perfe6l.
3. God is the belt Father, in refpe6l of wifdom, 1 Tim. i.
17- ' The only wife God.' He hath a perfect idea of wifdom
in himfelf : he knows the fittell nieans to bring about his own
defigns ; the angels light at his lamp. In particular, this is
one branch of his wifdom, that lie knows what is bell for us.
An earthly parent knows not, in Ibnie intricate cafes, how to
^dvife his child, or what may be bell for him to do ; but God
is a molt wile father, he knows what is bell for us, he knows
what comfort is bell for us ; he keeps his cordials for fainting,
2 Cor. vii. 6. * God who comforteth them that are call
down :' he knows when affliction is bell for us, and when it is
fit to give a bitter potion, 1 Pet. i. (5. ' If need be, ye are in
heavinefs.' He is the only wife God ; he knows how to make
evil things work for good to his children, Rom. viii. 28. He
can make a Ibvereign treacle of poifon ; thus he is the bell Fa-
ther for wifdom.
4. He is the bell Father, becaufe the mod loving, I John iv.
16. • God is love.' He who caufeth bowels of alfcclion in
others, mull needs have more bowels himlelf : quod e(ficit tale ;
the afieClions in parents are but marble and adamant, in coni-
TO THE lord's PRAYER. 87
parifon of God's love to his children : he gives them the cream
of his love, ele6ting love, laving love, Zeph. iii. 17- ' He will
r^yoice over thee with joy, he will relt in his love, he will joy
over ihee with Tinging :' no father like God for love ; if tiiou
art his child, thou c-anll not love thy own Ibul ib entirely as lie
k)ves thee.
5. God is the bed Father, for riches : God hath land enongh
to give all his ciiildren, he hath unfearchable riches, Eph. iii. 8.
He gives the hidden manna, the tree of life, rivers of joy, God
hith treafures that cannot be completed, gates of pearl: who
ever law gates of pearl ? pleafures that cannot be ended.
Earthly fathers, if they fliould be ever giving, they would have
nothing left to give : God is ever giving to his children, yet
hath not the If is : his riches are imparted not impaired : like
the fun that Hill fliines, yet hath not the lefs light. He cannot
be poor who is infinite. Thus God is the bell Father ; he
Skives more to his children, than any father or prince can beftow.
6. God is the bell Father, becaufe he can reform his chd-
dren. A father, when his fon takes bad courfes, knows not
how to make him bet4;er ; but God knows how to make the
children of the election better ; he can change their hearts.
When Paul was breathing out perfecution againll the faints,
God loon altered his courle, and let him a praying, A6lsix. 11*
* Behold, he prayeth.' None of thofe who belong to the elec-^
tion are fo rough-call and unhewn, but God can polilh them
with his grace, and make them lit for the inheritance.
7. God is the bed Father, becaufe he never dies, 1 Tim. vi.
16. * Who only hath immortality.' Earthly fathers die, and
their children are expofed to many injuries, but God lives for
ever, Rev. i. 8. '1 am Alpha and Omega, the beginning and
the end.' God's crown hath no fucceflfors.
Qu. 6. Wherein lies the dignity offuch as have God for their
Father ?
Alt/. I. They have greater honour than is conferred on the
princes of the earth ; they are precious in God's elleem, lia.
xliii. 4. * Since thou wait precious in my eyes, thou hall been
honourable ;' the wicked are drofs, PI", cxix. \IU. and chatV,
Pf. i. 4. but God numbers his children, among his jewels,
Mai. iii. 17. He writes all his children's names in the book
of life, Phil. iv. y, ' Whofe names are in the book of life.*
Among the Romans the names of their lenators were written
down in a book, patres conlcripti: God enrolls the names of
his children, and will not blot their names out of the regilier.
Rev. iii. 5. ' I will not blot his name out of the book of life.*
God will not be alhamed of his children. Heb. xi. l(j. ' God
is not aihamed to be called your God.' One might think it
were fomething below God, and he might dilUaiu to father
33 OF THE PREFACE.
fuch children as are duft and fin mingled : but he is tiotafham-
ed to be called our God ; and that we may fee he is not alham-
ed of his children, he writes his own name upon them, Rev.
iii. l'-^. ' 1 will write upon him the name of my God ;* that
is, I will openly acknowledge him before all theangelsto be my
child : I will write my name upon him, as the Ton bears his fa-
ther's name ; what an honour and dignity is this ?
2. God confers honourable titles upon his children : he calls
them the excellent of the earth, Pf. xvi. 2. or the magnifi-
cent, as Jiinias renders it. They muft needs be excellent, who
are e ref^iojatigume nati, o^ the blood-royal of heaven ; they
are the fpiritual phoenixes of the world, the glory of the crea-
tion. God calls his children his glory, lia. xlvi. 13. * Ilrael
my glory.' God honours his children with the title of kings.
Rev. i. 6. * And hath made us kings.' All God's children are
kings ; though they have not earthly kingdoms, yet, 1. They
carry a kingdom about with them, Luke xvii. 21. ' The
kingdom of God is within you ;' grace is a kingdom fet up in
the hearts of God's children ; they are kings to rule over their
fins, to bind thofe kings in chains, Pf. cxlix. 8. 2. They are
like kings ; they have their injignia regalia^ their enfigns of
royalty and majefty. 1, They have their crown ; in this life
they are kings in a difguife ; they are not known, therefore
they are expofed to poverty and reproach ; they are kings in a
difguife ; I John iii. 9. * Now we are the fons of God, and
it doth not yet appear what we (hall be.' Why, what (hall we
be .> Every fon of God (l)all have his crown of glory, I Pet.
V. 4. and white robes, Rev. vi. 11. Robes fignify dignity, and
white fignifies fan6tity.
3. This is their honour who have God for their Father they
are all heirs : the youngefl fon is an heir. 1. God's children
are heirs to the things of this life : God being their Father,
they have the beft title to earthly things, they have a fan6lified
right to them ; though they have often the leall (hare, yet they
have the beft right ; and they have a blelTing with what they
have, i. e. God's love and favour. Others may have more of
the venifon, but God's children have more of the blefling : thus
they are heirs to the things of this life. 2. They are heirs to
the other world ; 'heirs of falvation,* Heb, i. 14. * Joint
heirs with Chrift,' Rom. viii. 17. They are co-(har€rs withi
Clirid in glory. Among men commonly the eldcll fon carries
away all, but God's children are all joint-heirs wi'h Chrift, they
have a co-partnerfliip with him in his riches. Hath Chrift a
place in the celeitial manfions ? fo have the faints, John xiv.
2. ' In my Father's houfe are many manfions, I go to prepare
a place for you.' Hath he his Father's love ? fo have they, Pf.
cxlvi. 8. John xvii. 20'. * That the love wherewith thou halt
TO ¥HE LORD*S PRAYER. Sd
loved me, may be in them.* Doth Chiifl fit upon a throne ?
fo do God's children. Rev. iii. 21. What an higli honour is
this ?
4. God makes his children equal in honour to the angels,
Luke XX. 36\ They are equal to the angels : nay thofe faints,
who have God for their father, are in fome fenfe fuperior to the
angels ; for Jel'us Chrift having taken our nature, naturam iwj'
tram nobilitavit, Aug. hath ennobled and honoured it above
the angelical, Heb. ii. 16. God hath made his children, by
adoption, nearer to himfelf than the angels. The angels are
the friends of Chrift, believers are the members of Chrift, and
this honour have all the faints. Thus you fee the dignity of
fuch as have God for their Father. What a comfort is this to
God's children, who are here defpifed, and loaded with calum-
nies and inve^ives? 1 Cor. iv. 14. * We are made as the filih
of the world,' &c. But God will put honour upon his children
at the laft day, and crown them with immortal bills, to the
envy of their adverfaries.
Qu. 7. Hoio may ice know that God is our Father ? All cannot
fay, * Our Father :' the Jews buajted that God was their Father^
John viii. 5(3. ' JVe have one Father^ even God.' Chriji tells
them their pedigree, ver. 44. * Ye are of your father the devil.*
They who are offatanicalfpirits, and make ufe of their power to
heat doicn the power of Godlinefs, cannot fay, God is tlieir Fa-
ther, they may fay. Our father ichich art in hell. Well then how
may ice know that Gud is our Father?
/inf. (1.) By having a filial difpofition : this is feen in four
things, 1. To melt in tears for fin : a child weeps for otfending
his father. When Chrift looked on Peter, and he remembered
his fin in denying Chrift, he fell a weeping. Clen)ens Alex-
andrinus reports of Peter, he never heard a cock crow, but he
wept. This is a fign that God is our Father ; when the heart
of (lone is taken away, and there is a graciou.* thaw in the heart ;
it melts in tears for i\n ; and he who hath a child-like heart,
mourns for fin in a fpititual manner, as it is fin ; he grieves for
it, I. As it is an a6l of pollution. Sin deflowers the virgin-
foul ; it defaceth God's image ; it turns beauty into deformity ;
'tis called the ' plague of the heart,' I Kings viii. 3S. It is the
fpirits of evil diftilled. A child of God mourns for the defile-
ment of fin ; fin hath a blacker afpe(5t than hell. •2. He who
hath a child-like heart, grieves for fin, as it is an a(5t of enmity.
Sin is diametrically oppofite to God. It is called a walking con-
trary to God, Lev.xxvi.40. ' Iftheyfhall confefs their iniquity
and that they have walked contrary to me.' Sin doth all it caa
to fpight God ; if God be of one mind, fin will be of another ;
fin would not only unthrone God, but it ftrikes at his very be-
ing :. if fin could help it. God iLould be no longer God. A
40 OF THE PIIEFACE
child- like heart grieves for this ; O, fiiith he, that I fhould have
lb much enmity in me, that my will (hould be no more fubdued
to the will of my heavenly Father! This fprings a leak of godly
forrow. 3. A child-like heart weeps for tin, as it is an act of
ingratitude ; fin is an abufe of God's love ; it is taking the
jewels of God's mercies, and making ufe of them to (in : God
hath done more for his children than others ; he hath planted
his grace, and given them fome intimations of his favour ; and
to Cm againd kindnefs, dyes a fin in grain, and makes it crini-
fon : like Abfalom, who, as foon as his Father kilfed him, and
took him into favour, plotted trealbn againll him : nothing Co
melts a child- like heart in tears, as fins of unkindnefs : O that
I (liould fin againft the blood of a Saviour, and the bowels of a
Father ! I condemn ingratitude in ray child, yet I am guilty of
ingratitude againlt my heavenly Father : this opens a vein of
godly forrow, and makes the heart bleed afre(h : certainly this
evidenceth God to be our Father, when he hath given us this
child-like frame of heart, to weep for fin as it is fin, an a(5l of
pollution, enmity, ingratitude: a wicked man may mourn for
the bitter fruit of fin, but only a child of God can grieve for the
odious nature of fin. (I.) A filial (or child-like) diCpofirioii is
to be full of iympathy : we lay to heart the dillionours reflected
upon our heavenly Father, when we fee God's worlhip adulte-
rated, his truth niingled with the poifon of error, it is as a fword
in our bones, to fee God's glory futftr, Pf. cxix. ^258. * I beheld
the tranfgreiibrs and was grieved: Homer defcribing Agamem-
non's grief when he was forced to facrifice his daughter Iphi-
^enia, brings in all his friends weeping and condoling with him ;
ib, when God is diflionoured we fympathize, and are as it were
clad in mouining. A child that hath any good nature, is cut
to the heart to hear his father reproached : an heir of heaven
takes a dillionour done to God more heinous than adifgrace
done to himltlf.
(3.) A filial difpofition, is to love our heavenly father; he is
unviatural that doth not love his father* God who is crowned
with excellency, is the proper object of delight : and every true
child of God faith, as Peter, ' Lord, thou kuowell that 1 love
thee.' But who will not fay he loves God ? if ours be a true
genuine love to our lieavenly Father, it may be known, \Ji, By
the effe6ts : 1. Then we have an holy fear; there is a fear
U'hich arifeth from love to God, that is, we fear the lofs of the
vilible tokens of God's profence, 1 Sam. iv. 13. ' Eli's heart
trembled for the ark.' It is not iaid his heart trembled for his
two Ions Hophni and Phineas ; but his heart trembled for the
ark, becaule the ark was the fpecial fign of God's preience ; and
if that were taken, the glory was departed. He who loves his
heavenly Father, fears led tlie tokens of his prefence fliould b«
TO THE lord's prayer. 4^
removed, loft profanenefs nionld break in like a flood, left po-
pery (hould get head, and God flioyld go from a people : the
prel'ence of God in his ordinanfe.s is the ii,\oTy and llrength of a
nation. The Trojans had the image of Pallas, and they had an
opinion that as long as that image was-prelerved among them,
they fliould never be conquered : To long as God's prelence is
with a people, fo long they are £ife ; every trne child of God
fears left God (hould go, and the glory depart. Try by this,
whether we have a filial difpofition : do we love God, and dotli
this love caufe fear and jealoufy ? are we afraid left we Ihould
lofe God's prefence, left the Sun of righleoufnefs remove out
of our horizon ? Many are afraid left they ftiould lofe Tome of
their worldly profits, but not left they lofe the prefence ot God ;
if they may have peace and trading, they care not what become
of the ark of God. A true child of God fears nothing lb mucli
as the lofs of his father's prefence, Hof. ix. 12. ' Wo to them
when I depart from them.' 2. Love to our heavenly Father is
leen by loving his day, Ifa. Iviii. 13. * If thou call the fabbatli
a delight.' The ancients called this reginn dieruoi, the qneeii
of days. If we love our Father in heaven, we fpend this day
in devotion, in reading, hearing, meditating; on this. day
manna falls double. God fand-lilied the labbath ; he made ail
the other days in the week, but he haih lanCtified this day ; this
day he hath crowned with a blefiing. 3. Love to our heavenly
Father is leen by loving his children, 1 John v. l. ' Every one
that loveth him that begat, loveth him alio that is begotten of
him.' If we love God, the more we fee of God in any the more
we love them ; we love them though they are poor : a child
love^ to fee his father's pi6lure, though hung in a mean frame j
we love the children of our father, though they are perfecuted,
I Tim. i. IG. ' Onefiphorus was not aftianied of my chain.*
Conftantine did kifs the hole of Paphnuiius' eye, becaufe he
fulFered the lofs of his eye for Chrift : it aopears they iiave no
love to God, who have no love to his children ; they care not
for their company : they have a fecret difguii; and aniipaihy
againft them : hypocrites pretend great reverenge to the faints
departed, they canonize dead laints but perfecute living; I may
lay of thefe, as the apollle, Heb, xii. 8. ' They are baftards
not Ions.' 4th Etfe6l of love, if we love our heavenly Father,
then we will be advocates for him, and ftand up in the defence
of his truth ; he who loves his father will plead for him wlien
he is traduced and wronged ; he hath no child-like heart, no
love to God, who can hear God's name dilhonoured, and be
lilent. Doth Chrift appear for him on earth ? Such as dare
not own God and religion in times ot d inger, God will be
alhamed to be called their God ; it would be u reproach to hirn
to have fuch children as will uot own him. SJ/y, A chikl-li'vfi
Vol. II. No. 13. F
At OF THE PREFACa
love to God is known, as by the efFe6ts, fo by the degree ; it is
a fuperior love. We love our Father in heaven above all other
things ; above ellate, or relations, as oil runs above the water,
Pf. Ixxiii. 25. A child of God I'eeinga fupereminency ofgood-
nefs, and a conftellation of all beauties in God, he is carried out
in love to him in thehigheft nieafure : as God gives his children
fuch a love as he doth not beftow upon the wicked, ele6ling
love ; fo God's children give fuch a love as they beftow upon
none elfe, adoring love ; they give him the flower and fpirits of
their love; they love him with a love joined with worfhip, this
fpiced wine they keep only for their Father to drink of. Cant,
viii. 2. (4.) A child-like difpofition is feen in honouring our
heavenly Father, Mai. \. 6. 'A Ion honoureth his father.'
Qu. Hoio do we flieio our honour to our Father in heaven f
Anf. 1. By having a reverential awe of God upon us, Lev.
XXV. 17. * Thou flialt fear thy God.' This reverential fear of
God, is when we dare do nothing that he hath forbidden in his
word, Gen. xxxix. 6. ' How can 1 do this great wickednefs,
and fin againfl God ?' It is the part of the honour a fon gives to
a father, he fears to difpleal'e him. (2.) We lliew our honour
to our heavenly Father, by doing all we can to exalt God, and
make his excellencies fliine forth ; though we cannot lift uf
God higher in heaven, yet we may lift him higher in our hearts,
and in the efteem of others. When we fpeak well of God^ fet
forth his renown, difplay the trophies of his goodnefs ; when
we afcribe the glory of all we do to God, when we are the trum-
peters of God's praife ; this is an honouring our Father in hea-
ven, and a certain fign of a child- like heart, Pfal. 1. 23. ' Whofo
otfereth praife, glorifieth me.' ,
2. We may know God is our Father, by our refembling of
him : the child is his father's pi6lure, Jud. viii. IS. ' Each
one refembled the children of a king :' every child of God re-
fembles the king of heaven. Herein God's adopting children
and man's ditfer : a man adopts one for his fon and heir, that
doth not at all refemble him ; but whofoever God adopts for his
child, is like him ; he not only bears his heavenly Father's name,
but image, Col. iii. 10. ' And have put on the new man,
which is renewed after the image of him that created him.* He
who haih God for his Father, refembles God in hohnefs : holi-*
nefs is the glory of the God-head, Exod. xv. 11. The holinefs
of God is the intriniic purity of his elfence. He who hath God
for his Father, partakes of the divine nature ; though not of the
divme effence, yet of the divine likenefs : as the feal fels its
print and likenels upon the wax, lb he who hath God for his
Father, hath the print and effigies of his holinefs ilamped upon
him, Pf. cvi. l(j. • Aaron the faint of the Lord.' Wicked men
delire to be like God hereafter in glory, but do not af}'e6t to be
TO THE lord's PRAYER. 43
like h\tfi here in grace ; they give it <Sut t6" the world that Goet
is their Father yet have nothing of God to be feen in them, tliey
are unclean : they not only want his image, but hate it.
3. We may know God is uur Father, by having his Spirit in
us : 1. By having the interceflion of the i'pirit ; 'tis a fpirit of
prayer, Gal. iv. 6. * Becaufe ye are fons, God hath fent forth
the Spirit of his Son into your hearts, crymg, Abba, Father.'
Prayer is the foul's breathing itfelf into the bofom of its heaven-
ly Father: none of God's children are born dumb; hnplet
Spiaitus Sancius organumfaum, ^ tanquam pila chordarum tan-
git Spiaitus, Dei cordafandionini, Profper. A6ls xi. 11. * Be-
hold lie prayeth :' but it is not every prayer evidenceth God's
Spirit in us. Such as have no grace may excel in gifts, and af-
fect the hearts of others in prayer, when their own hearts are
not aQei5ted ; as the lute makes a Iweet found in the ears of
others, but itfelf is not fenfible : how therefore (hall we know
our prayers are indited by God's Spirit, and (b he is our Father.
. Ref. I. When they are not only vocal, but mental ; when
there are not only gifts but groans, Rom. viii. 26. The bell
inuficis in confort ; the beft prayer is when the heart and tongue
join together in confort.
2. When they are zealous and fervent, Jam. v. 16. * The
eflfeftual fervent prayer of a righteous manavaileth much.* The
eyes melt in prayer, the heart burns. Fervency is to prayer,
as fire to the incenfe ; it makes it afcend to heaven as a iWeet
perfume.
3. When prayer hath faith fprinkled in it ; prayer is the key
of heaven, aud faith is the hand that turns it, Rom. viii. 15.
* We cry, Abba, Father.' * We cry,' there is fervency in
prayer ; * Abba, Father,' there is faith. Thole prayers fuffer
ihipwreck, which dafh upon the rock of unbelief. Thus we
may know God is our Father, by having his Spirit praying in
us ; as Chrill interceeds above, lb the Spirit interceeds within.
1. By having the renewing of the Spirit, which is nothing elfe
but regeneration, which is called a being born of the Spirit,
John iii. 5. This regeneration work of the Spirit is a transfor-
mation, or change of nature, Rom. xii. 2. * Be transformed
by the renewing of your mind.' He who is born of God, hath
a new heart : new, not for fubftance but for qualities. The
Itrings of a viol may be the fame, but the tune is altered. Be-
fore this regeneration, there are fpiritual pangs, much heart-
breaking for (in. Regeneration is called a circumcilion of the
heart, Col. ii. 11. In circumcilion there was a pain in the
flelh ; fo in this Ipiritual circumcilion there is a pain in the
heart, there is much forrow ariling from the fenfe of guilt and
wrath. The jailor's trembling, A6ls xvi. 30. was a pang in the
new birth. God's fplrit is a fpirit of bondage, before it be a
F 2
44 OF THE PREFACE
fpiiit br'acToption. This blelTed work of regeneration' fpreads
over the whole foui ; it irradiates the mind, it conlecrates the
heart, and reforms the life: tho' regeneration be but in part,
yet it is in ever}' part, I TheiT". v. 13. regeneration is the figna-
ture and engraving of the Holy Ghoft upon the foul ; the iiew
horn Chrillian is befpangled with the jewels of the graces, which
are the angels' glory. Regeneration is the fpring of all true
joy : at our fii-ft birtlj we come weeping into the world , but at
cur new birth there is caufe of rejoicing : for now, God is our
Falher, and we are begotten to a lively hope of glory, 1 Pet. i.
3. We may trj- by this our relation to God. Hath a regene-
rating work of God's Spirit palfed upon our fouls ? are we made
of another fpirit, humble and heavenly ? this is a good fign of
fonfliip, and we may f^.y, ' Our father which art in heaven.'
3. By having the condu6l of the Spirit ; we are led by the
Spirit, Rom. viii. 14. * As many as are led by the Spirit of
God, they are the fons of God.' God's Spirit doth not only
quicken us in our regeneration, but leads us on till we come to
the end of our faith, falvation. It is not enough the child have
life, but he muft be led every ftep by the nurfe, Hof. xi. 3. * I
taught Ephraim to go, taking them by their arms.' Their
arms, as the liraelites bad the cloud and pillar of fire to go be-
fore them, and be a guide to them ; fo God's Spirit is a guide
to go before us, and lead us into all truth, and counfel us in all
our doubts, and influence us in all our actions, Pf. Ixxiii. 24.
* Thou fhalt guide me by thy counfels.' None can call God
Father, but fuch as have the- conduct of the Spirit. Try then
■what fpirit you are led by : fuch as are led by a fpirit of envy,
kift, avarice, thefe are not led by the Spirit of God ; it were
blafphemy for them to call God Father : thefe are led by the
fpirit of Satan and may fay, " Our Father which art in hell."
4. By having the witnefs of the Spirit, Rom. viii. 16. ' The
Spirit itfelf beareth witnefs with our fpirit, that we are the chil-
dren of God.' This witnefs of the Spirit, fu^gefling that God is
our Father, is not a vocjl witnefs, or voice from heaven : ' the
Spirit in the word witnefleth :' the Spirit, in the word faith, he
who is fo qualified who is a hater of fin, and a lover of holinefs,
is a child of God, and God is his Father : If I can find luch
qualifications wrought, here is the Spirit witnefling with my
Ipirit, that I am a chiid of God. Befides, we may carry it
higher; the Spirit of God witnelTeth to our fpirit, by making
more than ordinary imprefiions upon our hearts, and giving fonie
lecret hints and whifpers, that God hath pnrpofes of love to us ;
here is a concurrent witnefs of the Spirit with confcience, that
we are heirs of heaven, and God is our Father^* this witnefs
is better felt than exprefl^ed : this witnefs Icatters doubis and
fears, filericeth temptations. But what fhall one do that hath
TO THE LORD 5 PUjLTEB. 45
r\oi this xvitnefs of the Spirit? if «re want the witnefe of the
Spirit, let us labour to find the work of the Spirit : if we have
not the Spirit teliifymg, latwar to have it faDCtifying, and that
will be a lupport to us.
4, If God be our Father, we are of peaceable fpirits, Matth.
V. y. ♦ Bieiied are the peace-makers, they (hail be called the
children of God.' Grace iufufeih a fv%eet, amicable difpofition ;
it iiles otf ilie ruggedneiV of men's fpirits : it turns the lioo-like
fiercenefs into a lamb-like gentlenefs, lid. si. 7- TTiey who
have God to be their Father, foitow peace eis well as hoiinef*.
God the Father is called the 'God of peace,' Heb. xiii. 90.
God the Son, the * prince of peace,' Ila. is. d. God the Holy
Ghoft is a ' Spirit of peace;' it is called * the unity of the
Spirit in the bead of peace,' Eph. iv. 3. The more peaceable,
the more like God. It is a bad figa God is not their Father,
Ifi, Wiio are fierce and cruel, as if, with Romulus, they had
ii'cked the milk of an wolf, Rom. iii. 17- * The way of peace
iiAve they not known,' they fport in mifchief; thefe are they
who are of a perfecuting fpirit as Maximmus, Dioclefiao, An-
tiochus, who (as Eulebius) took more tediousjourneys, and raa
more hazards in ve.King and perfecuting the Jews, than anr
01 tiis predeceirors had done in getting c> victories. Thefe furies
cannot call God Father; if they do, they will have as little
comfort in faying Father, as Dives had in hell, when he laid,
• Father Abraham,' Luke xvj. -24. 2d:y, VTho are makers of
diviiio.isr Rom. xvi. 17 ' Mark them which caufe divitioos,
and avoid them.' Such as are born of God, are makers of
peace : what Ihall we think of fuch as are makers of divifions ?
will God lather th-le r ' ' 11 made the nrii divifion ia hea-
ven ; they may cali tiie ^^ . .. .ether ; they mav srive the clovea
foot in their coat of arms ; their fweetefc mufic is ia difcord ;
they unite to divide. Samfon's fox tails were tied together,
only to fel the Philidines com on fire. Judges xv. 5. Papifis
unite, oiily to fet the church's : ?? :^ ''- . Satan's ':-:-"'-m
grovs up uy diviiK»ns. St. C: rrveaoft;.^ ^.h
oi Cariuth, when many converts were brought in, Satan knetr
no better way to damn up the current of religion, ihau to throvr
in j.:x apple of t'.rife. and • ': them into parties ; one was-tbr
Paul, ami anouier for .t.^ .;, but few for Chf.ii. Would
not Chri.t have his coat rent, and can he endure to have his
body rent.' Suie God will never father ihem who are not (bns
of pe:ice : of a'.! • C ' • - , he is named for one,
* w(ioi>d ij.\ci .- _ „. -a,' Prov. vi. IJ).
5. If God be our Father ; then we love to be near God, and
have coaverfe with him. An ingciiious cfaiid delights to ap-
pro.! ' - liiher, ar ' _ - ce. D " :^-
vieu ...^ ,.^^; -^-C ihev bu..v ...... ^^..c .^ ..^..r Goj ; ^..^.s.
46 or THE PREFACE
when he was debarred his Father's houfe, Pfal. Ixxxiv. 3.
True faints love to get as near to God as they can : in the word
they draw near to his holy oracle, in the facrament they draw
near to his table; a child of God delights to be in his Father's
prefence ; he cannot ftay away long from God : he fees a fab-
bath day approaching, and rejoiceth : his heart hath been often
melted and quickened in an ordinance; he hath tafted the Lord
is good, therefore he loves to be in his Father's prefence; he
cannot keep away long from God. Such as care not for ordi-
rances cannot fay, • Our Father which art in heaven.' Is
God their Father, who cannot endure to be in his prefence ?
life. I. Of inftru6tion. See the amazing goodnefs of God,
that is pleafed to enter into this fweet relation of a Father.
God needed not to adopt us, he did not want a Son but we
wanted a Father. God (hewed power in being our Maker, but
merry in being our Father : when we were enemies, and our
heans ftood out as garrifons againft God, that he fliould con-
quer our flubbornnefs, and of enemies make us children, and
write his name, and put his image upon us, and beftovv a king-
dom of glory ; what a miracle of mercy is this ! Every adopted
child may fay, * Even fo, Father, for fo it leemed good in thy
fight,' Mat. xi. 26.
2d, Branch, or Inference. If God be a Father, then hence I
infer, Whatever he doth to his children, is love.
1. If he fmiles upon them in profperity, it is love: they
have the world not only with God's leave, but with his love.
God faith to every child of his, as Naaman to Gehazi, 2 Kings
V. 23. • Be content, take two talents.' So faitli God to his
child, • I am thy Father, take two talents.' Take health, and
take my love with it : take an eftate and take my love with it :
take two talents: God's love is a fweetening ingredient into
every mercy.
Qu. Hoio doth it appear that a child of God hath worldly things
in love f
Anf. I. Becaufe he hath a good title to them. God is his
Father, therefore he hatli a good title. A wicked man hath a
civil title (o the creature, but no more ; he hath it not from the
hand of a father : he is like one that takes up cloth at the dra-
per's, and it is not paid for ; but a believer hath a good title to
every foot of land he hath ; his Father hath fettled it uponi
him.
2. A child of God hath worldly things in love, becaufe they
are fandified to him, (I.) They make hin:^ better, and are'
loadilones to draw him nearer to God. (2.) He hath his Fa-
ther's blelTing with them. A little bleft is fweet, Exod. xxiii.
25. ' tie Ihail blefs thy bread and thy water.' Efau had the
veuifoii, but Jacob got the blelUng. While the wicked have
TO THE lord's PRATER. 47
their meat faiiced with God's wrath, Pfal. Ixxvii. SO, 31. be-
lievers have their comforts fealbned with a blertinw. It was a
Ifecret blelfing from God made Daniel's pulfe nourifh him more,
and made him look fairer than they that ate of the king's meat,
Dan. i. 15.
3. A child of God hath worldly things in love, becaufe what-
ever he hath is an earned of more : every bit of bread is a pledge
and eanieft of glory.
(2.) God being a Father, if he frown, if he dip his pen in
ffall, and write bitter things ; if he corre6t, 'tis in love : a father
loves his child as well when he dothchaftife and difcipline him,
as when he fettles his land on him, Rev. iii. 19. * As manv as
I love, I rebuke.' Affli6lions are fharp arrows (faith Gregory
Nazianzen) but they are fiiot from the hand of a loving Father.
Conefjiio eji uirtutes gymnajium ; God afBi6ts with the fame love
he gives Chrilt ; he doth it to humble and purify : gentle cor-
rection is as neceffary as daily bread ; nay, as needful as ordi-
nances, as word and Atcraments. There is love in all, God
fnutes, that he may fave.
(3.) God being a Father, if he defert and hide his face from
his child, it is in love. Defertion is fad in itfelf, a fliort hell.
Job vi. 9. AVhen the light is withdrawn, dew falls. Yet we
may fee a rainbow in the cloud, the love of a Father in all this.
yiy God hereby quickens grace. Perhaps grace lay dormant.
Cant. V. 2. It was as fire in the embers ; and God withdraws
comfort, to invigorate and exercife grace : faith is a liar Ibme-
times fhines brightell in the dark night of defertion, Jonah ii.
4. <2rf///, When God hides his face from his child, yet ftill he
is a Father, and hisheart is towards hischild : as Jofeph, when
he fpake roughly to his brethren, and made them believe he
would take them for ("pies; ilill his heart was full of love, and
he was fain to go afideand weep : fo God's bowels yearn to his
children, when he feemsto look ilrango, Ifa. liv. S. ' In a little
wrath I hid my face from thee, but with everlalling kindneis
will I have mercy on thee.* Though God may have the look
of an enemy, yet Hill he hath the heart of a father.
3rf, Branch, or Inference. Learn hence the fad cafe of the
wicked : they cannot fay ' Our Father in heaven ;' they may
fay. Our Judge, but not, ' Our Father;' they fetch their
pedigree from hell, John viii. 44. • Ye are of your father the
Devil.' Such asar'2 unclean and profane, are the fpurious brood
of the old ferpent, and it were blafphen)y for them to call God
Father. The cafg of the wicked is deplorable : if they are in
mifery, they have none to make their moan to ; God is not
their Father, he difclaims all kindred with them, Mat. vii. S3.
* I never knew you : depart from me, ye that work iniquity :*
the wicked, dying in their (in, can expect no mercy from God
48 OF THE PREFACE
as a Father : many fay, He that made them will fave them ;
but, 11a. xxvii. ll. ' It is a people of no underftanding, there-
fore lie that made them, will not have mercy on them.' Tho*
God was their Father by creation, yet becaufe they were not
his children by adoption, * therefore he that made them would
not fave them.'
Ufe II, Of exhortation. To perfuade all who are yet
Grangers to God, to labour to come into this heavenly kindred ;
never leave till you can fay, * Our Father which art in hea-
ven.'
Qu. But unll God be a Father to me, who have profaned his
name, and been a great /inner 9
Anf. If thou wilt now at laft feek to God by prayer, and
break off thy fins, God hath the bowels of a Father for thee,
and will in no wife call thee out. When the prodigal did arife
and go to his father, * his father had compaltion, and ran and
fell on his neck, and kiffed him,' Luke xv. 10. Though thou
hafl been a prodigal, and almoll fpent all upon thy lulls, yet, if
thou wilt give a bill of divorce to thy fins, and flee to God by
repentance, know that he hath the bowels of a father ; he will
embrace thee in the arms of his mercy, and feal thy pardon with
a kifs. What tho' thy fins have been heinous ? the wound is
not io broad as the plaifter of Chrift's blood. The fea covers
great rocks : the fea of God's compafTion can drown thy great
lins; therefore be not difcouraged, go to God, refolve to call
thyfelf upon his fatherly bowels; God maj^ be entreated of
thee, as he was of him, Manaffah, 2 Chron. xxxiii. 13.
Ufe III. Of comfort. To fuch as can upon good grounds
call God Father. There's more Iweetnefs in this word Father,
than if we had ten thoufand worlds. David thought it a great
matter to be fon-in-law to a king, 1 Sam. xviii. 18. * What
is my father's family, that I fhould be fon-in-law to the king?*
But what is it to be born of God, and have God for our Fa-
ther ?
Qn. Wherein lies the happinefs of having God for our Fa-
ther 7
Anf. 1. If God be our Father, then he will teach us. What
father will refufe to counfel his fon ? doth God command pa-
rents to inflruci their children, Deut. iv. 10. and will not he
infl:ru6l his? Ifa. xlviii. 17- * I am the Lord thy God, which
teacheth thee to profit.' Pfal. Ixxi. 17. * O Gcd, thou hafl
taught me from my youth.' If God be our Father, he will
give us the teachings of his Spirit ; ' The natural man receives
not the things of God, neither can he know them,' 1 Cor. i'l.
14. The natural man may have excellent notions in divinity,
but God muft teach us to know the mylleries of the gofpel after
TO THE lord's PRAYER. 49
ATpintual manner. A man may fee the figures upon a dial,
but he caniiol tell how the day goes, unlefs the fun Ihine : we
may read many truths in the Bible, but we cannot know them
favingly, till God, by his Spirit, fhine upon our foul. God
teacheth not only our ear, but our heart : he not only informs
pur mind, but inclines our will; we never learn till God teach us.
If God be our Father, he will teach us how to order our affairs
with dilcretion, Pf. cxii. 5. How to carry ourfelves wifely,
1 Sam. xviii. 5. * David behaved himCelf wifely.' He will
teach us what to anfwer when we are brought before gover-
nors ; he will put words into our mouths, Matth. x. 18, 19.
■ 20. • Ye (hall be brought before governors and kings for my
fake : but take no thought how or what ye (hall fpeak : for it
is not ye that fpeak, but the Spirit of your Father which fpeak-
elh in you.*
2. If God be our Father, then he hath bowels of afle6tion to-
vi'crds us. If it be fo unnatural for a father but to love his
child, can we think God can be defedlive in his love ? x'^il the
atledions of parents come from God, yet are but a fpark from
his flame. He is the Father of mercies, 2 Cor. i. 3. He be-
gets all the mercies and bowels in the creature ; his love to his
children, is a love which palfeth knowledge, Eph. iii. 19. It
exceeds all dimenfions ; it is higher than heaven, it is broader
than the fea. That you may fee God's fatherly love to his
children ; I. Confider God makes a precious valuation of them,
lia. xliii. 4. * Since thou wall precious in my light.' A fa-
ther prizelh his child above his jewels ; their names are preci-
ous, for they have God's own name written upon them, Rev.
iii. 12. * I will write upon him the name of my God.* Their
prayers are a precious perfume ; their tears God's bottles, Pf.
Ivi. 8. God efteems his children as a crown of glory in his
hands, Ifa. Ixv. 3. (2.) God loves the places they were bora
in the better for their fakes, Pf. Ixxxvii. 6. ' Of Zion it (hall
be faid. This man was born there ;' this and that believer was
born there : God loves the ground his children tread upon ;
hence Judea, the featof God's children and chofen, God calls
a delighlfome land, Mai. iii. 12. It was not only plealiint for
fituation and fruitfulnefs, but becaufe God's children, wiio were
his Hephjibah, or delight, lived there. (3.) He chargeth the
great ones of the world not to prejudice his children : their per-
fons are facred, Pf. cv. 14. ' He futfered no man to (Jo them
wrong : yea, he reproved kings for their fakes, faying. Touch
not mine anointed.' By anomted, is meant the children of
the higii God, who have the uuclion of the Spirit, and are let
apart for God. (4.) God delights in iheir company, he loves
to fee their countenance, and hear their voice. Cant. ii. 14.
He cannot refrain long fron:i their company ; let but two or
Vol, ii. No. 13. G
hO OF THE PREFACE
three of his children meet and pray together, he willbe fure to
be among them. Mat. xviii. 20. ' Where two or three are
met together in my name, lam in the midll of them.' (5.)
God bears his children in his bofom, as a nurfing-father doth
the fucking-child, Numb. xi. 12- Ifa. xlvi. 4. To be carried
in God's bofom, (hews how near his children lie to his heart.
(6.) God is full of folicitous care for them, 1 Pet. v. 7. * He
careth for you.' His eye is ftili upon them, they are never out
of his thoughts. A father cannot always take care for his child,
he fometimes is alleep ; but God is a Father that never lleeps,
Pf. cxxi. 4. • He neither llumbereth nor fleepeth.* (7.) He
thinks nothing too good to part with to his children ; he gives
them the kidneys of the wheat, and honey out of the rock, and
* Wine on the lees well refined,' Ifa. xxv. 0. He gives them
three jewels more worth than heaven, the blood of his Son, the
grace of his Spirit, the light of his countenance. Never was
there fuch an indulgent, aifedionate Father. (S.) If God hath
one love better than another, he beftows it upon them : they
have the cream and quinteffence of his love ; ' He will rejoice
over thee, he will reft in his love,' Zeph. iii. 17. God loves
his children with fuch a love as he loves Chriffc, John xvii. 26.
It is the fame love, for the unchangeablenefs of it ; God will
no more ceafe to love his adopted fons, than he will to love his
natural Son.
3. If God be our Father, he will be full of fympathy, Pf.
ciii. 13. ' As a father pitieth his children, lb the Lord pitieth
them that fear him.' Jer. xxxi. 20. ' Is Ephraim my dear
fon ? my bowels are troubled for him.* God pities his chil-
dren in two cafes ; (1.) In cafes of infirmities, (2.) Injuries.
(1.) In cafe of infirmities. If the child be deformed or hath
any bodily diftemper, the father pities it : If God be our Fa-
ther, he pities our weaknefl'es ; and he fo pities them as to
heal them, Ifa. Ivii. 18. * I have feen his ways, and will heal
him.' As God hath bowels to pity, fo he hath balfam to heal*
(2.) In cafe of injuries. Every blow of the child goes to the
father's heart ; when the faints fuffer, God doth fympathize,
Ifa. Ixiii, y. ' In all their aftli6tions he was affli6led.' He did,
as it were, bleed in their wounds. * Saul, Saul, why perfecut-
eft thou me ?' When the foot was trod on, the head cried out.
Judges X. 19. ' God's (bul was grieved for the children of Is-
rael,' As when one llring in a lute is touched, all the red of
the ftrings found ; when God's children arellricken, his bowels
found, Zech. ii. 8. ' He that touchelh you, toucheth the ap-
ple of my eye.'
4. If God be our Father, he will take notice of the leaft good
he fees in us : if there be but a figh for fin, God hears it, Pf.
xxxviii. 9. • My groaning is not hid from thee/ If there be
TO THE lord's PRAYER. 51
but a penitential tear comes out of our eye, God fees it, Ifa.
xxxviii. 5. • I have feen thy tears.' It there be but a good
intention, God takes notice, 1 Kings viii. 18. * Whereas it
was in thy heart to build an houfe to my name, thou didfl. well
that it was in thine heart.' God punifheth intentional wicked-
nels, and crowns intentional goodneCs, ' Thou didft well that
it was in thine heart.' God takes notice of the \ezk\\ Jcintilla,
the leaft fpark of grace in his children, 1 Pet. iii. 6. * Sarah
obeyed Abraham, calling him lord :' the Holy Gholl doth not
mention Sarah's unbelief or laughing at the promil'e ; he puts
a finger upon the fear, winks at her failing, and only takes no-^
tice of the good that was in her, her obedience to her hulband ;
• flie obeyed Abraham, calling him lord.' Nay, that good
which the faints fcarce take notice of in themlelves, God in a
fpecial manner oblerves, Matth. xxv. 35. ' I was an hungred.
and ye gave me meat, J was thirdy and ye gave me drink.'
• Then fliall the righteous fay, Lord, when law we thee an
hungred and fed thee ?' They did as it were overlook and dif-
claim their own works of charity, yet Chrift doth take notice,
• I was an hungred and ye fed me.* What comfort is this !
God fpies the leall good in his children ; he can fee a grain of
corn hid under chaif, grace hid under corruption.
5. If God be our Father, he will take all we do in good part.
Thofe duties we ourfelves cenfure, God will crown. When a
child of God looks over his beft duties, he fees fo much fin cleav-
ing to them, that he is even confounded ; Lord, faith he, there
is more fulphur than incenfe in my prayers. But for your com-
fort, if God be our Father, he will crown thole duties which
you yourfelves cenfure; God fees there is fincerity in the
hearts of his children, and this gold, (though light) Ihall have
grains of allowance : though there may be defe6ts in the lervces
of God's children, yet God will not call away their offering,
2 Chron. xxx. 20. ' The Lord healed the people.' The
tribes of Ifrael being firaitened in time, wanted fome legal puri-
fications ; yet, becaufe their hearts were right God healed
them ; he pardoned them. God accepts of the good will,
S Cor. viii. 12. A father takes a letter from his fon kindly,
though there are blots or bad Englifh in it. What blottings
are there in our heavenly things ; Yet our Father in heaven ac-
cepts ; faith God, it is my child and he will do better ; 1 will
look upon him, through Chrilt, with a merciful eye.
6. If God be our Father, then he will corre6l us in meafure,
Jer. xxx. 11. * I will correct thee in meafure ;' And thattwo
ways ; IJiy It fhall be in meafure, for the kind ; God will not
lay upon us more than we are able to bear, 1 Cor. x. 13. He
knows our frame, Pf. ciii. 14. He knows we are not fteel or
marble, therefore will deal gently, he will not over-afflid : as
G 2
62 • -OF THE PREFACE
the phyfician that knows the temper of the body, will not give!
phytic too ftrong for the body : nor will he give one drachm or
fcruple too much. God hath not only the title of a father, but
the bowels of a father ; he will not lay too heavy burdens on
his children, left their fpirits fail before him. '-^dhj. He will
correct in meafure for the duration ; he will not let the afflic-
tion lie on too long, Pf. cxxv. 3. ' The rod of the wicked,
fhall not rell upon the lot of the righteous.' It may be there,
and not reft, Ifa. Ivii. 16. * I will not contend for ever.* Our
heavenly Father will love for ever, but he will not contend for
ever. The torments of the damned are for ever, Rev. xiv. 11.
* The fmoke of their torment alcendeth up for ever and ever.*
The wicked (hall drink a Tea of wrath, but God's children only
tafte of the cup of affliction, and their heavenly Father will fay,
tmnj'eat calix, ' let this cup pafs away from them,' Ifa. xxxv.
10. A fling a wing.
7. If God be our Father, he will intermix mercy with all our
affli(5tions: if he gives us wormwood to drink, he will mix it
with honey. In the ark, the rod was laid up, and manna ;
with our Father's rod there is always fome manna.' * Aflier's
fhoes were iron and brafs, but his foot was dipt in oil,' Gen.
xxxiii. 24. Affli6tion is the fhoe of brafs that pincheth ; but
there is niercy in the affli6tion, there is the foot dipt in oil.
When God affli6ts the body, he gives peace of confcience ; there
is mercy in the afflidtion. An affli6tion comes to prevent falling
into fin ; there is mercy in an affliction. Jacob had his thigh
hurt in wreftling ; there was the afiiiftion : but when he faw
God's face, and received a bleffing from the angel. Gen. xxxii.
30. There was mercy in the afflidlion. In every cloud a child
of God may fee a rainbow of mercy fhining. As the limner
mixeth dark fhadows and bright colours together ; fo our hea-
venly Father mingles the dark and bright together, croifes and
blefflngs ; and is not this a great happinefs, for God thus to
chequer his providences, and mingle goodnefs with feverity ?
8. If God be our Father, the evil one Qiall not prevail againft
us. Satan is called the evil one, emphatically : he is the grand
enemy of the faints : and that both in a military fenfe, as he
fights againfl them with his temptations ; and in a forenfical or
law fenle, as he is an acculer, and pleads againft; them ; yet
neither way ftiall he prevail againft God's children. As for his
fhooting his fiery darts, God will bruife Satan fliorily under the
faint's feet, Rom. xvi. yo. As for his accufing, Chrift is advo-
cate for the faints, and anfwers all bills of indidment brought
in againft them. God will make all Satan's temptations pro-
mote the good of his children, IJI, As they fet them more a-
praying, 2 Cor. xii. 8. Temptation is a medicine for fecurity.
SaVjz, As they are a means to humble them, 2 Cor. xii. 7. ' Ltit
TO THE lord's PRAYER. - 53
I fliould be exalted above meafure, there was given me a thorn
ia the flelh.' The thorn in the fle(h was a temptation ; this
thorn was to prick the bladder ot" pride. 3dh/, As they eilabhfh
them more in grace : a tree (haUen by the wind is more letlled
and rooted : the blowing of a temptation doth but fettle a child
of God more in grace. Thus the evil one, Satan, Ihall not
prevail apainll the children of God.
y. If God be our Father, no real evil (hall befal us, Pf. xci.
10. ' There fliall no evil befal thee.' It is not laid, no trou-
ble : but, no evil : God's children are privileged perlbns ; they
are privileged from the hurt of every thing, Luke x. ly. * No-
thing ilia II by any means hurt you.' The hurt and malignity
of the ailli6lion is taken away : affli6lion to a wicked man hath
evil in it; it makes him worle, Rev. xvi. 9. ' Men werefcorch-
e^i with great heat, and blafphemed the name of God.' But
no evil belals a child of God, he is bettered by affliction, Heb.
xii. 10. * That ye may be made partakers of his holinefs.*
What hurt doth the furnace to the gold ? It only makes it pur-
er: What hurt doth uffli6lions to grace ? Only refine and purify
it. What a great privilege is this, to be freed, though not from
the flroke of affliction, yet from the (ling 1 No evil fhall touch
a faint: when the dragon hath poifoned the water, they fay,
the unicorn with his horn doth draw out the poilbn : Chritl hath
drawn out the poifon of every affliction, that it cannot prejudice
a child of God. Again, no evil befals a child of God, becaufe
no condemnation, Rom. viii. 1. * No condemnation to them
in Chrill Jefus.' God doth not condemn them, nor confcience
doth not condemn them. Both jury and judge acquit them;
then no evil befals them, for nothing is really an evil but that
which damns.
10. If God be our Father, this may make us go with cheerful-
nefs to the throne of grace : were a man to petition his enemy,
there were little hope : but when a child petitions his father,
he may work with confidence to fpeed. The word father works
upon God, it toucheth his very bowels. What can a father
deny his child ? ' If a fon aflc bread will he give him a ftone?*
IVIatth. vii. j). I'his may embolden us to go to God for pardon
of fin, and further degrees of fan6tity. We pray to a Father of
mercy, fitting upon a throne of grace, Luke xi. 13. ' If ye
then being evil know to give good gifts to your children, how
much more fhall your heavenly Father give his Spirit to them
that afk him ?' This did quicken the church, and ad<l wings to
prayer, lla. Ixiii. 15. ' Look down from heaven.' ver. Id.
• Doubtlelij thou art our Father.* Who doth God keep his
mercies for, but his children ? Th.ree things may caufe bold-
nefs in prayer : we have a Father to pray to, and the Spirit to
help us to pray, and an Advocate to prdent our prayers. God's
54 OF THE PREFACE
children fhoiiM in all their troubles, run to their heavenly Fa-
ther, as that Tick child, 2 Kings iv. 19. * He faid unto his fa-
ther, my head my head.' So pour out thy complaint to God
in prayer, " Father, my heart my" heart : my dead heart,
quicken it ; my hard heart, foften it in Chrift's blood. Father,
my heart, my heart." Sure God, that hears the cry of the
ravens, will hear the cry of his children.
11. If God be our Father, he will Hand between us and dan-
ger ; a father will keep off danger from his child. God calls
himfelf Scutuin, a (hieid ; a (hield defends the head, guards the
vitals ; God IhieldsotF danger from his children. Acts xviii. 10.
* I am with thee, and none fliall feton thee to hurt thee.* God
is an hiding-place, Pf. xxvii. 5. God preferved Athanafius
ftrangely ; he put it into his mind to depart out of the houfe he
was ill, the night before the enemy came to fearch for him. As
God hath a breall to feed, fo he hath wings to cover his chil-
dren, Pf. xci. 4. * He (hall cover thee with his feathers, and
under his wings flialt thou truft.' God appoints his holy an-
gels to be a life-guard about his children,' Heb. i. 14. Never
was any prince lb well guarded as a believer. The angels, IJi,
Are a numerous guard, 2 Kings vi. 17. * The mountain was
full of horfes of fire round about Eliflia.' The horfes and cha-
riots of fire were the angels of God, to defend the prophet Eliftia.
^dly, A ftrong guard ; one angel, in a night, flew an hundred
and fourfcore and five thoufand," 2 Kings xix, 32. If one an-
gel flew fo many, what would an army of angels have done?
Sdly, The angels area fwift guard ; they are ready in an infiant
to helpGod'schildren : therefore they are defcribed with wings,
to fliew their fwiftnefs ; they fly to our help, Dan. ix. 21, 23.
* At the beginning of thy fupplication the commandment came
forth, and I am come to thee .?' Here was a fwift motion for the
angel to come from heaven to earth between the beginning and
ending of Daniel's prayer. Athly, The angels are a watchful
guard ; not like Saul's guard, afleep when their lord was in dan-
ger, 1 Sam. xxvi. 12. The angels are a vigilant guard, they
watch over God's children to defend them, Pfal. xxxiv. 7.
* The angel of the Lord encampeth round about them that fear
him.' There is an invifible guardianftiip of angels about God's
children.
12. If God be our Father, we fliall not want any thing that
he fees is good for us, Pfal. xxxiv. 10. * They that feek the
Lord fhall not want any good thing,' God is pleafed fome-
times to keep his children to hard commons, but it is good for
them: ftieep thrive belt on fliort pafture ; God fees too much
may not be good : plenty breeds furfeit. Luxuriant anhni rebus
fecundis. God fees it good Ibmetimes to diet his children, and
keep them fliort, that they raky run the heavenly race the bet-
TO THE lord's PRAYER. 55
ter : it was good for Jacob there was a famine in the land : it
was a means to bring him to his Ton Jofeph : fo it is that God's
children lometimes fee the world's emptinefs, that they may ac-
quaint themfelves more with Chrift's fulnefs. If God fee it be
good for them to have more of the world they (hall have it : God
will not let them want any good thing.
13. If God be our Father, all the promifes of the Bible belong
to us: God's children are called * heirs of the promife,' Heb.
vi. 17. A wicked man can lay claim to nothing in the Bible
but the curfes ; he hath no more to do abfolutely with the pro-
mifes, than a plowman hath to do with the city charter : the
promifes are children's bread : the promifes are muUtraUa Evan"
gelii, the breads of the goipel milking out confolations ; and who
are to fuck of thefe breafts but God's children } The promife of
pardon is for them, Jer. xxiii. 8. * I will pardon all their
iniquity, whereby they have finned againft me.' The promife
of healing is for them, Ifa. Ivii. IS. The promife of falvation,
Jer. xxiii. Q. 'The promifes are fupports of faith: they are
God's fealed deed ; they are a Chriftian's cordial. O the hea-
venly comforts which are diflilled from the limbec of the pro-
mifes! St, Chryfollom compares the Icriptures to agarden, the
promifes are the fruit trees that grow in this garden : a child of
God may go to any promife in the Bible, and pluck comfort
from it : he is an heir of the promife.
14. God makes all his children conquerors : 1. They conquer
themfelves ; fortior eji quife quam qui forti[Jima vincit maenia.
The faints conquer their own lulls ; * they bind thefe princes in
fetters of iron,' Pf cxlix, 8. Though the children of God may
fometimes be foiled, and lofe a fingle battle, yet not the victory.
9. They conquer the world : The world holds forth her two
breafts of profitand pleafure, and many are overcome by it ; but
the children of God have a worid-conquering faith, i John v. 4.
* This is the victory over the world, even your faith.* 3. They
conquer their enemies ; how can that be, when they oft take
away their lives? 1. They conquer, by not complying with
them : the three children would not fall down to the golden
image, Dan. iii. 18. They would rather burn than bow ; here
they were conquerors. He who complies with another's luti,
is a captive ; he who refuleth to comply is a conqueror.
(9. ) God's children conquer their enemies by heroic patience.
A patient Chrillian, like the anvil, -bears all ftiokes invincibly :
thus the martyrs overcame their enemies by patience. Nay,
* God's children are more than conquerors.' Rom. viii. 37.
* We are more than conquerors.' How are God's children more
than conquerors ? Becaufe they conquer without lofs, and be-»
caufe they are crovvned after death which other conquerors are
not.
56 Ot" THE PREFACE
i
15. If God be our Father he will now and then fend us feme
tokens of his love. God's children live far from home, and meet
fometimes with coarfe ufage from the unkind world ; therefore,,
God, to encourage his children, fends them fometimes tokens .
and pledges of his love : What are thefe ? He gives them a re-
turn of prayer, there is a token of love ; he quickens and enlarg-
eth their hearts in duty, there is a token of love ; he gives them
thefirft fruits of his Spirit which are love tokens, Rom. viii. «3.
As .God gives the wicked the firft fruits of hell, horror of con-
fcience and defpair : fo he gives his children the fird fruits of his
Spirit, joy and peace, which are foretalles of glory; (bme of
God's children having received thefe tokens of love from their
heavenly Father, have been fo tranfported, that they have died
for joy, as the glafs oft breaks with the ftrength of the wine put
into it.
16. If God be our Father, he will indulge and fpare us, Mai.
iii. 17. * I will fpare them, as a man fpareth his own fon that .
ferveth him.' God's fparing his children, imports this, his cle-
mency towards them ; he doth not punilh them as he might,
Pf. ciii. 10. ' He hath not dealt with us according to our fins.'
We olt do that which merits wrath, grieve God's Spirit, lelapfe
into (in ; God paileth by much, and fpares us ; God did not
fpare his natural Son, Rom^ viii. 32. Yet he will fpare his
adopted fons ; God threatened l^phraim, to make hinj as the
chatf driven with the whirlwind, but he foon repented, Hof.
xiii. 4. ' Yet I am the Lord thy God,' ver. 10. * I will be
thy king.' Here God fpared him, as a father fpares his fon.
Ifrael oft provoked God with their complaints, but God ufed
clemency toward them, he oftanfwered their murmurings with
mercies; here he fpared them as a father fpares his fon.
17. If God be our Father, he will put honour and renown
upon us at the lad day. 1. He will clear the innocency of his
children. God's children in this life are ilrangely mifreprefent-
ed to the world ? They are loaded with invectives, they are
called fadious, ('editions : Elijah, the troubler of Ifrael : Luther
was called the trumpet of rebellion ; Athanalius was accufed
to the emperor Conliantine, to be the raifer of tutnults; the
primitive Chrillians were accufed to be infanticidn mcejine re?',
killers of their children, guilty of inceft ; as TertuUian, report-
ed St. Paul to be a pellilent perfon. Ads xxiv. 4. Famous
WicklitT, called the idol of the heretics, and that he died drunk.
If Satan cannot defile God's children, he will difgrace them ; if
he cannot Itrike his fiery darts into their confcience, he will put
a dead fly into their name : but God will one day clear his chil-
dren's innocency, he will roll away their reproach; as God will
make a reiiirredion of bodies, lb of names, Ifa. xxv. 8. ' The
JLord God will wipe away tears from otl all faces, and the re-
TO THE lord's PRAYER. 57
buke of his people (hall he take away.' God will be the faints'
compurgator, Pi", xxxvii. 6. ' He fhall bring forth thy righ-
teoufnel's as the light.' The nii.ht cafts ils dark mantle upon
the ntofl beautiful flowers ; but the light comes in the morning
and difpels the darkneis, and every flower appears in its orient
brightnefs. So the wicked may by inilreports darken the ho-
nour and repute of the faints : but God will difpel this darknefs,
and caule their names to fhine forth : * He (hall bring forth thy
righteoulhefs as the light.' As God did ftand up for the ho-
nour of Mofes, when Aaron and Miriam went about to ecliple
his fame, Numb. xii. 8. * Wherefore then were ye not afraid
to fpeak againft my fervant Mofes ?' So will God (ay one day
to the wicked, wherefore were ye not afraid to dffame and tra-
duce my children .^ They having my image upon them, how
durft ye abufe my pi6ture ? At latl God's children (liall come
forth out of all their calumnies, as a * dove covered with filver,
and her feathers with yellow gold,' Pf. Ixviii. 13. 2. God will
make an open and honourable recital of all their good deeds :
as the fins of the wicked fhall be openly mentioned, to their
eternal infamy and confufion ; (ball the good deeds of the faints
Ihall be openly mentioned, * and then Ihall every man have
praife of God, I Cor. iv. 5. Every prayer made with meliiiig
eyes, every good (ervice, every work of charity, (hall be openly
declared before men and angels, Matih. xxv. 35. ' I was an
hungered, and ye gave me meat ; thirlty, and ye gave me
drink ; naked, and ye clothed me.' Thus God will let a trophy
of honour upon all his children at the iaft day ; ' then (hail the
righteous fhine forth as the fun in the kingdom of their father,'
Matth. xiii. 43.
18. If God be our Father, he will fettle good land of inherit-
ance upon us, 1 Pet. i. 4. * Blefled be the God and Father of
our Lord Jefus, who hath begotten us again to a lively hope, to
an inheritance incorruptible and undefiled.* A father may be
fallen to decay, and have nothing to leave his Ion but his ble(f-
ing; but God will fettle an- inheritance on his children, and
an inheritance no lefs than a kingdom, Luke xii. 32. ' It is
your Father's good pleafure to give you a kingdom.* This
kingdom is more glorious and magnificent than any earthly
kingdom; it is fet out by pearls and precious Hones, tlie rich-
cftjewels. Rev. xii. U). Wh<\t are all the rarities of the world
to this kingdom ? the coafts of pearl, the ilLaids of fpices, the
rocks of diamonds? In this heaveidy kingdom is that which is
fatisfying, unparalleled beauty, rivers of pleafure, and this fof
ever, Pll xvi. 11. ' At thy ri;^ht-hand are pleafures for ever-
more.' Heaven's eminency is it.s permanency ; and this king-
dom God's children Ihall enter into immediately after death :
there is a fudden iranfition and paiiUge from death to glory,
Vol. n. No, IS, H
5S OF THE PREFACE
2 Cor. V. o. * Abfent from the body, prefent with tTie Lord.*
God's children fliall not liay loner for their inheritance ; it is
but winking, and tli.ey fhall fee God. How may this comfort
God's children, who perhaps are low in the world? Your Fa-
ther in heaven, will lettle a kingdom upon you at death, fuch a
kingdom as eye hath not feen ; he will give you a crown not of
gold, but glory : he will give you white robes lined with im-
mortality. * It is your Father's good pleafure, to give you a
kingdom.'
10. If God be our Father, it is comfort, 1. In cafe of lofs
of relations : hati thou loll a father r Yet, if thou art a believer,
thou art no orphan, thou halt an heavenly Father, a father that
never dies, 1 Tim. vi. 16. ' \Yho only hath immortality.' '-2.
It is comfort, in cafe of death ; God is thy Father, and at death
thou art going to thy Father : well might Paul fay ' death is
youi-s,' 1 Cor. iii. 2. It is your friend, that will carry you home
to your father. How glad are children when they are going
home ? This was Chrilt's comfort at death, he wat going to his
Father, John xvi. 28. * I leave the world, and go to the Fa-
ther.' And, John xx. 17. ' I afcend to my Father.' If God
be our Father, we may with comfort at the day of death, refigu
our fouls into his hand : to did Chrili, Luke sxiii. 40. ' Fa-
ther, into thy hands I commend my Spirit.' If a child hath
any jewel, he will, in time of danger, put it into his father's
hands, where he thinks it will be kept moil fafe : our foul i? our
richelt jewel ; we may at death rtlign our fouls into God's
hands, where they will be fafer than in our own keeping ; ' F"a-
ther into thy hands I commend my Spirit.' AVhat a comfort is
this, death carries a believer to his Father's houfe, * where are
delights unfpeakable and full of glory '.' How glad was old
Jacob, when he law the waggons and chanots to ciury him to
his fon Jofeph? The text faith, ' His fpirit revived,' Gen. xlr.
i;7- Death is a triumphant chariot, to carry every child of God
to his father's manfion-houfe.
20. If God be our Father, he will not difmherit his children ;
God may for a tin)e defert them, but not diiinherit them. The
fons of kings have Ibmetimes been difinherited by the cruelty of
ufurpers; as, Alexander the Great, his fon was put by hisjuft
right, by the violence and ambition of his father's captains : -but
what power on earth ihail hinder the heirs of the promiie from
their inheritance ; men cannot, and God will not cut otY the en-
tail. The Arminians hold falling away from grace, arul lb a
cliild of God may be defeated of hij inheritance ; but I Ihall
fhew that God's children can never be degraded nor difinherit-
ed, their heavenly Father will not caft them olffrom being chil-
dren. 1. It is evident God's children cannot be finally difin-
herited, by virtue of the eternal decree of heaven. God's de-
TO THE lord's PRAYER. 5D
cree is the very pillar and bafison which the faints' perfeverance
depend ; God's decree ties the knot of adoption to fall that nei-
ther (in, death nor hell, can break it aliinder, Rom. viii. 30.
• Whom lie dj«j predeftiiiate, them he alfo called,' »Scc. Pre-
deltination is nothing eUe but God's decreeinfr a certain number
to be heirs of glory, on whom he will fettle the crown ; whom
he predeliinates, he glorifies. What (hall hinder God's electing
love, or make his decree null and void ? 2. Befides God's de-
cree, he hath en2:aged himfelf by promil'e, that the heirs of hea-
ven fhall never be put by their inheritance. God's promifes
are not like blanks in a lottery, but as a fealed deed which can-
uot be reverfed : the promiles are the faints' royal charier ; and
this is one promife, that their heavenly Father will not difinhcrit
them, Jer. xxxii. 40. ' I will make an everlafting covenant
with them, that 1 will not turn away from them ; but I will put
my fear in their hearts, that they fliall not depart from me.'
God's fidelity, which is the richell pearl of his crown, is engaged
in this promife for his children's perfeverance; * I will not turn
away from them.' A child of God cannot fall away, while he
is held fafi in ihefe two arms of God, his love, and his faithfal-
nefe. 3. Jefus Chrilt undertakes, that all God's children by
adoption Ihall be preferved, in a (late of grace, till they inherit
glory : as the heathens feigned of Atlas, that he did bear up the
heavens from falling ; Jefus Chrilt is that blell'ed Atlas, that
bears up the faints from falling away.
Qu. How doth Chriji pre ferve the faints' graces, till they come
to heaven ?
Avf. I. Lnfluxu Spiritus. Chrift carries on grace in the fouls
of the elect, by the influence and co-operation of his Spirit:
Chrift doth, Spiritii, continually excite and quicken grace in
the godly : his Spirit doth blow up the fparks of -grace into a
holy flame ; Spiritus eji vicarius Chrift i ; the Spirit is Chrift's
vicar on earth, his proxy, his executor, to fee that all that Ciirill
hath purchafed for -the laints be made good : Chrilt hath ob-
tained an inheritance incorruptible for them, 1 Pet. i. 4. and
the Spirit of Chrill is his executor, to liee that this inheritance be
fettled upon them. 5. Chrilt carries on perfeveringly in the
fouls of the elect, vi oratiouis, by the prevalency of his inter-
celfion, Heb. vii. 25. * He ever iiveth to make intercellion for
them.' Chrift prays that eveiy faint may hold out in grace
till he comes to heaven ; can the children of fuch prayers
perifli? If the heirs of heaven fhould be difinherited, and fall
ihort of glory, then God's decree mull be reverfed, his promife
broken, Chrift's prayer frullrated, which were blafphemy to
imagine. 4. That God's children cannot be difinherited, or
put by their right to the crown of heaven, is evident from their
niyfiical union with Chrilt. Believer^ are incorporated into
H2
©0 OF THE PREFACE
Chrift, they are knit to Chrift, as the members fo the head, by
the nerves and ligaments of faith, fo that they cannot be broken
(AT, Eph. i. 22. 23. * The church which is his body.' What
was once faid of Chrift's natural body, is as true of his myftical,
• A bone of it (hall not be broken.' As it is impoflible to fever
the leaven and the dough when they are once mingled and
kneaded together; fo it is impoflible, when Chrift and believers
are once united, that they thould never, by the power of death
or hell, be feparated. Chrift and his fpiritual members make
one Chrift : now, is it poflible that any part of Chrift fiiould
perifh ? How can Chrift want any member of his body myftical,
and be perfe6t ? Every member is an ornament to the body,
and adds to the honour of it: how can Chrift part with any
myftical member, and riot part with fome of his glory too ? So
that by all this it is evident, that God's children muft needs
perfevere in grace, and cannot be difinherited. . If they could
be difinherited, then the fcriptue could not be fulfilled, which
tells us of glorious rewards for the heirs of promife, Pfal. Iviii.
11. ' Doui)tlefs there is a reward for the righteous.' Now, if
God's adopted children fliould fall away finally from grace, and
mils of heaven, what reward were there for the righteous? and
Mofes did indifcreetly tolook for the recompenceof the reward,
and fo there would be a door opened to defpair.
Obj. This doctrine of God's children perfevering, and having
the heavenly inheritance fettled on theniy may cauje carnal fe-
curity, and make them lej's circumfpect in their talking.
Anf. Corrupt nature may, as the fpider, fuck poifon from
this flower ; but a fober Chriftian, who hath felt the efficacy of
grace upon his heart, dares not abufe this do6trine : he knows
perfeverance is attained in the ufe of means, therefore he walks
liolily , that fo in the ufe of means he may arrive at perfeverance.
St. Pdul knew that he fhould not be difinherited, and that no-
thing could (Separate him from the love of Chrift : but who more
holy and watchful than he ? I Cor. ix. 27« * I keep under my
body;* and, Phil. iii. J4. * I prefs towards the mark.' God's
children have that holy fear in them, which keeps them from
fecurity and wantonneis ; they believe the promife, therefore
they rejoice in hope ; they fear their hearts, therefore they watch
and pray. Thus you fee what ftrong confolation there is for all
the heirs of the promife. Such as have God for their Father
are the happieft perfons on earth ; they are in fuch a condition
that nothing can hurt them ; they have their Father's blefiing,
all things confpire for their good ; they have a kingdom fettled
on theni, and the entail can never be cut oft". How may God's
. children be comforted in all conditions, let the times be what
they will ? their Father is in heaven, he rules all : if troubles
arife, they (hall but carry God's children fo much the fooner to
TO THE lord's PRAYER* 61
their Father. The more violently the wind beats againft the
i'ails of a (hip, the fooner the (hip is brought to the haven ; and
the more iiercely God's children are aliauited, the fooner they
come to their Father's houfe, 1 Thelf. iv. 18. * Wherefore
comfort one another with thefe words.'
Uj'e 4. Of exhortation. Let «s behave and carry ourfelves as
the children of fuch a Father, in feveral particulars.
1. Let us depend upon our heavenly Father in all our flraits
and exigencies : let us believe that he will provide for us. Chil-
dren rely upon their parents for the fupply of wants ': if we trult
God for fiilvation, fhall we not trult him for a livel-ihood ! There
is a lawful provident care to be itfed, but beware of a dillruitful
care, Luke xii. 24. ' Confider the ravens, they neither low nor
reap, and God feedeth them.' Doth God feed the birds of the
3ir, and will he not feed his children? Ver. 27. * Confider the
Jilies how they grow; they f pin not: yet Solomon in all his
glory was not arrayed like one of thefe.' Doth God clothe the
lilies, and will he not clothe his lambs? Even the wicked talle
of God's bounty, Pfal. Ixxiv. 7. • Their eyes (land out with
fatnefs.* Doth God feed his flaves, and will not he feed his
family? God's children may not have fo liberal a fliare in the
thlng.s of this life, but little meal in the barrel ; they may be
drawn low, but not drawn dry ; they (hall have fo much as God
fees is good for them, Pfal. xxxiv. 10. * They that feek the
Lord (hall not want any good thing.' If God gives them not
ad voluntatem, he will ad fanitatem ; if he gives them not always
what they crave, he will give them what they need ; if he gives
them not a fead, he will give them sl viaticum, a bnit by the
way : let God's children therefore depend upon God's fatherly
providence; give not way to diilruliful thoughts, di(lra6ting
cares, or indire6t means ; God can provide for you without your
(ins, 1 Pet. V. 7. * Cafi;i ng all your care upon him, for he
careth for you.* An earthly parent may have affection for his
child, and would provide for him, but fbmetimes he is not
able ; but God can create a fupply for his children ; yea, be
hath promifed a fup] iy, Pfalm xxxvii. 3. * Verily thou flialt
be fed.' Will God give his children heaven, and will he not
give them enough to bear their charges thither ? Will be give
them a kingdom, and deny them daily bre^d ? O depend upon
your heavenly Father ; he hath faid, * He will never leave you,
nor forfake you,' Heb. xiii. 5.
2. If God be our Father, let us imitate him : the child doth
not only bear his father's image, but doth imitate him in his
fpeech, gefture, behaviour : if God be our Father, let us imitate
him, Eph. v. 4. * Be ye followers- of God as dear children.*
1. Imitate God in forgiving injuries, Ifj. xliv. 23. ' I have
blotted out as a thick cloud thy trangrellions.' As the fun feat-
59 ©F THE PREFACE
ters not only thin mifts, but thick clouds, fo God pardons great
offences ; imitate God in this, Eph. iv. 32. * Forgiving one
another.' — Cranmer was a man of a forgiving fpirit, he did
bury injuries, and requite good for evil ; he who hath God for
his Father, hath God for his pattern. 2. Imitate God in works
of mercy ; He loofeth the prilbners, Pfal. cxlvi. 7- ' He open-
eth his hand, and fatistieth the defire of every living thing,*
Pfal. cxlv. 16. He drops his fweet dew as well upon the thif-
tle as the rofe ; Imitate God in works of mercy ; relieve the
wants of others, be rich in Good works, Luke vi. 36. * Be
merciful as your Father alfo is merciful.' Be not fo hard-
hearted, as to fliut the poor out of the lines of communication.
Dives denied Lazarus a crumb of bread, and Dives was denied a
drop of water.
3. If God be our Father, let us fubmit patiently to his will :
ifhejjiy his (Irokes on us, they are the corredlions of a Father,
not the punifhmentsofajudge; this made Chrift fo patient,
John xviii. 11. ' Shall I not drink the cup which my Father
hath given me ?*, He fees we need afflidibn, I Pet. i. t). heap-
points it as a diet-drink to purge and fantVify us, Ifa. xxvii . 9,
therefore difpute not but fubmit, Heb. xii. [)• ' We had fathers
of the flefli which corre6led us, and we gave them reverence ;*
they might corre6t out of an humour but God doth it for our
profit, Heb. xii. 10. Therefore fay, as Eli, 1 Sam. iii. 18.
* It is the Lord, let him do what feemelh good.' What gets
the child by ilruggling, but more blows } What got Ifrael by
their murmuring and rebellion, but a longer and more tedious
march, and at laft their carcafesfell in the wilderneis.
4. If God be our Father, let this caufe in us a child-like re-
verence, Mai. 1. (5. * If I be a Father, where is my honour ?'
This is a part of the honour we give to God, when we rever-
ence and adore him : if you have not always a child-like con-
fidence, yet always prefeive a child-like reverence. And how
ready are we to run into extremes, either to defpond or grow
wanton } Becaufe God is a Father, therefore do not think you
may be fecure and take liberty to fin ; if you do, God may car-
ry it fo as if he were no Father ; he may throw hell into your
confcience. When David prefumed upon God's paternal affec-
tion, and began to wax wanton under mercy, God made liim pay
dear for it, he withdrew the fenfe of his love ; and though he
had the heart of a Father, yet he had the look of an enemy.
David prayed, ' Caule me to hear the voice of joy.' Pfal. li.
S. He lay leveral months in defertion, and it is thought he
never recovered his full joy to the day of his death. Oh keep
ahve holy fear ; with a child-like confidence, prelervean hum-
■ ble reverence : the Lord is a Father, therefore love to fferve
him ; he is the mighty God, therefore fear to offend him.
TO THE LORD S PRAYER. Q$
5. If God be our Father, let us walk obedientially, 1 Pet. i.
14. 'As obedient children.* When God bids you be hum-
ble and felf-denying, deny youi-s, part with yourbofoni-fin : be
fober in your attire, favoury in your fpeeches, ^rave in your de-
portment, obey your Father's voice ; open to God, as the flow-
er opens to the fun : as you expe6t your Father's bleffing,
obey him in whatever he commands, firlt and fecond table du-
ties. A lutanift, that he may make fweet mufic, toucheth
upon every ftring of the lute ; "the ten commandments are like
u ten-(lringed inllrument, touch upon every ftring, obey every
commandment, or you cannot make fweet melody in religion.
Obey your heavenly Father, though he commands things con-
trary to fleOi and blood. 1. When he commands to mortify fin,
that fin which hath been dear to you : pluck out this right eye|
that you may fee the better to go to heaven. 2. When be'
commands you to fufl'er for him, be ready to obey, Ads xxi.
13. Every good Chriflian hath afpirit of martyrdom in him,
and is ready rather to fuffer for the truth, than the truth fliould
fufler. Luther faid, he had rather be a martyr, than a mo-
narch, Peter was crucified with his head downwards, as Eu-
febius. Ignatius called his chains, his fpiritual pearls, and did
wear his fetters as a bracelet of diamonds. This is to carry it
as God's children, when we obey his voice, and count not our
Jives dear, fo that we may fhew our love to our heavenly Father,
llev. xii. 1 1. * They loved not their lives to the death.'
0. If God be your Father, fiiew it by your cheerful looks that
you are the children of fuch a Father. Too much drooping
and defpondency difparageth the relation you ftand in to God!
VVhat though you meet with hard ufage in the world ? You are
now in a ftrange land, far from home ; it will be fhortly bet-
ter with you, when yoii are in your own country, and your Fa-
ther hath you in his arms. Doth not the heir rejoice in hope ?
ihall the fonsof a king walk dejeded ? 2 Sam. xiii. 4. « Why
art thou, being the king's fon, lean?' is God an unkind Father ?
are his commands grievous ? hath he no land to give to his
heirs ? W hy then do God's children walk fo fad > Never had
children tuch privileges as they who are of the feed- royal of hea-
ven, and have God tor their Father ; they fhould rejoice there-
tore, who are within a few hours to be crowned with glory.
7. If God be our Father, let us honour him bv walking very
Iiolily, I Pet. i. Id. ' Be ye holy, for I am holy.' A young
pnnce aJking a philofopher how he fiiould behave himfelf, the
philofopher (liid. Memento teji/lumejk re^w^— Remember thou
art a king's fon : do nothing but what becomes the (on of a
King : lb remember you are the adopted fons and daughters of
the high God, do noihiog unworthy of fuch a relation. A de-
bauched child is the dilgrace of his father. Is this thy ihns
64 OF THE PREFACE
coat ? fald they to Jacob, when they brought it home dipped
ill blood. Gen. xxxviii. 32. lb when we lee a perfon defiled
with malice, palfion, drunkeunefs, we may fay, is this the coat
of God's adopted fon ? doth lie look as an heir of glory ? It is a
blafpheming the name of God, to call him Father, yet live in
fin. Such as prolefs God is their Father, yet live unholily, they
■will flander and defraud ; thefe are as bad to God as heathens,
Amos ix. 7. • * Are ye not as children of the Ethiopians to
me, O children of I frae I, faith the Lord .?' The Ethiopians were
uncircumcifed, a bafe, ill-bred people ; when Ifrael grew wick-
ed, they were no better to God than Ethiopians. Loofe ican-
dalous livers under the gofpel are no better in God's efteem than
Pagans and Americans ; nay, they (hall have an hotter place in
hell. O let all who profefs God to be their Father, honour hiin
by their unfpotted lives. Scipio abhorred the embraces of an
harlot, becaufe he was the general of an army: abftain from all
lin, becaufe you are born of God, and have God for your Father,
1 Theff. v. 21. * Abftain from all appearance of evil.' It was
a faying of Auguftus, an emperor (hould not only be free from
crimes, but from the fufpicion of them. By an holy life you
would bring glory to your heavenly Father, and caufe others to
become his children : EJi pa/lax virtutis odor. Cauiinus in his
hieroglyphics fpeaks of a dove, whofe wings being perfumed
with Tweet ointments, did draw the other doves after her; the
holy lives of God's children is a fweet perfume to draw others
to religion, and make them to be of the family of God. Juftin
Martyr iaith, " 'J'hat which converted him to Chriftianity,
was the beholding the blamelefs lives of the Chril^ians."
8. If God be our Father, let us love all that are his children,
Pf. cxxxiii. 1. ' How pleaCant is it for brethren to dwell to-
gether in unity?' it is compared to ointment, ver. 2. for the
iweet fragrancy of it, 1 Pet. ii. 17. * Love the brotherhood.'
Idem eji motiis anmae in imag'mem et rem. The faints are the
walking pictures of God -. if God be our Father, we love to fee
his picture of holinefs in believers ; we pity them for their in-
firmities, but love them for their graces ? we prize their com-
pany above others, Pf. cxix. (55. It mayjutily be fufpe6led
that God is not their Father, who love not God's children ;
though they retain the * communion of faints' in their creed,
yet they banilh the communion of faints out of their company.
9. If God be our Father, let us fhew heavenly mindednefs :
they who are born of God, do fet their alfedions on things that
are above. Col. iii. 2. O ye children of the high God ! cio not
difgrace your high birth by fordid covetoufnefs. What, a ion
of God, and a flave to the world ! what fprung from heaven,
and buried in the earth ! For a Chriftian, who pretends to de-
TO THE lord's PRAYER. 65
riVe his pedigree from heaven, yet wholly to m?ncl earthly
things, is to debafe himfelf : as if a king fhould leave his throne
to follow the plocgh, Jer. xliv. 5. * Seeked thou great things
for thyfelf ?' As if the Lord had faid, * What thou Barak, thou
who art born of God, a-kin to angels, and by thy office a Le-
vite, dofl. thou debafe thyfelf, and fpot the filver wings of thy
grace, by beiiining them with earth? Seekeft thou great things?
Seek them not.' The earth chokes the fire : earthlinefs chokes
the fire of good atre6lions. •
10. nit. If God be our Father, let us own our heavenly Fa-
tlier in the vvorll times ; ftand up in hiscaufe, defend his truths.
Alhanafius owned God, when moftof the world turned Arians.
If fufJeringscome, do not deny God : he is a bad fon, who denies
his father. Such as are afliamed of God in times of danger,
God will be afliamed to own them for his children, Mark viii.
38. * Whofoever therefore (hallbeafliamed of meand my words
in this adulterous generation, of him alfo (hall the Son of man
be adiauied, when he comes in the glory of his Father, with his
holy angels.' So I have done with the firft part of the preface,
* Our Father.'
11. The (econd part of the preface (which I fhall briefly touch
on) is, ' Which art in heaven.* God is laid to be in heaven^
not tha-t he is fo included there, that he is no where elfe ; for
the ' heaven of heavens cannot contain him,* 1 Kings viii, 97.
But, the meaning is, God is chiefly refident in the empyrean
heaven, which the apoftle calls ' the third heaven,' 2 Cor.
xli. 2. there God doth mod give forth glory to his faints and
angels.
Qu. What may ice learn from this, that God is in heaven?
Anf. 1. Hence we learn that we are to raife our minds in
prayer above the earth. God is no where to be Ipoken with,
but in heaven. God never denied that foul his fuit, who went
as far as heaven to afk it.
2. We learn from God's being in heaven, hisfovereign power.
I]oc vocahulo intcUigitur omnia JubeJJ'e ejus imperio, Calvin.
Pliil. cxv. 3. ' Our God is in the heavens, he hath done what-
ever he pleafed.' God being in heaven governs the univerfe,
and orders all occurrences here below for the good of his chil-
dren : when the laints are in ftraitsand dangers, and fee no way
of relief, he can fend from heaven, and help them, Pf. Ivii. 3.
* He fhall fend from heaven, and fave me.'
3. We learn God's glory and niajefly : he is in heaven ;
therefore ' he is covered with light,' Pial. civ. 2. ' Clothed
with honour,' Pfal. civ. I, and is as far above all worldly princes,
as heaven is above earth.
4. We learn, from God's being in heaven, his omnifciency ;
* All things are naked, and unmafked in his eye,* Heb, iv. 13.
Vol. II. No. 14, I
66 OF THE PREFACE
Men plot and contrive againft the church ; but God is in hea-
ven, and they do nothing but vvliat our Father fees. If a man
were on tlie top of a tower or theatre, he might thence fee all
the people below: God is in heaven, as in an high tower or
theatre, and he fees all the tranfa6tions of men. The wicked
make wounds in the backs of the righteous, and then pour in
vinegar; God writes down their cruelty, Exod. iii. 7. ' I have
feen the affli6tions of my people.' God is in heaven, and he
can thunder out of heaven tjpon his enemies, Pfal. xviii. 13.
* The Lord thundered in the heavens ; yea, he fent out arrows,
and fcattered them, andhelhot outlightenings, and difcomfited
them.'
5. We learn, from God's being in heaven, comfort for the
children of God ; when they pray to their Father, the way to
heaven cannot be blocked up. One may have a father living in
foreign parts, but the Avay, both by fea and by land, may be fo
blocked up, that there is no coming to him : but thou faint of
God, when thou prayell to thy Father, he is in heaven ; and
though thou art never fo confined, thou mayeft have accefs to
him. A prifon cannot keep thee from thy God : the way to
heaven can never be blocked up.
So I have done with the word Father : I (hall next fpeak of
the pronoun, * Our Father.* In the firft there is an appella-
tion, Father; in the fecond-, an appropriation, * Our Father.'
Chrift, by this word (Our), would teach us thus much ; * That
in all our prayers to God, we Ihould a6t faith/ Our Father;
Father, denotes reverence ; Our Father, denotes faith. In all
our prayers to God, vi^e fhould exercife faith, * Our Father.*
Faith is that which baptifeth prayer, and gives it a name ; it is
called the * prayer of faith,' James v. 15. Without faith it is
fpeaking, not praying. Faith is the breath of prayer ; prayer
is dead, unlefs faith breathe in it. Faith is a necefiary requifite
in prayer. The oil of the fan6tuary was made up of feveral
fweet fpices, ' pure myrrh, caflia, cinnamon,' Exod. xxx. 23.
Faith is the chief fpice, or ingredient into prayer, which makes
it go up to the Lord, as fweet incenfe. Jam. i. 6. * Let him
aflv in faith,' Mat. xxi. 22. * Whatfoeverye Qiallaflv in prayer,
believing, ye fliall receive.' Invoco te, Domine, quayiquam
languida et imhedlla fide , tamen fide ; " Lord, (faid St. Cru-
ciger) I pray, though with a weak faith, yet with faith.'*
Prayer is the gun we flioot with, fervency is the fire that dil^
chargeth it, and faith is the bullet which pierceth the throne of
grace : prayer is the key of heaven, faith is the hand that turns
it ; * pray in faith,* * Our Father.* Faith muil take prayer by
the hand, or there is no coming nigh to God ; prayer without
faith is unfuccelsful. If a poor handy-craftfman, that lives by
his labour, hath fpoiled his tools, that he cannot work, how
TO THE lord's PRAYER, QJ
Ihall he fubfift? Prayer is the tool we work with, which pro.
cures all good for us : but unbelief Ipoils and blunts our prayers,
and then we can get no bleffing from God: a prayer tliat is
faithlels is fruitiefs. As Jofeph faid, ' You fhall not fee my
lace, uniefs you bring your brother Benjamin with you,' Gen.
xlii. 3. So prayer cannot fee God's face, uniefs it bring its bro-
ther faith with it. What is faid of Ifrael, ' They could not en-
ter in becaufe of unbelief,' Heb. iii. I9. is as true of prayer, it
cannot enter into heaven becaufe' of unbelief. This makes
prayer often fuffer Oiipwreck, becaufe it dalheth upon the rock
of unbelief. O Iprinkle faith in prayer. We mull fay, ' Our
Father.'
Qu. 1 . What doth praying in faith imply ?
Anf. Praying in faith implies the having of faith ; the aft
implies the habit. To walk implies a principle of life; lb to
pray in faith implies an habit of grace. None can pray in failh
but believers.
Qu. 2. What is it to pray in faith ?
Anf.^ 1. To pray in faith, is to pray for that which God hath
promifed ; where there is no promife, we cannot pray in faith.
2. To pray in faith, is to pray in Chrill's meritorious name,
John xiv. 13. ' Whatfoever ye Oiall afk in ray name, that
will I do.' To pray in Chrill's name, is to pray in the hope
ofconhdence of Chrill's merit. When we prefent Chrift to
God in prayer ; when we carry the Lamb llain in our arms ;
when we fay " Lord, we are (inners, but here is our furety .*
for Chrill's lake be propitious :" this is coming to God in Chrill's
name ; and this is to pray in faith.
3. To pray in failh is, in prayer to fix our faith on God's
faithfulnels, believing that he doth hear, and will help ; this is
a taking hold of God, Ila. Ixiv. 7. By prayer we draw nigh
to God, by faith we take hold ofhim, SChron. xiii. I4. ♦ The
children of Judah cried unto the Lord ;* and this was the cry-
ing of faith, ver. IS. ' They prevailed, becaufe they relied
on the Lord God of their fathers.' Making fupplication to God,
and Haying the Ibul on God, is praying in faith. To pray*
and not rely on him for the granting our petitions, irrejio Dei
eji, faith Pelican; " it is to abule and put a fcorn onGod."
By praying, we feem to honour God, by not believing we alTront
him. in prayer we lay, Almighty, merciful Father ; by not
believing, we blot out all his titles again.
Qu. 3. How may we know that we do trulij pray in faith ? We
may fay, ' Our Father; and think ice pray in faith, when it is
jn prefiimption ; how there fji-e may we know that we do indeed
pray in faith 9
Anf I When our faith in prayer is humble : a prelum ptuous
perfon hopes to be heard in prc.yer, for fome inherent worthi-
1 2
68 or THE PREFACE
nefs in himfelf; he is fo qualified, and hath done God good
lervice, therefore he is confident God will hear his prayer; fee
an inltance, Luke xviii. 11, 12. ' The Pharifee Hood and ()ray-
ed thus, God, I thank thee, that I am not as other men are,
extortioners, unjuft : I fall twice in the week ; I give tythes of
all I poilefs.' This was a prefumptuous prayer; but a fincere
heart doth ax well a6t hunjility in prayer as faith, Luke xviii.
13. ' The publican (landing afar off would not lift upio much as
his eyes to lieaven, but fniote upon his bread, faying, God be
merciful to me a finner.' • God be merciful,' there was faith ;
* to me a finner,' there was humility and a fenfe of unworthi-
nefs.
2. We may know we pf-ay in faith, when though we have
rrot the prefent thing we pray for, yet we believe God will
grant, therefore we will ftay his leifure. A Chriftian having a
command to pray, and a promife, he is relblved to follow God
with prayer, and not give over: as Peter, he knocked, yet the
door was not opened ; but he contined knocking, and at laft it
was opened, A6ls xii. 16. So a Chriflian prays and prays, but
hath no anfwer ; but he will continue knocking at heaven's door,
knowing an anfwer will come, Pfal. Ixxxvi. 7- ' Thou wilt
anfwer me.' Here is one that prays in faith. Chrill faith,
' Pray and faint not,* Luke xviii. 1. A believer, at Chrift's
word, lets down the net of prayer, and though he catch nothing,
he will cafl the net of prayer again, believing that mercy will
come. Patience in prayer is nothing but faith fpun out.
Ufe 1. It reproves them that pray in formality, not in faith ;
they queftion whether God hears or will grant, James iv. 3.
* Ye afk and receive not, becaufe ye afk amifs.' He doth not
fay, ye afk that which is unlawful ; but, ye afk amifs, and there-
fore they receive not. Unbelief clips the wiqgs of prayer, that
it will not fly to the throne of grace ; the rubbifii of unbelief
flops the current of prayer.
Ufe IL Of exhortation. Let us fet faith a- work in prayer,
[Our Father.] The hufliandman fows in hope : prayer is the
feed we fow ; when the hand of faith* Icatters thisfeed, it brings
forth a fruitful crop of blefling, prayer is the fhip we fend out
to heaven ; when faith makes an adventure in this (hip, it brings
home large returns of mercy. O pray in faith, fay, * Our Fa-
ther.' And that we may a6f faith in prayer, confider,
(1.) God's readinel's to hear prayer. Deus paratits ad vota
exandienda, Calvin. Did God forbid all addreifes to him, it
would put a damp upon the trade of prayer; but God's ear is
open to prayer. It is one of the names by which God is known,
Pfal. xlv. 2. ' O thou that beared p'rayer.' The Aediles
among the Romans had their doors always danding open, that
all who had petitions might have free accefs to them, God is
TO THE lord's PRAYER. QQ
both ready to hear, and grant prayer: this may encourage faith
in prayer, And, whereas feme may fay, they have prayed, but
have had no anfvver. 1. God may hear prayer, though he do
not prelently anl'wer ; we write a letter to a friend, he may have
received it, though we have yet had no anfwer of it. Perhaps
thou praye[l for the light of God's face ; God may lend thee an
ear, though he doth not (hew thee his face : 2. God may give
an anfwer to prayer, when we do not perceive it. His giving
an heart to pray, and inflaming the alfedlions in prayer, is an
anfwer of prayer, Plal. cxxxviii. 3. * In the day that I cried,
thou aniweredil me and llrengtheuedfl; me with ilrength in my
foul.' David's inward Ibengih was an anfwer of prayer,
therefore let God's readiuefs to hear prayer encourage faith in
prayer.
2. That we may a6l faith in prayer, confider, we do not pray
alone ; Chrili prays over our prayers again ; Chrid's prayer
is the ground why our prayer is heard. Chrift takes the drofs
out of our prayer, and prefeuts nothing to his Father but pure
gold. Chrili mingles his fweet odours with the prayers of the
faints. Rev. v. 8. Think of the dignity of his perfon, he is
God ; and the fweetnefs of his relation, he is a ion. O what
encouragement is here, to pray in faith ? Our prayers are put
into the hand of a Mediator. Chrifl's prayer is mighty and
powerful.
3. We pray to God for nothing but what is pleafing to him,
and he hath a mind to grant : if a fon afk nothing but what
his father is willing to bellow, this may make him go to him
with contidence. When we pray to God for holy hearts, there
is nothing more pleafing to him. 1 Theff. iv. 3. ' This is
the will of God, even your fanclification,* We pray that God
would give us an heart to love him, and there is nothing he
more defires than our love. How may this make us pray in
faith, when we pray for nothing but what is acceptable to God,
and which he delights to beftow !
4. 1 o encourage failh in prayer, confider the many fweet
promiles that God hath made to prayer. The cork keeps the
net from fiuking ; the promiles are the cork to keep faith from
finking in prayer. God hath bound himl'elf to us by his pro-
miles : the Bible is befpangled with promiles made to prayer,
Ifa. XXX. 19. ' He will be very graciou^to thee at the voice of
thy cry. The Lord is rich unto all that call upon him.* Rom.
X. 12. Jer. xxix. 13. ' Then Ihall he find me when ye fearcli
for me with all your heart,' Plal. xlv. 14. * He will fulfil the
defire of them that fear him.' The Tyrians tied their god Her-
cules with a golden chain that he Ihould not remove : God hath
tied liimfelf fall to us by his promiles : How Ihould thefe ani-
70 OF THE PREFACE, &C.
mate and fpirit faith in prayer ? Faith gets ftrength in prayer,
by fucking from the beall of a promife.
5. That we may a6t faith in prayer, confider, Jefus Chrift
hath purchafed that which we pray for; we may think the
things we alk for in prayer too great for us to obtain, but they
are not too great for Chrift to purchafe ; we pray for pardon,
Chrift hath purchafed it in his blood ; we pray for the Spirit
to animate and infpire us, the fending down of the Holy Ghoft
into our hearts is the fruit of Chrift's death, John xvi. This
may put life into our prayers, and make us pray in faith ; be-
caufe the things we alii in prayer, though they are more than
vi'e deferve, yet not more than Chrift hath purchaled for us.
6. To make us pray in faith, conlider there is fuch a bounti-
fulnefs in God, that he often exceeds the prayers of his people ;
he gives them more than they aflc ! as Hannah afked a fon, and
God gave her not only a fon, but a prophet. Solomon all<ed
■wil'dom, and God gave him not only wifdom, but riches and
honour befides ; Jacob prayed that God would but give him
food and raiment, and the Lord increafed his pilgrim's ftaft' into
two bands, Gen. xxxii. 10. God is often better to us than,
our prayers, as when Gehazi aiked but one talent, Naaman
would needs force two upon him, 2 Kings v. £3. We aik
one talent of mercy, and God gives two talents. The woman
of Canaan afked but a crumb, namely, to have the liie of her
child ; and Chrift gave her more, he fent her home with the life
of her foul.
7. The great fuccefs the prayer of faith hath found ; like Jo-
nathan's bow, it hath not returned empty. Vocula pater dicla
in corde, faith Luther. This little word, father, pronounced
in faith, hath overcome God, Gen. xxxii. 11. ' Deliver me, I
pray thee.' And this was mixed with faith in the promife,
ver. 12. 'Thou faideft I will furely do thee good :' and this
prayer had power with God,, and prevailed, Hof. xii. 4. The
prayer of faith hath opened prifon-doors, ftopt the chariot of
the lun, locked and unlocked heaven, James v. 17« The prayer
of faith hath ftrangled the plots of enemies in the birth, it hath
routed their forces ; Moles' prayer againft Amalek did more
than Jofhua's fword ; and may not this hearten and corroborate
faith in prayer ?
S. If all this will not prevail, confider how heartlefsand com-
fortlels it is Lo pray , and not in faith : the heart mifgives fecrel ly ,
God doth not hear, nor will he grant. Faithlefs praying muft
needs be comforilefs ; for there is no promife made to unbeliev-i
ing prayer. It is fad failing where there is no anchoring, and
lad praying where there is no promife to ancher upon, Jame;^
i. 7. The dilciplos toiled all night and caught nothing: the.
unbeliever toils in prayer and catcheth nothing ; he receives not
OF THE FinST PETITION, ScC. 71
any fpiritual bleflings, pardon of fin, or grace : as for the tem-
poral mercies the unbeliever hath, he cannot look upon thorn as
the fruit of prayer, but as the overflowings and fpillings ofGod's
bounty, oh therefore labour to exert and put forth faith in
prayer.
Obj. But there isfo nmchjin cleaves to my prayer y tJu.it I fear
it is not the prayer of faith, and God icill not hear it.
Anf, If thou mournell for this, it hinders not but that thy
prayer may be in faith, and God may hear it : weaknefs ia
prayer fliall not make void the liiints' prayers, Pfa I m xxxi. 22.
' I faid in my hafte, I am cut off.' There was much unbelief
in this prayer: ' I faid in my hafl;e :' in the Hebrew, ' in my
trembling.' David's faith did tremble and taint, yet God lieard
his prayer. The taints' patfions do not hinder the faints' pray-
ers, James v. 17. Therefore be not difcouraged ; though tin
will cleave to thy holy offering, yea thele two things may com-
fort, thou mayetl pray with faith, though with weaknefs ; and
God fees the fincerity, and will pafs by the infirmit}'.
Qu. How fJiall ice do to pray in faith ?
Anf. Implore the Spirit of God : we cannot fay, * our Fa-
ther,' but by the Holy Gholt. God's Spirit helps us, not only
to pray with fighs and groans, but with faith. The Spirit car-
ries us to God, not only as to a Creator, but a Father, Gal. iv.
0. ' He hath fent forth the Spirit of his Son into your hearts,
crying, Abba, Father.' 'Crying' there the Spirit caufeth us
to pray with fervency : * Abba, Father,' there the Spirit help-
eth us to pray with faith. Prayer is the key of heaven, the
Spirit helps faith to turn this key, and then it unlocks heaven.
OF THE FIRST PETITION IN THE LORD'S
PRAYER.
INIaith. vi. 9. Hallowed he thy Name,
Having fpoken of the introduction to the Lord's prayer,
* after this manner pray ye :' and the preface, ' Our Father
which art in heaven ;' I come now thirdly to the prayer itfelf,
which contifts of feven petitions : a fliort body of divinity is
contained in them. 1 begin with the tiili petition.
I. " Hallowed be thy name.' In the Latin, it is, fanctifcctur
nomen tuum, fandified be thy name. In this petition, 'hal-
lowed be thy name,' we pray, that God's name may Pnine forth
giorioufly, and that it may be honoured and fan6tijfied by us, in
the whole courl'e and tenor of our lives. It was the angels'
fong, * glory be to God m thehigheft;' that is, let his name be
OF THE FIP.ST PETITION"
glorified and holtowed. This petition, * hallowed be thy
name',* is fet in the fore-front to fliew, that the hallowing of
God's name is to be preferred before all things ; I. It is to be
preferred before life ; we pray, * Hallowed be thy name,* be-
fore we pray, * Give us this day our daily bread.' It is ta be
preferred before falvation, Rom. ix. 1. God's glory is more
worth than the falvation of all men's fouls. As Chrilt faid of
love, Matth. xxii. 37. ' This is the firft and great command-
ment ; fo I may fay of this petition, * Hallowed be thy name,*
it is the firfl: and great petition ; it contains the molt, weighty
thing in religion, God's glory. When fome of the other peti-
tions (hall be ufelefs and out of date, we fliall not need to pray
in heaven, * Give us our daily bread,' becaufe there fhall be no
hunger ; nor ' Forgive us our trefpalTes,' becaufe there (hall be
no fin ; nor ' Lead us not into temptation, becaufe the old fer-
pent is not there to tempt ; yet the hallowing of God's name,
fliall be of great ufe and requell in heaven ; we fhall be ever
finging hallelujahs, which is nothing elfe but the hallowing of
God's name. Every perfon in the blelfed Trinity, God the Fa-
ther, Son, and Holy Gholt, muft have this honour ; to be hal-
lowed ; their glory being equal, and their majelly co-eterrial.
' Hallowed be thy name.' To admire God's name is not
enough ; we may admire a conqueror ; but when we fay, * Hal<-
lowed be thy name;* we fet God's name above eveiy name,
and not only admire him, but adore him ; and this is proper
only to the Deity. For the further explication, 1 fliall propound
three queilions :
1. IVhat is meant by God's name?
5. What is meant by halloicing God's name ?
3. When may we be faid to hallow orj'andlify God's name f
Qu. 1. Wliat is meant by God's name ?
Anf, 1. By God's name is meant his eifence, Pfal. xx. 1.
* The name of the God of Jacob defend thee ;' that is, the God
of Jacob defend thee.
2. By God's name is meant any thing by which God may be
known ; as a man is known by his name, God's name is his at-
tributes, wifdom, power, holinefs, goodnefs ; by thefe God is
known as by his name.
Qu. 2. What is meant by halloicing God's name ?
Anf. To hallow, \sacommuni feparare, to fet a part a thing
from the common ufe, to fome facred end. As the veflels of
the fan6luary were faid to be hallowed ; fo, to hallow God's
name, is to fet it apart from all abufes, and to ufe it holily and
reverently : in particular, hallowing of God's name is to give
him high honour and veneration, and render his name f.icred.
We^ can add nothing to God's eflential glory ; but we are faid
to honour and fanc^ify his name, when we lift him up in the
IN THE L0RD*9 PRAYER 7:3
world, and make him appear greater in the eyes of others. —
When a prince is crowned, there is foinething added really to
his honour ; but when we go to crown God with our triumphs
and hallelujahs, there is nothing added to his eilential glory :
God cannot be greater than he is, only we may make him ap-
pear greater in the eyes of others.
Qu. 3. When may we be /aid to hallow and fanciify God's
ruune ?
Anf. 1. When we profefs his name. Our meeting in his
holy alfembly is an honour done to God's name ; this is good,
but it is not enough. All that were God's livery by profellion,
are not true lervants ; there are fome profelibrs Chrill will at
the laft day prolefs againd, Matth. vii. 23. * I will profefs I
never knew you.' Therefore, to go a little further.
y. We hallow and fan6lify God's name, when we have an
high appretiation and etteem of God ; we fet him higheil in our
thoughts : the Hebrew word to honour, fignifies to elteem pre-
cious ; we conceive of God in our minds as the mofl; fuper-ex-
cellent and infinite good ; we apprehend in God, a condellation
of all beauties and delights ; we adore God in his glorious attri-
butes, which are the feveral beams by which his divine nature
fhiaes forth : we adore God in his works, which are bound up
in three great volumes, creation, redemption, providence : We
hallow and fandlify God's name, when we lift him higheil in
our fouls; we elleem him a fuper-eminent and incomprfchenfi-
ble God.
3. We hallow and fanclify God's name, when we trull in his
name, Pfalm xxxiii. 21. * We have trulled in his holy liame :
No way can we bring more reverence of honour to God , or make
his crown fliine brighter, than by confiding in him, Rom. iv.
20. * Abraham wasftrong in faith, giving glory to GoH :' there
was an hallowing of God's name : as unbelief llains God's ho-
nour, and eclipfeth his name, 1 John v. lO. ' He that believ-
eth not, makes God a liar :' fo faith doth glorify and hallow
God's name : The believer trulls his bell jewels in God's hands,
Pfalm iii. v. • Into thy hands I commit my fpirit :' Faith in a
Mediator doth more honour and fanClify God's name, than
martyrdom, or the moll fublime a6ts of obedience.
4. We hallow and fandlify God's name, when we never make
mention of his name, but with the higheil reverence: God's
name is facred, and it mull not be fpoken of, but with vtnera-
tion : the Icripture, when it Ipeaks of God, gives him his tiiles
of honour, Genefis xiv. 20. ' Blelfed be the molt High God :*
Nehemiah ix. 5. * Blelfed be thy glorious name, which is ex-
alted above all praife :' To fpeak vainly or flightiy of God, is a
profaning of his name, and is a taking of his name ia vain : Let
Vol. II. Nu. 14. K
74 OF THE FIRST PETITION'
his name be hallowed ; By giving God his venerable titles, wc
(Ip as ir were hang his jewels on his crown.
; 5. We hallow and ian6lify God'.s name, when we love his
name, Pf. v. 11. * Let them that love thy name be joyful:*
and that love, which is honouring God's name, muftbea Ipecial
difcriniinatiiig love, the cream and flower of our love; fuch a
love as we give to none befides ; as the wife honours her huC-
band, by giving him Inch a love as fhe giveth to none elfe, a
conjugal love; fo we hallow God's name, by giving him fuch a
love as we give to none elle, a love joined with worfliip, I fal.
xlv. II. * He is thy God, and wor(hij) thou him.*
6. We hallow and faniStify God's name, when we give him
an holy and fpiritual worthip : 1. We give him the fame kind
of wordiip that he hath appointed : Levit. x. 3. * I will be
ran<5lified of all then) that come nigh to me :' that is, I will be
fun6lified with that very worfliip I have appointed : It is the
purity of worfliip God loves better than the pomp ; it is a dif-
honouring of God's name, to bring any thing into his worfliip
which he hath not inftituted ; as if God were not wife enough
to appoint the manner how he will be ferved, men will go to
prefcrihe to him, and fuperadd their inventions ; This, God looks
upon as offering Itrange fire, and it is an high provocation. 2.
\Ve give God the fame heart-devotion in worfliip as he hath ap-
pointed, Rom. xii. 11. ' Fervent in fpirit, ferving the Lord :*
The word for fervent, is a metaphor thiit alludes to water, that
feethes and boils over; fo our atitdions fliould boil over in holy
duties : To give God outfide worfliip, and not the devotion of
the heart, is, inflead of hallowing and fan6tifying him in an ordi-
nance, to abufe him ; as if one calls for wine, and give you an
empty glafs ; It is to deal with God, as Prometheus did with
Jupiter, who did eat the flefli and prefent Jupiter with nothing
but bones covered over with fldn. Then we hallow God's
name, and fandify him in an ordinance, when we give him the
vitals of religion, an heart flaming with zeal.
7. We hallow and fandify God's name, when we hallow his
day, Jer. xvii. Q'-2. * Hallow ye the fabbath-day.* Our Chrif-
lian fabbath, which comes in the room of the Jews* fabbath, is
called the Lord's day. Rev. i. 10. This was anciently called
dies lucis, a day of fight : wherein Chrift the Sun of righteouf-
ncfs fliines in an extraordinary manner. It is an honour done
to God, to liallow his (abbath. 1. We mufl; reft on this day
from all fecularvvorks, Jer. xvii. 21. * Bear no burden on the
fabbath-day.' As Jofeph, when he would fpeak with his bre-
thren, thrud out the Egyptians : fo, when we would have coij-
verfe with God on this day, vve muft thruft out all larthly em-
ployments : It i.s obfervable, Mary Magdalene refuted to anoint
Chrift's dead body on the fabbath-day, Luke xxiii. 6(5. She
IN THE lord's prayer. 7^
had before prepared her ointment and fpices, but came not to
the fepulchre till the fabbath was pail ; the relied on that day
from civil work, thou^^h it were a commendable and glorious
work, the anointing of Chrill's dead body. 2. We mull in a
folemn manner devote ourfelves to God on this day ; we mufl
fpend this whole day with God. Some will hear the word, but
leave all their religion at church; they do nothing at home,
they do not pray or repeat the word in their houfes, and fo they
rob God of a part of his day : it is bewailing to fee how God'V,
day is profaned. Let no man think God's name is hallowed
while his fabbath is broken.
8. We hallow and lan6tify God's name, when we afcribe the
honour of all we do to him, Plalm xciv. 8. ' Give unto the
Lord the glory clue unto his name.' Herod, inltead of hallow-
ing God's name, ftained the honour of his name, in aliuming
that praife to himfelf which was due to God, Ails xii. 23. We
ought to rake the honour from ourfelves and give it to God,
1 Cor. XV. 10. * I laboured more then they all :' one would
think this had favoured of pride, but the apoltle pulls the crown
from his own head, and fets it upon the head of free grace:
* Yet not I, but the grace of God which was with me.* If a
Chriftian hath any alTillance in duty, or victory over tempta-
tion, he rears up a pillar, and writes upon it, Hue u/qiie adjuva-
vit Deus, — Hitherto the Lord hath helped me. jfohn Baptift
transferred all the honour from himfelf lo Chrift ; he was con-
tent to be eclipled, that Chrill might (hine the more, John i.
15. * He that cometh after me is preferred before me.' I am
but the herald, the voice of one crying ; he is the Prince ; I am
but a lelfer flar, he is the Sun : I ba'ptife only with water, he
with the Holy Ghofl. This is an hallowing God's name, when
we tranflate all the honour from ourfelves to God, Pial. cxv, I.
• Not unto us, O Lord, not unto us, but unto thy name give
glory.' The king of Sweden wrote that motto on the battle at
Lypfwich, Ijia a Domino fadla J ant, llie Lord hath wrou-dit
this vidory for us ! '^
9. We hallow and fan6lify God's name, by obeying him :
how doth a Ion more honour his father, than bv obedience?
Pfal. xl. 8. • I delight to do thy will, O my GodV The wife
men Oiewed honour to Chriit, not only by bowing the knee to
him, but by prefenting him with gold and myrrh, iMaith. ii.
11. We hallow God's name, not only by lifting up our eyes
and hands to heaven, and bowing the knee in prayer, but by
prefenting God with golden obedience. As the faftor trades
for the merchant, fo we trade for God, and lay out our Itreni'th
i^n his fervice. It was a faying of the reverend Dodor Jewel,
** I have fpent and exhaufled myielf in the labours of my holy
calling." • To obey is better than facrifice.' The cherubims
K2
7(5 OF THE FIRST PETITION
reprefenting the angels, arefet forth with their wings clifp]ayed,
to (hew how read}? they are to do fervjce to God, To obey is
angelical ; to pretend honour to God's name, yet not to obey,
is but a devout compliment. Abraham honoured God by obe-
dience ; he was ready to facrifice his fon, though the fon of his
old age, and a fon of the promife, Gen. xxii. 1(5. ' By myfelf
have 1 fworn, faifh the Lord, becaufe thou hail done this thing,
and haft not withheld thy fon, thy only fon ; that in bleffing, I
Avill blefs thee.'
10. We hallow and fan6lify God's name, when we lift up
God's name in our praifes. God is faid to fan6t)fy, and man is
faid to fan(5tify : God lan6iifies us, by giving us grace ; and we
iandlify him by giving him praife. What were our tongues given
us for, but to be organs of God's praife? Pf. Ixxi. 8. * Let
my mouth be filled with thy praife, and with thy honour all the
day.' Rev. v. 13. * Bleffing, honour, glory, and power be
unto him that fitteth upon the throne, and unto the Lamb for
ever.' Thus God's name is hallowed and fan6lified in heaven ;
the angels and glorified faints are finging hallelujahs ; let us be-
gin the work of heaven here. David did ting forth God's praifes
and doxologies in a moft melodious manner, therefore was call-
ed the i'weet finger of Ifrael, 1 Sam. xxiii. 1. Praifing God, is
an hallowing of God's name ; it fpreads his renown, it difplays
the trophies of his excellency, it exalts him in theeyes of others,
Pf. 1. f3. * Whofooffereth praife-, glorifieth me.' This is one
of the higheft and pureft a6is of religion ; in prayer we a6t like
men, in praile we act like angels: this is the mufic of heaven,
this is a work fit for a faint, Pf. cxlix. 5, 6. * Let the faints be
joyful, let the high praifes of God be in their mouths.' None
but faints can in a right manner thus hallow God's name by
praifing him. As every one hath not fkill to play on the viol
and organ, fo every one cannot rightly ibund forth God's har-
monious praifes ; only the faints can do it ; they only can make
their tongue and heart join in concert, Pf. cxi. 1. 'I will blefs
• thee, O Lord, with my whole heart; and Pfalm Ixvi. 17.
* He was extolled with my tongue.' There wasjoining in con-
cert. This hallowing God's name by praife is very becoming a
Chriftian : it is unbecoming to murmur, this is a difhonouring
God's name ; but it becomes the taints to be fpiritual choirifters
in finging forth the iionour of God's name. It is called the
* garment of praife,' Ifa. xli. 3. How comely and handfome
is this garment of praife for a faint to wear? Pf. xxxiii. 1.
* Praile is comely for the righteous.' Efpecially, it is an high
degree of hallowing God's name, when we can i'peak well of
God, and blefs him in an afflidted ft:ate. Job. i. 21. The Lord
liath taken away, bleffed be the name of the Lord. Many will
blefs God when he gives ; but to blefs him when he takes away.
IN T|iE lord's prayer. 77
is in an high degree to honour God, and hallow his name.
Let us thus magnify God's name. Hath not God given us
abundant matter of praifing him ? he hath given us grace,
a mercy fpun and woven out of liis bowels ; and he intends to
crown grace with glory : this lliould make us hallow God's
name by being trumpets of his praife.
11. We hallow and fandlify God's name, when we fympa-
thize with him ; we grieve when his name fuffers, 1. We lay
to heart liis diOionour. How was Mofes affe6led with God's
dilhonour ? He breaks the tables, Exod. xxxii. 19. We grieve
to fee God's fabbaths profaned, his worfhip adulterated, the
wine of truth mingled with error. 2. We grieve when God's
church is brought low, becaufe now God's name fulfers. Ne-
hemiah lays to heart the miferies of Sion ; his complexion be-
gins to alter, and he looks fad, Neh. ii. 3. ' Why is thy
countenance fad ?' what ! fad, when the kings cup-bearer, and
wine fo near I O but it fared ill with the church of God, and
religion feemed to lofe ground, and God's name futfered :
therefore Nehemiah grows weary of the court, he leaves his
wine and mingles his drink with weeping ; this holy fympa-
tliy, and grieving, when God's name iuffers, God elleems an
honouring and fanclifying his name. Hezekiah grieved when
the king of Alfyria reproached the living God, Ila. xxxvii, 17.
* He went into his chamber, and fpread the letter of blafphemy
before the Lord.' 2 Kings xix. 14. And no doubt watered
the letter with his tears ; he feemed not to be lb much trou-
bled at the fear of lofing his own life and kingdom, as that God
IhoukI lofe his glory.
i^. We hallow and fanclify God's name, when we give that
fame honour to God the Son, as we give to Gad the Father, John
V. 23. * That all men fliould lionour the Son, even as they ho-
nour the Father.* The Socinians deny Chnft's divinity, fay-
ing that Ite is a mere man ; this is to make him below the an-
gels, Pfal. viii. 5. for the human nature, confidered inilfelf, is
below the ani^elical : this is to refle6t diOioiiour upon the Lord
of glory. We muft give equal honour to the Son as to the
Fai!ier? we muft believe Ctirift's Deity, he is the picture of
his Father's glory, Heb. i. 3. If the Godhead be in Chrill,
he mud needs be God ; but the God-head fiiines in him, Col.
iii. 9. * In whom dwells the fulnefs of the God-head bodily ;'
therefore, lie is God. How could thel'e divine titles be given to
Chilli? Omnipotenry, Heb. i. 3. Ubiquity, Matt, xxviii. 20.
A power of fealing pardons, Alatth. ix. (i. Co-equality with
God the Father, both in power and dignity, John v. 21, 23.
How, I fay, could thefe titles of honour be afcrihed to Chrill,
if he w I? re not crowned with the Deity? When we believe
Chnll's God-head, and build our hope of falvalion on the cor-
78 €TP THE tlRST PETITION
ner ftone of his merit : when we fee neither the righteAnfnefs
of the law, nor of angels can juilify, but we flee to Chrifl's
hlood as to the altar of refuge : this is an honouring and fanc-
tifying of God's name. God never thinks his name to be hal-
lowed, unlefs his Son be honoured.
13. We hallow God's name by (landing up for hi^ truths.
Much of God's glory lies in his truths : God's truths are his
oracles : God entrufts us with his truths as a treafure ; we
have not a richer jewel to entrutt God with than our fouls, nor
God hath not a greater jewel to intrull us with than his truths.
God's truths fet forth his glory ; now when we are zealous ad-
vocates for God's truths, this is an honour done to God's name.
Athanafius was called the bulwark of truth : he flood up in the
defence of God's truths againft the Arians, and fo was a pillar
in the temple of God : better have truth without peace, than
peace without truth. It concerns the fons of Zion to Hand
up for the great do6trines of the gofjjel : the dodrine of the
Trinity, the Hypoflatical union, jullification by faith, the faints*
perfeverance, we are bid to contend earneflly, Jude 3. to ftrive
as in an agony for the faith, that is the do6trine of faith : this
contending for the truth, brings great revenues to heaven's ex-
chequer ; this is an hallowing of God's name. Contend for
the truth : fome can contend for ceremonies, but not for the
truth. We Ihould count him unwile, that fhould contend
more for a box of counters than for his box of evidences.
14. We hallow and fan6tify God's name, by making as
many profelytes as we can to him, by all holy expedients,
counfel, prayer, example, we endeavour the falvation of others.
How did Monica, St. Auftin's mother, labour for his conver-
(ion ? She had forer pangs in travel for his ncAV birth, than for
his natural birth. It is an hallowing of God's name when we
dilfufe the fweet favour of godlinefs, and propagate religion to
others ; when not only we ourfelves honour God, but are in-
ftruments to make others honour him : certainly when the
heart is fieafoned with grace, there will be an endeavour to iea-
fon others. God's glory is as dear to a faint as his own falva-
tion ; and that this glory may be promoted, he endeavours the
converfion of Ibuls : every convert is a member added to Chrilt.
Let us thus hallow God's name, by labouring to advance piety
in others : efpecially, let us endeavour that thofe who are near-
ly related to us, or are under our roof, (hall honour God, Jolh.
xxiv. 15. ' As for me and my houfe, we will ferve the Lord.'
Let us make our houfes Bethels, places where God's name is
called upon. Col. iv. 15. ' Salute Nymphas, and the church
that is in his houfe.* Let the parent endeavour that his chil-
dren may honour God and the mafter that his lervanls honour
him ; read the word, drop holy inftru6lion, perfume your
IN THE LORD S PRAYER. 79
houfes with prayer : the Jews had facrifices in their family, as
well as in the tabernacle, Exod xii. 3. This is an hallowing,
God's name, when we make profelytes to him, and endeavour
that* all nnder our charge Oiould honour and fanctify his name.
15. We hallow God's name, when we prefer the honour of
God's name before the deareft things. 1. We prefer the ho-
nour of God's name before our own credit. The faints of old
have, for the honour of God, been willing to endure reproach,
Pf. Ixix. 7. * For thy fake I have born reproach.' David
cared not what reproach he futFered, fo God's name might not
fufi'er. The prophet Elijah was called in derifion, the ' hairy
prophet ;' and the prophet Ifaiah, * the bearer of burdens :*
and the prophet Zephaniah, the * bitter prophet :' but they
did bind thefe reproaches as a crown about their head : the
honour of God's name was dearer to them than their own ho-
nour : Mofes efleemed the reproaches of Chrift greater riches
than the treafures of Egypt, Heb. xi. 26. The apollles went
^way rejoicing, that they were counted worthy to fufi'er (hame
for the name ofChrift, A6ls v. 41. that they were graced fo far
as to be difgraced for the name of Chrifl ; this is an hallowing
God's name, when we are content to have our name eclipfed,
that God's name may (hine the more. 2. We prefer the ho-
nour of God's name before our worldly profit and intereft.
Matlh. xix. 28. ' We have forfaken all and followed thee.*
When thefe two, God and ellate, come in competition, we will
rather let eftate go than God's love and favour. Thus that
noble marquis of Vico parted with a. fair eftate ufing thefe
words *' Let their money periQi with them, that count all the
gold and (ilver in the world worth one hour's communion with
Jefus Chrilt." 3. We prefer the honour of God's name before
our life, Rom. viii. 36. ' For thy fake are we killed all the
day long.' The honour done to God's name, is not by bring-
ing that outward pomp and glory to him as we do to kings, but
God's honour comes in another wa^, and that is by the fufi'er-
ings of his people : when the world fees htr^ entirely God's
people love him, that they Will die in his fervice, this exalts and
honours God's name: God's' ci^vn doth tlourifli inihe afhes
of his martyrs. St. Bafil fpeaks of a virgin condemned to tha
fjre, who having her life and eftate oftered her, if flie would
how to the idol, anfwered Valeat vita perent pecuvia: let life
and money go, welcome Chrift. When God's glory weighs
heavielt in the balance, and we are willing to fuftpr the lofs of
all, rather than God's name fliould fuft'er, now we do, in an
high degree, hallow God's name.
10". uU. We do hallow and fan6tify God's name, by an
holy converlation, I Pet. ii. 9. ' Ye area royal priefthood, a
peculiar people : that ye fhould fliew forth the praifes of hini
o .
80 OF THE FIRST PETITION
who hath called you.* As an unholy life doth difhonour God's
name, Rom. ii. 24. * The name of God is blafphenied among
the Gentiles thro' you ;' fo by our holy and Bible-converfation
we honour God's name. A holy life fpeaks louder than all the
anthems and praifes in the world ; tho' the main work of reli-
gion lies in the heart, yet when our light fo (hines, that others
behold it, now they glorify God : when our lives Ihine, now
God's name fhines. The Macedonians ufed one day in the
year to wear the pi6lure of Alexander fet with pearl and coftly
jewels ; lb, when we carry the picture of Chriil about us in our
holy example, now we bring honour to God's name.
Ufe I. See the true note and chara6ler of a godly perfon ;
he is a fantSlifier of God's name, ' Hallowed be thy name.' A
true faint doth ambitioufly endeavour to advance God's name :
this is the quellion he afks himfelf in every thing he is going
about: Will this a6lion tend to the honour of God's name?
will this exalt God ? This was St. Paul's chief defign, that
* Chrilt might be magnified,' Phil. i. 20. viz. that the crown
upon his head might flourifli : a godly n)an thinks it is fcarce
Avorth the while to live, if he may not bring fome revenues of
honour to God's name.
Ufe II. I may here take up a fad lamentation, and fpeak, as
the apollle Paul weeping, Phil. iii. 18. To confider how God's
name, inftead of being hallowed and fan6tified, is difhonoured.
God's name which is more worth than the iaivation ofall men's
fouls, I'utfers deeply. We are apt to fpeak of our fufferings ;
alas ! what are all our fufferings ? God's name fufl'ers moft.
God's name is the deareft thing he hath ; how do men (land
upon their name and honour } God's name is this day difho-
noured, it is like the fun in an eclipfe. Theodofius took it hein-
oufly when they threw dirt upon his flatue ; but now (which
is far worfe) dilg'.ace is thrown upon the glorious name of Jeho-
vah. God's name, inllead of being hallowed, is diflionoured
by all forts, (I.) By heathens, (2.) Turks, (3.) Jews, (4.) Pa-
piits, (6.) Protefi.ants.
1. By heathens : they have a knowledge of a Godhead by
the light of nature, Rom. i. 19. but they difhonour God, and
fin againft the light of nature. The Egyptians worfhipan ox ;
the Perfians worfhip the fun ; the Grecians and Romans, Ju-
piter; and the Parthians worfhip the devil.
g. God's name is difhonoured by the Turks ; they adore
Mahomet their great prophet, as one divinely infpired : Maho-
riiet was of an impure vicious life ; Mahomet plucks the crown
from Chrift's liead, denying his Deity.
3. God's name is difhonoured by the Jews who give not
equal honour and adoration to God the Son, as to God the Fa-
ther : they expe6\ a MefTiah yet to come, feculum fmurnm ,
IN THE LORD S PRAVER.
, if
'..^■
they "believe not in CJhrift, they blafpheme him, and flight
righteoii(i>e(> imputed ; they vilify the ChrilVian fabbath.
4. God's name is diflionoured by the papifts. Popery is a
God-di(hoiiourir.g rehgion ; they diQionour God's luime. (I.)
By their idolatry, * which is fpiritual adultery,' Ezek. xxii. 37..
Idolcitry is to worfliip a falfe God, or the true God in a falfe;
manner; this they are guilty of. 1. They diOioiiour God by
their idolatry, in making- graven images, and giving the fame
honour to them as is due to God ; images are teachers of lies/
Hub. ii. IS. they reprefent God ina bodily ftiape. S. By their
itJolatrv in the mafs ; worlhipping the boll, and ofleringitup as
A facrifice for fin ; the apollle faith, Heb. x. 14. ' By one of-
iering Chrift hath perfected them that are fanaified :' but as if
Chrilt's oflering on the crofs was in)perfe6t, they offer him up
daily in the mafs, which is a difhonour done to Chrift's prieftly
office. {Q. ) The papilb, inilead of hallowing God's name, dif-
honour God's name, by locking up the fcriptures in an unknown
tongue ; they as the Philiftines pluck out the people's eyes, and
then make fport with them : the Bible is a fhining light, but
fhey draw a curtain over it ; they ' take away the key of know-
ledge,' Luke xi. 59. And hinder God's glory by hindering
men's falvation. (3.) Inflead of hallowing God's name, they
diflionour it by giving men indulgences. They fay, the pope,
as Peter's fuccelfor, hath power to grant indulgences, by virtue
whereof, men are fet free in the fight of God. 1. It is to fteal
a flower from the crown of heaven. The pope aliumes a power
to pardon, which is God's prerogative royal, Matth. ii. 7- * VVho
can forgive fin but God only ?' 2. The pope, by, his indulgence,
encourageth men to fin. What need the papills care what fins
they commit, when they have a licenceand patent from the pope
to bear them harmleis (4.) Inflead of hallowing God's name,
they difhonour God's name, by their invocation to laints. We
are to pray only to God, Matth. vi. 4. ' Pray to thy Father;'
not pray to a faint, or the virgin Mary, but pray to your Father
in heaven : we may pray to none but whom we may believe in,
- Rom. X. 14. The faints in heaven are ignorant of our griev-
ances, Ifa. Ixiii. 17. * Abraham is ignorant of u.s.' (5.) Inliead
of hallowing G-od's name, they difhonour it, by their luxury
and uncleannefs : they allow of ilews. At Rome, fornication
keeps open (hop, and is in fome cafes preferr<:d before honour-
able matrimony : urbs eft jam tula lapavur. (0.) Inilead of hal-
lowing God's name, they difhonour it by their bblphemies.
Tliey give equal, nay, more honour to the virgin Mary than to
Chrill; they afcribe more to her milk ; than to his blood ; they
call her 5ca/a Ctp//, the ladder of heaven : Janua paridiji, xha
gate of Paradife. in their doxologies they fay, " Prdile be lo
the Virgin Mary, and alfo lo Chrill." What blafphemy is ihis.
Vol. II. No. 14. L
S9 OF THE FIRST PETITION
to fet the creature above the Creator! They fay to her, Ofelix
pueipera, noftra piaris fee/era ! O happy mother of a Son that
purgell away ourcrimes ! (7.) Inftead ot hallowing God's name,
they difhonour it, by their Hes : their golden legend is an im-
poflure, and is full of lying wonders : They fhew John Baptitl's
forehead for a relique in Spain, yet his whole head they affirm
to be feen in St. Sylvefter in Rome ; they fhew St. Peter's
fliadow at Rome: indead we read of St. Peter's fhadow. Ads
V. 15. But it is ftrange how the papids could catch his fhadow,
and keep it by them lb long. (8.) Inftead of hallowing God's
name, they dilhonour it, by baptizing fin with the name of vir-
tue. Breach of oaths is with the papifts a virtue. If a man
hath bound his foul to God by an oath, yet to violate this oath
is virtuous, if it may propagate the catholic caufe. Killing
thole who are of a different religion, is not only venial, but a
virtue among catholics. Deiboying two hundred thoufand of
the Albigeneles, who were proteftants, was commended as a
glorious adion, honoured with a triumphat Rome, and crowned
with his holinefs' blefling. Is not this an high difiionour to
God, to gild over the fouleft crimes with the name of virtue
and piety.? (y.) Inftead of hallowing God's name, they diflio-
nour it, by their damnable affertions : 1. The papifts affirm,
that the pope is above fcripture ; that he may difpenle with it,
and, that his canons bind more than the word of God. 2. They
teach merit by good works ; but if a debtor cannot pay his cre-
ditor, how can he merit at his hands r 3. That the fcripture is
not a perfe6t rule of faith, and manners; therefore they eik it
out with their traditions, which they hold to be of equal autho-
rity. 4. They teach that an implicit faith is laving ; though
one may have an implicit faith, yet be ignorant of all the arti-
cles of religion, b. They fay, that the inward a6l of the mind,
is not required in God's worftiip } diverfion of the mind in duty,
though one prays and never thinks of God, is no fin, faith An-
gelus and Sylvefter, and other papifts. 6. The papifts make
habitual love to God unneceffary : it is not needful, faith Bal-
larmine, to perform any a6ls of religion out of love to God.
Stapleton and Cnjetan affirm, that the precept of loving God
with all our heart is not binding : by which they cut afunder
the finews and foul of all religion. Thus, inftead of honouring
God's name, the papifts difiionour it. Let us pray heartily,
that this Romith religion may never again get footing in this
nation : God grant that this poifonful weed of popery may ne-
ver be watered here ; but that, it being a plant which our hea-
venly Father hath not planted, it may be rooted up.
.5. God's name is difiionoured by carnal protellants. How
is God's name this day dilhonoured in England ? his name is
like the fun in an eclipfe. Chriftians inftead of hallowing God's
IN THE lord's prayer. 83
name, reproach and diflionour it. (1.) By their tongues. (2.)
By their lives.
1. By their tongues : (1.) They f peak irreverently of God's
name: God's name is facred, Deut. xxviii. 58. ' That thou
mayelt fear this glorious and fearful name : the Lord thy God.*
The names of kings are not mentioned without giving them
their titles of honour, high and mighty : but men (peak irreve-
rently of God, as if he w^ere like one of them, Pf. 1. 21. This
is a taking God's name in vain. (2.) They fwear by his name.
Many feldom name God's name but in oaths : how is God dif-
honoured, when men rend and tear his name by oaths and im-
precations ! Jer. xxiii. 10. * Becaufe of fwearing the land
mourns.' If God will reckon with men for idle words, fliall
not idle oaths be put in the account book? O but, faith one, I
cannot help it ; it is a cuftom of fwearing I have got, and, I
hope, God will forgive me! Anf. Is this a good plea, a cullom
of fwearing.^ This is no excufe, but an aggravation of fin : as
if one that had been accufed of killing a man fhould plead with
the judge to fpare him, becaufe it was his cullom to murder;
this were an aggravation of the offence ; will not the judge fay,
thou flialt the rather die ? fo it is here.
2. As men diflionour God by their tongues, foby their lives.
What is it to fay, * Hallowed be thy name,' when in their lives
they profane his name? They diflionour God by their atheifm,
fabbath- breaking, uncleannefs, perjury, intemperance, injuffice,
men hang out a flag of defiance again ft heaven. As the Thra-
cians, when it thunders, thoot their arrows againft heaven ; fo
men flioot their fins as bearded arrows againft heaven. Sinners
are hardened in fin, they delpifecounfel, they laugh at reproof,
they have caft olF the veil of modefty. Satan hath taken fuch
full potfeffion of them, that when they fin, they glory in their
fliame, Phil. iii. 19. They brag how many new oaths they
have invented, how oft they have been drunk, how many they
have defiled ; they declare their fin as Sodom ; fuch horrid
impieties are committed, that a modeft heathen would bluth at.
Men, in this age, fin at that rate, as if either they did not be-
lieve there were an hell, or as if they feared hell would be full
ere they could get thither. Was God's name every fo openly
difliunourKd ? All our preachmg will not make them leave their
fins. What a black veil is drawn over the face of religion at
this day? Vivimus in temporum foecibiis — Seneca. We live in
the dregs of time, wherein the common Ihore of wickednels
runs; phylicians call it [Gr. kachexia,] when there is no part
of the body free from dillemper. England hath a kachexy"; it
is alt over difeafe : ' The whole head is fick, the whole heart is.
faint,' Ifa. i. 0. As black vapours rifing out of the earth, cloud
and darken the fun ; fo the fins of people in our age, like hel-
L 2
Si OF THE FIK«T P:f;TITION
h(h vapours, cart; a dnud upon God's glorious name. O that
our eyes were like limbecs, dropping the water of holy tears,
toconfiderhow God's name, iuliead ot beiiig hallowed, i.s pol-
luted and profaned ! Aud, may not we jultiy tear fome lieavy
judgments? Can God put up our atFront? any longer? Can he
endure to have his name reproached ? Will a king i'uiYer his
crown-jewels to be trampled in the dud? Do not we fee the
Symptoms of God's anger ? Do we not fee his judgments hover-
ing over us? Sure God is whetting his fword, he hath bent his
bow, and is preparing his arrows to flioot. Qitalis per arva ieo
fu/vain minace fronte concutiens jubam, Senec. Trag. 'J'hc
body fiohtic is in a paroxyfm, or burning fit; and may not tlie
Lord caufe a fad phlebotomy ? Seeing we will not leave our
iins, he may make us lofe our blood. May we not fear that the
ark (hould remove, the vifion ceafe, the Itars in God's church
be removed, and we fliould follow the gofpel to the grave?
When God's name, which fhould be hallowed, is profaned
among a people, it is juft with God to write that difmal epitaph
upon a nation's tomb, ' The glory is departed.' And, that I
may fpeak to the confciencesof all, and deal impartially, it were
well if only the profane parly vyere guilty ; but, may not many
profellbrs be called to the bar, and indi6led of this, that they
have diihonoured God's name? 2 Chron. xxviii. 10. 'Are
there not with you, even with you, fins againil the Lord your
God ?' Are there not the fpots of God's children ? Deut. xxxii.
5. If you are diamonds, have you no flaws? have not you your
vanities? If your difcourfe be not profane, is it not vain ? Have
not you your felf-feekings, rafii cen lures, indecent dreiies? If
the wicked of the land fwear, do not you fometimes flander? If
they are drunk with wine, are not you (bmetimes drunk with
paliion ? If their fin be blafpheming, is not your fin murmur-
ing? ' Are there not with you, even with you, fins againlt the
Lord ?' The fins of God's children go nearer to his heart, than
the fins of others, Deut. xxxii. ly. * When the Lord law it,
he abhorred them, becaufe of the provoking of his Ions and
daughters.' I'lie fins of the wicked anger God, the fins of his
own people grieve him ; he will be fure to punifli them, Amos
iii. ^. ' You only have I known of all the families ot the earth ;
therefore will I punifii you for all your iniquities.' O that our
head were waters, that we could make this place a bochim, a
place of weepers, that God's children might mix blulhing with
tears, that they have fo little hallowed, and fp much ecliplied
God's name! Truly God's own people have finned enough to
juftify God in all his fevere actings againfl; them.
UfeMl. Of exhortation. Let us hallow and fandify God's
name : did we but fee a glimpfe of God's glory, as Moles did
in the rock, the fight of this would draw adoration and prailb
\i
lur THE lord's prayer. 83
from us: could we fee * GotI face to face,* as the angels ia
heaven do, could we behold him lifting on his throne like a juf-
per-llone, Rev. iv. 10. we (liould preltnitly, at the fight otliis
glory, do as the twenty-four elder.s, Rev, iv. 10. * They worthip
him that iiveth for ever, and cad their crowns before the throne,
faying, thou art worthy, O Lord, to receive glory, honour and
power.' That we may be fiirred up to this great duty, the hal-
lowing, adoring and fanclifying God's name, conlider,
1. It is the very end of our being; why did God give us our
life, but that our living may be an hallowing of his name ? Why
did he give us fouls, but, to admire him ; and tongues, but to
prai/e hiu) ? The excellency of a thing is, when it attains the
end for which it was made : the excellency of a ftar is to give
light, of a plant to be fruitful ; the excellency of a Chriftian is
to anfwer the end of his creation, which is to hallow God's
name, and live to that God by whom he lives. He who lives;,
and God hath no honour by him, buries himfelf alive, and ex-
pofeth himfelf to a curfe ; Chrift curfed the barren fig-tree.
2. God's name is lb excellent, that it deferves to be hallow-
ed, Pfal. viii. 9. ' How excellent is thy name in all the earth!*
Pialm civ. 1. ' Thou art clothed with honour and majefty.*
As the fun hath its brightnefs, whether we admire it or not,
fo God's name is illuftrious and glorious, whether we hallow it
or not. In God are all fliining perfe6lions, holinefs, wifdom,
mercy ; * he is worthy to be praiied,' 2 Sam. xxii. 4. God is
d/gnus honore, worthy of honour, love, adoration. We often
bellow titles of honour upon them tJiat do not deferve them ;
but God is worthy to be pruifed ; his name deferves hallowing;
he is above all the honour and praife which the angels in heaven
give him.
3. We pray, • hallowed be thy name ;' that is, let thy name
be honoured and magnified by us. Now, if we do not magnify
his name, we coulradicl our own prayers : To lay, ' liallowed
be thy name,* yet not to bring honour to God name, is to take
his name in vain.
4. Such as do not hallow God's name, and bring revenues of
honour to him, God will get his honour upon them, Exod. xiv.
17. ' I will get me honour upon Pharaoh.' Pharaoh would not
hallow God's name; ' Who is the Lord, that 1 Ihould obey
him?' Well, faith God, if Pharaoh will not honour me, I will
get me honour upon him. Wiien God overthrew him and his
chariots in the fea, then he got his honour upon him : God's
power and julticc were glorified in his dellruciion. There are
fnme whom God hath railed to great power and dignity, and
they will not honour God's name, they make ui't of their power
to dirtionour God, they call reproach upon God's name, and
revile his I'civants ; well, they who will not honour God, he
S5
OF THE FIRST PETITION"
will get his lionour upon tiiem in their final ruin. Herod did
not give gioiy to God, and God did gel his glory upon him,
.A6ls xii. 2o. ' The angel of the Lord fmote him becaufe he
gave not God the glory, and he was eaten of worms.*
5. It will be no fmall comfort to us when we come to die,
that we have hallowed and iknclified God's name : It was
Chrift's comfort a little before his death, John xvii. 4. ' 1 have
glorified thee on the earth.' Chrift's redeeming mankind was
an hallowing and glorifying of God's name; never was more
honour brought to God's name, than by this great undertaking
ofChrilf: Now, here was Chrift's comfort before his death,
that he had hallowed God's name: and brought glory to him.
So, what a cordial will this be to us at lad, when our whole life
liath been an hallowing of God's name? We have loved him
with our hearts, praifed him with our lips, honoured him with
our lives; we have been to the praife of his glory, Eph. i. (5.
At the hour of death, all your earthly comforts will vanith ;
to think how rich you have been, or what pleafures you have
enjoyed upon earth, this will not give one drachm of comfort:
what is one the better for an eftate that is fpeni? But now, to
liaveconlciencewitneffing, that you have hallowed God'sname,
your whole life hath been a glorifying of him, what fweet peace
and fatisfadion will this give? That fervant who hath been all
day working in the vineyard, how glad is he when evening
comes, that he fliall receive his pay ! Such ashavefpent their lives
in honouring God, how fweet will death be, when they fliall
receive the recom pence of^-eward ? What comfort was it to He-
zekiah, when he was on his fick-bed, and could appeal to God,
Ifaiah xxxviii. 3. ' Remember, O Lord, how 1 have walked
before thee with a perfe6t heart, and have done that which is
good in thy fight?' I have hallowed thy name, I have brought
all the honour I could to thee, ' I have done thai which is good
in thy fight.'
6. There is nothing loft by what we do for God ; if we bring
honour to his name, he will honour us. Honour is as Balak
faid to Balam, Numbers xxii. 37. ' Am not I able to promote
thee to honour?' So if we hallow and lan6tify God's name, is
not he able to promote us to honour? 1. He will honour us in
our life. (I.) He will put honour upon our perfons : He will
number us among his jewels, Malachi iii. 17. He will make
us a royal diadem in his hand, ICaiah Ixii. 3. He will lift us
up in the eyes- of others, Zechariah ix. 17. ' They (hall be as
the Hones of a crown lifted up, as an enfign of glory :' He will
elieem us as the cream and llower of the creation, Ifaiah xliii.
4. • Since thou haft been precious in my fight, thou hail been
honourable.* (2.) God will put honour upon your names,
Prov. X. 17. ' The memory of the jult is bleifed.' How re-
IN THE lord's prayer. 87
nowned have the faints been in all ages, who have hallowed
God's name ? How renowned was Abraham for his faith, Mofea
for his meeknefs, David for his zeal, Paul for his'love to Chrift?
Their names, as a precious ointment, fend forth a fweet per-
fume in God's church to this day. 2. God will honour us at
our death, he will fend his angels to carry us up with triumph
into heaven, Luke xvi. 'i'2. ' The beggar died, and was carried
by theangelsinto Abraham's bofom.' Amahs, king of Egypt,
had his chariot drawn with four kings, which he had conquered
in war ; but what is this to the glory every believer fhail have at
his death? He fliall be carried by the angels of God. 3. God
will put honour upon us after death: (1.) He will put glory
upon our bodies : we fliall be as the angels, not for fubl'tance but
quality;* our bodies (hall be agile and nimble : now our bodies
are as a weight, then they Oiall be as a wing, moving fwifliy
from place to place ; our bodies (hall be full of clarity and bright-
nefs, like Chrifl's glorious body, Phil. iii. 21. The bodies of
the faints (hall be as cloth dyed into a fcarlet colour, made more
illuilrious; they (hall be fo clear and tranfparent, that the foul
Ihall fparkte through them, as the wine through the glafs. (2.)
God will put glory upon our fouls; if the cabinet of the body
Ihall be fo illuilrious, of what orient brightnefs (hall the jewel
be? Then will be the great coronation day, when the faints (hall
wear the robe of immortality, and the crown of righteoufnefs
which fadeth not away. O how glorious will that garland be
which is made of the flowers of paradife ! who then would not
hallow and glorify God's name, and fpread his renown in the
world, who will put fuch immortal honour upon his people, as
* eye hath not feen nor ear heard, nor can it enter into the heart
of man to conceive.'
7 4' uU. Such as do not hallow God's name, but profane and
di(honour it, God will pour contempt upon them ; though
they be never fo great, and though clothed in purple and fcar-
let, yet they are abhorred of God, and their name (hall rot.
Though the name of Judas be in the Bible, and the name of
Pontius Pilate be in the Creed, yet their names (land there for
infamy, as being traitors to the crown of heaven, Nahum i. 14.
* I will make thy grave, for thou art vile.' It is fpoken of An-
tiochus Epiphanes, he was s king, and his name (iunifies illuf-
trious, yet God elleemed him a vile perlbn. To flicw how bafe
the wicked are in God's elleem, he compares them to things
nioft vile ; to chalf, Pf i. 4. To drofs, Pfal. cxix. 118. and the
filth that foams out of the fea, Ifa. Ivii. ■^0. And as God doth
thus vilely elteem fuch as do not hallow his nam^, fo he fends
them to a vile place at lall. Vagrants are lent to the hou(e of
corredion : hell is the houfe of corredion, which the wicked
S3 OE* THE SECOND PETITION
are fentto when they die. Let all this prevail with us to hal-
low and lan^tify God's name.
Q«. What may ice do to honour and fanSiify God^s name 9
Anf. Let us^et, (1.) A found knowledge of God, (2.) A.
(incere love to God :
'" 1. A found knowledge of God, take a view of his fuperlative
excellencies ; his holinefs, his incomprehenfible goodnefs. The
angels know God better than we, therefore they fandify his
name, and fing hallelujahs to him. And let us labour to know
him to be our God, Pfal. xlviii. 14. * This God is our God :'
we may dread God as a judge, but we cannot honour him as a
father, till we know he is our God.
2. Get a fincere love to God : A love of appreciation, and a
love of complacency to delight in him, John xxi. 15. * Lord,
fhou knoweft I love thee.' He can never honour his malter
who doth not love him. The reafon God's name is not more
hallowed, is becaufe his name is not more loved. So much
for the firrt petition.
of the second petition in the lord's
praYer.
Watth. yi. 10. Thy Kingdom come.
A SOUL truly devoted to God, joins heartily in this peti-
tion, adveniut regnum tuum, ' Thy kingdom come :' In which
words this great truth is implied, that God is a King ; he who
hath a kingdom, can be no leCs than a king, Plalm xlvii. 7.
* God is King of all the earth.' And he is a King upon his
throne. Plalm xlvii. 8. ' God fitleth upon the throne of his
holinefs.' (1.) He hath a regal title. High and Mighty^
Ifaiah Ivii. 15. ♦ Thus laith the High and Lofty One.' (9.) He
hath the enfigns of royalty: his fvvord, Deut. xxxii. 41. ' If
I whet my ghttering fword.' He hath his fceplre, Heb. i. 8.
* A fceptreof righleoulhefs is the fceptre of thy kingdom.' (3.)
He hath his crown royal, Rev. xix. K>. * On his head were
many crowns.' He hath hisj^rra regalia, his kingly preroga-
tives ; he hath power to make laws, to leal pardons, which are
the flowers and jewels belonging to his crown. Thus the
Lord is king.
And, ef%, He is a great King, Pfalm xcv. 3. * A great
King above all gods.' He is great in and of himlelf : and not
hke other kings, who are made great by their fubjed?. That
he is lb great a king, appears, (I.) By the immenfenefs of his
being,- Jer. xxiii. 24. • Do not I fill heaven and earth .^ faiih
"> IN THE lord's PRAYER. ffi©
the Lord.' His centre is every where; he is no where included,
yet no where excluded ; he is ib immenfely great, thnt * the
heaven of heavens cannot contain him,' 1 Kings viii. 9,1. (^2-)
His greatnefs appears by the etFefts of his power, * He made
heaven and earth,' Plal. cxxiv. 8. and can unmake it. God
can with a breath crumble us to dull : with a word he can un-
pin the world, and break the axle-tree of it in pieces; * he
pours contempt upon the mighty,' Job xii. 21. ' He cuts off
the fpirit of princes,' Pfalm Ixxvi. 11. He is Lord Paramount,
* who doth whatever he will,' Pfalm cxv. 12. * He weigheth
the mountains in Icales and the hills in a balance,' Ifa. xl. 12.
Mhi, God is a glorious King? Plklni xxiv. 20. * Who is
this King of glory? The Lordof Holls, he is the King of glory.*
He hath internal glory, Pfalm xciii. 1. * The Lord reigneth,
he is clothed with majelly.* Other kings have royal and.
I'umptuous apparel, to make them appear glorious to the be-
holders, hut all their magnificence is borrowed ; but God is
clothed with majefty, his own glorious eflenceis inftead of royal
robes, and ' he hath girded himfelf with flrenglh.' Kings have
their guard about them to defend their perlbns, becaule they are
not able to defend themfelves ; but God needs no guard or
affiflance from others : • He hath girded himl'elf with ftrength.'
His own power is his life-guard, Pfalm Ixxxix. 6. * Who in
the heaven can be compared unto the Lord ? Who among the
fons of the mighty can be likened unto the Lord ?' God hath a
pre-eminence above all other kings for majefty. Rev. xix. \6.
* He hath on his vefture a name written. Rex Regum, KING
OF KINGS.' He hath the highell throne, the richeft crown,
the largefl dominions, and the longeft poffelVion, Plal. xxix.
10. * The Lord fitteth King for ever.' Though God hath many
heirs, yet no fucceflbrs. He fets up his throne where no other
king doth ; he rules the will and atfecSlions, his power binds the
confcience : angels ferve him, all the kings of the earth hold
their crowns and diadems by immediate tenure from this great
King, Prov. viii. 15. ' By me kings reign ;' and to this Lord
Jehovah all kings muft give account, and from God's tribunal
there is no appeal.
Ufe I. Branch I. If God be fo great a King and fits King for
ever, then it is no difparagement for us to ferve him ; jD^o /!?r-
vire eft regnare : it is an honour to ferve a king. If the angels
fly fwi ftly upon the King of heaven's mefiage, Dan. ix. 21.
then well may we look upon it as a favour to be taken into his
royal lervice. Theodcfius thought it a greater honour to be
God's fervant, than to be an emperor. It is more honour to
ferve God, than to have kings ferve us. Every fubje<5l of this
kiug is crowned with regal Iwnour, Rev. i. 6*. * Who hath
made us kings.* Therefore as the queen of Sheba, having feen
Vol. II. No. H. M
90 OP THE SECOND PETITION
the glory of Solomon's kingdom, faid, * Happy are thefe thy
fervants which ftand continually before thee,' I Kings x. 8. So,
happy are thofe faints who (land before the King of heaven, and
wait on his throne.
Branch 2. If God be fuch a glorious King, crowned with
wifdom, armed with power, bel'pangled with riches, then it
fliews us what prudence it is to have this King to be ours : to
fay, as Pf. v. 2. ' My King, and my God.' It is counted
great policy to be on the llrongeft fide ; if we belong to the
King of heaven, we are fure to be on the flrongeft iide : the
King of glory can with ea(e deftroy his adverfaries : he can pull
down their prjde, befool their policy, reftrain their malice.
That (lone cut out of the mountains without hands, which fmote
the image, Dan. ii. 34. was an emblem (faith Aullin) of Chrift's
^monarchical power conquering and triumphing over his enemies.
If we are on God's fide, we are on the llrongell fide ; he can
with a word deflroy his enemies, Pl\ ii. 5. ' Then (hall he
fpeak to them in his wrath.' Nay, he can with a look deftroy
them. Job xl. 12. ' Look upon every one that is proud, and
bring him low.' It needs cod God no more to confound thofe
who rife up againft him, than a look, a cad of his eye, Exod.
xiv. 24. * In the morning-watch the Lord looked to the hoft
of the Egyptians, thro' the pillar of fire, and troubled their hoft,
and took oft' their chariot wheels.' What wifdom is it then to
have this King to be ours ? Then we are on the ftrongeft fide.
life 2. Of Exhortation.
Branch I. If God be fo glorious a King, full of power and
majetty, let us truft in him, Pialm ix. 10. * They that know
thy name will put their truft in thee.' Truft him with your
foul ; you cannot put this jewel in fafer hands. And truft him
with church and ftate affairs : he is King, Exod. xvi. 5. ' The
Lord is a man of war.' He can make bare his holy arm in the
eyesof all the nations. If means fail, he is never at a lofs ;
there are no impolTibilities with him; he can make the dry
bones live, Ezek. xxxvii. 10. As a king he can command,
and as a king he can create falvation, Ifaiah Ixv. IS. * I create
Jerul'alem a rejoicing.' Let us truft all our affairs with this
great King. Either God can remove mountains or he can leap
ovprthem. Canticles ii. 8.
Branch 2. If God be fogreataKing, let us fear him, Jer. v.
22. ' Fear ye not me : faith the Lord : will ye not tremble at
my prefence.?' We have enough of fear of men. Fear makes
danger appear greater, and fin lefier ; but let us fear the King
of kings, who hath power to call body and foul into hell, Luke
xii. 5. As one wedge drives out another, fo the fear of God
would drive out all bale carnal fear. Let us fear that God, whole
throne is fet above all kings ; they may be mighty, but he is
IN THE lord's prayer. 9t
almighty. Kings have no power, but what God hath given
them ; their power is limited, his is infinite. Let us tear this
King, whofe eyes * are as lamps of fire,' Rev. i. 14. * The
mountains quake at him ; and the rocl<s are thrown down by
him ;' Nahum i. 6. If he ftamps with his foot, all the creatures
are prefently up in a battalia to fight for him. O tremble and
fear before this God : fear \s janitor animce^ it is the door-keeper
of the foul. It keeps fin from entering, Gen. xxxix. 9. * How
can I do this great wickednefs, and fin againfi; God ?'
Branch 3. If God be fo glorious a King, he hath jus vitw
necis, he hath the power of life and death in his hand. Let all
the potentates of the earth take heed, how they employ their
power againll the King of heaven : they employ their power
againfi; God who with their Iceptre beat down his truth, which
is the mofl; orient pearl of his crown ; who crufh and perfecute
his people, who are the apple of his eye, Zech. ii. 8. Who
trample upon his laws and royal edicts, which he hath fet forth,
Pfalm ii. 3. What is a king without his laws ? Let all thofe
that are invefted with worldly power and grandeur, take heed
how they oppofe the King ot glory : the Lord will be too hard
for all that come againfi him. Job xl. 9- * Hafi; thou an arm
like God ?' wilt thou meafure arms with the Almisrhtv .'' Shall
a little child go to fight with an archangel? Ezek. xxii. 14.
* Can thy heart endure, or can thy hands be flrong in the day
that I fhall deal with thee?' Chrill will put all his enemies at
laft under his feet, Pf. ex. 1. All the multitude of the wicked,
who fet themfelves againfi God fhall be but as fo many clufiers
of ripe grapes, to be caft into the wine-prefs of the wrath of God,
and to be trodden by him till their blood come forth. The King
of glory will come off vidor at laft: men may fet up their
ftandard, but God always lets up his trophies of vi6tory. The
Lord hath a golden (ceptre, and an iron rod, Pf, ii. y. Thofe
who will not bow to the one, fhall be broken by the other.
Branch 4. Is God lb great a King, having all power in hea-
ven and earth in his hand? Let us learn fubjedtion to him.
Such as have gone on in fin, and by their impieties hung out a
flag of defiance againll the King of heaven, oh come in quickly,
and make your peace, fubmit to God, Pf. ii. l!^. • Kifs the
Son, left he be angry.' Kifs Chrill with a kifs of love, and a
kifs of obedience : obey the King of heaven, when he Ipeakslo
you by his minifters and ambaffadors, ^ Cor. v. 20. When
God bids you flee from fin, and efpoufe holinefs, obey him ; to
obey is better than facrifice. ** To obey God (faith Luther) is
better than to work miracles." Obey God villiiioly, IIU, i.
19, That is the bell obedience, that is cheerful, A.i that is the
fweetelt honey which drops out of the coinb : obey God fwiftly,
Zech. V. 9. * I lift up mine eyes, and behold two women,
M2
99 OF THE SECOND PETITION
and the wind was in their wings.' Wings are fwift, but wind
in the wings denotes great Iwiftnefs ; fuch fliould our obedience
to God be. Obey the King of glory.
Uje ILL Comfort to thofe who are the fubje6ts of the King
of heaven ; God will p^Jt forth all the royal power for iheir iuc-
cour and comfort.
1. The King of h&aven will plead their caufe, Jer. li. 36. * I
will plead thy caufe, and take vengeance for thee.'
2. He will proted his people : he fets an invifible guard
about them, Zech. ii. 5. • I will be a wall of fire to her roun d
about.' A wall, that is defenhve ; a wall of hre, that is otlen-
five.
3. When it may be for the good of his people, he will raife
up deliverance to them, I Chron. xi. 4. ' The Lord faved them
by a great deliverance.' God reigning as a King, can fave any
•way : by contemptible means, the blowing of trumpets, and
gazing of lamps. Judges vii. 90. By contrary means, he made
the fea a wall to Krael, and the waters were a means to keep
them from drowning. The filVs belly was a (hip in which Jo-
nah failed fafe to (hore. God will never want ways of laving
ills people ; rather than fail, the very enemies (hall do his work,
2 Chron. XX. 23. He fet Ammon and Mount Seir one againlt
another. And as God will deliver his people from temporal
danger, (b from fpiritual, from fin, and from hell ; ' Jefi^ hath
delivered us from the wrath to come,' I Theff. i. 10.
Uj'e IV. Terror to the enemies of the church. If God be
King, he will fet his utmoft ftrength againft them who are the
enemies of his kingdom, Pf. xcvii. 3. 'A fire goeih before
him and burneth up his enemies round about.'
1. He will fet hirofelfagainll his enemies ; he will fet his at-
tributes againft them, his powerand juftice ; and, • Who knows
the power of his anger?' Pf xc. 11.
2. God will fet his creatures againft them. Judges v. 20.
The ftars in their courfes fought againft Sifera. Tertullian ob-
ferves, that, the Perfians fighting againft the Chriftians, a
mighty wind arofe, which did make the Perhans' arrows to tly
back in their own faces. Every creature hath a quarrel with
a finner : the ftone out of the wall, Hab. ii. 11. The hail and
the froft, Pf Ixxviii. 47. 'He deftroyed their vines with hail,
and their fycamore- trees with fioft.'
3. God will fet men againft themfelves. 1. He will fet con-
(cience againft them : and how terrible is this rod when turned
into a ferpent ! Melancthon calls it Erynnis con/cientia, a hel-
lifh fury ; it is called vermis confcientia^ the worm ofconlcience.
Mark ix. 44. What a worm did Spira feel in his confcience ?
He was a terror to himfelf : the worft civil wars are between
a man and his confcience. 2. God will fet the difeafes of men's
IN THE lord's PRAYER, 03
bodies againftthem, 2 Chron. x\\. 18. * The Lord! fmote Je-
horam in his bowels, with an incurable difeafe.* God can raile
an army againll a man, out of his own bowels : he can (et one
humour of the body againft anoilier : the heat to dry up the
moillure, and the moilter to drown the heat : the Lord needs
not go far for inllruments to punilli the finner ; he can make
the joints of the fame body to I'lnite one againft another, as
Dan. V. 6. 3. God will fet men's friends againll them ; where
they ufed to h«ve honey, they (hall have nothing but aloes and
wormwood. * When a man's ways pleafe the Lord, he fliall
make his enemies to be his friends,' Prov. xvi. 7. But whea
he oppofeth God, he maketh his friends to be his enemies.
Com mod us the emperor, his own wife gave him poifon in per-
fumed wine. Sennacherib's two fons were the death of him,
9 Kings xix. 37. 4. God will let Satan againtl him, Pf. cix. (5.
* Let Satan ftand at his right hand.' What doth Satan at
the finners elbows ? I. He helps him to contrive fin. 2. He
tempts him to commit fin. 3. He terrifies him for fin. He
that hath Satan thus Handing at his right hand, is fure to be fet
at God's left hand. Here is the mifery of fuch as oppofe God's
royal fceptre, he will fet every thing in the world againlllhem :
if there be either juilice in heaven, or fire in hell, finners (hall
not be unpunifhed.
life laji, If God be fuch an abfolute monarch, and crowned
with fuch glory and majefty, let us all engage in his fervice,
and ftand up for his truth and worfliip ; dare to own God
in the worft time : he is King of kings, and is able to reward
all his fervants : we may be lolers for him, we fiiall never be
lolers by him. We are ready to fay, as Amaziah, '2 Chron.
XXV. <). * What thrtll Ido for the hundred talents.^' If 1 ap-
pear for God, I may lofe wy eRate, n)y life : I l"iy with tne
prophet, God is able to g-.ve you much more than this ; he
can give you, for the prelent, inward peace, and for the future
a crown of glory which fades not away.
Qu. Wiiut kingdom doth Clinji mean here ?
Anf. Negnt. 1. He doth not mean a political or earthly
kingdom. The apoltles indeed did defire, I. Chrifi's tempo-
ral reign, A<5tt. i. 0". ' When wilt thou reftore the kingdom to
Ifrael.^' but Chrift laid, his kingdom was not of this world,
John xviii. 30. So that, when Chrift taught his dii'ciples to
pray, * thy kingdom come,' He did not mean it of an earthly
kingdom, that he Ihould reign here in outward pomp and fplen-
dor. It is not meant of God's provid-nfial kingdom, PI/ ciii.
19- * His kingdom rultth over all ;' that is, the kingdom of
his'providence. This kingdom we do not pray for, when we
fay, ' thy kingdom come ;' for this kingdom is already come ;
God exercifeth the kingdom of his providence in the world.
?4 ©F THE SECOND PETTTIOX
PT. ]xxr. 7. ' He putteth down one and ietteth up another.'
Xoih);.? Irrs in the world but God hath an hand in it : he lets
eren wbee! a- working : he humbles the proud, and raireih the
poor out of the duti, to fet them among princes, 1 Sam. ii. 8.
The k r^iom of Gild's proTidence ruleth overall ; kinffs do
notfi ; ^t what his providence permits and orders, Acts iv.
£7- Ti-:? kingdom oi God's providence we do. What kingdom
then T5 meant here, when we fay, * Thy kingdom come r*
Af.i\ PofitiTely. There is a twotoid kingdom meant here. 1.
Tbe kingdom of grace, which kingdom God esercifeth in the
confcieBces of his people : this is re^num Dei mikro>. God's
leifer kingdom, Luke v. 3. When we pray, * Thy kingdom
come.* I. Here is fomething tacitly implied, that we are in
the ' "- r- ?m ofdarknefe, 1. We prav that we may be brought
out:. :. z iiingdom of daritnefs. 2. That the devil s kingdom
in the world may be demolilhed. 9- Something pofiiively in-
tenc , i^enifit reffirum^ratiae et glome. 1 . We pray, that the
kin: :f 2Tace n.ay be fet up in our hearts and increaled.
2. '.. ..;., ve pray * Thy kingdom come ;* we pray, that the
kingdom of p^loiy may batten, and that we may in God's good
lime be tranflated into it. Thefe two kingdoms of grace and
glory, differ not fpecifica'ly, but gradually ; they differ not in
nature, bat only in degree. The kingdom of grace is nothing
but the inchoation or beginning of the kingdom of g'ory : the
kingdom of grace is glory in the feed, and the kingdom of glo-
ry is ?race in the flower : the kingdom o\ grace is glory in the
day-break, and thekiusdom of glory is grace in the full meridian ;
the kingdom of ^race is zlory militant, and the kingdom of glory
is grace triumphant. There is fuch an inleparable connectioa
between thefe two kingdoms, grace and giory, that there is no
pafiinz into the one kingdom but by the other. At Athens
there were two tempies, a temple of virtue and a temple of ho-
Boar ; and there was no going into the temple of honout, but
through the teojple of virtue : K) the kingdoms of grace and
glory are fo clofe joined together, that we cannot go into the
kingdom of glorv, but ihroush the kingdom ot grace. Many
people afpire after the kingdom of glory, but r.eTer look after
grace ; but thefe two, which God hath joined together, may
not be put afunder : the kingdom of grace leads to the kingdom
of glory-.
T. r begin with the firft thing implied in this petition, * Thy
kingdom come :* it is implied, that we are in the kingdom of
darkneli ; and we pray, that we may be bro _' ' ^ he
kingdom of darknefs : the ftate of nature is a ki. _ k-
Dfcls : it is a kmgdom : fin is fafd to reign, Rom. vi. 12. And
it is a kingdom of darknefs : it i= called the povtr of darki efs.
Col. i. 13. Man, before the feU, was iliuminated with perled
IX THE LORD S FRJLYEM Q^
loiO'iv^' - -- , hut th'' '-r^t is dow edipfed, and he is falkn int*
the - ;t» of da - -,
Qu. Hoic nuui^ iMU/^ is a natxral man m the Idnzdom ofdarb'
nejsf
. Ad/. 1. He is uD^er the darimeis of JTooraoce, EjA. ir. 18.
* Haviug the undenlandiag darkoed,' Ignorance is a bUck
veil draM^a over the mind ; men by nature may bare a deep
reach in the things of die world, but ignorant in the things ot
Gjd. Xahaih the Ammonite wouid make a covenant with
Ii'rael to thruit out their right eyes, 1 Sam. jd. 2. Since the
fail, our left hand remains, a deep inughtinto worldly matters;
but our right eye is thruti out, we have no i&ving knowledge
of God ; lometh'mg we knon- by nature, * but notbieg a? we
ought to know,' I Cor. viiL 2. Ignorance draws the cunaios
rojod about the I'oui, I Cor. ii. 14.
3. A natural m. ji is under the dadcoels of pollutioo : heoce
finfal aAioos are called * works of darknellt,' Rom. xiii. 1?.
Pf: ie and luit dar<^en the glory of the fool ; a Baner's heart is a,
darrc conclave, it looks blacker than hell.
3. A natural man is under the darknels of mi(ery : he is eX'
pofed to divine vengeance ; and the fadne& of ihis darkneis, is,
that men are noc fenObie of it ; they are blind, vet tber think
they fee ; the darknefs of Egypt was luch thick cdraneis as
• might be felt,' Exod. x. ii. Men are by nature in thick
dark Dels, but here is the mifery ; the darknets cannot be felt ;
they v\ili not believe they are in the dark, till ibey are pafi re-
covery.
Ute I. See what the fiate of nature is, * it is a kingdom of
darknefs,' and it is a bewitching darknels, John iii. 17." * Me«
lored d r :' rather than light ;* As the Athlaotes in Ethi-
opiicui.r :..z iun. Such as are ftill in the kingdom of dark-
nefs, tremble to think of this condition ; * this darknets of fin
leads to the chains of darknefs.' Jude 6. What comfort can
fuch take in earthly things ? The E^v ptians mieht have rood,
gold, fiker ; but they could take bjt iittie comfon in them,
vhile they were in fuch darknels as nn^ht be felt ; to the na-
tural man may have riches and friends to delight in, yet be is
in the kingdom of darknels, and how dead are all thele coa^
forts ? Thou, who art in the kingdom of darkneis, knoweft
not whither thou goeft. As the ox is driven to the (hambles,
but he knows not whither he sroes, fo the devil is drivio* thee
before hiai to hell, but thou snoweft not whither thou goelu
i^bouldeft thou die in thy natural eira'-. -• - • - - m in the
kingdom of darknets, blackoe.s of dar-. : _ r ;or thee,
Jude 13. * To whom is refertvd blacknefs of d^ukcels for ever.'
U/e II. Let us pray ihit God will brinii us out of this kiaj-
dom of darkoei^. Cods kingdcm of grace caocot oome iot»
9G OF THESECONB PETllIOM
our hearts, till fiift we are brought out of the kingdom of dark-
nffs, I Coioir. i. 13. Why fhould not we Ttrive to get out of
this kingdom of darkneCs ? Who would defireto ftay in a dark
dungeon? O fear the chainsof darknefs, Jude 6. Thefechains
are God's power, binding men as in chainsunder wrath for ever.
O pray that God will deliver us out of the kingdom of darknefs.
1. Be fenfible of thy dark damned eftate, that thou haft not
one fpark of fire to give thee light. 2. Go to Chrift to enlighten
thee, Ephef. v. 14. ' Chrift fhall give thee light :' he will not
only bring thy light to thee, but open thine eyes to fee it. That
is the firft thing implied, * thy kingdom come;' we pray that
we may be brought out of the kingdom of darknefs.
The fecond thing implied in ' thy kingdom come,' we do
implicitly pray againft the devil's kingdom, we pray that Sa-
tan's kingdom may be demoliflied in the world. Satan's king-
dom ftands in oppofition to Chrift's kingdom ; and when we
pray, ' Thy kingdom come,' we pray againft Satan'skingdom.
Satan hath a kingdom ; he got his kingdom by conqueft ; he
conquered mankind in paradife. He hath his throne, Rev. ii.
13. * Thou dwelleit where Satan's throne is.' And his throne
is fet up in the hearts of men ; he doth not care for their purfes
but their hearts, Ephef. ii. 2. Satan is ferved upon the knee.
Rev, xiii. 4. * They worfhip the dragon,' that is, the devil.
Satan's empire is very large ; the moft kingdoms in the world
pay tribute to him. Satan's kingdom hath two qualifications
or charaders.
(1 .) It is regnum nequHiae^ a kingdom of impiety.
(9.) It is regnum J ervitutis t a kingdom of flavery. 1. The
kingdom of Satan is a kingdom of impiety : nothing but fin goes
on in his kingdom, murder and herefy, luftand treachery, op-
prefiion and divifion are the conftant trade driven in Satan's
kingdom : Satan is called the unclean fpirit, Luke xi. 24.
What elfe is propagated in his kingdom, but a myftery of
iniquity ?
2. Satan's kingdom is a kingdom of flavery : Satan makes all
his fubje6ts flaves ! Peccati reus dura daemonis tyrannide tenetuTf
Muis. Satan is an ufurper and a tyrant ; he is a worfe tyrant
than any other, I. Other tyrants do but rule over the body,
but Satan's kingdom rules over the foul ; Satan rides fome men
as we do horfes. 2. Other tyrants have fome pity on their
flaves : though they make them work in the gallies, yet they
give them meat, and let them have their hours for reft ; but
Satan is a mercilefs tyrant, he gives his flaves poifon inftead of
meat, he gives them hurtful lufts to feed on, 1 Tim. vi. 9. nor
will he let his flaves have aiiy reft, he hires thtm out in doing
his drudgery, Jer. ix. 5. * They weary themfelves to conimit
iniquity.' VVhen the devil had entered into Judas, he fends
IN IHE lord's prayer.
liini to tlie hi£,'h priefts, and from ihence to the garden, and ne-
ver let him rell till he had betrayed Chrill, and hanged himfelf.
Thus Satan is the worft tyrant ; when men have ferved him to
their utrnoft ftrength, he will Welcome them to hell with fire
and hrimllone.
Ujc. Let us pray that Satan's kingdom fet up in the world
may be thrown down. It is fad to think, that though the de-
vil's kingdom be To bad, yet that it fhould have fo many to fup-
port it. Satan hath more to Hand up for his kingdom, than
Chrifl hath for his. What a large harveft of fouls hath Satan ?
And God only a few gleanings. The Pope and the Turk give
theiF power to Satan. If in God's vifible church the devil hath
ih njany loyal fLihje6ts, that ferve him with their lives and fouls,
then how do his lubje6ts fwarm in places of idolatry and paga-
nifm, where there is none to oppofe him, but all vote on the de-
vil's fide .^ Men are willingly fiaves to Satan ; they will fight
and die for him : therefore Satan is not only called the * prince
of this world,' John xix. 30. but the 'god of this world,*
2 Cor. iv. 4, to fiiew what power Satan hath over men's fouls.
O let us pray, that God will break thefceptreof the devil's king-
dom, that Michael may dellroy the dragon, that by the help of
a religions magiftracy and minifl:ry, the hellifh kingdom of the
prince of darkuefs may be beaten down. Satan's kingdom muft
be thrown down before Chrifl' s kingdom can flourifli in its
power and majefiy.
2. When we pray, * Thy kingdom come:' here isfomething
pofitively intended.
1. We pray that the kingdom of grace may be fet up in our
hearts, and increafed.
'2. That the kingdom of glory may haften, and that we may,
in God's due time, be tranflated into it.
I begin with the firft, the kingdom of grace. When we
pray, ' thy kingdom Come,' we pray, 1. That the kingdom of
grace may come into our hearts : This is regman Dei, God's
lefler kingdom, Rom. xiv. 17. * The kingdom of God is righ-
teoufnefs,' Luke xvii. 21. * The kingdom of God is within
you.'
Qu. 1 ; Why is grace called a kingdom ?
Anf. Becaute, when grace comes, there is a kingly govern-
ment fet up in the foul. Grace rules the will and aftedlions,
and brings the whole man in fubje6tion to Chriil : Grace doth
king it ill the foul ; it fways the fceptre, it fubdues mutiuouj
lulls, and keeps the foul in a fpiritual decorum.
Qu. 2. Why is there fuch need that loe ffiould pray that this
kingdom of grace may come into our hearts ?
Anf. 1. Becaufe, till the kingdom of grace come, we have no
right to the covenant of grace*. The covtnant of grace is fwee;-
VoL. II. No. 14. N
Q8 OF THE SECOND PETITION
€ned with love, befpangled with promlfes ; the covenant of
grace is our magna charta, by virtue of which God pafleth him-
felf over to us to be our God : But who are heirs of the cove-
nant of grace ? Only fuch as have the kingdom of grace in their
hearts, Ezekiel xxvi. 96. • A new heart will I give you, and
a new fpirit will I put within you;* there is the kingdom of
grace fet up in the Ibul : then it follows, ver. 28. * I will be
your God.' The covenant of grace is to an ungracious perfon
a fealed fountain ; it is kept as a paradife with a flaming fword,
that the finner may not touch it ; without grace you have no
more right to it than a farmer to the city-charter.
2. Unlefs the kingdom of grace be fet up in our hearts, our
pureft offerings are defiled : they may be good as to the matter,
but not as to the manner; they want that which fhould melio-
rate and f'weeten them. Under the law, if a man who was un-
clean by a dead body, did carry a piece of holy flefti in hisfhirt,
the holy fle(h could not cleanlie him, but he polluted that. Hag.
ii. 12. - Till the kingdom of grace be in our hearts, ordinances
do not purify us, but we pollute them ; the prayer of an un-
gracious perfon becomes fin, Prov. xv. 8. In what a fad con-
dition is a man before God's kingdom of grace be fet up in his
heart ! whether he comes or cornes not to the ordinance, he fins :
if lie doth not come to the ordinance, he is a contemner of it : if
he doth come he is a polluter of it : a finner's works are opera
morhia, dead works, Heb. i. 6. and thole works which are dead
cannot pleafe God ; a dead flower hath no fweetnefs.-
3. We had need pray that the kingdom of grace may come,
becaufe till this kingdom come into our hearts, we are loath-
fome in God's eyes, Zech. xi. 8. ' My foul loathed them.*
Quanta ejl fceditas vitiofae mentis, Tully. An heart void of
grace looks blacker than hell ; fin transforms one into a devil,
John vi. 70. * Have not I chofen twelve, and one of you is a
devil ?' Envy is the devil's eye, hypocrily is his cloven foot :
thus it is before the kingdom of grace come. So deformed is a
gracelefs perfon, that when once he fees his own filth and le-
profy, the firft thing he doth is to loath himfelf, Ezek. xx. 43.
• Ye (ball loath yourfelf in your own fight for all your evils.*
I have read of a woman, who always ufed flattering glaffes ; by
chance, feeing her face in a true glat's, in infaniam delapfa, eft,
fhe ran mad. Such as now drefs themfelves by the flattering
glals of prefumption, when once God gives them a fight of their
fiUhineis, they will abhor themfelves: ' Ye fiiall loath your-
lelves in your own fight for all your evils.'
4. Before the kingdom of grace conies into us, we are fpiri-
tually illegitimate, of the baftard-brood of the old ferpent, John
viii. 44. To be illegitimate is the greareft infam)^ Deut. xxiii.
2. * A bafiard (hall not enter into the congregation of the Lord
IN THE lord's prayer. QQ
to the tenth generation.' He was to be kept out of the holy
aflemblies of Ifiael as an infamous creature : a ballard, by the
law, cannot inherit. Before the kingdom of grace come into
the heart, a perfon is to God as one illegitimate, and fo con*
tinuinff, he cannot enter into the kingdom of heaven.
5. Before the kingdom of grace be fet up in men's hearts,
the kingdom of Satan is fet up in them : they are (aid to be
under the power of Satan, Acts xxvi. 18. Satan commands the
will: though he cannot force the will, he can, by his fubtil
temptations, draw it : The devil is faid to take ' men captive
at his will,' 2 Tim. ii. 2(i. The Greek word fignifies, to take
them alive, as the fowler doth the bird in the fnare. The fin-
ner's heart is the devil's manfion-houfe, Matth. xii. 44. * I will
go to my houfe.' It \sofficina diaboliy Satan's (hop, where he
works, Eph. ii. 2. * The prince of the air now worketh in the
children of difobedience.* The members of the body are the
tools which Satan works with : Satan polfeU'eth men. In
Chrift's time many had their bodies polfefled, but it is far worfe
to have their fouls polleffed : one is polfelfed with an unclean
devil, another with a revengeful devil. No wonder the fhip
goes full fail when the wind blows ; no wonder men go full fail
in fin, when the devil, the prince of the air, blows them : Thus
it is ; till the kingdom of grace come, men are under the power
of Satan, who, like Draco, writes all his laws in blood.
6. 7^11 the kingdom of grace comes, a man lies expofed to
the wrath of God ; ' and who knows the power of his anger?*
Pialm xc. 11. If, when but a fpark of God's wrath tlies into a
man's conlcience in this life, it is (b terrible, what then will it
be, when Godftirs up alibis anger? So inconceivably torturing
is God's wrath, that the wicked call to the rocks and mountains
to fall on them, and hide them from it. Rev. vi. 1. The hellilh
torments are compared to a liery lake. Rev. xx. 15. Other fire
is but painted in comparilbn of this : and this lake of Itje burns
for ever, Mark ix. 44. God's breath kindles this fire, liaiah
XXX. 22. And, where Ihall we find engmes or buckets to quench
it ? Time will not finifh it ; tears will not quench it. To this
fiery lake are men expofed, till the kingdom of grace be let up
in them.
7. Till the kingdom of grace come, men cannot die with
comfort ; only he who takes Chritt in the arms of his faith, can
look death in the face with Joy. But it is fad to have the king
of terrors in the body, and not the kingdom of grace in the
foul. It is a wonder every gracelelis perfon doth not die dil-
tra6ted ; what will a grace-defpifer do, when death comes to
him with a writ of habeas corpus? Hell follows death. Rev. vi.
8. * Behold, a pale horfe, and his name that lat on him was
death, and hell followed him.' Thus you fee what need we
N2
100 OF THE SECOND PETITIOIT
have to pray that the kingdom of grace may come. He that
dies without Chrift, I may (ay as Clirift, Matt, xxviii. 24. ' It
had been good for that manjie had not been born.' Few do
beheve the nectffity of having the kingdom of grace fet up in
their hearts, as a|)pears by this, becaufe they are lb well content
to live without it. Doth that man believe the iiecelhty of a
pardon, that is content to be without it ? Moft people, if they
may have trading, and may fit quietly under their vine and fig-
trees, they are in their kingdom, though they have not the
kindom of God within them. If the candle of profperity fiiine
upon their iitad, they care not whether the grace of God (hino
in their heart j3 : do thel'e men believe the necelhty of grace?
Were they convinced how needful it were to have the kingdom
of God within them, they would cry out as the Jailor, Acts
xvi. 3. ' What Ihall 1 do to be faved ?'
Qu. 3. Moid may we know that the kingdom of grace is fet vp
in our hearts ?
Anf. It concerns us to examine this; our falvaiion depends
upon it ; and we had need be curious in the learch, becaufe
there is fomething looks like grace, which is not, Gal. vi. 3.
* If a man thinks himfelf to be fomething, when he is nothing,
he deceives himiielf.' Many think they have the kingdom of
grace come into their heart, and it is only a chimera, a golden
dream. Quam multi cum vanfifpc defcendat ad infera ! Aug.
Zeuxis did paint grapes lb lively, that he deceived the living
birds. There are many deceits about grace.
Deceit 1. Men think they have the kingdom of grace in their
hearts, becaufe they have the means of grace ; they live where
the filver trumpet of the gofpel founds, they are lift up to hea-
ven with ordinances, Judges xvii. 13. * I have a Levite to my
prieft,' fure I fliall go to heaven. The Jews cried, Jer. viii.
4. ' The temple of the Lord, the temple of the Lord ;' we are
apt to glory in this, the oracles of God are committed to us,
we have word and facrament. Alas ! this is a fallacy ; we may
have the means of grace, yet the kingdom of grace may not be
fet up in our hearts ; we may have the kingdom of God com*
Tiigh us, Luke xi. 20. but not into us ; the found of the word
m our ears, but not the favour of it in our hearts. Many of
the Jews, who had Chrill: for their preacher, were never the
belter : hot clothes will not put warmth into a dead man.
Thou mayeft have hot clothes, warm and lively preaching, yet
1)8 fpiritually dead, Mat^ vii. 12. * The children of the kingdom
ihall be caft out.'
Deceit 2. Men think they have the kingdom of grace fet up
in their hearts, becaufe they have fome common works of the
ipirit.
(I.) They have great enlightcnings of mind, profound know-
IN THE lord's prayer. lOt
ledge, an<l almoll fpcak like angels dropped from heaven : but
tlie apollio luppolelh a caie, thai after men liave been enligtened
they may fall away» Heb. vi. 4, 5, (5.
Qn. But wherein do til this illuvtiiiation come JJiort ?
yiiif. The illnmination of hypocrites is not virtual, it doth
not leave au impretrion of liolineis behind ; it is like weak phy-
fic, that w^ill not work. Tlie mind is enlightened, but the
heart is not rene\ve<l. A Chriltian that is all head, but no feet,
he doth not walk in the ways of God.
(2.) Men have had convidions and ftirrings of confcience for
fin, they have leen the evil of their ways, therefore now they
hope the kingdou) of grace is come ; but, 1 fay, convi6tions,
though they are a (tep towards grace, yet they are not grace.
Had not Pharaoh and Judas convidions? Exod. x. 16.
Qu. What makes convitiions inove abortive ? Wherein is the
defect ?
Anf. I. They are not deep enough : a finner never fawhim-
felf loll without Clirift : the feed that wanted depth of earth
withered, Mat. xiii. 5. Thefe convidions are like bloflbms
blown oft' before they come to matuvity. y. Thefe convidions
are involuntary ; the (inner doth what he can to Itiflle thefe con-
victions ; he drowns them in wme and mirth ; he labours to
get rid of tljein : as the deer, when it is Ihot runs and Ihakes
out the arrow, fo doth he the arrow of convidion : or as the
prifoner that files off his fetters, and breaks loofe ; fo a maa
breaks loole from his convidions. His corruptions arefironger
than his convidions.
(3.) ]\len have had feme kind of humiliation, and have (bed
tears for their fins, therefore now they hope the kingdom of
grace is come into their hearts. But this it no infallible fign of
grace ; Saul wept, Ahab humbled himfelf.
Qu. Why is not humiliation grace ? Wherein doth it cone
JJiort 9
AnC. I. Tears in the wicked do notfpring from love to God,
but are forced by afflitticn, Gen. iv. 13. as water that drop.'if
from the itill is forced by the fire. The tears of fiimers arc
forced by God's fiery judgments. 2. 'i'hey ara deceitful tears
lacliryniae mentiri doftae ; men weep, yet go on in (in ; thty do
not drown their fins in their tears.
(4) iMt n have begun Ibme reiormation, therefore fure now
the kingdom of grace is come ; but there may be deceit in this;
1. A man may leave his oaths and drunkennefs, yet ftill be in
love with (in ; he may leave his fin out of fear of hell, or becaule
it brings Ihanie and penury, but (till his heart goes after it,
Hof. iv. S. • They fet their hearts on their iniquity ;' as Lot's
wife left Sodom, but (till her heart was in Sodom. Hypocrites
are like the Inake which calls her coat, but keeps her poilbn :
102 OF THE SECOND PETITION"
they keep the love of fin, as one that hath been long fuitor to
another ; thouglj his friends break off the match, yet dill
he hath a hankering love to her. 2. It may be a partial refor-
mation ; he may leave ott'one fin, and live in another ; he may
refrain drunkennefs, and live in covetoulhefs ; he may refrain
fwearing, and live in the fin of flandering ; one devi! may be
caft out, and another as bad may come in his room. 3. A man
may forfake grofs fins, but have no relu6tancy againft heart-fins :
motus primo primi, proud, lutlful thoughts; though he damns
lip the fi:ream, he lets alone the fountain. O therefore if there
be fo many deceits, and men may think the kingdom of
grace is come into our hearts, when it is not, how curious and
critical had we need be in our fearch, whether we have the
kingdom of grace really come into our hearts } If a man be de-
ceived in the title of his land, it is but the lofs of his efi;ate ;
but if be deceived about his grace, it is the lofs of his foul. I
fhould now come to anfwer this queition, how may we know
that the kingdom of grace is fet up in our hearts ?
Qu. Hoiv may ice know the kingdom of grace is fet up in us ?
Anf. 1. In general, by having a metamorphofis or change
wrought in the foul ; this is called the ' new creature,' 2 Cor.
V. 17. The faculties are not new, but there is a new nature ;
as the firings of a lute are the fame, but the tune is altered.
When the kingdom of grace is-fet up, there is light in the mind,
order in the affections, pliablenefs of the will, tendernefs in the
confcience ; iuch as can find no change of heart, they are the
fame as they were ; as vain, as earthly, as unclean as ever ;
there is no fign of God's kingdom of grace in them.
2. More particularly we may know the kingdom of grace is
fet up in our hearts, 1. By having unfeigned defires after God ;
this is the fmoakingilax Chrift will not quench. A true defire
of grace, is grace ; by the beating of this pulfe, conclude there
is life, Neh. i. il. * O Lord let thy ear be attentive to the
prayers of thy fervants who defire to fear thy name.' But may
not an hypocrite have good defires ? Num. xxiii. 10. ' Let
me die the death of the righteous.* Therefore, I fay, unfeigned
defires evidence the kingdom of God within a man.
Qu, But lioiv inaxj thefe unfeigned dejires he known ?
Anf. 1. An unfeigned defire is ingenuous ; we defire God
propter fe, for himfclf, for his intrinfical excellencies, and the
oriency of his beauty which fhines ; the favour of Chrift' s oint-
ments (/. e.) his graces, draw the virgin's defires after him.
Cant. i. 3. A true faint defires Chrilt not only for what he
hath, but for what he is ; not only for liis rewards, but for his
holinefs. No hypocrite can thus defire God ; he may defire
him for his jewels, but not for his beauty.
IN THE lord's PRAYEH. 103
^. An unfeigned defire is unfatiable, it cannat be fatisficd
without God : let the world heap her honours and richer, they
will not fatisfy. Not flowers or mulic will content him who is
thirlty ; nothing will quench the foul's third but the blood
of Chrift ; he faints away, his heart bieaks with longing for
God, Pial. Ixxxiv. 2. and cxix. 20.
3. An unfeigned defire is a6live, it flourilTieth into endea-
vour, lla. xxvi. y. ' With my foul have I delired thee, yea,
with my fpirit within me will I leek thee early.' A foul that
defires aright faith, Chrill I mult have, grace 1 muit have, I
will have heaven, thmjgh I take it by llorm ; he who defires
water, will let down the bucket into the well to draw it up.
4. An unfeigned defire is fuperlative : we defire Chrill, not
only more than the world, but more than heaven, Pf. Ixxiii.
25. ' Whom have I in heaven but thee ?' Heaven itl'elf would
not fati&fy without Chrill ; Chrift is the diamond in the ring
of glory ; if God fhould lay to the foul I will put thee into hea-
ven, but I will hide my face from thee, I will draw a curtain
between, that thou ("halt not behold my glory ; the foul would
•not be fatisfied, but lay as Abfalom, 2 Sam. xiv. 32. * Now
therefore let me fee the king's face.*
5. An unfeigned defire is gradual : it increafeth as the fun
in the horizon ; a little of God will not fatisfy, but the pious
Ibul defireth dill more ; a drop of water is not enough for the
thirfiiy traveller. Though a Chriilian is thankful for the leali
degree of grace, yet he is not fatislied with the greateft ; ftill
he thirfts for more of Chrift, and his Spirit. Defire is an holy
droply : a faint would have more knowledge, more fan6tity»
roore of Chrift' s prefence. A glimpfe of Chrift through the
lattice of an ordinance is fweet ; and now the ibul will never
leave longing till it fees him face to face. He defires to have
grace perfected in glory. Dnlc/Jfuno Deo tolas immergi. cnpit os
invifcerari ; we would be fwallowed up in God, and be ever
bathing ourfelves in thole perfumed waters of pleafure, which
run at liis right-hand for ever. Sure this unfeigned defire af-
ter God is a blelfed fign that the kingdom of grace is come into
our hearts, the beating of this pulle (hews life, EJia Deouthene
lelimits, Aug. If iron move upwards contrary to its nature it is
a fign fome loadftone hath been there drawing it ; if the foul
move towards God in an unfeigned defire, it is a lign the
loadftone of the Spirit hath been drawing it. We may kno\y
the kingdom of grace is come into our hearts, by having the
princely grace of faith. Fides eji Janiii/Jima hn)na?ii pectoris.
Gemma. — Faith cuts us oft" from the wild olive ot nature ; and
ingrafts us into Chrill ; faith is the vital artery of the ibul,
Heb. X. 38. * 'i'he jutl (hall live by faiih.' Faith makes an
holy adventure ou Chrift's merits ; when this faith, as a prince-
104 OF THE SECOND PETITION.
]y grace reigns in the foul, now the kingdom of God is come
unto us. The Hebrew word for faith cotnes from a radix,
which fignifies a nourifli ; faith nouriflieth tlie foul, and is the
nurle of all the graces. But, who will not fay he is a believer ?
Simon Magus believed. Acts viii. 13. Yet was in the gall of
bitternefs. The hypocrite can put on faith's mantle. As thfe
Devil did Samuel's. How fliall we know therefore that our
faith is found, that it is the faith of the operation of God, CoU
ii. 12. And fo that the kingdom ofGod is within us ?
Anf. 1. True faith is wrought by the miniflry of the word,
Rom. X. 17« * Faith comes by hearing.* Peter let down the
net of his miniflry, and at one draught catched three thoufand
I'oul?. Let us examine how was'our faith wrought ? Did God
in the miniftry of the word humble us ? Did he break up the
fallow ground of our heart, and then call in the feed of faith ?
A good fign, but, if you know not how you came by your faith,
furpe6t yourfislves : as we fufpe6t men to have llolen goods,
when they know not how they came by them.
^. True faith is at firll minute and fmall, like a grain of muf-^
tard feed ; it is full of doubts and fears, it is fmoaking flax ;
it fmoaks with defire, but doth not flame with comfort ; it isfo
fmall ihat a Chriftian can hardly difcern whether he hath faith
or not.
3. True faith is long in working, non fit mjfanti—— it cofts
many fearchings of heart, many prayers and tears ; there is a
fpiritual combat : the foul fulfers many fore pangs of humilia-
tion before the child of faith be born. They whole faith is per
J'altum, they leap out of fin into a confidence that Chrill is
theirs : I lay, as Ifoac concerning hisfon's venilbn. Gen. xxvii.
eo. * How is it that thou halt found it fo quichly ?* HoiV is
it that thou comell by thy faith fo foon ? The feed in the pa-
rable which fprung up fuddenly withered, Mark iv. 5. Solent
p roecoca J'yn ito JlacceJJere .
4. True faitl'i is joined with fanclity ; as a little bezoar is
flrong in operatiwi, and a little mulk Ivveetens ; lb a little faith
punfies, 1 Tim. iii. 9. * Holding the myllery of faith in a pure
conlcience.' Faith, though it doth but touch Chrift, fetcheth
an healing virtue from him. Juftifying faith doth that, in a
fpiritual ienfe, which miraculous faith doih ; it removes the
mountains of fin, and calls them into the lea of Chrift's blood.
5. True faith will trull God with a pawn. Tho' a Chrillian
cut (hort in provifions, the fig-tree doth not biollbm, yet he
will trull in GoH : Fides famem nonformidal. — Faith fears not
famine. God hath given us his pronnleas his bond, Pf. xxxvii.
S. ' Verily thou (halt be fed.' Faith puts this bond in I'uit :
God will rather work a miricle, than his promife fliall fail. He
hath caufe to lufped his failh, who faith, he trulls God for the*
IN THE lord's prayer 105
greater, but dares not. truft him for theleffer ; he trulls God for
falvation, but dares not truft him for a livelihood.
(i. True faith is prolifical, it brings forth fruit ; faith hath
RacJiers beauty, and Leah's fruitfulnefs. Fides pinguei'cit ape-
ribns, Luther. Faith is full of good works. Faith believes as
if it did not work, and it works as if it did not believe ; faith is
the fpoute- like grace which marries Chriil, and good works are
the cliildren which faith bears. By having fuch a faith, we
may know the kingdom of God is within us ; grace is certainly
in our hearts.
3. We may know the kingdom of grace is come into our
hearts, by having the noble grace of love : faith and love are
the two poles on which all religion turns, Cant. i. 4. * The up-
right love thee.' True love is to love God out of choice : love
turns the foul into a feraphim ; it makes it burn in a flame of
atiedion : love is the truett touchftone of fincerity : love is the
queen of the graces, it commands the whole foul, 2 Cor. v. 4.
If our love to God be genuine and real, we let him have the
fupremacy ; we fet him in the higheft room of our foul ; we
give him the purefl of our love. Cant. viii. 2. * I would caufe
thee to drink of fpiced wine, of the juice of the pomegranate.'
If the fpoufe had anything better than another, a cup more
juicy and fpiced, Chrift fliould drink of that : we give the crea-
ture the milk of our love, but God the cream. In fhort, if we
love God aright, we love his laws ; we love his pi(5lure drawn
in the faints, by the pencil of the Holy Ghoft; we love his pre-
fence in his ordinances. Sledian faith. That the protellants in
France had a church, which they called Paradife ; as if they
thought themfelves in paradife, while they had God's prefence
in his fanduary. The foul that loves God,, loves his appear-
ing, 2 Tim. iv. 8. It will be a glorious appearing to the faints,
when their union with Chrift fhall be complete, then their joy
fliall be full. The bride longs for the marriage-day : * the Spirit
and the bride fay come : even lb come. Lord Jefus,' Re;^.
xxii. 17. By this facred love we may know the kingdom of
God is within us.
4. We may know the kingdom of grace is corae into our
hearte by fpiritualizing the duties of religion, 1 Pet. ii. 5. * Ye
are an holy priefthood to otfer up fpiritual facrifices.' Spiri-
tualizing duty confills in three things.
1. Fixednefs of mind.
2. Fervency of devotion.
3. Uprightnefs of aim.
1. Fi.xednefs of mind : Then we fpiritualize duty, when our
minds are fixed on God, I Cor. vii. 35. ' That you may attend
on the Lord without di(lra6tion.* Tho' impertinent thoughts
fometimes come into the heart in duly, yet they are not allow-
VoL. II. No. 14. O
lOS or THE SECOND PETITIOW
ed, Pful. cxix. 13. they come as unwelcome guefts, which arf
no fooiier (pied, but they are turned out.
2. Fervency of devotion, Rom. xii. 11. * Fervent in fpirit,
ferving the Lord.' It is a metaphor alludes to water that feethes
and boils over ; fo the affe6tions boil over, the eyes melt in tears,
the heart flows in holy ejaculations. — We not only bring our
oflering to God, but our hearts.
3. Uprightnefs of aim. A heart that is upright hath three
ends in duty : 1. That he may grow more like God : As Mofes
on the mount had fome of God's glory refleded on him, * his
face fliined.' 2. That he may have more communion with
God, 1 John i. 6. * our fellowrtiip is with the Father.* 3.
That he may bring more glory to God, 1 Pet. iv. 11. Phil. i.
20. ' That Chriil may be magnified.' Sincerity aims at God
in all ; though we flioot ftiort, yet we take a right aim : this is
^ fure evidence of grace, the fpiritualizing- duty. The fpirits of
wine are beil, fo isthefpiritual part of duty. A little fpiritual-
nels in duty is better than ail the gildings of the temple, or out-
ward pompous worlhip, which doth lb dazzle carnal eyes.
5. We may know the kingdom of grace is come into us, by
our antipathy and oppofition againfl every known fin, Plal.
cxix. 104. * I hate every falfe way.' Hatred is [Gr. profta
gene, Arifl; ] againft the whole kind : hatred is implacable :
anger may be reconciled, hatred cannot. A gracious foul not
only forl'akes fin (as a man forfakes his country never to return
to it more) but hates fin ; as there is an antipathy between the
crocodile and the fcorpion. If the kingdom of God be within
us, we not only hate fin for hell, but we hate it as hell, as being
contrary to God's holinefs and our happinefs.
6. We may know the kingdom of grace is conje into us,
when we have given up ourl'elves to God by obedience: as a
fervant gives up himfelf to his mafiier, as a wife gives up herfelf
to her hulband, lb we give ifj^ ourfelves to God by obedience :
and this obedience is, 1. Free; as that is the fweeteft honey
which drops from the comb. 2. Uniform ; we obey God in
one thing as well as another, Pfal. cxix. 6. * Then fliall I not
be afiiamed ;' or, as it is in the Hebrew, I fliall not blufh whea
I have refpe6l to all thy commandments. A good Chriftian is
like a pair of compafies, one foot of the compals Hands upon the
centre, and the other foot of it goes round the circle ; io a
Chriftian by faith ftands on God the centre, and by obedience
goes round the circle of God's commandments : a fign the king-
dom of grace is not come into the heart, when it doth not reign
there by uniVerlal obedience. Hypocrites would have Chrift to
be their (aviour; but they pluck the government from his
Ihoulders, they vviil not have him rule; but he who hath the
kingdom of God within him, fubmils cheerfully to every con>
IN THE lord's BRA.YEn. 10/
imand of God : He will do what God will have him do ; he will
be what God will have him be : he puts a blank paper into
God's hand, and faith, *' Lord, write what thou wilt, I will
fubfcribe." Bleffed is he that can find all ihel'e things in his
foul, * He is all glorious within,* Pfaim xlv. 13. He carries
a kingdom about him, this kingdom of grace will certainly bring
to a kingdom of glory.
I (hall anfwer fome doubts and objeAions that a Chriftian
may make againft himfelf.
Obj. I fear the kingdom of grace is not yet come into my
heart.
Anf, When a Chriftian is under temptation, or grace lies
dormant, he is not fit to be his own judge ; but in this cafe he
mult take the witnefs of others who have the fpirit of difcern-
ing. But let us hear a Chriftian's objections againft himfelf,
why he .thialis the kingdom of grace is not yet come into his
heart.
Obj, 1. I cannot difcem grace.
Anf. A child of God may have the kingdom of grace in his
heart, yet not know it. The cup was in Benjamin's fack,
though he did not know it was there ; thou mayell have faith
in thy heart, the cup may be in thy fack, though thou knoweft
it not. Old Jacob wept for his fon Jofeph, when Jofeph was
alive ; thou rnayeft weep for want of grace, when grace may be
alive in thy heart. The feed may be in the ground, when we
do not fee it fpring up; the feed of God may be fown in thy
heart, though thou doft not perceive the fpringing of it ap.
Think not grace is loft becaufe it is hid.
Obj. S. Before the kingdom of grace come into the heart,
there mufi be fome preparation for it ; the fallow ground of the
heart mufl be broken up : I fear the plough of the laio hath not
gone deep enough, I have not been humbled enough, therefore I
have no grace .
Anf. God doth not prefcribe a juft proportion of forrow and
humiliation : the fcripture mentions the truth of forrow, but
not the meafure. Some are more flagitious finners than others,
thel'e muft have a greater degree of humiliation. A knotty
piece of timber requires more wedges to be driven into it. Some
ftomachs are fouler than others, therefore need ftronger phyfic.
But wouldft thou know when thou haft been humbled enough
for fin ? — When thou art willing to let go thy fins. Then the
gold bath lien long enough in the furnace, when the droCs is
purged out ; fo, when the love of fin is purged out, a foul is
humbled enough to divine acceptation, though not to divine
fcitisfaclion. Now if thou art humbled enough, (though not fo
much as others] what needs more? Frujirafit per plura, iScc
o«
108 OF THE SECOND PETITION
If a needle will let out the impofihume, what needs a lance?
Be not more cruel to thyfelfthan God would have thee.
Obj. 3. // the kingdom of God were loithin me, it would he a
kingdom of power ; it would enable me toj'erve God with vigour
of foul ; but I have afpirit of infirmity upon me, lam weak and
impotent, a7id untuned to every holy aclion.
Anf. There is a great difference between the weaknefs of
grace, and the want of grace ; a man may have life, although
he be fick and weak. Weak grace is not to be defpifed, but
cheriflied ; Chrift will not break the bruifed reed. Do not argue
from the weaknefs of grace to the nullity.
1. Weak grace will give us a title to Chrift, as well as
ftrong. A weak hand of faith will receive the alms of Chrift's
merits.
2. Weak faith is capable of growth. The feed fprings up
by degrees, fnil the blade, and then the ear, and then the full
corn in the ear : the faith that is ftrongeft was once in its in-
fancy. Grace is like the waters of the fan6tuary, which did rife
higher and higher : be not difcouraged at thy weak faith ;
though it be but bloffoming, it will by degrees come to more
maturity.
3. The weakeft grace fhall perfevere, as well as the ftrongeft.
A fucking child was as lafe in the ark, as Noah. An infant
believer, that is but newly laiH to the breaft of the promife, is
as fafe in Chrift, as the moft eminent heroic faint.
Obj. 4. I fear the kingdom of grace is not yet come, hecavfe
I find the kingdom ofjinfo ftrong in me. Had I faith, it icould
purify my heart ; but I find much pride, worldlinefs, pafjion.
Anf. The beft of the faints have remainders of corruption,
Dan. vii. 22. * They had their dominion taken away, yet their
lives were prolonged for afeafon.' So in the regenerate, tho*
the dominion of fin be taken away, yet the life of it is prolonged
for a feafon. What pride was there in Chrift's own difciples,
when they ftrove which Ihould be greateft ? The ifl'ue of fin will
not be quite ftopped till death. The Lord is pleafed to let the
in-being of fin continue, to humble his people, and make them
prize Chrift the more; but, becaufe you find corruptions ftir-
ring, do not therefore prefently unfaint yourfelves, and deny
the kingdom of grace to be come into your fouls. That you
feel fin, is an evidence of fpiritual life ; that you mourn for fin,
what are thefe tears but fruits of love to God ? that you have a
combat with fin, argues antipathy againft it : thofe fins which
you did once wear as a crown on your head, are now as fetters
on the leg ; is not all this from the fpirit of grace in you ? fin is
in you, as poifon in the body, which you are fick of, and ufe all
fcripture antidotes to expel. Should we condemn all thofe who
have the indwelling of fin, nay, who have had fin., (at feme-
IN THE lord's PRAYER. 109
times) prevailing, we (hould blot fome of the beft faints out of
the Bible.
Obj. 5. Where the kingdom of grace comes, it foftens the
heart: hut I find yny heart frozen and congealed into hardnefs^ I
can hardly J'queeze out one tear. Do flowers grow on a rock ?
can there be any grace infuch a rocky heart 9
Anf. I. 7'here may be grief where there are no tears ; the
beil forrow is rationai. In. your judgment you elleem fin the
moil hyperbolical evil, jou have a difgull and a difplacency
againft fin ; this is a rational forrow, and fuch as God will
accept.
1. A Chriftian may have fome hardnefs in his heart, yet not
have an hard heart. A field may have tares in it, yet we call
it a field of wheat ; in the bed heart is a mixture of hardnefs,
yet becaufe there is fome foftnefs and melting, God looks upoa
it as a loft heart : therefore, Chritlian, difpnte not againft thy-
felf, if thou canft find but one thing, " That the frame and
temper of thy foul be holy." Art thou fl;ill breathing after
God, delighting in him? is the complexion of thy foul hea-
venly? canit thou fay as David, Pl'al. cxxxix. 1?. \Wlien I
awake, T am Hill with thee?* As colours laid in oil, or a (tatue
carved in gold, abide, fo doth an holy complexion ; the foul is
ftill pointing towards God. If it be thus wiih thee, aflure thy-
felf the kingdom of grace is come into the foul ; be not unkind
to God, to deny any work of his Spirit which he hath wrought
in thee,
Ufe. I. Of exhortation. Labour to find that this kingdom
of grace is fet up in our hearts ; while others afpire after hea-
venly kingdoms, labour to have the kingdom of God within you,
Luke xvii. 21. The kingdom of grace mufi; come into us, be-
fore we can go into the kingdom of glory. Motives.
Iji Motive. This kingdom of God within us is our fpiritnal
beauty: the kingdom of grace adorns a perlbn, and fets hirn
otfin the eyes of God and angels. This makes the king's
daughter all glorious within, PC, xlv. 13. Grace fheds a giory
and lultre upon the foul. As the diamond to the ring, fo is
grace to the foul. An heart beautified with grace, hath the
King of heaven's picture hung in it.
Qd Motive. The kingdom of grace fet up in the heart is our
fpiritual defence. Grace is called the ' Armour of light,' Rom.
xiii. 12. It is light for beauly, and armour for delence. He'
who halh the kingdom of grace within him, is ' itrengihened
with all might according to God's glorious power,' Col. i. 11.
he hath the (hield of faith, the helmet ol' hope, the breait plate
of righteonliiels ; this armour can never be (hot thro', it for-
tifies a Chrifiian againii the ailiiuUs of temptations, and the
terrors of hell.
110 OF THE SECOND PETITIOir
3d Motwe, The kingdom of grace iet up in the heart brings
peace with it, Rom. xiv. 17. • The kingdom of God is righ-
teoufnefs and peace.' There is a fecret peace breeds out of ho-
linefs. Peace is the bell bleffing of a kingdom : Pax una tri-
iimphis mnumeris melior. The kingdom of grace is a kingdom
of peace ; grace is the root, peace is the flower grows out of it J
it is pax in procella, iuch peace that no worldly affli6lion caa
ibake. The doors of Solomon's temple were made of olive tree,
carved with open flowers, 1 Kings vi. 32. in a gracious heart is
the olive of peace, and the open flowers of joy.
iith Motive. The kingdom of grace enricheth the foul ; a
kingdom hath its riches. A believer is faid to be rich in faith,
James iii. 5. How rich is he who hath God for his God^ who
is heir to all the promifes ? Heb. vi. 17. A man may be rich
in bills and bonds ; a believer, tho* he may fay as Peter, * Sil-
ver and gold have I none,' A6ts iii. 6. yet he is rich in bill*
and bonds, he is heir to all God's promifes ; and to be heir to
the promifes, is better than to be heir to the crown.
5th Motive. When the kingdom of grace comes, it doth fix
and eftablKh the heart, Pf. Ivii. 7. * O God my heart is fixed.*
Before the kingdom of grace comes, the heart is very unfixed
and unfettled ; like a fliip without a ballaft, like quickfilver
that cannot be made to fix ; but when the kingdom of grace
comes,it (\olh Jiabilire animuTh, it fixeth the heart upon God ;
and when the heart is fixed, it relts quiet as in its centre.
6th Motive. This kingdom of grace is dillinguifliing ; it is
a fure pledge of God's love. God may give kingdoms in anger ;
but wherever the kingdom of grace is fet up, it is in love ; God
cannot give grace in anger. The crown always goes with this
kingdom ; let us therefore be ambitious of this kingdom of
grace.
Qu. Hoio fhould we do to ohtain this kingdom 9
Anf. I. In general, take pains for it : we cannot have the
world without labour, and do we think to have grace } * If
thou feekell her as filver,' Prov. ii. 3. A man may as well ex-
pert a crop without fowing, as grace without labour. We
mufl; not think to have grace as Ilrael had manna ; they did
not plow nor fbw, but it was rained down from heaven upon
them : No we mufl operam dare, take pains for grace. Our
falvation cofl Chrift blood, it will coll us fvveat.
2. Let us go to God to fet up this kingdom of grace in our
hearts; God is called, * the God of all grace,' I Pet. v. 10.
Say, Lord, I want this kingdom of grace, I want an humble,
believing heart, O enrich me with grace, let thy kingdom
come; and be importunate fuitors. As Achfah faid to her fa-
ther Caleb, Jofli. XV. ly. * Thou hall given me a fouth land,
give me alfo fprings of water :' fo. Lord, thou haft given m«
IN THE lord's prayer. 1 1 1
enough of the world, here is a fouth land ; but, Lord, give me
the upper- fprings of grace, let * thy kingdom come.' What is
the venifon ihou haft given me, without the blefllng ? When
we are importunate with God, and will take no denial, then he
will fetup his kingdom within us.
3. Keep dole to the word preached ; the word preached is
virga virtutis, the rod of God's llrength ; it is the great engine
God ufeth for the fetting up the kingdom of grace in the heart,
Rom. X. 17- * Faith comes by hearing.' Though God could
work grace immediately by his Spirit, or by the miiiiftry of
angels from heaven, yet he choofeth to work by the word
preached ; this is the ufual mean, by which he fets up the king-
dom of grace in the heart ; and the reafon is, becaufe he hath
put his divine fan6lion upon it, he hath appointed it for the
means of working grace, and he will honour his own ordinance,
1 Cor. i. 21. What reafon could be given why the waters of
Damafcus fliould not have as fovereign virtue to heal Naaman's
leprofy, as the waters of Jordan ? only this, becaufe God did
appoint and fandify the waters of Jordan to heal and not the
others; therefore let us keep the word preached, becaufe the
power of God goes along with it.
Uj'e II. Such as have this kingdom of God fet up in them,
it calls for gratulation and thankfgiving : what will you be
thankful for, if not for a kingdom ? Grace is the bell blelfing,
it is the refultand produ6l of God's ele6ting love: God, in fet-
ting up his kingdom of grace, hath done more for you, than
if he had made you kings and queens ; for now you are boru
of God, and of the blood-royal of heaven. O admire and exalt
free grace ; make God's praife glorious, Pfal. Ixvi. 2. The
apoftle feldom mentions the work of grace, but he joins praife.
Col. i. 12. • Giving thanks to the Father, who hath made us
meet for the inheritance of the faints in light.' If God hath
crowned you with the kingdom of grace, do you crown him
with your praifes.
2. The iecond thing intended by our Saviour in this petition
is, that the kingdom of grace may increafe, that it may come
more into us : and this may anfwer a quedion.
Qu. W/iy do loe pray, * thy kingdom come,' ivlien the kingdom
of grace is already come into the foul ?
Anf. Though the kingdom of grace be already come into us,
yetftill we muft pray, ' thy kingdom come ;* namely that grace
may be increafed, and that this kingdom may flourilh Hill more
in our fouls. Till we come to live anmng the angels, we fliali
need to pray this prayer, * thy kingdom come;' Lord, let thy
kingdom of grace come in more power into my foul, let grate
be more augmented and increafed.
112 OF THE SECOND PETITION
■Qu. (1.) When doth the Jdngdom of grace increafe in the foul ?
When is it ajlontilhijig kingdom ?
Anf. \: When a Chriftian hath further degrees added to his
graces : there is more oil in the lamp, his knowledge is clearer,
his love is more enflamed : grace is capable of degrees, and may
rife higher as the fun in the horizon. It is not with us as it
■was with Chrift, who * received the fpirit without meafure/
John iii. 34. Chrift could not be more holy than he was ; but
our grace is receptive of further degrees, we may have more
fanctity, we may add more cubits to our fpiritual ftature.
1. Then the kingdom of grace increafeth, when a Chriftian
hath gotten more ftrength than he had, Jobxvii. 9. * He that
hath clean hands (hall be ftronger and llronger.' Heb. ' He
iliall add to his ftrength.' A Chriftian hath ftrength to re fi ft;
temptation, to forgive his enemies, to fufter affli6tion. 'Tis
not eafy to fufi"er ; a man muft deny himfelf before he take up
the crofs. The way to heaven is like the way which Jonathan
and his armour bearer had in climbing up afteep place, 1 Sam.
xiv. 4. ' There was a fharp rock on the one fide, and a ftiarp
rock on the other.* It requires much ftrength to climb up this
rocky Avay. That grace which will carry us through profperity,
will not carry us through fufterings : the fliip needs ftronger
tackling to carry it through a ftorm than a calm. Now, when
■we are fo ftrong in grace, that we can bear up under aftli6tion,
■without murmuring or fainting ; here is the kingdom of grace
increafed. What mighty ftrength of grace had he, who told
the emperor Valentinian, you may take away my life, but you
cannot take away my love to the truth.
2. Then the kingdom of grace increafeth, when a Chriftian
hath moftconfli6t with fpiritual corruptions, he not only abftains
from gvofs evils, but hath a combat with inward, hidden, clofe
corruptions : as pride, envy, hypocrify, vain thoughts, carnal
confidence : thefe are fpiritual wickednefi'es, and do both defile
and difturb, 5 Cor. vii. 1. ' Let us cleanfe ourfelves from all
fillhinefs of the flefli and fpirit.' Which Ihews there are two
forts of corruptions, one of the flefli, the other of the fpirit.
When we grieve for, and combat with fpiritual fin (asbeing the
root of all grofs fins) now, the kingdom of grace increafeth, and
fpreads its territories in the foul.
3. Then the kingdom of grace flourifiieth, when a Chriftian
hath learned to live by faith. Gal. ii. 2, ' I live by the faith of
the Son of God.' There is the habit of faith, and the drawing
of this habit into exercife : for a Chriftian to graft his hope of
falvation, only upon the ftock of Chrift's righttoufnefs, and
jnake ChriiV, all in juftification ; to live on the promites, as a
bee on the flower, and fuck out the fweetnefs of them ; to iruft
Cod where we canuot triice him ; to believe his love through a
IN THE lord's prayer, 113
frown ; to perHiade ourfelves, when he hath the face of an
enemy, yet he hath the heart of a Father ; when we are arriv-
ed at iliis, here is the kingdom of grace flourilhing in our foulrf.
;'). When a Chriitian is arrived at holy zeal, Numb. xxv. 13.
Phinehas was zealous for his God. Zeal is the (lame of the af-
t'f'dions, it turns a laint into a leraphim : a zealous Chriilian is
imp.\rierit when God is difhonoured, Rev. ii. 2. He will wref-
t!e wifh difficulties, he will I'wim to Chrill throup;h a lea of blood,
A(5ts xxi. 13. Zeal loves truth when it is dol'pil'ed, and oppofed,
yC. cxix. l"-2^). ' 'I'hey have made void thy law, therefore
I love thy law.' — Here is grace increahng, like the fun in the
horizon. Zeal refembles the Holy Ghoft, Acts ii. 2. * There
appeared cloven tongues like as fire, and fat upon each of thern.'
Tongue:! of fire were an emblem of that fire of zeal, which the
Spirit |)oured on them.
6. Then the kingdom of grace increafeth, when a Chriftiaii
is as well diligent in his particular calling, as devout in his gene-
ral. He is the wife Chriitian, that carries things Cvqually ; ihat
doth lb live by faith, that he lives in a calling. Therefore it is
•worth our notice, when the apollle had exhorted the Thelfalo-
nians to increafe in grace, I Thelf. iv. 10. He prefently adds,
ver. 11. ' And that yon do your own bufinels, and work with
your hands.' This is a fign grace is increafing, when Chrifl;ians
go cheerfully about their calling. Indeed to be all the day in
the mount with God, and to have the mind fixed on glory, is
more fweet to a man's f«lf, and is an heaven upon earth : but
to be converfant in our callings, is more profitable to others. I
may allude to that of St. Paul. To be with Chrift is belt for
me ; yet to abide here is needful for you, Phil. i. 24. So, to
converle with God in prayer and fweet meditation all the week
Jong, is more for the conjfort of a man's own peribn ; but to be
fometimes employed in the bufinefs of a calling, is more profit-
able to the family to which he belongs. It Ls not good to be
like the lilies, which toil not, neither do they fpin. It fliews
the increafe of grace, when the Chriilian keeps a due decorum :
he joins piety and induflry, when zeal runs forth in religion,
and diligence is put forth in a calling.
7. 'i'hen the kingdom of grace increafeth when a Chriftian is
eftablifiied in the belief and love of the truth. The heart by na-
ture is as a (hip without ballall, it wavers and ilucf nates. Beza
writes of one Bolezius, his religion changed as the moon and
planet Mercury. Such as are wandering Itars, will be falling
il.ars : but when a foul is built on the rock Chrill, and no winds
of temptation can blow it away, now the kiugdom of grace
llourifneth. One calls A fhanalius, Adamas Ecclejue, an in-
"vincible adamant, in rel'pcct of hi: liability in the truth. Col.
Vol. U. No. 1.). P
114 OF THE SECOND PETITION.
ii. 7- Rooted and built up in him ; the rooting of a tree'evidenc-
eUi the growth.
6. Then the kingdom of grace increafeth in a man's own
heart, when he labours to be irillrumental to fet up this king-
dom in others. Though it is the greateft benefit to have grace
wrought in ourfelves, yet it is the greateft honour to be inftru-
ihental to work it in others, Gal. iv. 19. ' Of whom I travail
in birth till Chrift be formed in you.* Such as are mafters of a
family, fliould endeavour to fee the kingdom of grace fet up in
their fervants ; fuch as are godiy parents, let not God alone by
prayer, till you fee grace in your children : what a comfort
would it be to you, to be both the natural and fpiritual fathers
of your children ? Auftin faith, his mother Monica travailed with
greater care and pain for his new birth, than his natural. This
iliews the increafe of grace, when we labour to fee the kingdom
of grace fet up in others ; then the water abounds in the river,
when it overflows and runs into the meadows ; then grace in-
creafeth in the foul when it hath influence upon others, and we
endeavour their falvation.
Qu. 2. Wherein appears the needfidnefs of this, that the king"
dom of grace fliould be increafed?
Anf. 1. This is God's detign in keeping up a ftanding tnini-
ftry in the church to increafe the kingdom of grace in men's
hearts, Eph. iv. 8. * He gave gifts unto men ;' that is minif-
terial gifts : why fo? ver. 12. ' For the edifying of the body
of Chrift.' Not only for converfion, but for augmentation:
therefore the word preached is compared not only to feed, but
to milk ; becaufe by this breaft- milk, God defigns our growth
in grace.
2. We had need have the kingdom of grace increafe, in re-
fpe6l we have a great deal of work to do, and a little grace will
hardly carry us through. A Chriftian's life is laborious, fo
many temptations to relift, fo many promifes to believe, fo
many precepts to obey, that it will require a great deal of
grace : A Chriftian muft not only pray, but ' be zealous and
repent,' Rev. iii. ly. Not only love, but * be fick of love,'
Cant. ii. 5. How had he need therefore to have the kingdom
of grace enlarged in his foul ? As his work increafeth upon him,
fo his grace had need increafe.
3. If the kingdom of grace doth not increafe, it will decay.
Rev. ii. 4. ' Thou haft left thy firft love.' Grace, for want of
incieahng, is (bmetimes like a winter plant, all the fap runs to
the root, and it looks asif it were dead, Rev. iii. 2. * Strengthen
the things that remain, which are ready to die :' Though grace
cannot expire, it may wither ; and a withering Chriltian loi'eth
much of his beauty and fragrancy : what great need have we
then to pray, ' thy kingdom come,' that this kingdom of grace
IN THE LORD*S PRAYER. 115
may be increafed ? If grace be not improved, it will foon be
impaired. A Chriftiari, for want of increafing his grace, lofelli
his llrength ; he is like a fick man, that cannot either walk or
work ; his prayers are fick and weak ; he is as if he had no life
in him, his faith can hardly fetch breath, and you can fcarce
feel the pulfe of his love to beat.
4. To have grace increafing, is fuitable to Chriftianity :
Chriftians are called trees of righteoufnefs. Ha. Ixi. 3. The
faints are not only jewels for Iparkling lultre, but trees for
growth: they are called the lights of the world, Phil. ii. 15.
Light is ftill increafing. Firft there is ihe crejpifculum, or day-
break, and lb it fliines brighter to the meridian. They who
are the lights of the world mull increafe till they come to the
raeridian of glory. Not to grow is fufpicious ; painted things
grow not.
5. As the kingdom of grace increafeth, fo a Chriftian's com-
forts increafe. Comfort belongs to the bejie ej/e, or well-being
of a Chrifiian ; it is like fweat meat, delicious to the tafl;e, Pf.
xciv. 29. The more grace, the more joy. As the more lap in
the root, the more wine in the grape. Who did more increafe
in grace than David? And who more in confolation, Pf. iv. 7.
* Thou hall put gladnefs in my heart.' Grace turns to joy, as
milk to cream.
Qu. (3.) Hojv may they be comforted, who bewail their ic'ant
of growth, and weep that they cannot find the kingdom of grace
increafe ?
Anf. 1. To fee and bewail our decay in grace, argues not
only the life of grace, but growth. It is a fign a roan recovers
and gets ftrength, when he feels his weaknefs : it is a Hep for-
ward in grace, to fee our imperfetlions. The more the fpirit
fhines in the heart, the more evil it difcovers ; a Chriftian thinks
it worle with him than it was, whereas his grace may not grow
leffer, but his light greater.
2. If a Chrillian doth not increafe in one grace, he may in
another ; if not in knowledge, he may in humility. If a tree
doth not grow fo much ifi the branches, it may in the root : to
grow downwards in the root, is a good growth.
3. A Chrillian may grow lefs in affection, when he grows
more in judgment. As a mucifian when he is old, his fingers
are ftitf, and not fo nimble at the lute as they were, but he plays
with more art and judgment than before ; fo a Clirillian may
not have lb much alfedion in duty as at the firlt converfion, but
he is more Iblid in religion, and njore fettled in his judgment
than he was before.
4. A Chrillian may think he doth not increafe in grace, be-
caufe he doth not increafe in gifts ; whereas there may be a de-
cay of natural parts, the memory, and other faculties, when
P2
11(5
OF THE SECOND PETITION-
there is not a decay of grace. Purts may be impaired, when
grace is iiijproved : be not. clTcouraged, it, is belter lo decay in
parts, and be enlarged in grace, than to be enlarged in parts,
and to decay in grace.
.5. A Chriftian may increafe. in grace, yet not be fenfibleof
it. The feed may grow in the earth, when we do not perceive
it to fprmg up : tire grace may grow in time of deCertion, and
not be perceived. So I have done witli the firll thing intended
in this petition, ' thy kingdom come ;' we pray that the king-
dom of grace may come into our hearts, and thaiit may increafe
and floiiridi.
I (hould come to the fecond thing intended in this petition,
* that the kingdom of glory may halien, and that we may in due
time be tranflatcd into it.'
When we pray, ' thy kingdom come,' here is fomething po-
fitively intended; we pray, (1.) That the kingdom of grace
may be fet up in our hearts. (2.) That it may increafe and
flourifh. (3.) That the kingdom of glory may haften, and
that God would, in his due time, tranflate us into it.
1. What this kingdom of glory is.
2. What are the properties of it.
3. Wherein it exceeds all other kingdoms.
4. When this kingdom comes.
5. Wherein appears the certainty of it.
6. Why we fliould pray for its coming.
Fiiji, What this kingdom of glory is.
Ail/. By this kingdom is meant, that glorious eftate which
the faints Ihall enjoy, when they fhall reign with God and an-
gels for ever. If a man Hand upon the fea-fliore, he cannot fee
all the dimenfions of the fea, the length, breadth, and depth of
it ; yet he may fee it is of a vail extenfion : fo, though the king-
dom of heaven be of that incomparable excellency, that neither
tongue of man or angels can exprels, yet we may conceive of it
to be au exceeding glorious thing, fuch as eye hath not feen.
Concerning the kingdom of heaven 1 Ihall fhew, (I.) What
it implies. (<2.) What it imports,
(I.) What it implies.
Anf. It implies a blelTed freedom from all evil.
2. What it imports.
^??/'. It imports glorious fruition of all good.
]. What the kingdom of heaven implies.
Anf. It implies a freedom from all evil.
1. A freedom from the necrdities of nature. We are in this
life fubject to many neceflilies ; we need food to nourifh us,
clothes to cover us, armour to defend us, fleep to refrefii us ;
but in the kingdom of heaven there is no need of thefe things,
and it is better not to need them than to have them ; and it is
IN THE LOUn's PRAYER. 117
better not tonecy] crutches, tlian to have crutches. What need
will there be of food when onr hodisrs (hall l)e noade fpiritual ?
1 Cor. XV. 44. 'J'hough not fpiritual for fubltunce, y*t for
quahlies. VVhat need will there be of clothing, when our bodies
Ihall be hke ChritVs glorions body ? VVhat need will there be
of armour, when there is no eneiiiy ? What need will there be
of ileep, when there is no night ? Rev. xxii. o. The faints
Ihall be freed, in the heavenly kingdom, from thefe necellities
of nature to which ttiey now lie expofed.
2. In the kingdom of lieaven we fliall be freed from the im-
perfe6tion& of nature. Since the fall, our knowledge hath ("uf-
i'ered an eclipfe.
(1.) Our natural knowledge is imperfect, it is chequered with
ignorance. There are many hard knots in nature, which we
cannot eafily untie : why the fea (hould be higher than the
earth, yet not drown it ? What way the light is parted ! Job
xxxviii. 24. What is therealon of all the occult qaulities, tym-
pathies, and antipathies! He who fees cleareft, huth a mitt be-
fore his eyes. Socrates laid on his death-bed, there were many
things he had yet to learn. Our ignorance is more than our
knowledge.
(2.) Our divine knowledge is imperfect; ; we know but in
part, faith St. Paul, 1 Cor. xiii. 9. though he had many reve-
lations, and was wrapt up into the third heaven. We have
but dark conceptions of the Trinity, Job. xi. 7. ' Canli thou by
fearching hnd out God ?' — Our narrow capacities will no more
contain the Trinity ; than a little glafs-vial will hold all the
water in the fea : We cannot unriddle the myftery of the incar-
nation, the human nature aflumed into the perlbn of the Son of
God ; the human nature not God, yet united with God : We
fee now in Aeni^mate, in a glals, darkly ; but, in the kingdom
of heaven, the vdil Ihall be taken olf; all imperfe6ting of nature
Ihall be done away. When the fun-light of glory fhall begin to
fhine in the heavenly horizon, all dark (hadows of ignorance
fliall fly away, our lanjp of knowledge ihall burn l)right, we
Ihall have a full knowledge of God, though not know him fully.
3. In the kingdom of heaven we (Ivall be freed from the toil-
fome labours of this life ; God enacted a law in paradil'e, * in
the i'vveat of thy brows thou (halt eatbread,' Gen. iii. <). There
is the labour of the hand in manufa6ture, and the labour of the
mind in lludy, Eccl. i. S. 'All things are full of labour,' but in
the kingdom of heaven we fliall be freed from our labours.
J. 'J'here needs no labour, when a man hath got to the haven ;
he hath no more need of failing. In heaven their needs no la-
bour, becaufe the faints (hall have that glory which they la-
boured for.
t2. There fliail bene labour. Rev, xiv. 13. * They reft from
116 OF THE SECO^D PEHTIOK
their labours.' As God, when he had finiflied the work of cre-
ation, refted from his labours. Gen. ii. 2. So, when the faints
have Hnifhed the work of fanclihcation, they reft from their
labours. Where (hould there be reft, but in the heavenly cen-
tre ? Not that this fweet reft in the kingdom of heaven excludes
all motion, for fpirits cannot be idle ; but the faints gloriiied
fhall reft from all wearifome employment ; it (hall be a labour
full of eafe, a motion full of delight ; the laints in heaven Oiall
love God, and what labour is that? Is it any labour to love
beauty? They ftiall praife God, and that fure is delightful:
When the bird fings, it is not (b much a labour as a pleafure.
3. In the kingdom of heaven, we ftiall be freed from original
corruption : This is cauj'a caufati, the root of all actual fin.
There would be no actual fin, if there were no original ; there
would be no water in the ftream, if there were none in the
fountain. Original fin is incorporated into our nature ; it is as
if the whole mafs of blood were corrupted. This makes a Chril-
tian weary of his life ; he oft'ends that God whom he loves.
What would a Chriftian give to have his chains taken oft", to be
rid of vain thoughts ? How did St. Paul (that bird of paradife)
bemoan himfelf for his fins ? Rom. vii. 22. We cannot act
either our duties or our graces without fin. The foul that is
moft refined and clarified by grace, is not without fome dregs
of corruption ; but in the kingdoui of heaven the fountain of
original fin fliall be quite dried up what a blefled time will that
be, never to grieve God's fpirit more ! In heaven are virgin-
fouls ; there is beauty which is not ftained with luft : Nothing
enters there that defiles. Rev. xxi. 27.
4. In the kingdom of heaven we ftiall be freed from all forrows.
Rev. xxi. 4. ' There fhall be no more ibrrovv,' Our life here
is interlarded with trouble, Pfalm xxxi. 10. Either lofies
grieve, or law-fuits vex, or unkindnefs breaks the heart. We
may as well feparate moifture from air, or weight from lead, as
troubles from man's life. Quid eji diu vivere, nij'i diu tarqueai?
Aug. But, in the kingdom of heaven, forrovv and fighing ihall
fly away. Here the faints fit by the rivers weeping, but one
fmile from Chrift's face will make them forget all their fufter-
ings ; their water then ftiall be turned into wine, their mourn-
ing into mufic.
5. We ftiall, in the kingdom of heaven, be freed from the
immodefty of temptation. Satan is not yet fully call into pri-
fon ; but he is like a prifoner that goes under bail, he walks
about tempting, he labours to trapan us into fin ; he is either
laying of fnares or ftiooting ot'darts. StatinprocmSiu diabuhs.
He laid a train of temptation to blow up the caftle of Job's
faith. This is as great a grief to u believer, to be followed
with temptations to fin, as it is for a virgin to have her challity
IN THE lord's PRAYER. 119
affaiilted : but in the kina:clom of heaven, the fdints fhall be
freed from the red dragon ; he is call out of paradife, and ihall
be for ever locked up in chains, Jude 6.
6. In the kingdom oflieaven, we fliall be freed from all vex-'
ing cares. The Greek v;ord for care, comes from a primitive
■vK'hich lignifies, to cut the heart in pieces. Care difcruciates
the mind, it waftes the fpirits, it cuts out the comfort of life.
Care is an evil fpirit that haunts us ; care to prevent future dan-
gers, and preferve prefent comforts. All care is full of fear,
and fear is full of torment, I John iv. IS. God threatens it
as a judgment, Ezek. xii. 19. 'They Aval 1 eat their bread
with carefulnefs.' Every comfort hath its care, as every rofe
hath its prickle; but in the kingdom of heaven, we fliall Hiake
lytFthe viper of care. What needs a faint glorified to take any
care, who hath all things provided to his hand ? There is the
tree of life bearing all forts of fruit. When the heart fliall be
freed from fin, the head fhall be freed from care.
7. We fliall, in the kingdom of heaven, be freed from all
doubts and fcruples. In this life the beft faint hath his' doubt-
ings, as the brighteft ftar hath its twinkling. If there were no
doubtings, there would be no unbelief : aflfurance itfelf doth
not exclude all doubting, Pf. xxvi. 3. ' Thy loving kindnefs is be-
fore mine eyes : butat another time, Pf. Ixxxix. 49. ' Lord where
are thy former loving-kind neffes ?' A chriitian is like a fliip at
anchor, which, though it be fafe, yet it may fonietimesbe toift-d
upon the water. Sometimes a Chrillian quellions his intereft in
Chrift,and his title to tiie promife : and thefe doubtings, us they
ecliple a Chrillian's comfort, fo they^irea bearing faife vvitnef^
againfl; the fpirit. But, when the iaints fliall come into the
kingdom of heaven, there (hall be no more doubtings ; then a
Cliviftian fliall fay, as Peter, * Xow t know of a iurefy that
the Lord hath lent his angel, and delivered me,* A<9:s xii. 11.
So, now I know, that I am pafled from death to life, and am
got beyond all rocks, I have fliot the gulf, now I am in my Sa-
viour's embraces for ever.
<). We fliall, in the kingdom of heaven, be freed from all fo-
ciety with the wicked. Here we are forced fometimes to t>e
in their company, Pf. cxx. 6. * Wo is me that I dwell in
JSItjfech, and fojourn in the tents of Kedar.' Kedar was
Iflimael's Ibn, whofe children dwelt in Arabia, a profane, bar-
barous people. Here the wicked are ftill railing perfecutions
againft the godly, and crucifying their ears tvith their oaths
and curfes : Chrilt's lily is among thorns : but in the heavenly
kingdom there (hall be no more any prickling briar, JVlatth.
xiii. 41. * The Son of man fliail lend forth his angels, and
they fliall gather out of his kingdom all things that offend.' As
Mofes faid, Exod. xiv. 13. ' Stand ftiil and fee tli« (idvatioa
120 OF THE SECOND PETITION
of the Lord : for theEg\'ptians whom ye have feen to-day, ye
Ihalllee theni again no more for ever :' So will God (ay, Itand
jtill and Jee the Iklvation of God ; thefe your enemies, that vex
and moleil you, you fliall fee them again no more for ever. At
that day God will feparate the precious from the vile ; then
Chrifl will thoroughly purge his floor, he will gather the wheat
into the garner, and the wicked which are the chaff, Ihall be
blown into hell.
10. We (hall, in the kingdom of heaven, be freed from all
figns of God's difplealure. Here God may be angry with his
people : though he hath the heart of a Father, he may have
the look pf an enemy ; this is fad. As when the fun is gone
the dew falls ; when the light of God's face is gone, tears drop
from the faint's eyes. But, in the kingdom of heaven ; there
fhall be no fpiritual eclipfes, there (hall never appear any tokens
of God's dilpleafure ; the faints fhall have a coniiant afpecl of
love from God, they (hall never complain any more, as Cant.
V. 6', ' My beloved hath withdrawn himfelf.'
11. We (hall, in the kingdom of heaven, be freed from all
diviP.ons. That, which is the faddelt thing in the world, is to
fee divifions among them that are good. It is (ad, tlsat (iich
as have one faith, yet (hould not be of one heart: Ephrairn
envies Jndah, and J udah vexeth Ephrairn ; it is matter of tears,
to fee thole who are united lo Chrifl, to be divided one from
another. The foldier's fpear pierced Chrid's (ide, but the
divilion of (aints wound his heart. But, in the kingdom of
heaven, there (liall be no vilifying one another, or cenfuring:
thofe, who before could hardly pray together, (hall praile God
together ; there (hall not be one jarring Itring in the faints'
niudc. *
12. We fiiall in tlie kingdom of heaven, be freed from vanity
and diflatisfa6tion. What Job faith of wifdom, chap, xxviii.
'l4. The depth faith. It is not in me; and the fea faith, It is
not in me.' The fame may I fay concerning fatisfaCtion ; every
creature faith, ' It is not in me.' Take things moll pleadng,
and which we promife ourielves moft content from, diitil out
the fpirits and pureft quinteiience of ihein, and we (hall fay, as
Solomon did, Ecci. ii. 11. ' And behold all was vanity.' God
never did, nor will put a I'atitl'ying virtue into any creature. In
the fweetell naulic the world makes, either there is Ibmelhing
wanting, or out of tune. Who would have thought that Ha-
inan, who was (b great in the king's favour, ' He fet his (eat
above all the princes of the provinces,' Efth. iii. I. ^ et for
the want of the bowing of a knee he is di(latis(ied ? but in the
kingdom of heaven, we fliall be freed from thele di(fati,sfjcfions.
The world is like a landfcape, you may fee gardens and fruit
trers, curioufly dra\\;n in the landfcape, but you cannot enter
IN THE lord's prayer. 131
into them ; but you may enter into the joys of heaven, * enter
thou into the joy of thy Lord.' The Ibul fhall be. fatisfied,
while it bathes in thofe rivers of pleafure at God's right-band ;
* I fhall be fatisfied, when I awake, with thy lil^ienefs,' PI', xvii.
15. Thus you fee what the kingdom of glory implies; namely,
a blefi'ed freedom from all evil.
13. We (hall, in the kingdom of heaven, be freed from the
torments of hell, I ThefT. i. 10. * Jefus, which delivered us
from the wrath to come.'
(1.) The multiplicity of thefe torments. In this life, the body
is ufually exercifed but with one pain, the ftone or headach ;
but in hell there is a diverfity of torments ; there is darknefs to
affright, fire to burn, a lake of fulphur to choke, chains to bind,
the worm to gnaw.
(2.) The torments of hell will feize upon every part of the
body and foul ; the eye fhall be tortured with the fight of
devils ; the tongue, that hath fworn fo many oaths, fhall be tor-
tured, Luke xvi. 24. * fend Lazarus, that he may dip the tip
of his finger in water, and cool my tongue.' The memory fhall
be tormented to remember what mercies have been abufed,
what feafons of grace neglected ; the confcience fhall be tor-
mented with feif-accufations.
(3.) In the pains of hell there is no mitigation, no mixture of
mercy. In this life, God in anger remembers mercy, Hab. iii,
2. But in hell there is no alleviation or lefTening of the pains :
as in the facrifice of jealoufy. Numb. v. 15. God would have
no oil of frankincenfe put into it, fo in hell there is no oil of
mercy to lenify the futi'erings of the damned, no incenfe of
prayer to appeafe God's wrath.
(4.) In the pains of hell there is no interrailTion. The poets
feign of Endymion, that he got leave of Jupiter always to fleep.
What would the damned in hell cive for one hour's fleep ? Rev.
xiv. II. * They reft not day nor night.' They are perpetually
on the rack.
(5.) In the pains of hell there is no expiration ; they muft
always lie fcorching in flames of wrath, Rev. xiv. 11. * The
fmoke of their torment afcended up for ever and ever :' but ia
the heavenly kingdom the elect lliall be freed from all infernal
torments ; * Jefus hath delivered us from the wrath to come.*
A prifon is not made for the king's children. Chrift drank
that bitter cup of God's wrath, that the faints might never
drink it.
Secondhj, In the kingdom of heaven there is a glorious frui-
tion of all good. Had I as many tongues as hairs on my head,
I could not fully del'cribe this; I may fay, as Judges xviii. 9,
10. Heaven is called, * the excellent glory,' 2 Pet. i. 17. I
may as well fpan the firmament, or drain the ocean, as fet forth
Vol. II. No. 15. Q
122 OF THE SECOND PETITION
the glory of this kingdom, Ccelum non habit hyper bolum; the
kingdom of heaven is above all hyperbole. AVere the fun ten
thoufand times brighter than it is, it could not parallel the lulbe
of this kingdom; Apelles' pencil would blot, angels' tongues
would lelfen it : I can but give you tiie Jkiagraphia, or dark
fhadow of it; expe6t not to fee it in all its orient colours, till
you are mounted above the ftars. But let us not Hand afar off,
as Moles, to behold this Canaan, but enter into it, and tafte the
honey.
Concerning the fruitions and privileges of this heavenly
kingdom,
1. We (hall have an immediate communion with God him-
felf, who is the inexhaufted fea of all happinefs : This divines
call, ' the beatifical vifion.' The Pfalmifl did triumph in that
enjoyment he had of God in this life, Pfal. Ixxiii. 23. * Whom
have 1 in heaven but thee?' If God, enjoyed by faith, doth
give fo much comfort to the foul, how much more, when he is
enjoyed by immediate vifion! Here we fee God but darkly
through the glafs of ordinances, but, in the kingdom of heaven
we (hall fee him * face to face,' 1 Cor. xiii. 12. We fliall
have an intelle6lual fight of God, i. e. we (hall fee him with
the eyes of our mind ; we (hall know God as much as the angels
in heaven do. Mat. xviii. 10. and 1 Cor. xiii. 12. ' We (hall
know as we are known.' We fhall have a full knowledge of
God, though not know him fully ; as a vefi'el in the fea is full
of the fea, though it holds not all the fea. To fee and enjoy
God, will be moft delicious ; in God are beams of majefty, and
bowels of mercy. God hath all excellencies concentered in
him, bonum in quo omnia bona. If one flower fhould have tho
fweetnefs of all flowers, how fweet would that flower be : All
the beauty and fweetnefs which lies fcattered in the creature,
is infinitely to be found in God ; therefore to fee and enjoy
him, will ravifh the foul with delight. We (hall fo fee God as
to love him, and be made fenfible of his love; and when we
fhall have this fweet communion with God, then (hall God
* be all in all,' 1 Cor. xv. 28. light to the eye, manna to the
tafte, mufic to the ear.
2. We (hall, in the kingdom of heaven, with thefe eyes, fee
the glorified body of Jefus Chriffc. This our Saviour makes a
great part of the glory of heaven, to view the glory of his hu-
man nature, John xvii. 24. * That they may behold my glory.'
When Chrill was transfigured upon earth, it is faid, ' That his
face did fliine as the fun, and his raiment was white as the
light,' Matth. xvii. 2. If the glory of his transfiguration was
fo great, what will the glory of his exaltation be? Much of the
glory of God fliines in Chrift, by virtue of the hypoftatical
union. Col. ii. y. • In whom dwells the fulnefs of the Godhead
IN THE lord's prayer. 123
bodily.' Through Chrift's humanity, as through a bright mir-
ror, we may lee fome beams of the Divine Majelly fhine forth.
Put a back of Heel to a glafs, and you muy fee a face in it :
ChriiVs human nature is as a back of Heel put ou the divine na-
ture; through this we may fee God, and then our capacities
(hall be enlarged to a wonderful degree, to perceive this glorious
objc(5l; and we fhall not only fee God's glory, but fome of his
glory fhall be put upon us. Non tantum aderit gloria, fed in-
erit, Bern. A beggar may behold the glory of a king, and not
be the happier ; but Chrill's glory (hall be ours, * We Ihall be
like him,* 1 John iii. 2. We ftiall fhine by his beams.
3. We fliall, in the kingdom of heaven, enjoy the fociety of
an • innumerable company of angels,' Heb. xii. 22.
Qu. But is there not enough in God to fill the foul with de^
light ? Can the Jight of angels add to the foul's happinefs ?
What need is there of the light of torches, when the fun
Jliines 9
Anf. Befides the divine eflence, the fight of angels is de-
firable; much of God's curious workmaufhip (hines in the
angels ; the angels are beautiful, glorious creatures : and as the
feveral ftrings in a lute make the harmony fvveeter, and the
feveral liars make the firmament brighter, fo the fociety with
angels will make the delight of heaven t he greater ; and we fhall
not only fee the angels with the glorified eye of our underfi:and-
ing, but converfe with them.
4. We fhall, in the kingdom of heaven, have fvveet fociety
with glorified faints; then the communion of faints will be
illultrious. — O what a blelfed time will it be when thofe who
have prayed, wept, futfered together, (hall rejoice together? we
Ihall fee the faints in their white linen of purity, and fee them
as fo many crowned kings : lu beholding the iaints glorified,
we (hall behold an heaven full of funs. Some move the quel-
tion, Whether we (hall know one another in heaven? Surely
our knowledge fliall not be diminilhed, but increafed. It is the
judgment of Luther and Anfelm, and many other divines, that
we fhall know one another; yea, the faints of all ages, vvhofe
faces we never faw : and, when we ftiall fee the faints in glory
without their fpots, viz. their infirmities, pride and paffion, this
will be a glorious fight. We fee how Peter was tranfported,
when he (aw but two prophets in the transfiguration, Matth.
xvii. 3. but, what a blelfed (ight will it be, when we fhaU fee
I'uch a glorious company of prophets, and martyrs, and holy men
of God? How fweet will the mufic be, when they ftiall all fing
together in concert, in the heavenly choir! And though, in
this great alTembly of (aints and angels, * one liar may diflfer
from another in glory,' yet no fuch weed as envy ftiall ever
Q2
124 OF THE SECOND PETITION
grow in the paradife of God ; then there fhall be perfe6t love,
which as it calls out fear, fo alfo envy ; though one veffel of
glory may hold more than another, yet every veffel Ihall be
full.
5. In the kingdom of heaven there fhall be incomprehenfible
joy. Ariftotle laith, *' joy proceeds from union." When the
faints' union with Chrift is perfe6led in heaven, then their joy
fhall be full ; all the birds of the heavenly paradife fing for joy.
What joy when the faints fhall fee the great gulf (hut, and knovv
that they are palfed from death to life! What joy, when they
are as holy as they would be, and as God would have them to
be I What joy to hear the mufic of angels, to fee the golden
banner of Chrifl's love difplayed over the foul, to be drinking
the water of life which is quinteffential, and is fvveeter than all
ne6lar and ambrofia ! What joy, when the faints fhall fee Chrifl
clothed in their flefh, fitting in glory above the angels! Then
they fliall ' enter into the joy of their Lord,' Mat. xxv. 21.
Here joy enters into the faints, in heaven * they enter into joy.*
O thou I'aint of God, who now hangeft thy harp upon the wil-
lows, and minglefl thy drink with weeping, in the kingdom of
heaven thy water fliall be turned into wine ; you fhall have fo
much felicity, that your Ibuls cannot wifh for more. Thefea is
not fb full of water, as the heart of a glorified faint is of joy :
there can no more be forrow in heaven, than there can be joy
in hell.
6. In heaven there is honour and dignity put upon the faints :
A kingdom imports honour. All that come into heaven are
kings; they have, 1. A crown, Rev. ii. 10. Daho tibi, the
crown of life ; corona eji injignia regiae poteftatis. This crown
is not lined with thorns, but hung with jewels, it is a never-
fading crown, 1 Peter v. 4. 2. The taints in heaven have their
robes ; they exchange their fackcloth for white robes. Rev. vii.
* I beheld a great multitude, which no man could number,
clothed in white robes.' Robes fignify their glory, white their
fan6lity. And, 3. They fit with Chrill; upon the throne. Rev.
iii. 22. We read 1 Kings iv. 32. the doors of the holy of holies
were made of palm-trees, and open flowers covered with gold ;
an emblem of that vi6tory and that garland of glory which the
faints fliall wear in the kingdom of heaven. When all the
titles and enfigns of worldly honour fhall lie in the duft, the
mace, the filver ftar, the garter, then fhall the faint's honour
remain.
7. We fliall in the kingdom of heaven, have a bleffed refl.
Refl is the end of motion ; heaven is centrum qidetatimum
animop., the blefied centre where the foul doth acquiefceand reft.
In this life we are fubje6l to unquiet motions and flu6tuations,
2 Cor. vii. 5, ' We are troubled on every fide :' like a fhip on
IN THE lord's prayer, 125
the fea having the waves beating on both fides : but in the king-
dom of heaven there is rell, Heb. iv. 9. How welcome is rell
to a weary traveller? When death cuts afunder the firing of the
body, the foul, as a dove, flies away, and is at rell. Tliis is
when the faints (hall lie on Chrill's bofom, that hive of fweet-
nefs, that bed of perfume.
8. The faints (hall, in the kingdom of heaven, have their
bodies richly befpangled with glory ; they fhall be full of clarity
and brightnefs. As Mofes' face (hined, that Ifrael were notable
to behold the glory, Exod. xxxiv. SO. The bodies of the faints
fliall Ihine feven times brighter than the fun, faith Chryfollom ;
they (hall have i'uch a refplendency of beauty on them, that the
angels (hall fall in love with them ; and no wonder. * For
they (Ivdll be made like Chrill's glorious body,' Phil. iii. 21.
The bodies of faints glorified <ieed no jewels, when they (hall
ihine like Chrift's body.
9. In the heavenly kingdom is eternity ; 'tis an eternal frui-
tion, they (hall never be put out of the throne, Rev. xxiii. 5.
* They (hall reign for ever and ever.* It is called, * the ever-
lalling kingdom, 9. Pet. i. II. and * an eternal weight of glory,'
2 Cor. iv. 17. The flowers of paradife, of which the faints*
garlands are made, never wither. If there could be a ceifatioti
of heaven's glory, or the faints had but the leait fearor fufpiciori
of lofmg their felicity, it would infinitely abate and cool their
joy ; but their kingdom is for ever, the rivers of paradife cannot
be dried up, Pf. xvi. 11. ' Atthy right-hand are pleafuresfor
evermore.' The kingdom of heaven was typified by the tem-
ple, which was built with flone, covered with cedar, overlaid
■with gold, to (hew the fixed permanent (late of glory, that
kingdom abides for ever. Well may we pray, • Thy kingdom
come.'
Having f])oken of the kingdom of grace, and how we may
know that kingdom is fet up in our hearts, I am next to fpeak
of the kingdom of glory, or heaven.
1. What is meant by the kingdom of heaven.
2. What are the properties of this kingdom.
3. Wherein this heavenly kingdom excels all the kingdooxs
upon earth.
4. When this kingdom fliall be bellowed.
6. Wherein appears the certainty and infallibility of it.
6. Why we fliould pray for the coming of this kingdona-
Qu. 1. What is meant by the kingdom of heaven ?
Anf. 1. It inports a blelfed freedom from all evil. 9. Ttim"
plies a glorious fruition of all good, (l.) Immediate commu-
nion with God, who is the inexhaufted fea of all happinefs.
(2.J A vifible beholding the glorified body ofjefus ChrilL (3.)
123 OF THE SECOND PETITION
A glorious vifibn of faints and angels. (4.) Dignit)' and ho-
nour, the crown, and white robes. (5.) A bleiied refl. ^
Qu. 2. What are the properties or qualifications of the Jcmg"
dam of heaven ?
Anf. 1. The glory of this kingdom is folid and fubftantlal ;
the Hebrew word for glory fignifiesa weight, to fhew how folid
and weighty the glory of the ceieftial kingdom is : the glory of
the worldly kingdom is airy and imaginary, like a blazing comet
©r fancy, A<5ts xxv. 23. Agrippa and Bernice came with a
great pomp, with a great fancy, Job xxvi. 7. The earth hangs
jike a ball in the air, without any thing to uphold it. The
glory of the heavenly kingdom is fubllantial, it hath twelve
foundations. Rev. xxi. 14. That which God and angels count
glory is true glory.
2. The glory of this kingdoo) is fatisfying, Pfal. xxxvi. 9,
• With thee is the fountain of life.' How can they choofe but
be full, who are at the fountain-head ? Pfal. xvii. 15. * When
I awake, 1 (hall be fatisfied with thy likenefs,' i. e. when I
awake in the morning of the refurreclion, having fome of the
beams of thy glory (hining in me, I fliall be fatisfied, Jobxxviii.
14. The creature faith concerning fatisfadion, * It is not in
me.' If we go for happinefs to the creature, we go to the
■wrong box : only heaven's glory is commenfurate to the valt
defires of an immortal foul.. A Chriftian, bathing himfelf in
thefe rivers of pleafures, cries out in a divine extacy, I have
enough. The Ibul is never fatisfied till it hath God for its por-
tion, and heaven for its haven. Diiratisfa6tion arifeth from fome
defe(it, but God is an infinite good, and there can be no defe<5t
in that which is infinite.
3. The glory of heaven's kingdom is pure and unmixed ; the
llreams of paradife are not muddied, ojnnia clara, omnia jncini'
da ; there, that gold hath no alloy : no bitter ingredient in
that glory, but pure as the honey-drops from the comb ; there
is a role grows without prickles, the role of Sharon ; there, is
eafe without pain : honour without difgrace, lite without
death.
4. The glory of this kingdom is conftantly exhilarating and
refrefhing ; there is fulnefs but no furfeit. Worldly comforts,
though fweet, yet in time grow Itale : a down-bed pleal'eth a
while, but within a while we are weary, and would rife.
Too much pleafure is a pain ; but the glory of heaven doth
rever furfeit or naufeate ; the reafon is, becaufe, as there are
all rarities imaginable, fo every moment frelh delights fpringf
from God into the glorified ibul.
5. The glory of this kingdom is diftribufcifd to every indivi-
dual faint : in an earthly kingdom, the crown goes but to one,
a crown will but fit one head ; but in that kingdom above the
IN THE lord's prayer 127
crown goes to all, Rev. i. 6. AH the ele6l are kings. The
land is (ettled chiefly upon the heir, and the red are all pro-
vided for ; but, in the. kingdom of heaven, all the faints are
heirs, Rom. viii. 17. ' Heirs of God, and co-heirs with Chriit.'
God hath land enough to give to all his heirs.
6. Lucid and tranlparent. The kingdom of heaven is adorn-
ed and befpangled with light, I Tim. vi. 16. Light is the
glory of the creation, Eccl. xi. 7. ' The light is fweet.' Hell
is a dark dungeon, Matth. xxii. 13. * Fire, but no light.'
The kingdom of heaven is a diaphanum, all embroidered with
light, clear as cryftal. How can there want light, where Chrifl;
the Sun of righleoulnefs diiplays his golden beams ? Rev. xxi.
yj. ' The glory of the Lord did lighten it, and the Lamb is
the light thereof.*
7. The glory of this kingdom is adequate and proportionable
to the defire of the foul. In creature-fruitions, that which
doth recommend them, and fet them off to us, is fuitablenefs :
the content of marriage doth not lie either in beauty of portion,
but the fuitablenefs of dilpofition. The excellency of a fealt
is, when the meat is fuited to the palate ; this is one ingre-
dient in the glory of heaven, it exadliy fuits the defires of the
glorified faints ; we fhall not fay in heaven, here is a dirti 1 do
not love ! There fliall be mufic fuits the ear, the anthems of
angels ; and food that fuits with the glorified palate, the hid-
den manna of God's love.
S. The glory of this kingdom will be feafonable. The fea-
fonablenefs of a mercy adds to its beauty and fweetnefs ; it is
like apples of gold in pi6tures of filver. After an hard winter
in this cold climate, will it not be feaionable to have the fpring-
flowers of glory appear, and the (inging of the birds of paradife
come.^ when we have been wearied, and even tired out in bat-
tle with fin and Satan, will not a crown be feafonable?
Qu. Wherein the kingdom of heaven injinitely excels all the
kingdoms of the earth 9
Anf. 1. It excels in the archite6l : other kingdoms have men
to raife their (Irudlures, but God himfelf laid the firll ftone in
this kingdom, Heb. xi. 10. This kingdom is of the greateil
antiquity ; God was the firll king and founder of it ; no angel
was worthy to lay a Hone in this building.
2. This heavenly kingdom excels in altitude ; it is higher
fituated than any kingdom ; the higher any thing is, the more
excellent : the fire, being the moll iublime element, is mofl; no-
ble. The kingdom of heaven is feated above all the vifible
orbs ; there is, 1. The airy heaven, which is the fpace from the
earth to the fphere of the moon. 2. The fiarry heaven, the
place where are the planets of an higher elevation, Saturn, Ju-
piter, Mars. 3. The caelum empyraeum, the empy riuu heaven.
128 OF THE SECOND PETlTIOIf
which Paul calls the third heaven : where Chrift is, there is the
kinffdom of glory fituated. This kingdom is fo high, that no
fcaling ladders of enemies can reach it ; fo high, that the old
ferpent cannot fiioot up his fiery darts to it. If wicked men
could build their nefts among the liars, yet the leaft believer
would fhortly be above them.
3. The kingdom of heaven excels all others in fplendor and
riches ; it is defcribed by precious ftones. Rev. xxi. 19. What
are all the rarities of the earth to this kingdom, coafts of pearl,
rocks of diamonds, ifljnds of fpices ? what are the wonders of
the world to it, the.Egyplian pyramids, the temple of Diana,
the pillar of the fun offered to Jupiter ? what a rich kingdom
is that where God will lay out all his coll? Thofe who are poor
in the world, yet, as foon as they come into this kingdom, grow
rich, as rich as the angels ; other kingdoms are inriched with
gold, this is inriched with the Deity.
4. The kingdom of hwaven excels all other kingdoms in holi-
nefs. Kingdoms on earth are for the mod part unholy : thera
is a common fhore of luxury and uncleannefs running in them :
kingdoms are flages for fin to be a6led on, Ifa. xxviii. 8. ' All
tables are full of vomit.* But the kingdom of heaven is lb holy,
that it will not mix with any corruption, Rev. xxi. 27. * There
Ihall enter into it nothing that defileth.' It is fo pure a foil,
that no ferpent of fin will breed there : there is beauty which
is not ftained with lull, and honour which is not fwelled with
pride. Holinefs is the brighteft jewel of the crown of heaven.
5. The kingdom of heaven excels all other kingdoms in its
pacific nature ; \t is regmim pads, a.king<iom of peace. Peace
is the glory of a kingdom ; pax una triumphis innwneris melior,
A king's crown is more adorned with the white lily of peace,
than when it is befet with the red rofes of a bloody war. But
where fhall we find an uninterrupted peace upon earth ? Either
home-bred divifions, or foreign invafions, 2 Chron. xv. 5.
* There was no peace to him that went out, or to him that
came in.' But the kingdom of heaven is a kingdom of peace ;
there are no enemies to confli6l with ; all Chrift's enemies fhall
he • under his feet,' Pfalm ex. i. The gates of that kingdom
fhall ftand open. Rev. xxi. 23. * The gates fliall not be lliut
at all ;' to fhew, that there is no fear of an aflault of an enemy :
the faints, when they die, are faid to enter into peace, Ifa. Ivii.
2. There is no beating of drums or roaring of cannons, but the
voice of harpers harping, in token of peace. Rev. xiv. 2. In
heaven, ' righteoufiiefs and peace kifs each other.*
* (3. The kingdom of heaven excels in magnitude ; it is of vaft
dimenfions. Though the gate of the kingdom be (Irait, we
muil pafs into it through the llrait gate of mortification ;^ yet,
^hen ottce vve are in, it is very large : though there be an in-
IN THE LORD^'s FRAYER. 129
tiuinerahle company of faints and angels, yet there is room
f nongli ibr tlu-ni. The kingxloni of heaven may be called by
the nyjne of ihat well. Gen. xxvi. 22. ' Jacob called the name
of it Rehol)oih ; for he faid, now the Lord hath made room for
us.' Thou, who art now confined to a fmail cottage, when
thou Cornell into the celellial kingdou), thou fhalt nor be Itrait-
ried for room. As every Itar hath a large orb to move in, lb it
fliall be with the faints, when they fliall Ihine as liars in the
kingdom of heaven.
7. 'J'he kingdom of heaven excels in unity; all the inhabit-
atits agree together in love : love will be the perfume and mufic
of heaven ; as love to God will be intenfe, lb to the faints. Per-
i'e6t love, as it cafts out fear, fo it cafls out envy and difcord.
Thofe Chrillians who could not live quietly together on earth
(which was the blemifli of their profelTion) yet, in the kingdon)
of heaven, the fire of ftrife fhall ceafe ; there ihall be no vihfy-
ing, or cenfurin^ one another, or raking into one another's
/^>res, but all fliall be tied together with the heart-ftringsoMove ;
there Luther and Zuinglius are agreed : Satan cannot put in
his cloven foot there to make divifions ; there fhall be perfect
harmony and concord, and not one jarring ilring in the laints*
luufic. It were worth dying to be in that kingdom.
8. This kingdom exceeds all earthly in joy and pleafure ;
therefore it is called paradife, 2 Cor. xii. 4. For delight : there
are all things to caufe pleafure ; there is the water of life pure
aschryflal; there is the honey-comb of God's love dropping:, it
is called ' entering into the joy of our Lord.' Matth. xxv.23.
Th«re are two things which caufe joy.
(1.) Separation from fin fliall be fliaken off, then joy follows,-
There can no more be forrow in heaven, than there can be joy
in hell.
2. Perfect union with Chrifl; : joy, as Ariftotle faith, flows from
union with the objed. When our union wiih Ghrill fliall be
perfect, then our joy fliall be full : if tht; joy of faith be fo great,
1 Pet. i. 8. Then what will the joy of fight be ? Jofeph gave
his brethren provifion for the way, but the full facks of corn
•were kept till they came to their father's houfe : God gives the
laitits a tafle of joy here, but the full facks are kept till they
come to heaven. Not only the organical parts, the outward
lenles, the eye, ear, tafie, fliall be filled with joy ; but the
heart of a glorified faint fliall be filled with joy. The under-
fianding, will and affections are fuch a triangle, as none can fill
but the Trinity : there mufi needs be infinite joy, where nothing
is feen but beauty ; nothing ij; tafted but love.
D. This kingdom of heaven exceeds all earthly in frflf-perfec-
tion : other kingdoms are defe6tive, they have not all provifion
within themfelves, but are fain to trafF.c abroad to fupply their
Vol. IT. No. 13. R
130 OF THE SECOND PETITION
wants at home : king Solomon did fend to Opliir for gold,
2 Chron. viii. 18. But there is no defe6l in the kingdom of
heaven ; it hath all commodities of its own growth. Rev. xxi.
7. There is the pearl of price, the morning-ilar, the mountains
of fpices, the hed of love ; there are thofefacred rarities, where-
with God and angels are delighted.
10. This kingdom of heaven excels all other in honour and
nobility. It doth not only equal them in the enligns of royalty,
the throne and white robes ; but it doth far tranfcend them 83
other kings are of the blood royal ; but they in this heavenly
kingdom are born of God : other kings converfe with nobles ;
the faints glorified are fellow-communers with angels: they
have a more noble crown, it is made of the flowers of paradife,
and is a crown that fadethnot away, I Pet. v. 4. They liton
a better throne: king Solomon, 1 Kings x. 18. fat on a throne
of ivory overlaid with gold ; but the faints are in heaven higher
advanced, they fit with Chrift upon his throne, Rev. iii. 21.
They fliall judge the princes and great ones on the earth, 1 Cor,
xvi. 2. This honour have all the faints glorified.
11. This kingdom of heaven excels ail others in healtlifulnefs.
Death is a worm that is ever feeding at the root of our gourd ;
kingdoms are oft hofpitals of fick perfons ; but the kingdom of
heaven is a mod healthful climate : phyficians there are out of
date ; no diftemper there, no paflTmg bell, or bill of mortality,
Luke XX. 36. ' Neither can they die any more.' In the hea-
venly climate are no ill vapours to breed difeafes, but a fweet
aromatical fmell coming from Chrilt ; all his garments fmell of
myrrh, aloes, and calTia.
12. This kingdom of heaven excels in duration, it abides for
ever. Suppofe earthly kingdoms to be more glorious than they
are, their foundations of gold, thei." walls of pearl, their win-
dows of i'apphire ; yet they are corruptible and fading, Hof. i.
4. ' I will caufe the kingdom to ceafe.' Troy and Athens
now lie buried in their ruins ; jam feges eft iihi Troja fuit.
Mortality is the difgrace of all earthly kingdoms ; but the
kingdom of heaven hath eternity written upon it, it is an ever-
laliing kingdom, 2 Pet. i. 11. It is founded upon a llrong
balls, God's omnipotency ; this kingdom the faints (hall never
be turned out of, or be depofed from their throne, asfome kings
have been, viz. Henry VI. &c. But fhall reign for ever and
ever, Rev. xxi. 5.
• - How fhould all this affe6l our hearts ? What fliould we mind
but this kingdom of heaven, which doth more outfliine all
the kingdoms of the earth, than the fun outfhines the light of a
taper?
!,;.4. Qu. Wlienjliall this kingdom he beftowed ?
IN THE lord's prayer. 131
Anf. This glory in the kingdom of heaven (hall be begun at
death, but not perfe6led till the refurredion.
1. The faints (hall enter upon the kingdom of glory im-
Tned lately after death ; before their bodies are buried, their
fouls (hall be crowned, Phil. i. 23. ' Elaving a defire to depart,
and to be with Chriii ;' from this connexion, departing, and
being with Chrift, we fee clearly that there is dijubtitus tran/ilus,
Ipeedy pafTage from death to glory ; no fooner is the foul of a
believer divorced from the body, but it prefenly goes to Chrift,
2 Cor. V. 8. • Abfent from the body, prefent with the Lord.'
It were better for believers to ftay here, if immediately after
death they were not with Chrift in glory ; for here the faints
are daily increafing their grace ; here they may have many
praelibamhia, fweet taftes of God's love ; fo that it were better
to ftay here, if their foul fliould fleep in their body, and they
fliould not have a ipeedy fight of God in glory : but this is the
confolation of believers, they (hall not llay long from their king-
dom ; it is but winking and they fliall fee God. It will be a
blelfed change to a believer, from a defart to u paradife, from a
bloody battle to a vi6lorious crown : and a fudden change : no
iboner did Lazarus die, but he had a convoy of ajigels to con-
du6l his foul to the kingdom of glory. You who now are full
of bodily difeafes, fcarce a day well, Pf. xxxi. 10. * My life is
Ipent with grief;' be of good comfort, you may be happy be-
fore you are aware ; before another week or month be over,
you may be in the kingdom of glory, and then all tears (hall be
wiped away.
2. The glory in the kingdom of heaven, will be fully per-
fe6ted at the refurre<5tion , and general day of judgment ; then
the bodies and fouls of believers will be reunited ; what joy
will there be at ihe reunion and meeting together of the Ibul
and body of a laint ! O what a welcome will the foul give to
the body ! " O my dear body, thou didft otten join with me
in prayer, and now thou (hall join with me in praife ; thou
wert willing to fuller with me, and now thou (halt reign with
me ; thou wert fown a vile body, but now thou art made like
Chriit's glorious body ; we were once for a time divorced, but
now we are married, and crowned together in a kingdom, and
ihall mutually congratulate each other's felicity."
0. Qu. Wherein appears the certainty and infallibility of this
kingdom of glory ?
Anf. That this bleffed kingdom fhall be beflowed on the
faints, is beyond all difpute.
1. God hath promifed it, Lukexii. 32. ' It is your Father's
good pleafure to give you a kin^tlom.' Luke xxii. 2i;. * I
appoint unto you a kingdom.* [Gr. diatithemai'] ' I bequeath
it as uiy lall-vvill and teftament.' Hath God promifed a king-
R2
1S9 OF TPTB SECOND PETITlOTf
dom, and will he not make it js^oocl ? God's promife is bftfer
than any bond. Tit. 1. 9. * In hope of eternal life, which
God that cannot lie hath promifed.' The whole earth hangs
Upon the word of God's power; and cannot our failh hang
upon the word of his promile?
2. There is a price laid down for this kingdom. Heaven is
not only a kingdom which God hath promifed, but which Chrilt
hath purchaied ; it is called a purchafed poflfellion, Eph. i. l-l.
Though this kingdom is given us freely, yet Chrilt bought it
wilh the price of his blood ; Chrid's blood is an heaven pro-
curing blood, Heb. x. U). * Having boldnefs to enter into the
bolieit {i. e. into Heaven) by the blood of Jefns.' Crux Chrijii
clavis paradjji, Chrifl's blood is the key that opens the gates of
heaven. Should not the faints have this kingdom, then Chrilt
ftiould lofe his purchafe ; Chrift on the crofs was in hard tra-
vail, Ifa. xiii. 11. He travailed to bring forth falvation to the
eletl : (hould not they poilefs the kingdom when they die,
Chrift fliould lole his travail, all his pangs and agonies of foul
upon the crofs fliould be in vain.
3. Chrift prays that the faints may have this kingdom fet-
tled upon them, John xvii. 24. * Father, I will, that they alfo
whom thou haft given me, be with me where I am,* i. e. in
heaven. This is Chrift's prayer, that the faints may be wiih
him in his kingdom, and be befpangled with fome of the beams
of his glory : now, if they Ihould not go into this heavenly
kingdom, then Chrift's prayer will be fruftrated : but that can-
not be, for he is God' favourite, John xi. 42. • I know thou
heareft me always ;' and befides, what Chrift prays for, he hath
power to give : obferve the manner of Chrifl's prayer, ' Fa-
ther, I will ;' Father, there he prays as man ; ' 1 will ;' there
he gives as God.
4. The faints mnft have this bleffed kingdom by virtue of
Chrift's afcenfion, John xx. 17. 'I alcend to my Father and
your Father, to my God and to your God,' Where lies the
t'orofort of this ? Here it lies, Jefus Chrift afcended to take
polleftion ol" heaven for all believers. As an hulband takes up
land in another country in the behalf of his wife ; fo Chritl
went to take polfellion of heaven, in the behalf of all believers.
John xiv. «. * 1 go to prepare a place for you.' My afcenlioii
is to make all things ready againft your coming ; 1 go to prc-
paie I he heavenly manfionsforyou. The flefli Ifhat Chrift hath
taken into heaven, is a fure pledge that all our tlefti and bodies
Ihall be where he is ere long. Chrift did not afcend to heaven,
as a private perlbn, but as a public perfbn, for the good of all
believers : his afcenfion was a certain fore-runner of the taints*
albiuling into heaven.
5. The ele(A muft have this bleffed kingdom, in regard of the
previous work of the Spirit in their hearts. They have the be-
IN THE LORD S PRAY EH, 133
ginmng orthe1<in^dom of heaven in them here ; pfrace is hea-
veubemin in ihe loul : befides, God skives tliem primitua J)nn-
ttis, the tiill-fruits of the Spirit, Ron), viii. <^,'i. The tirll-
fruits are the comforts of the Spirit. Thefe firll-fruits under
the law were a certain (ign t6 the Jews of the full crop of vin-
tage which they ihoiiid after receive : the firll-fruits of the
Spirit conlifling of joy and peace, do aflure the faints of the full
vintage of glory they Ihall be ever reaping in the kingdom of
God ; and the faints in this life are laid to have the earneft of
the Spirit in their hearts, 9 Cor. v. 5. As an earned is par!:
of payment, and an alfurance of payment in full to be made in
due time ; lb God's Spirit in the hearts of believers, giving
them his comforts, bellows on them an earneft, or talle of
glory, which doth further aifiire them of that full reward, which
they (hall have in the kingdom of heaven, 1 Pet. i. 18. ' Be-
lieving, ye rejoice,' there is the earneft of heaven, ver. 9. * Re-
ceiving the end of your faith,' lalvation, there is the full pay-
Qicnt.
6. The elecl mnfl; have this biefled kingdom, by virtue of
their coalition and union with Jelu-s Chrill. They are members
ofChrill, therefore they mull be where th(.ir head is. Indeed the;
Acminians hold, that a jnllified perfon muy fall from grace, and
<b his union with Chrilt may be diilolved, and the Uingdom
k)Il ; but I will demand of them, can Chrilt lofe a member of
his body ? 'i'hen he is not perfed ; and if Chrift may lofe one
r»ember of his body, why not as well all, by tlve fame realbu .^
And fo he fiiall be an ht-ad without a body : but be allured a
believer's union with Chrill cannot be broken, and fo long he
ouinot he himlred of the kingdom, John xvii. i'2, What'was
laid ol Chrifl's natural body is as true of his myftical, John x.
39. • A bone of him Ihall not be broken.' Look how every
bone and limb of ChriU's natural body was raifed up out of the
grave, and carried into heaven: fo Ihall every, member of his
inyllical body be carried up into glory.
7. We read of Ibme who have been IranHated into this king-
dom. Paul h.id a (ight of it, for he was caught up into the third
heaven, -J Cor. xii. And the converted thief on the crols was
tranllated into glory, Luke xxiii. 43. * This day llialt thou be
with me in paradife.' By all that hath been (aid, it is moll evi-
dent, that believers have a glorious kingdom laid up for them
in reverlion, and thai they fhall go to this kingdom when they
die : there are none that doubt of the certainty of the heaveniy
kingdom, but fuch as doubt of the verily of Icripture.
t>. Qu. IVfuf Jhou/d wefo tarnejUy piui/Jor tkia lieacenly king-
dom, ' Thy kingdom come f
Auf. 1. Becaufe it is a kingdom worth the praying for; it
exceeds the glory of all the tarihl} kingdoms, it hath ♦ gale^of
134 OF THE SECOND PETITION
pearl,' Rev. xxi. ?l. We have heard of a cabinet of pearl,
but when did we iiear of gales of pearl ? In that kingdom is the
bed of love, the mtnintains of fpices ; there are the cherubims,
Kot to keep ns out, but to welcome us into the kingdom. Hea-
ven is a kingdom worth the praying for ; there is nothing want-
ing in that kingdom wliich may complete the faints' happinefs ;
for, wherein doth happinefs confilt ? Is it in knowledge ? We
* Ihall know as we are known :' is it in dainty fair? we (hall be
at the ' marriage fupper of the Lamb.' Is it in rich apparel ?
We Ihall be ' clothed in long white robes : is it in delicious
mufic? We fliall hear the choir of angels finging : is it in do-
minion ? We fliall reign as kings and judge angels: Is it in
pleafure ? * We fhall enter into the joy of our Lord ?' Sure then
this kingdom is worth praying for, ' Thy kingdom come.*
Would God give us a vifion of heaven a while, as he did Ste-
phen who • faw heaven opened,' A6ts vii. 66. We fliould fall
into a trance ; and being a little recovered out of it, how im-
portunately would we put up this petition, * Thy kingdom
come.'
2. We muft pray for this kingdom of glory, becaufe God
will not beltow this kingdom on any without prayer, Rom. il.
7- ' They who feek for glory and immortality,' and how do
we feek but by prayer? God hath promifed a kingdom, and
we mull by prayer put the bond in fuit : God is not foi lavifti as
to throw away a kingdom on them who do not ail: it. And
certainly, if Chrift himfelf, who had merited glory, did yet
pray for it, John xvii, 5. ' Now, O Father, glorify me with
thy own felf;' how much more ought we to pray for the excel-
lent glory, who have this kingdom granted as a charter of God's
mere grace and favour.
3. We muft pray that the kingdom of glory may come, that
by going into it, we may make an end of finning. I think fome-
times, what a bleifed time it will be, never to have a finful
thought more! though we muft not pray, ' Thy kingdom
come,' out of difcontent, becaufe we would be rid of the trou-
bles and crolfes of this life. This was Jonah's fault ; he would
die in a pet, becaufe God took away his gourd ; * Lord (faith
he) take away my life too,' Jonah iv. 8. But we muft pray,
* Thy kingdom come,' out of an holy defign that the fetters of
corruption may be pulled off, and we may be as the angels,
thole virgin-fpirits, who never fin. This made the church pray.
Rev. xxii. 20. Veni Domine Jeju.
- 4. Becaufe that all Chrill's enemies (hall be put under his
feet: the devil Ihall have no more power to tempt, nor wicked
men to perfecute ; the antichriftian hierarchy, fhall be pulled
down, and Z ion's glory fhall Ihine as a lamp, and the Turkifh
ftrength Ihall be broken.
IN THE lord's prayer. 135
.5. We miift pray earneftly that the kingdom of glory may
Come, that we may fee God ' face to face,' and have an unin-
terrupted and eternal communion with him in the empyrean
heaven. Mofes defired but a glimpfe of God's glory, Exod.
xxxiii. 18. How then fliould we pray to lee him in all his
embroidered robes of glory, when he (hall fhine ten thoufand
times brighter than the fun in its meridian fplendor! here, in
this life, we do rather dehre God, than enjoy him ; how earnell-
ly therefore fhould we pray, * thy kingdom of glory come'/
the beholding and enjoying God will be the diamond in the
ring, the very quintelfence of glory. And muft we pray, ' thy
kingdom come ?' How then are they ever like to come to hea-
ven, who never pray for it? Though God gives fome profane
perfons ' daily bread,' who never pray for it ; yet he will not
give them a kingdom, who never pray for it. God may feed
them, but he will never crown them.
life I. 0( information.
1. Branch. From all this you fee then, that there is nothing
within the whole fphere of religion impofed upon unreafonable
terms. When God bids us ferve him, it is no unreafonable re-
queft, he will out of free grace enthrone us in a kingdom. When
we hear of repentance, fteeping our fouls in brinilh tears for fin ;
or of mortification, beheading our king-fin, we are ready to
grumble, and think this is hard and unreafonable : ' but, do
we ferve God for nought ?' Is it not infinite bounty to reward
us with a kingdom ? This kingdom is as far above our thoughts,
as it is beyond our deferts. No man can fay, without wrong
to God, that he is an hard mafter ; though he fets us about hard
work, yet he is no hard mafter : God gives double pay ; he
gives great vails in his fervice, fweet joy and peace ; and a
great reward after, ' an eternal weight of glory.' God gives
the fpring-flowers, and a crop ; he fettles upon us fuch a king-
dom as exceeds our faith. Framium quod fide non atlingitur,
Aug. ' Such as mortal eye bath not feen, nor can it enter into
the heart of man to conceive,' 1 Cor. ii. 9. Alas, what an in-
finite difference is there betweeen duty enjoined, and the king-
dom prepared ! what is the fiiedding of a tear to a crown ? So
that God's ' commands are not grievous,' 1 John v. 3. Our
fervice cannot be fo hard, as a kingdom is fweet.
2. Branch. See hence the royal bounty of God to his chil-
dren, that he hath prepared a kin<^dom for them, a kingdom be-
fpangled with glory ; it is infinitely above the model we can
draw of it in our thoughts. The painter going to draw the pic-
ture of Helena, as not being able to draw her beauty to the
life, drew her face covered with a vail : fo, when we fpeak of
the kingdom of heaven, we mud draw a vail, we cannot let it
forth in all its orient beauty and magnificence ; gold and pearl
139 or THE stcoND petition
do but faintly fiiadow it out, Rev, xxi. Tlie-glory of this king-
dom is belter fell than exprefied.
1. They who inherit this kingdom are nmifii Jiolis albk,
* clothed with white robes,* Rev. vii. (). White robes denote
tliree things : (I.) Their dignity ; the Perlians were arrayed in
white, in token of honour, {-i.) Their purity ; the magifirates
among the Romans were clothed in white, therefore called
carididati, to fhew their integrity : thus the queen the Lamb's
tvife is arrayed in fine linen, pure and white, which is the
* righteoufnefs of the faints,' Rev. xix. 8. (3.) Their joy :
white is an emblem of joy, Eccl. ix. 7. * Eat thy bread with
joy, let thy garments be always white.'
2. The dwellers in this kingdom have * palms in their
hands,' Rev. vii. 9. In token of vi6tory. They are con-
querors over the world : and, being vidlors, they have now
palm-branches.
3. They fit upon the throne with Chrift, Rev. iii. -21. When
Cacfar returned from conquering his enemies, there was fet for
him a chair of ftate in the fenate, and a throne in the theatre.
Thus the faints in glory, after their heroic victories, (hall fit upon
a throne with Chnft. Here is royal bounty in God, to beftow
fuch an illuftrious kingdom upon the faints. 'Tis a mercy to
be pardoned, but what is it to be crov/ned ? 'Tis a metcy to be
delivered from wrath to come, but what is it to be iuvefted into
a kingdom? ' Behold, what manner of love is this!' Earthly
princes may bellow great gifts and donations upon their fubje6ls,
but they keep the kingdom to themfelves. Thongli kiii^
Pharaoh advanced Jofeph to honour, and took the ring otf his
finger and gave him, yet he would keep the kingdom to him-
felf. Gen. xli. 40. But God enthrones the faints in a kingdom ;
God thinks nothing too good for his children ; we are ready to
think much of a tear, a prayer, or to lacrifice a fin for him ;
but he doth not think much to beilow a kingdom upon us.
8. Branch. Sec hence, that religion is no ignominious, dif-
graceful thmg. Satan labours to call all the odium and re-
proach upon it that he can ; that it is devout frenzy, folly in
grain. Acts xxviii. 92. * As for this fe6l, we know that it is
every where fpoken againft.* But wife men meafure things by
the end ; what is the end of a religious life ? It ends in a king-
dom. Would a prince regard the (lightings of a few frantics,
when he is going to be crowned ? You who are beginners, bind
their reproaches as a crown about your head, defpife their cen-
fures as much as their praife ; a kingdom is a-coming.
4. Branch. See what contrary ways the godly and the
\\Mcked go at death ; the godly go to a kingdom, the wicked to
a prifon : the devil is the jailor, and they are bound with the
* ciiaius of darkQefb/ Jude 0'. But what are thele chaius? Not
IN THE lord's prayer. 137
iron chains, but worfe; the chain of God's decree, decreeing
them to torment ; and the chain of God's power, whereby he
binds them fail under wrath : this is the deplorable condition
of impenitent finners, they do not go to a kingdom when they
die, but to a prilbn. O think what horror and defpair will
poflefs the wicked, when they fee themlelves ingulphed in
mifery, and their condition hopelels, helpleis, endlefs ; they
are in a hery prilbn, and no poffibility of getting out. A fer-
vant under the law, who had an hard mailer, yet every feventh
year was a year of releafe when he might go free ; but in hell
there is no year of releafe when the damned fliall go free ; the
fire, the worm, the prifon, are eternal. If the whole world,
from earth to heaven, were filled with grains of fand, and once
. in a thouland years an angel (hould come and fetch away one
grain of land, how many millions of ages would pais before that
vail heap of land would be quite fpent : yet if after all this time
the finner might come out of hell, there were fome hope ; but
this word ever breaks the heart with defpair.
5. Branch. See then that which may make us in love with
holy duties; every duty, fpiritually performed, brings us a liep
nearer to the kingdom : finis dat amabililatem mediis. He
whole heart is fet on riches, counts trading plealant, becaufe it
brings in riches : if our hearts are fet upon heaven, we Ihall love
duty, becaufe it brings us by degrees to the kingdom ; we are
going to heaven in the way of duty. Holy duties increale grace;
and as grace ripens, lb glory hallens ; the duties of religion are
irkfome to flefh and blood, but we Ihould look upon them as
fpiritual chariots to carry us apace to the heavenly kingdom.
The prot^ftants in France called their church paradife ; and
well they might, becaufe the ordinances did lead them to the
paradife of God. As every flower hath its fweetnefs, fo would
every duty, if we would look upon it as giving us a lift nearer
heaven.
6. Branch. It Ihews us what little caufe the children of
God have, to envy the prolperity of the wicked. Quis cerario
quis plenis locuUs indiget. Sen. The wicked have the * waters
of a full cup wrung out to them,' Pfal. Ixxiii. 10. As if they
had a monopoly of happinefs, they have all they can delire;
nay, * they have more than their heart can wiih^' Pfal. Ixxii.
10. They deep themfelves in pleafure. Job xxi. 1-2. ' They
take the timbrel and harp, and rejoice at the Ibuad of the organ.'
The wicked are high, when God'.s people are low in the world :
the goats clamber up the mountains of preferment, when
Chrill's Iheep are below iji the valley of tears : the wicked are
clothed in purple, v/hlle the godly are in fackcbih; the prof-
perity of the wicked is a great Humbling block : this made
Averroes deny a providence, and made Afaph lay, * barely .1
Vol. II. No. 15, S
138 OF THE SECOND PETITION
have cleanfed my heart in vain,' Pfal. Ixxiii. 12. But there
is no caufe of envy at their prol'perity, iC we confider two
things.
1. This is all they mud have, Luke xvi. 95. * Son, remem-
ber that thou in thy lile-time receivedll thy good things:' thou
hadft all thy heaven here. Luther calls the Turkifh empire a
bone which God cafls to dogs.
2. That God hath laid up better things for his children : he
hath prepared a kingdom of glory for them ; they fhall have
the beatifical vifion ; they fliall hear the angels hng in concert;
they (hall be crowned with the pleafures of paradife for ever.
O then envy not the flourifhing prolperity of the wicked ; they
go thro' fair way to execution, and the godly go thro' foul way
to coronation.
7. Branch. Is there a kingdom of glory a- coming? Then
fee how happy all the faints are at death, they go to a king-
dom ; they (hall fee God's iace," which fliines ten thoufand times
brighter than the fun in its meridian glory, 'j'he godly at death
(hail be inftalled into their honour, and have the crown royal fet
upon their head. They have, in the kingdom of heaven, the
quinteffence of all delights : they have the water of life clear as
cryftal ; they have all aromatic perfumes ; they ieed not on the
dew of Hermon, but the manna of angels : they lie in Chrift's
bofom, that bed of fpices. There is fuch a pleafant variety in
the happinefs of heaven, that after millions of years it will be
as fre(h and defireableas at the (irft hour's enjoying. In the
kingdom of heaven, the faints are crowned with all thofe per-
fections, which the human nature is capable of: the defires of
the glorified faints are infinitely futisfied ; there is nothing
ahlent, that they could with might be enjoyed, there is nothing
prelcnt that they could with might be removed. I'hey who
are got into this kingdom would be loth to come back to the
earth again, it would be much to their lofs; they would not
leave the fatnefs and fweetnefs of the olive, to court the bramble ;
the things which tempt us, they would (corn. What are golden
bags to the golden beams of the Sun of righteoufnefs ? In the
kingdom of heaven there is glory in its higheft elevation ; in
that kingdom is knowledge without ignorstnce, holinefs with-
out fin, beauty without blemi(h, ftrength without weaknefs,
light without darknels, riches without poverty, eafe without
pain, liberty without rellraint, red without labour, joy without
(brrow, love without hatred, plenty without furfeit, honour
without diCgrace, health without ficknefs, peace without war,
contentation without cellation. O the happinefs of thofe that
die in the Lord, they go into this bleffed kingdom! And if
they are lb happy when they die, then let me make two infer-
ences.
IN THE lord's prayer. 139
. 1. Infer. What little caufe have the faints to fear death ?
Are any afraid of going to a kingdom? what is there in this
World (hould make us defirous to llay here ? do we not fee God
diflionoured, and how can we bear it? is not this world a
* valley of tears,' and do we weep to leave it? are not we in a
wildernels among fiery ierpents, and are we afraid to go from
theie ferpents ? Our bell IVietids live above: God is ever dif-
playing the banner of his love in heaven, and is there any love
like his? are there any fweeter fmiles, or fot'ter embraces than
his ? what news fo welcome as leaving the world, and going to
a kingdorn ? Chriilian, thy dying day will be thy wedding day,
and doll thou fear it ? is a flave afraid to be redeemed ? is a
virgin afraid to be matched into the crown ? Death may take
away a few worldly comforts, but it gives that which is better;
it takes away a tlower, and gives a jewel ; it takes away a fhort
leafe, and gives land of inheritance. If the faints poiTefs a king-
dom when they die, they have no caufe to fear death. A
prince would not be afraid to crofs the fea, though tempellu-
ous, if he were fure to be crowned as foon as he came at
fhore.
2. Infer. If the godly are fo happy when they die, they go
to a kingdom ; then, what little caufe have we to mourn im-
moderately for the death of godly friends? fliall we mourn for
their preferment? why (hould we (hed tears immoderately for
them who have all tears wiped from their eyes ? why (hould
we be (Wallowed up of grief, for them who are fwallowed up of
joy? They are gone to their kingdom ; they are not loll, but
gone a little before ; not periflied, but tranQated, No7i amijfi
Jed prccmij/i , Cyprian. They are removed for their advantage;
as if one ihould be removed outof afmoaky cottage to a palace.
Elijah was removed in a fiery chariot to heaven : fliall Elilha
weep inordinately becaufe he enjoys not the company of l^lijah ?
Shall Jacob weep when he knows his fon Jof-ph is prefeired,
and made chief ruler in Egypt ? We (hould not be exceHive in
grief, when we know our godly friends are advanced to a king*
dom. I confels, when any of our relations die in their impeni-
tency, there isjud caufe ot mourning, but not when our friends
take their flight to glory. David loll two Cons, Abfal. a a
wicked fon, he mourned for him bitterly ; he loll the child he
had by Bathfheba, he mourned not when thechild was depart-
ed. St. Ambrofe gives the reafon, David had a good hopfe,
nay, a(furance that thechild was tranflated into heaven, but lie
doubted of Ablliloni ; he died in his fins, therefore David wept
fo for him, * O Ablalom, my fon, my (on.* But though we
are to weep to think any of our fle(h (hould burn in hell, yet
kt us not be call down for them who are ib highly preferred at
S2
140 OF THE SECOND PETITION
death as to a kingdom. Our godly friends who die in the
Lord, are in that bleffed eftate, and are crowned with fuch in-
finite delights, that if" we could hear them fpeak to us out of
heaven, they would fay, ' weep- not for us, but weep for your-
felves,' Luke xxiii. 28. We are in our kingdom, weep not at
our preferment, * but weep for yourCelves,* who are in a fin-
ful forrowful world ; you are tofling on the troublefome waves,
but we are got to the haven; you are fighting with tempta-
tions, while we are wearing a vi6lorious crown ; * weep not
for us, but weep for yourfelves.*
8. Branch. See the wifdom of the godly, they have the
ferpent's eye in the dove's head, * wife virgins,' Matt. xxv. 2.
Their wifdom appears in their choice, they choofe that which
will bring them to a kingdom, they choofe grace, and what is
grace but the feed of glory ? They choofe Chrift with his crofs,
but this crofs leads to a crown. * Mofes chofe rather to fufl'er
affli6tion with the people of God,' Heb. xi. 25. It was a wife
rational choice, he knew if he fuffered he (hould reign. At the
day of judgment, thofe whom the world accounted foolifh, will
appear to be wife ; they made a prudent choice, they chofe ho-
linefs, and what is happinefs but the quinteffence of holinefs ?
* They chofe aftlidion with the people of God ;' but through
this purgatory of affli6lion, they pafs to paradife. God will
proclaim the iaints' wifdom before men and angels.
9. Branch. See the folly of thofe who, for vain pleafures and
profits, will lofe fuch a glorious kingdom : like that cardinal
of France, who faid, " He would lofe his part in paradife, if
he might keep his cardinalfhip Jn Paris." 1 may fay, as Eccl.
ix. 3. ' Madnefs is in their heart.' Lyfimachus, for a draught
of water, lofl his empire ; fo, for a draught of linful pleafure,
thefe will lofe heaven. We too much refemble our grandfather
Adam, who for an apple loft paradife ; many for trifles, to get
a fhilling more in the (hop or bufhel, will venture the lofs of
heaven. This will be an aggravation of the finner's torment,
to think how foolifhiy he was undone ; for a flafh of impure joy
he loft an eternal weight ot glory. Would it not vex one who
is the lord of a manor to think he ftiould part with his ftately
inheritance for a fit of mufic } fuch are they who let heaven go
for a fong. This will make the Devil infult at the laft day, to
think how he had gulled men, and made them lofe their fouls and
their happinefs for * lying vanities.' If Satan could make good
his brag, in giving all the glory and kingdoms of the world, it
could not countervail the lofs of the celeftial kingdom. All
the tears in hell are not fuftlcient to lament the lofs of heaven.
Ufe II. Of reproof.
1. Branch. It reproves fuch as do not at all look after this
jiin^dora of glory ; as if all we fay about heaven were but a
IM THE lord's prayer, 141
romance, they do not mind it. That they mind it not, ap-
pears, becaule they do not labour to have the kingdom of grace
fet up in their hearts : if they have fome thoughts of this king-
dom, yet it is in a dull carelefs manner ; they ferve God, as if
they lerved him not ; they do not vires exerere, put forth their
ftrength for the heavenly kingdom. How indullrious were the
laints of old for this kingdom ? Phil. iii. 13. * Reaching forth
unto thofe things which are before ;' the Greek word is epek'
iemomhios, ftretching out the neck ; a metaphor IVom racers,
that Itrain every limb, and reach forward to lay hold on the
prize. Luther fpent three hours a-day in prayer * Anna, the
the prophetefs, departed not from the temple, but ferved God
with fading and prayers night and day,' Luke ii. 37. How zea-
lous and induftrious were the martyrs to get into this heavenly
kingdom ! they wore their fetters as^ornaments, fnatched up
torments as crowns, and embraced the flames as cheerfully as
Elijah did the fiery chariot, which came to fetch him to heaven ;
and do we not think this kingdom worth our labour ? the great
pains the heathens took in their Olympic race, when they raa
but for a crown made of olive intermixed with gold, will rife up
in judgment againft fuch as take little or no pains in feeking
after the kingdom of glory. The dulnefs of many in feeking
after heaven is fuch, as if they did not believe there was fuch a
kingdom ; or as if it would not countervail their labour ; or as
if they thought it were indifferent whether they obtained this
kingdom or not, which is as much as to fay, whether they were
faved or not ; whether they were crowned in glory, or chained
as galley- flaves in hell for ever.
s^. Branch. It reproves them who fpend their fweat more ia
getting the world than the kingdom of heaven, Phil. iii. 19.
* Who mind earthly things.' The world is the great Diana
they cry up, as if they would fetch happinefs out of the earth
■which God hath curled ; they labour for honour and riches.
Many are like Korak and Dathaiiy the earth J wallowed them «p.
Numb. xvi. 3i2. So the earth fwallows up their time and
thoughts : thefe, if they are not pagans, yet they are inhdels ;
they do not believe there is fuch a kingdom : they go for Chril-
tians, yet quellion that great article in their faith, life everlajl^
ing : thefe, like the ferpent, lick the dull. O what is there in
the world, that we fhould fo idolize it ! when Chrill and hea-
ven are not regarded ? What hath Chrift done for you ? Died
for your lins : what will the world do for you ? Can it pacity
an angry confcience.^ Can it procure God's favour .? Can it
flee death ? Can it bribe our judge ? Can it purchafe for you a
place in the kingdom of heaven ? O how are men bewitched
with worldly profits and honours ! that for thefe things they
will let go paradife, it was a good prayer of St. Bernard, Sic
142 OF THE SECOND PETITION
pofjUdeamus tmindana, tit non perdamus ceterna Lo, let us fo
poiFefs things temporal, that we do not lofe things eternal.
3. Branch. It reproves fuch who delay and put off" feeking,
this kingdom till it be too late : like the foolilh virgins whd^
came when the door was ihut. Mora trahit periculum. Peo-
ple let the lamp of life blaze out : and when the iymptoms of
death are upon theni, and they know not what elfe to do, now
will look up to the kingdom of heaven : Chrift bids them feek
God's kingdom full, and they will feek it lad ; they put off
the kingdom of heaven to a death-bed, as if it were as eafy to
make their peace as to make their will. How many have loft
the heavenly kingdom, through delays and procraftinations 1
Plutarch reports of Archias the Lacedemonian, being among
his cups, one delivered him a letter, and defired him to read it
prefently, being of ferious bufinefs ; faith he,/cr?a cras^ 1 will
mind ferious things to-morrow ; and that night he was (lain.
Thou that fayeft, thou wilt look after the kingdom of heaven
to-morrow, knowefl not but that thou mayefl be in hell before
to-morrow : fometimes death comes fuddenly, it ftrikes with-
out giving warning. What folly is it putting otf feeking the
kingdom of heaven till the day of grace expire, till the radical
moiflure be I'pent ? as if a man fhould begin to run a race when
a fit of the gout takes him.
4. Branch. It reproves fuch as were once great zealots in re-
ligion, and did feem to be touched with a coal from God's altar,
but fince they have cooled in their devotion, and have left off
the purfuing the celeftial kingdom, Hof. viii. 3. * Ifrael hatb
call otf the thing that is good :' there is no face of religion to
be feen, they have left off" the houfe of prayer, and gone to play-
houfes : they have left off" purfuing the heavenly kingdom.
Qu. Whence is this?
Anf. 1. For want of a fupernatural principle of grace. That
branch muft needs die, which hath no root to grow upon.
That which moves from a principle of life laffs, as the beating
of the pulfe : but that which moves only from an artificial
fpring, when the fpring is done, the motion ceafeth ; the hy-
pocrite's religion is artificial, not vital, he a6ts from the out-
ward fpringof applaul'e or gain, and if that fpring be down, his
motion toward heaven ceafeth.
2. From unbelief, Heb. iii. 19. * An evil heart of unbelief
departing from the living God,' Pf. Ixxviii. 22. ' They believed
not in God.' ver. 41. * They turned back.'- — Sinners have
hard thoughts of God, they think they may pray and hear, yet
never the better. Mat. iii. 14. They quellion whether God
will give them the kingdom at laft, then they turn back, and
throw away ChrilVs colours ; they difirull God's love, no won-
IN THE lord's PR a Yea. 143
tier then they defert his fervice ; infidelity is the root of apof-
tacy.
3. Men leave ofFpurfuing the heavenly kingdom ; it is from
foine llecret lull nourifhed in the foul, perhaps a wanton or a
covetous luft. Denias for love of the world forfook his reli-
gion, and afterwards turned priefl; in an idol-temple. One of
Chrill's own apoftles was caught with a filver bait. Covetouf-
nels will make men betray a good cauie, and make (hipwreckof
a good conlcience : if there be any lull unmortilied in the Ibul,
it will bring forth the bitter fruit either of fcandal or apollacy.
4. Men leave off purfuing the kingdom of heaven out of timor-
oufiiefs ; if they perlill in religion, they may lofe their places
of profit, perhaps their lives. The reafon (faith Ariftotle) why
the camelion turns into lb many colours, is through excelTive
fear. When carnal fear prevails, it makes men change their
religion, as fall as the camelion doth its colours. Manv of the
Jews who were great followers of Chrift, when they law the
fwords and Haves, deferted him. What Solomon faith of the
fluggard, is as true of the coward, he faith, * There is a lion in
the way,' Prov. xxii. 13. He fees dangers before him ; he
would go on in the way to the kingdom of heaven, but there
is a lion in the way. This isdiAnal, Heb. x, 38. * If any man
draw back (in the Greek, if he fteals as a foldier from his co-
lours) my Ibul fhall have no pleafure in him.'
Uj'e III. Of trial. Let us examine whether we (hall go to
this kingdom when we die : heaven is called ' a kingdom pre-
pared,' Matth. XXV.
Qu. How /hall ice know this kingdom is prepared for us ?
Anf. If we are prepared for the kingdom.
Qu. How may that be known?
Anf. By being heavenly perfons : an earthly heart is no more
fit for heaven, than a clod of dull is fit to be a flar : there is no-
thing of Chrift or grace in fuch an heart. It were a miracle to
find a pearl in a gold mine; and it is as great a miracle to find
Chrill the pearl of price in an earthly heart. Would we go to
the kingdom of heaven ? Are we heavenly ?
1. Are we heavenly in our contemplations ? Do our thoughts
run upon this kingdom ? Do we get fometimes upon mount
Pifgah, and take i protpecl of glory ? Thoughts are as travel-
lers: moll of David's thoughts travelled heaven's road, Pfalm
cxxxix. 17. Are our nimds heavenlized ? Plalm xlviii. 12.
• Walk about Zion, tell the towers thereof, mark ye well her
bulwarks.' Do we walk into the heavenly mount, and iee
what a gioriou^: fituation it is? Do we tell the towers of that
kingdom? while a chrillian lixetlj iiis thoughts on God and
glory, he doth as it were tread upon the borders of the heavenly
kingdom, and peep within the vail : as Moles, who had a fight
144 OF THE SECOND PETITION"
of Canaan, though he did not enter into it ; fo the heavenly
chriftian hath a iight of heaven, though he be not yet entered
into it.
2. Are we heavenly in our afFe6tions ? Do we fet our affec-
tions on the kingdom of heaven ? Col. iii. 2. If w^e are hea-
venly, we defpife all things below in comparifonof the kingdom
of God ; we look upon the world but as a beautiful prifon, and
we cannot be much in love with our fetters, though they are
made of gold ; our heart is in heaven. A liranger may he in a
foreign land, to gather up his debts owing him, but he defirea
to be in his own kingdom and nation ; fo we are here a while
as in a ftrange land, but our defire is chiefly after the kingdom
of heaven, where we fhall be for ever. The world is the place
of a faint's abode, not his delight : is it thus with us ? Do we,
like the patriarchs of old, defire a better country, Heb. xi. 16,
This is the temper of a true faint, his atfe(5ions are fet on the
kingdom of God ; his anchor is call in heaven, and he is carried
thither with the fails of defire.
3. Are we heavenly in our fpeeches? Chrifl after his refur-
reclion did fpeak of the things pertaining to the kingdom of
God, A6ts i. 3. Are your tongues turned to the language of
the heavenly Canaan ? Mai. iii. 16. * Then they that feared
the Lord, fpake often one to another.* Do you in your vilits
feafon your difcourfes with heaven ? There are many fay, they
hope they fliall be faved, but you fhall never hear them fpeak
of the kingdom of heaven; perhaps of their wares and drugs,
or of Ibme rich purchafe they have got, but nothing of the
kingdom. Can men travel together in a journey, and not fpeak
a word of the place they are travelling to? Are you travellers
for heaven, and never ipeak a word of the kingdom you are
travelling to ? Herein many difcover they do not belong to
heaven, for you (hall never hear a.good word come from them,
verba J'unt fpecuia mentis, Bern. The words are the lookiqg-
glafs of the mind, they fliew what the heart is.
4. Are we heavenly in our trading ? is our traffic and mer-
chandize in heaven? do we trade in the heavenly kingdom by^
faith ? A man may live in one place and trade in another ; he
may liv^ in Ireland and trade in the Weft-Indies : fo, do we
trade in the heavenly kingdom ? They fliall never go to heaven
when they die, who do not trade in heaven while they live.
Do we (end up to heaven vollies of fighs and groans? do we
fend forth the (hip of prayer thither, which fetcheth in returns
of mercy ? is our communion with the Father and his Son Je-
fus.? 1 John i. 3. Phil. iii. 20.
5. Are our lives heavenly ? do we live as if we had feen the
Lord with bodily eyes? do we emulate and imitate the angels
in fanclity ? do v.' e' labour to copy out Chrift's life in ours ^
IK THE lord's prayer. 143
1 John ii. 6. 'Twas a cuftom among the Macedonians, on
Alexander's birth-day, to wear his pidure about their necks
fet with pearl and diamond : do we carry Chrrft's pi6ture about
us, and reiemble him in the heavenlinefs of our converfation ?
If we are thus heavenly, then we (hall go to the kingdom of
heaven when we die : and truly there is a great deal of reafon
why we (hould be thus heavenly in our thoughts, affe^ions,
converfation, if we confider,
(1.) The main end why God hath given us our fouls, is,
that we may mind the kingdom of heaven : our fouls are of a
noble extradlion, they are akin to the angels, a glafs of the
Trinity, as Plato fpeaks. Now, is it rational to imagine, that
God would have breathed into us fuch noble fouls only to look
afLer fenfual obje6ts? were fuch bright ftars made only to (hoot
into the earth? were thefe immortal fouls made only to feek
after dying comforts ? Had this been only the end of our crea-
tion, to eat and drink, and converfe vi^ith earthly objeds, worle
fouls would have i'erved us ; fenfitive fouls had been good
enough for us : what need our fouls be rational and divine, to
do only that work which a beaft may do ?
(2.) Great reafon we Ihould be heavenly in our thoughts, af-
fections, converfation, if we confider what a blefled kingdom
heaven is ; it is beyond ail hyperbole : earthly kingdoms do
fcarce deferve the names of cottages compared with it. W«
read of an angel coining down from heaven, who did tread with
his right-foot upon the fea, and with his left-foot on the earth.
Rev. X. 2. Had we but once been in the heavenly kingdom,
and viewed the fuperlative glory of it, how might we, in an
holy fcorn, trample with one foot on the earth, and with the
other foot upon the fea? There are rivers of pleafure, gates of
pearl, fparkling crowns, white robes ; may not this make our
hearts heavenly ; it is an heavenly kingdom, and only fuch go
into it as are heavenly.
life IV. Of exhortation. To all in general.
1. Branch. If there be luch a glorious kingdom to come,
believe this great truth. Socinians deny it. The Rabbins
fay, the great difpute between Cain and Abel, was about the
world to come ; Abel affirmed it, Cain denied it. Thisfhould
be engraven upon our hearts as with the point of a diamond,
there is a blefled kingdom in rcverfion, Pf. Iviii. 1 1. ' Doubt-
lefs there is a reward for the righteous.' Let us not hefitater
through unbelief; doubting of principles is the next way to de-
Xiving them. Unbelief as Samfon, -would pull down the pillars
of religion. Be confirmed in this, there is a kingdom of glory
to come ; whoever denies this, cuts afunder the main article of
the creed, * life everlalling.'
2. Branch. If there be fuch a bieifed kingdom of glory to
\oL. n. No. lo. T
146 OF THE SECOND PETITION
come, let us take heed left we mifs of this kingdom ; let us feaf
left we lofe heaven by fhort (hooting. Trembling, in the body
a malady, in the foul a grace. This fear is not a fear of diffi-
dence or diftruft, fuch a fear as dilcourageth the i'oul, for fuch a
fear frights from religion, it cuts the fmews of endeavour ; but
this holy fear, left we mifs of the kingdom of heaven, is a fear
of diligence: it quickens us in the ufe of means, and puts us
forward that we may not fail of our hope, Heb. xi. 7. Noah,
being moved with fear, prepared an ark. Fear is a watch-bell
to awaken ileepy Chriftians ; it guards againft fccurity ; it is a
fpur to a fliiggilh heart : he who fears he fhall come fhort of his
journey, rides the fafter. And indeed this exhortation to fear,
left we mils of this kingdon), is moft necefl'ary, if we confider
tw^o things ;
Firjt, There are many who have gone many fteps in the way
to heaven, yet have fallen (hort of it, Mark xii. 54. ' Thou
art not far from the kingdom of God;' yet he was not near
enough.
Qu. How many fteps may a man take in the way to the king-
dom of God, yel mifs ofitf
Anf 1. He may be adorned with civility, he may be morally
righteous, he may be prudent, juft, temperate, he may be free
from penal ftatutes ; this is good, but not enough to bring a man
to heaven.
2. He may hang out the flag of a glorious profeftion, yet fall
fhort of the kingdom. The fcribes and pharifees went far;
they fdt in Mofes* chair, were expounders of the law ; they
prayed, gave alms, were ftrict In theoblervation of the fdbbath;
if one had got a thorn into his foot, they would not pull it out
on the fabhath-day, for fear of breaking the fabbath ; they were
fo externally devout in God's worlhip, that the Jews thought,
that if but two in all the world went to heaven, the one fhould
be a fcribe and the other a Pharifee : but the mantle of their pro-
felTion was not lined with fincerity : they did all for the applaufe
of meii, therefore they millied of heaven, Matth. v. 20. * Ex-
cept your righteoufnefs exceed the righteoulhefs of the fcribes
and pharil'ees, ye fliall in no cafe enter into the kingdom of
God.'
3. A man may be a frequenter of ordinances, and yet n>irs of
the kingdom. It is a good fight to fee people flock as doves to
tlie wiiulows of God's houfe ; it is good to lie in the way where
Chrift paileth by : yet, be not oflended, if I fay, one may be
an hearer of the word, and fall (hort of glory; Herod heard
John Bapiilt gladly, yet beheaded John, inftead of beheading
'Oiis (in : the prophet Eztkiel's hearers did come with as much
delight to Jiis preaching, as one would dotoafitof mufic, Ezek.
XXX iii. 32. * Thou art to them as a lovely long of one that hatli
IN THE lord's PKAYER, 147
a pleafant voice, and can play well on an inftrument; they hear
thy words, but they do them not.' What is it to hear one's
duty, and not do it? As if a phyfician prelcribe a good receipt,
but tile patient doth not take it.
4. A man may have Ibme trouble for fin, and weep for it,
yet mils of the heavenly kingdom.
Qu. Whence is this ?
Anf. 1. A finner's tears are forced by God's judgments ; as
water which comes out of a ilill is forced by the fire. 2. Trouble
for fin is tranfient, it is quickly over again. As fome that go
to (ea are lea-fick, but when they come to land they are well
again ; fo hypocrites may be fermon-fick, but this trouble doth
not lad, the fick-fit is foon over. 3. A finner weeps, but goes
on in fin ; his fins are not drowned in his tears.
*, 5. A man may have good defires, yet mifs of the kingdom.
Numb, xxiii. 10. ' O that I might die the death of the righ-
teous!'
Qu. Wherein do thefe defires come Piort?
Anf. I. They are fluggidi. A man would have heaven,
but will take no pains. As if one Ihould fay, he defires water,
but will not let down the bucket into the well, Prov. xxi. 25.
* The defireof theflothful kills him, his hands refufo to labour.*
2. The finner defires mercy, but not grace ; he defires Chriil as
a Saviour, but not as he is the Holy One; he defires Chrifl;
only as a bridge to lead him over to heaven. Such defires as
thefe may be found among the damned.
6. A man may forfake his fins, oaths, drunkennefi, unclean-
nefs, yet come fliort of the kingdom.
Qu. Whence is this ?
Anf. 1. He may forllike grofs fins, yet he hath no reluaancy
againll heart-fins, pride, unbelief, and the firlt rifings of malice
and concupifcence. Though he dams up the Itream, yet lie lets
alone the fountain ; though he lop and prune the branches, yet
lie doth not (trike at the root of it. 2. Though he leaves fin
(for fear of hell, or becaufe it brings fhame and penury) yet he
Hill loves fin, as if a fnake ihould ca(t her coat, yet keep her
poifon, Hof. iv. 8. ' They let their heart on their iniquity.'
S. It is but a partial forfaking of fin ; though he leaves one fin,
he lives in fome other. Herod reformed very much, Mark vi.
10. * He did many things ;' but he lived in inced. Some
leave drunkt- nnefs, and live in covetoulhels ; they forbear fweai-
ing, and live in llaudering. It is but a partial reformation, and
fo they mifs of the kingdom of glyry. Thus you fee there are
fome who have gone many f^eps in the way to heaven, yet have
come (hort. Some have gone fo far in profefiion, that they
have been confident their eilate hath been good, and they fliall
go to^^e kingdom of heaven, yet havemiiled it, Luke xiii. 25.
T2
ii$ ^ or THE SECOND PETITION
■ When once the mafter of the hoafe is rifen up, and hath (hut
the door, and ye begin to (land without, and to knock, faying.
Lord, Lord, open to us.' How confident were thefe of lalva-
tion ! they did not befeech, but knock, as if they did not doubt
but to be let into heaven ; yet to thefe Chrift faith, * I know
you not whence you are ; depart from me, ye workers of ini-
quity.* Therefore fear and tremble, left any of us mils of this
kingdom of heaven.
Secondly, This fear is neceflary, if we confider what a lofs it
is to lofe the heavenly kingdom. AH the tears in hell are not
fufficient to lament the lois of heaven : they who lofe the hea-
venly kingdom, lofe God's fweet prefence, the ravifhing views
and fmiles of God's glorious face. God's prefence is the dia-
mond in the ring of glory, Pf, xvi. 12. ' In his prefence is
fulnefs of joy.' If God be the fountain of all blifs, then, to be
ieparated from him, is the fountain of all mifery. They who
lofe the heavenly kingdom, lofe the fociety of angels ; and,
what fvveeter mufic, than to hear them praife God in concert ?
They lofe all their treafure, their white robes, their fparkling
crowns ; they lofe their hopes, Jobviii. 14. * Whofe hope fhall
be cut oiF.' Their hope is not an anchor, but a fpider's web.
If hope deferred makes the heart Pick, Prov. xiii. 12. what then
is hope difappointed ? They lofe the end of their being. Why
were they created, but to be enthroned in glory ? Now, toloiie
this, is to lofe the end of their being, as if an angel fhould be
turned to a worm. There are many aggravations of the lofs of
this heavenly kingdom.
1. The eyes of the wicked fhall be opened to fee their lofs ;
now they care not for the lofs of God s favour, becaufe they
know not the worth of it. A man that lofeth a rich diamond,
and took it but for an ordinary ftone, is not much troubled at
the lofs of it ; but when he comes to know what a jewel he loft,
then he laments. He, whofe heart would never break at the
fight of his fins, (hall now break at the fight of his lofs. Phine-
has his daughter, when fhe heard the ark was loft, cried out,
f The glory is departed,' 1 Sam. iv. 21. When the finner fees
what he hath loft, he hath loft the beatifical vifion, he hath loft
the kingdom of heaven ; now he will cry out in horror and de»
fpair, *' The glory, the everlafting glory is departed."
2. A fecond aggravation of the loft of this kingdom will be,
that finners (hall be upbraided by their own confcience : this is
the * worm that never dies,' Mark. ix. 44. viz. afelf-accuf-
jng inind. When finners (hall confider they were in a fair
way to the kingdom ; they had apoifibility of ialvation, though
the door of heaven was Itrait, yet it was open ; they had the
means of grace; the jubilee of the gofpel was proclaimed in
their ears ; God called, but they refufed ; Jefus Chrift offered
IN THE lord's prayer. 149
them a plaifier of his own blood to heal them, but they tramp-
led it under foot : the Holy Spirit (lood at the door of their
heart, knocking and crying to them to receive Chrill and hea-
ven, but they repulfed the Spirit, and fent away this dove ; and
HOW they have, through their own folly and wilfulnefs, loft the
kingdom of heaven : this felf-accufing confcience will be ter-
rible ; like a venomous worm gnawing at the heart.
3. A third aggravation of the lofs of heaven will be, to
look upon others that have gained the kingdom ; the happi-
nefs of the blelfed will be an eye-fore, Luke xiii. 28. * There
(hall be weeping and gnaftiing of teeth, when ye (hall fee Abra-
ham, Ifaac,,and Jacob, and all the prophets in the kingdom of
God, and you yourfelves ihruil out.* When the wicked Ihail
fee thofe whom they hated and fcorned, to be exalted to a
kingdom, and Ihine with robes of glory, and they, ihemfelves
mils of the kingdom, this will be a dagger at the heart, and
make them gnalh their teeth for envy.
4. A fourth aggravation is, this lofs of the kingdom of hea-
ven is accompanied with the punilhment of feole. He who
leaps fliort of the bank, falls into the river ; fuch as come fhort
of heaven, fall into the river of fire and brimftone. Pf. xc. 17.
* The wicked (hall be turned into hell :' and how dreadful is
that ! if, when but a fpark of God's anger lights into the con-
fcience here, it is fo torturing, what will it be to have moun-
tains of God's wrath thrown upon the foul ? Pf. xc. II. ' Who
knoweth the power of thine anger ?* The angel never poured
out his vial ; but fome wo followed, Rev. xvi. 3. When the
bitter vials of God's wrath are poured out, damnation follows.
Dives cries out, * O I am tormented in this flame,' Luke xvi,
24. In hell there is not a drop of mercy. There was no "oil
nor frankincenfe ufed in the lacrifice of jealoufy, Num. v.
35. In hell no oil of mercy to lenify the futferings of the
damned, nor incenfe of prayer to appeafe God's wrath.
5. A fifth aggravation of the lofs of this kingdom will be, to
confider on what eafy and reafonable terms men might have had
this kingdom. If indeed God had commanded impolfibiiities,
to have fatisfied juftice in their own perfons, it had been ano-
ther matter ; but what God did demand was reafonable, only
to do that which was for their good, to accept of Chrift for
their Lord and hufband, only to part with that which would
damn them, if they kept their fins; thefe were the fair terms
on which they might have enjoyed the heavenly kingdom :
now, to lol'e heaven, which might have been had upon fuch eafy
terms, will be a cutting aggravation ; it will rend a (inner's
heart with rage and grief, to think how eafily he might have
prevented the lofs of the heavenly kingdom.
a. It will be an aggravation of the lofs of heaven, for finners
150 OP THE SECOND PETITION
to think how a6live they were in doing that which loft; thetn
the kingdon' ; they were/e/o dej'e. What pains did they take
ro lefid the Spirit, to llifle conlcience ? They (inned while they
were out of breath, Jer. ix. 5. ' They weary themielves to
commit iniquity.' What dilijcuities did men go through ?
What did they endure for their lins ? how much fhame and
pain ? how fick was the drunkard with his cups ? how ibre in
the body was the adulterer? and what marksof fin did he carry
about him ? what dangers did men adventure upon for their
lull.-, ? They adventure God's wrath, and adventured the laws
of the land. O how will this aggravate the lofs of heaven ! how
v/ill this make men curfe themfelves, to think how much pains
they were at to lofe happinefs? how will this fting men's con-
fciences, to think, had they but taken as much pains/or heaven
as they did for hell, they had not loft it.
7. Aggravation of the lofs of this kingdom, it will bean eter-
nal irreparable lofs ; heaven, once lofl, can never be recovered.
Worldly loires may be made up again : if a man lofe his health,
he may have it repaired by phyfic ; if a man be driven out of
his kingdom, he may be reftored to it again, asking Nebuchad-
nezzar was, Dan. iv. 36. * My honour is returned to me, and
I >fvas eitabiiflied in my kingdom.' King Henry VI was de-
poled from his throne, yet reftored again to it. But they who
once lo(e heaven, can never be reftored to it again : after mil-.
lions of years, they are as far from obtaining glory as at firffc.
Thus you fee how needful this exhortation is, that we fhould
fear left; we fall fhort of this kingdom of heaven.
. Qu. What Piallwe do, that loe may not mifs of this kingdom
ofg/ory ? '
Anf. 1. Take heed of thofe things which will make you mifs
of heaven. 1. Take heed of fpiritual floth. Many Chriltians
are fettled upon their lees, they are loth to put themielves to
too much pains. It is faid of Iliael, * They defpifed the plea-
fant land,' Pf. cvi. 24. Canaan was a paradife of delights, a
type of heaven: ay, but fome of the Jews thought it would
colt them a great deal of trouble and hazard in the getting, and
they would rather go without it ; * They defpifed the pleafant
land.' I have read of certain Spaniards that live where there is
great ftore of fifh, yet are fo lazy, that they will not be at the
the pains to catch them but buy of their neighbours; fuch a
linful ftolh is upon the moft, that though the kingdom of hea-
ven be oflered to them, yet they will not put themielves to any
labour for it. They have fome faint velleities and defires, O
that I had this kingdom ! Like a man that Vvfiftiefh for venilbn,
but will not hunt for it, Prov. xiii. 4. ' The foul of the ftuggard
wilheth, and hath nothing.' Men could be content to have
the kingdom of heaven, if it would drop as a ripe fig into their
In the lord's prayer. 1^1
mouth, but they are loth to fight foriti: . O take heed of fpiri-
tual (loth ; God never made Iieaven to be a hive tor drones.
We cannot have the world without labour, and do we think to
have the kingdom of heaven ? Heathens will rife up in judgment
againil many'Chriftians : what pains did they take in their
Olympic races, when they ran but for a crown of olive or myr-
tle intermixed with gold ; and do we ftand ftill when we are
running for a kingdom ? Prov. xix. 15. * Slothfulnefs cafleth
into a deep deep.' Sloth is the fours fleep. Adam loft his rib
when he was afleep. Many a man loleth the kingdom of hea-
ven when he is in this deep fleep of floth.
2. Take heed of unbelief. Unbelief kept Ifrael out of Canaan,
Heb. iii. 19. * So we fee they could not enter in becaufe of un-
belief,* And it keeps many out of heaven. Unbelief is an
enemy to falvation, it is a damning fin ; it whifpers thus, To
what purpole is all this pains for the heavenly kingdom ? I hud
as good fit Hill ; I may come near to heaven, yet come fiiort of
heaven, Jer. xviii. 19. * And they faid, there is no hope.*
Unbelief deftroys hope ; and if you once cut this finew, a chril^
tian goes but lamely in religion, if he goes at all. Unbelief
raifeth jealous thoughts of God, it reprefents him as a fevere
judge ; this difcourageth many a foul, and takes it off from duty.
Beware of unbelief; believe the promifes, James iii. 24. * God
is good to the foul that feeks him ;' leek him earneftly and he
will open both heart and heaven to you. Dens volentibus nou
deeji. Do what you are able, and God will help you. While
you fpread the fails of your endeavour, God's Spirit will blow
upon thefe fails, and carry you fvviftly to the kingdom of^glory.
3. If you would not mil's of the heavenly kingdom, take heed
of miftake, imagining the way to the kingdom of heaven to be
eafier than it is ; it is but a figh, or. Lord have mercy. There
is no going to heaven perfaltiun : one cannot leap out of Deli-
lah's lap into Abrahams bofom. The finner is ' dead in trel-
palfe?,' Eph. ii. 1. Is it eafy for a dead man to reftorehimfelf
to liie ? is regeneration eafy ? are there no pangs in the new
birth ? doth not the icripture call Chriilianity a warfare and a
race ? and, do you fancy this ealy ? The way to the kingdom
is not eafy, but the millake about the way is eafy.
4. If you would not mils of the heavenly kingdom, take heed
of delays and procraftinations. Mora traliit pericidum. It is
an ulual delufion, I will mind the kingdom of heaven, but not
yet ; when I have gotten an ellate and grown old, then I will
look after heaven : and, on a fudden, death furprizeth men, and
they fall fliort of heaven. Delay ftrengthens fin, hardens the
heart, and gives the devil fuller poffefTion of a man. Take heed
of adjourning and putting otf I'eeking the kingdom of heaven,
till it be too late. Caefar, deferring to read a letter put into his
152 or THE SECOND PETITIOK
hand, was killed in the fenate houfe. Confider how fliort your
life is ; it i? a taper foon blown out. Animantis conjufqiie vita
infuga efi. The body is like a veffel tuned with breath, fick-
nefs broacheth it, death draws it out. Delay not the bufinefs
of falvation a day longer ; fometimes death ftrikes, and gives
no warning.
5. If you would not come (hort of the kingdom of heaven,
take heed of prejudice. Many take a prejudice at religion, and
on this rock dafli their fouls. They are prejudiced at Chrift's
perfon, his truths, his followers, his ways.
(I.) They are prejudiced at his perfon, Mat. xiii. 57. * And
they were offended in him.' What is there in Chrift, that men
fhould be offended at him ? He is the * pearl of price,' Matth.
xiii. 46. Are men offended at pearls and diamonds ? Chrift is
the wonder of beauty, Pfal. xlv. 2. * Fairer than the children
of men.' Is there any thing in beauty to otfend ? Chrift is the
mirror of mercy, Heb. ii. I7. Why fhould mercy offend any ?
Chrift is a Redeemer; why (hould a captive (lave be offended
at him who comes with a fum of money to ranfom him ? the
prejudice men take at Chrift is from the inbred privity of their
hearts. The eye that is fore cannot endure the light of the
fun ; the fault is not in the fun, but in the fore eye. There ard
two things in Chrift men are prejudiced at: 1. His meannefs.
The Jews expeded a monarch for their Meffiah, but Chrift
came not with outward pomp and fplendor : • his kingdom was
not of this world.' The (tars which are feated in the lighteft
orbs, are leaft feen : Chrift, who is the bright morning ftar, was
not much feen ; his divinity was hid in the darklanthorn of his
humanity ; all m ho (Ixw the man did not fee the Mefliah ; this
the Jews Humbled at, the meannefs of his perfon. a. Men
are prejudiced at Chrift's ftriclnefs ; they look upon Chrift as
auftere, and his laws too fevere, Pf. ii. 3. ' Let us break their
bands, and caft away their cords from us.* Though, to a faint,
Chrift's laws are no more burdenfome than wings are to a bird ;
yet, to the wicked, Chrift's laws are a yoke, and they love not
to come under reftraint : hence it is they hate Chrift. Though
they pretend to love him as a Saviour, yet they hate him as he
is the holy One.
(2.) Men are prejudiced at the truths of Chrift. 1. Self-
denial. A man muft deny his righteoufuefs, Phil. iii. 9. His
duties and moralities : he will graft the hope of falvation upon
the ftock of his own righteoufnefs. 2. He muft deny his un-
tighteoufnefs. The fcripture feals no patents for fin : it teach-
eth us to • deny all nngodlinefs and worldly lufts,' Tit. ii. 11.
We muft divorce thofe (ins which bring in pleafures and profit.
3. Forgiving of injuries, Mark xi. 25. Thefe truths men are
IN THE lord's PRAYER. 153
prejudiced at; they can rather want forgivenefs from God, thanA
they can forgive others.
^ ^v ^(3.) Men are prejudiced at the followers of Chrift. 1. Theiv
paucity ; there are but few (in comparifon) that embrace Chrift:
but why fliould this olfeiid ? Men are not otl'ended at pearls
and precious ftones, becaufe they are but few. 2. Their po-
verty ; many that wear Chrift's Uvery are low in the world ;
■ but why (hould this give olfence ? Ift, Chrift hath better things
I' than thefe to beftow upon his followers ; the holy anointing,
the white ftone, the hidden manna, the crown of glory, ^dly.
All Chrift's followers are not humbled with poverty : Abraham
was rich with gold and filver, as well as rich in faith : though
not many noble are callfed,. yet fome noble, Acts xvii. 12,
* Honourable women which were Greeks believed,' Conftan-
tine and Thodofius were godly emperors. So that this ftumb-
ling-block is removed. 3. Their fcandals. Some of Chriil's
followers, under a maflc of piety, commit fin ; this begets a pre-
judice againll religion ; but doth Chrift or his gofpei teach any
ilich thing ? The rules he prefcribes are holy ; why (hould the
mafter be thought the worfe of, becaufe fome of his fervants
prove bad }
(4.) Men are prejudiced at the ways of Chrift ; they expofe
them to fufterings, Mat. xvi. 24. * Let him take up his crofs
and follow me.' Many ftumble at the crofs. There are, as
TertuUian, delicatuUt filken Chriftians, who love their eafe ;
They will follow Cbrift to mount Olivet, to fee him transfigiu-ed,
but not to mount Golgotha, to fuffer with him. But, alas,
what is afiSittion to the glory that follows I The weight of glory
ijiakes affliction light. Adimant caput non coronnm. O take
heed of prejudice ; this hath been a ftumbling-ftone in men's
way to heaven, and hath made them fall (hort of the kingdom.
. 6. If you would not mils of the kingdom of heaven, take
heed of prefumption. Men prefume all is well, and take it as
a principle not to be difpiited, that they (hall go to heaven. The
devil hath given them opium, to calt them into a deep lleep of
llcurity. The prefumptuous finner is like the leviathan, ' made
without fear ;' he hves as bad as the worll, yet hop>es he (hall
be laved as well a^ the beft ; * he bleffeth himfelf and faith, he
fliall have peace, though he goes on in fin,' Deut. xxix. 19.
As if a man ihould drink poil'on, yet not fear but he fliould
have his health. But whence doth this prelumptuous hope
arife ? Surely fron. a conceit that God is made up all of mer-
cy. U is true, God is uierciful, but with all he isjull too,
Exod.: xxxiv. (>, 7. ,* Keeping mercy for thoufands, and that
will by no means clear the guilty.* if a king proclaim, that
only thofe ftiouid b?, pardoned, who came in and fubmitted ;-
(hould any, ftill perfiiling in rebellion, claim the benefit of that
V"oL. 11. No. ib, U
154 or THE SECOND PETTTIOTT
pardon, doft thou hope for mercy, who will not lay down thy
weapons, but (land out in rebellion againft heaven ? none might
touch the ark but the priefts; none may touch this ark of God's
mercy, but holy, conlecrated perfons. Prefumption is heluo
animarum, the great devourer of fouls. A thoufand have mil-
fed of heaven by putting on the broad fpedacle^s of prefump-
tion.
7. If you would not mifs of the heavenly kingdom, take heed
of the delights and pleafures of the flefii : foft pleafures harden
the heart, many people cannot eudure a ferious thought, but
are for comedies and romances ; they play away their falvation.
Homines capiunturvohiptatef ut pifces homo , Cicero. Pleafur^
is the fugared bait men bite at, but there is an hook under.
Job xxi. 12. ' They take the timbrel and harp ; and rejoice
at the found of the organ.' And a parallel fcripture, Amos vi,
4. * That lie upon beds of ivory, that chant to the found of
the viol, that drink wine in bowls, and anoint themfelves with
the chief ointments.* The pleafures of the world do keep many
from the pleafures of paradife. What a fhame is it, that the
foul, that princely thing, which fways the fceptre of reafon,
and is akin to angels, fhould be enflaved by finful pleafure \
Beard, in his theatre, fpeaks of one who had a room richly hung
with fair pi6lures, he had mod delicious mufic, he had the ra-
reft beauties. Re had all the candies, and curious preferves of
the confe6lioner ; thus did he gratify hisfenfes with pleafure,
and fwore he would live one week as a god, though he were
fare to be damned in hell the next day. Diodorus Siculus ob-
ferves, that the dogs of Sicily, while they are hunting among
the fweet flowers, lofe the fcent of the hare ; fo many, while
they are hunting after the fweet pleafures of the world, lofe the
Icingdora of heaven. It is (faith Theophyla6l) one of the word
fights, to fee a finner go laughing to hell.
8. If you would not fall fhort of the kingdom of heaven; take
Jieed of worldly mindednefs : a covetous fpirit is a dunghill
fpirit, it chokes good atfe6tions, as the earth puts out the fire.
The world hindered the young man from following Chrift, abiit
tri/iis,, he went away forrowful, Luke xviii. 23. which extorted
thefe words from our Saviour, ver. 24. * How haVdly (hall
they that have riches enter into the kingdom of God ?' Diviiiae
faeculifunt laquei diaboli, Bern. Riches are golden fnares. If
a man were to climb up a fteep rock, and had weights tied to
his legs, it would hinder him from hisafcent : too many golden
weights will hinder him from climbing up that deep rock which
leads to heaven, Exod. xiv. 3. * They are entangled in the
land, ihe wildernefs hath fliut them in,' So it may be faid of
many, they are entangled in earthly atiairs, the world hath fhut
tk^m in ; the world is no friend to grace ; the more the child
IJNT TrtE Lord's fratTer* 15{
fucks the weaker the nurfe is : and the more the world fucks
and draws fVom us, the weaker our grace is, 1 John ii. 15.
• Love not the world.' Had a man a monopol}' of all the
wealth of the world : were he able to empty the weftern parts
of gold, and the eaftern of Ipices ; could he heap up riches to
the ftarry heaven, yet his heart would not be filled ; covetouf-
nefs is a dry dropfy. Jofhua who could flop the courfe of the
fun, could not ilop Achan in his covetous purfuit of the wedge
of gold ; he whofe heart is locked up in his cheft, will be locked
out of heaven. Some fliips that have efcaped the rocks, have
been call away upon the fands ; many, who have efcaped grofs
fins, have been caft upon the world's golden fands.
y. If you vyould not come fliort of the kingdom of heaven,
take heed of indulging any fm ; one milftone will drown, as
well as more ; and one fin lived in will damn, as well as more.
Ubi regnal peccatum, non potejl regnare dei regnum, Hierom.
If any one fin reign, it will keep you from reigning in the king-
dom of heaven. Efpecially keep from fins of prefumption,
vyhich waft;e confcience, Vaftare contientiami Tertul. And the
fin of your natural conllitution ; the peccatum in delitiis, Aug.
Thy darlnig fin, Pf. xviii. 23. ' I have kept myfelf from mine
iniquity,' that fin which my heart would Iboneft decoy and flat-
ter me into. As in the hive there is one mafi;er-bee, fo in the
heart one mafter fin ; O take heed of this!
Qu. Hoiv may this Jin be known ?
Anf. (I.) That fin which a man cannot endure, the arrow of
reproof Ihould flioot at, that is the bofom fin : Herod could not
brook to have his incefl; meddled with, that was a noli me tan-
gere ; men cannot be content to have other fins declaimed
againfl;, but if a minider put his finger upon the fore, and touch-
eih upon one fpecial fin, then igne mecant oculi, they are en-
raged, and fpit the venom of malice.
2. That fin which a man's heart runs out moft to, and he is
moft eafily captivated by, that is the Dalilah in the bofom.
Otie man is overcome with wantonnefs, another by world linefs.
It is a fad thing a man (hould be fo bewitched by a beloved
fm, that if it afk him to part with not only one half the king-
dom, but the whole kingdom of heaven, he muii part with it
to gratify that luft.
3. That fin which doth mofl; trouble a man and fly in his
face in an hour of ficknefs and diftrefs, that is the fin he hath
allowed himfelf in, and is his complexion fin ; when Jofeph's
brethren were dillrelied, their fin in felling their brother came
into their remembrance. Gen. xlii. 21. • We were verily
guilty concerning our brother,' &c. So when a man is upon
his fick-bed, and confcience (hall fay, thou hail been guilty of
Xuch a fin, the fin of flandering or uncleaanefs, confcieac* read*
U2
155 OF THE SECOND PETITION
a man a fad le6lure ; it affrights him moll for one fin, that is
the complexion lin.
4. That (in which a man is lotheft to part with ; that is the
endeared fin : Jacob could of all his fons moll hardly part with
Benjamin, Gen. xlii. 35. * Will ye take Benjamin away?' So
faith the linner, this and that fin I have left, but mufi: Benjamin
go too? muft I part with this delightful fin ? That goes to the
heart. As it is with a caftle that hath feveral forts about it ;
the firft and fecond forts are yielded ; but when it comes to the
main caftle, the governor will rather fight and die than yield
that; fo a man hiay fuller fome of his fins to be demolifhed ;
but when it comes to one, that is like the taking of the calUe, he
will never yield to part with that; furely that is the mafter-fin.
Take heed efpecially of this fin ; the firength of fin lies in the
beloved fin : that is like an humour linking to the heart, which
brinps death. I have read of a monarch, that being purfued
by the enemy, he thew away the crown of gold on his head,
that he m.ight run the falter ; lb that fin, which thou didlt wear
as a crown of gold, throw it away, that thou mayell run the
faller to the kingdom of heaven : O, if you would not lole
glory, mortify the beloved fin; let it, as Uriah, in the fore-
front of the battle to be fiain : by plucking out this right-eye
you Ihall fee the better to go to heaven.
10. If you would not fall fliort of the kingdom of heaven,
take heed of inordinate paflion ; many a Ihip hath been loft in
a ftorm, and many a foul hath been loll in a Itorm of unruly
pafiions. Every member of the body is infected with fin, as
every branch of wormwood is bitter ; but, * the tongue is full
of deadly poifon,' James iii. 8. Some care not what they fay
in their palfion ; they will cenfure, fiander, wifh evil to others :
how can Chrill be in the heart, when the devil hath taken pof-
lefiion of the tongue ? Pallion difiurbs reafon, it is hrevis infarn'a,
a Ihort frenzy. Jonah in a palfion flies out againll God, Jon.
iv. 9. * I do well to be angry to the death.' What, to be
angry with God, and to jullify it? 'I do well to be angry ;*
the man wa.s not well in his wits, pallion unfits for prayer,
1 Tim. ii. 8. * I will, therefore, that men pray, lifting up holy
hands without wrath.' He that prays in wrath, may lift up
his hands in prayer, but he doth not lift up holy hands. Water,
when it is'hot, foon boils over; fo, when the heart is heated
with anger, it loon boils over in fiery paUionate fpeeches. Some
cuiie others in their pallion : they whole tongues are let on
fire, let them take heed that they do not one day in hell di fire
B drop of water to cool their tongue. O, if you would not mils
of the heavenly kingdom, beware of giving way to your unbirdled
pafiions. Some lay, words are but wind ; but they are fuch a
wind as may blow them to hell.
IN THE lord's PRA.YER, 157
11. If you would not fall fliort of the heavenly kingdom, be-
ware of too much indulging the fenfual appetite, Rom. xiii.
14. * Make no provifion for the flefli.' The Greek word, pro-
noian poiein, to make provifion, fignifies to be caterers for the
fleOi, Phil. iii. 1.9. ' Whole god is their belly.' The throat is
a flippery place ; Judas received the devil in the fop ; and often
the devil Aides down in the liquor : excefs in meat and drink
clouds the mind, chokes good aft'e6lions, provokes lull; many
a man digs his own grave with his teeth: the heathens could
fay, magnus fum ^ ad mojora natus quam ut Jim corporis met
mancipium, Sen. He was higher born than to be a flave to
his body. To pajuper the body, and negle6l the foul, is to
feed the flave, and to (tarve the wife. Take fuch a proportion
of food as may recruit nature, not furfeit it : excefs in things
lawful hath loft many the kingdom of heaven. A bee may fuck
a little honey from the leaf, but put it in a barrel of honey, and
it is drowned ; to fuck temperately from the creature, God
allows; but excefs ingulphs men in perdition.
l^. If you would not fall fhort of the kingdom of heaven,
take heed of injuftice in your dealings; defrauding lies in two
things, Jirjl, Mixing commodities : as if one mix bad wheat
with good, and fell it for pure wheat, this is to defraud, Ifa. i.
22. ' Thy wine is mixed with water.' Second, Giving fcant
meafure, Amos v. 8. * Making the ephah fmall.' Ephah was
a meafure which the Jews ufed in felling; they made the ephah
fmall, they fcarce gave meafure. I with this be not the fin of
many, Hof. xii. 7. * He is a merchant, the balances of deceit
are in his hand.' Can they be holy, which are not juft ? Micah
vi. 11. • Shall I count them pure with the wicked balances?*
Is his heart fincere, who hath falfe weights? This hath mada
many they could not reach heaven, becaufe of their over-reach-
13. If you would not mifs of the kingdom of heaven, take
heed of evil company : there is anecefl'ary commerce with men
in buying and felling, elfe, as the apoftle faith, * We muft go
out of the world,' 1 Cor. v. 10. but do not voluntarily choofe
the company of the wicked, 1 Cor. v. 11. * I have written to
you not to keep company.' Do not incorporate into the fociety
of the wicked, or be too much familiar with them : the wicked
are God haters ; and 2 Chron. xix. 2. * Shoaldlt thou join
with them that hate the Lord ?* A Chriftian is bound by virtue
of his oath of allegiance to God in baptifm, not to have intimate
converfe with fuch as are God's fworn enemies ; it is a thing of
bad report: what doth Chrift's dove among birds of prey?
What do virgins among harlots. The company of the wicked
is very defiling, it is like going among them that have the plague,
Prov. vi. S7. * He that toucheth pitch, Ihali be defiled,' Pfal.
15S Of THESECOJTD PEtiTIOW
cvi. 35.. * They were mingled among the heathen, and learned
their works.' If you mingle bright armour with rufty, th«
bright armour will not brighten the rufty, but the rufty armour
•will Cpoil the bright. Such as have had religious education, and
have fome inclinations to good, yet by mixing among the
wicked, they will be apt to receive hurt ; the bad will Iboner
corrupt the good, than the good will convert the bad. Pha-
raoh learned Jofeph to fvvear, but Jolephdid not learn Pharaoh
to pray. 7"here is a ftrange attra6tive power in ill company to
corrupt and poilbn the bell difpofitions ; they damp good
atFe6lions. Throw a fire ball into the fnow, and it is foon
quenched. Among the wicked you lofe your heat of zealous
aftections : by holding familiar correfpondence with the wicked,
one (hall hear them diffuading him from ftridl godlinefs, that it
will debar him of his liberty and pleafure. Acts xxviii. 2.
• This fed is every where fpoken againft.' Hereupon he, who
before did look towards heaven, begins to be difcouraged, and
gradually declines from goodnefs.
(I.) There fteals upon him a diflike of his former religious
courle of life ; that he was righteous over-much, ftri6ler than
needed.
(2.) There is inftilled into his heart a fecret delight of evil :
be begins to like foolifti fcuriilous difcourfe : he can hear reli-
gion Ipoken againft, and be filent, nay, well pleafed ; he loves
vanity, and makes fportof (in.
(3.) He is by degrees fo metamorphofed, and made like the
company he converted with, that he now grows into a difguft,
and hatred of his former fober ways ; he is ill-aft'e6ted towards
good men, he is transformed into fcofting Ifhmael, a breathing
devil ; and becomes at laft as much the child of hell, as any of
that gracelefs damned crew he converfed with : and what is the
end of all ? A blot in the name, a moth in the eftate, a worm in
the conlcience. O, if you would not mifs of the Idngdom of
heaven, beware of evil company. Bad company is the bane
and poifon of the youth of this age : fuch as were once foberly
inclined, yet by coming among the profane, they grow familiar,
till at laft they keep one another company in hell.
14. If you would not mils of the kingdom of heaven, take
heed of partying with the fleftily part ; the flefti is a bolbm trai-
tor. When an enemy is gotten within the walls of a callle, it
is in great danger to be taken. The tlelh is an enemy within:
the flefti is a bad counfellor : the flefti faith. There is a lion ia
the way ; it difcourageth from a religious ftridnefs, the flefti
faith, as Peter did to Chrift, ' fpare thyfelf ;' the flelh laith, as
Judas, * what needs all this wafte?' What needs this praying?
Why do you waile your ftrenglh and fpirits in religion ? What
IN tHB LORB S PttAlTEIf. l5^
needs all this wafte ? The flefh cries out for eafe and pleafure.
How many, by confulting with the tleih, have iolt the kingdont
ef heaven !
15. If you would not fall (hort of heaven, take heed of carnal
relations : our carnal friends are often bars and blocks in our
way to heaven : they will fay religion is preciCenefs and fingu-
larity. A wife in the bofbm may be a tempter ; Job's wife
was fo. Job ii. p. * Doll thou ftill retain thy integrity ? Curfe
God, and die.* What, Hill pray? What doil thou get byferving
God } Job, where are thy earnings? Whatcaufl thou Hiew thou
hall had in God's fervice, hut boils and ulcers ? And dofl; thou
ftill retain thy integrity ? Throw oflGod's livery, renounce re-
ligion. Here was a tentation handed over to him by his wife :
the woman was made of the rib, the devil turned this rib into
an arrow, and would have (hot Job to the heart, but his faith
<5uenched this fiery dart. Bewaie of carnal relations: we read
that fbme of Chrill's kindred laid hold on him, and would have
hindered him when he was going to preach, Mark iii. 91.
* They faid, he is befide himfelf.' Our kindred fometinies would
ftand in our way to heaven, and, judging all zeal, rafhnels,
would hinder us from being faved : fuch carnal relations Spira
had ; for, advifing with them whether he (hould remain conllant
in his orthodox opinion, they perfuaded him to recant : and fo,
abjuring his fontier faith, he fell into horror and defpoudency
of mind. Galeacius, marquis of Vico, found his carnal rela-
tions a great block in his way ; and what ado had he to break
through their tentations? Take heed of a fnare in your bolbm.
It is a brave faying oi' Jerom, Ji mater mi/ii libera ojiendat, &c.
♦* If my parent Ihould perfuade me to deny Chrift, if my mo-
ther fhould Ihew me her breail, that gave me fuck, if my wife
fhould go to charm me with her embraces, I would forfake all,
and fly. to Chrift."
16. If you would not fall (hort of the kingdom of heaven,
take heed of falling off: beware of apoftacy ; he miifeth of the
prize, who doth not hold out in the race ; he who makes Ihip-
wreck of faith, cannot come to the haven of glory. We hve ir»
the fall of the leaf: men fall from that goodnelis they feemed to
have ; fome are turned to error, others to vice ; fome to drink-
ing and dicing, and others to whoring, the very mantle of their
profedion is fallen off. It is dreadful for men to fall off frorn
hopeful beginnings. The apoilate, (faith 'J'erttiilian) feems to
put God and Satan in the balance, and, havmg weighed both
their fervices, prefers the devil's f«rvice, and proclaims him to
be the befl mafter; in which refped, the apoflate is faid to put
Chrifl to open fhame, Heb. vi. 6. This is fad at laft, Heb.
X. 38. If you would not mils of the glory, take heed of apo^
160 or THE second petition*
tacy ; thofe who fall away, muft needs fall (hort of the king-
dom.
1. If we would not come fhort of this heavenly kingdom,
let us be much in the exercife of felf-deniaj, Matth. xvi. 24.
• If any man will come after me, let him deny himfelf.' He
who would go to heaven muft deny feif-righteoufnefs. Coven-
dum eji a propria jujlitia : Phil. iii. 9. * That I may be found
in him, not having my own righteoufnefs.' The fpider weaves
a web out of her own bowels ; an hypocrite would fpin a web
of falvation out of his own righteoufnefs, we muft deny our civi-
lity in point of juftitication. Civility is a good ftaft" to walk
with among men, but it is a bad ladder to climb up to heaven.
We muft deny our holy things in point of jullificatiou. Alas,
how are our duties chequered with fin ! put gold in the fire,
and there comes out drofs ; our moft golden fervices are mixed
with unbelief. Deny felf-righteoufnefs ; ufe duty, but truft to
Chrift. Noah's dove made ufe of her wings to fly, but trufted
to the ark for fafety : let duties have your diligence, but not
your confidence. Self-denial \s via ad regnum; there is no
getting into heaven, but through this ftrait gate to felf-denial.
2. The fecond means for the obtaining of the kingdom, is
ferious confideration ; moft men fall ftiort of heaven for want of
confideration.
1. Conjideralion. We fhould often confider what a kingdom
heaven is : it is called regnum pwratum, a kingdom prepared,
Matth. XXV. 34. which implies fomething that is rare and ex-
cellent. God hath prepared in his kingdom, * fuch things as
eye hath not feen nor ear heard,' 1 Cor. ii. 9. Heaven is be-
yond all hyperbole. In particular, in this celeftial kingdom are
two things. (1.) A ftately palace, (l.) A royal feaft.
(I.) A ftately palace. (1.) It is large, and hath feveral
flories : for the dimenfions of it, it is twelve thoufand furlongs.
Rev. xxi. 15. Or, as it is in fome Greek copies, twelve times
twelve thoul'and furlongs: a finite number put for an infinite ;
no arithmetician can number thefe furlongs : though there he an
innumerable company of faints and angels in heave?), yet iIk re
is infinitely enough of room to receive them. (2.) The palace
of this kingdom is lucid and tranfparent ; it is adorned with
light, the light is fweet. Hell is a dark dungeon, but the palace
above is befpangled with light. Col. i. 12. Such illuilrious
beams of glory fhine from God, as Ihed a brightneis and fplon-
dor upon the empyrean heaven. (3.) This palace of the king-
dom is well fituated for a good air and a pleafant prol'pedt :
there is the bell air, which is perfumed with the odours of
Chrift's ointments ; and a moft pleafant profpedt of the bright
morning-ftar. (4.) The palace is rich ;i\;dfumptuous ; it liath
gates of pearl. Rev. xxi. 21. It is enriched with white robos
IN THE lord's prayer. 161
and crowns of glory ; and thit palace never falls to decay, and
the dwellers in'it never die. Rev. xxii. 5. * They fliall reign
for ever and ever.*
(•-i.) A royal feaft. It is called * the marriage-fupper of the
Lamb,' Rev. xix. 9. Which Builingerand Gregory the great,
underlland of the magnificent fupper prepared in the kingdom
of heaven. A glorious feaft it will be, in refpect of the founder
God ; the glorified faints (hall feaft their eyes with God's beauty,
and their hearts with his love ; a delicious feaft it will be, in re-
fpe6l of the feftivity and holy mirth ; what joy when there ftiall
be the anthems and triumphs of glorified fpirits? When faints
and angels (hall twift together in an infeparable union of love,
and lie in each others Aveet embraces : a royal banquet it ftiall
be, where there is no furfeit, becaufe continually a I'refti courfe
is lerved in. The ferious confideration what a kingdom hea-
ven is, would be a means to quicken our endeavours in the pur-
fuit after it. What caufeth men to make voyages to the Indies,
but the confideration of the gold and fpices which are to be had
there ? Did we ftjrvey and contemplate the glory of heaven, we
would foon take a voyage, and never leave till we had arrived
at the celeftial kingdom.
9. Confideration. How it will trouble you, if you fliould
perilh, to think you came fliort of heaven for want of a little
more pains. The prophet Eliflia bid the king of Ifrael fmite
the ground fix times, and he fmote but thrice, and ftayed,
2 Kings xiii. 19. And he loft many vi6tories by it; fo, when
a man ftiall think thus, I did ft)mething in religion, but did not
do enough ; I prayed, but it was coldly ; I did not put coals to
the incenl'e ; I heard the word, but did not meditate on it, I
did not chew the cud ; I fmote but thrice, and I ftiould have
fmitten fix times ; had I taken a little more pains, I had been
happy, but I have loft the kingdom of heaven by Ihort- flioot-
ing : the confideration how terrible the thoughts of this will
be, that we ftiould lofe heaven for want of a little more pains,
will be a means to fpur on our lluggifti hearts, and make us
more diligent to get the kingdom.
3. The third means for obtaining this kingdom, is to keep up
daily prayer, Pf. cix. 4. * I give myfelf to prayer,' Prayer
inflames the affe6tions, and oils the wheels of endeavour :
prayer prevails with God, it unlocks his bowels, and then he
unlocks heaven ; all that have got to heaven, have crept thither
upon their knees : the faints now in heaven, have been men of
prayer: Daniel prayed three times a day, Jacob wreftled with
God in prayer, and as a prince prevailed : this prayer muft be
fervent, elfe it is thuribulumjine prunis, as Luther, a golden
Cenfer without fire. O follow God with prayers and tears ;
fay as Jacob to the angel. Gen. xxxii. '2(i, • 1 will not let thea
Vol. U. No. 10". X
162 OF THE SECOND PETITIOIT
go, except thou blefs me.' Prayer vincit invincibilem, Luther ;
it conquers the Omnipotent. Elijah by prayer, opened hea-
ven ; by ardent and conltant prayer, heaven is at lall opened to
us.
4. If you would obtain the heavenly kingdom, get a love to
heaven. Love puts a iDan upon the ufe ot" all means to enjoy
the thing loved. He that loves the world, how a6tive is he .?
He will break his fleep and peace for it; he that love.s honour,
what hazards will he run } He will fwirn to the throne in blood.
Jacob loved Rachel, and what would not he do, though it were
I'erving a two feven-years apprenticefhip for obtaining her ?
Love carries a man out violently to the obje6t loved. Love is
like wings to the bird, like fails to the fiiip, it carries a Chrifliau
full-fail to heaven ; heaven is a place of reft and joy, it is para-
dife, and will you not love \t? Love heaven, and you cannot
mifs it : love breaks through all oppofition, it takes heaven by
ftorm : love, though it labour, is never weary ; it is like the
rod of myrtle in the traveller's hand, which makes him frelh and
lively in his travel, and keeps him from being weary.
5. Ifyou would obtain the kingdom of heaven, make religion
your bufinel's. What a man looks upon as a parergon, a thing
by the bye, he doth not much mind. If ever we would have
heaven, we muft look upon it as our main concern, other things
do but concern our hvelihood, this concerns our faivation ; then
we make religion ourbulinefs, when we wholly devote ourfelves
to God's fervice, Pf. cxxxix. 18. We count thole the belt
hours which are fpent with God ; we give God the cream of our
affedions, the flower of our time and ftrength ; we traffic ia
heaven every day, we are merchants for the * pearl of price.*
He will not get an eftate, who doth not mind his trade ; he will
never get heaven, who doth not make rehgion his main bufinefs.
6. Ifyou would obtain the kingdom of heaven, bind your
hearts to God by facred vows. Vow to the Lord, (that by his
grace) you will be more intent upon heaven than ever. Pi'. Ivi.
12. * Thy vows are upon me, O God.' A vow binds the
votary to duty ; he looks upon himfelf as obliged by his vow to
cleave to God. Bees when they fly in a great wind, ballaft
themfelves with little ftones, that they may not be carried away
with the wind ; fo we muft fortify ourfelves with ftrong vows,
that we may not be carried away from God with the violent
wind of temptation. No queftion, a Chriftian may make I'uch
a vow, becaufe the ground of it is morally good : he vows no-
thing but what he is bound to do by virtue of his baptifmal vow,
namely to walk with God more clofely, and to purfue heaven
more vigorouily.
7. Ifyou would obtain the kingdom, embrace all feafonsand
opportunities for your fouls, Eph. v. 5. * Redeeming the time.*
IN THE lord's PRAYERo 163
Opportunity is the cream of time ; the improving thefeafons of
grace is as much as our falvation is worth. The mariner, by
taking the prefent feafon, while the wind blows, gets to the
haven ; by taking (he leafon, while we have the means of grace,
and the wind of the Spirit blows, we may arrive at the kingdom
of heaven. We know not how long we (hall enjoy the gofpel ;
the feufons of grace, like Noah's dove, come with an olive
branch in their mouth, but they foon take wings and fly.
1'hough they are Iweet, yet fwift. God may remove the gol-
den candlertick from us, as he did from the churches of Afia.
We have many fad lymptoms, ' Grey hairs are here and there
upon us,' Hof. vii. y. Therefore let us lay hold upon the pre-
lent feafons ; they that fleep in feed time, will beg in harveft.
8. If you would go to the kingdom of heaven, you mull
excuhias agere, keep a daily watch, Mark xiii. 37. ' 1 fay unto
all, watch.' Many have loft heaven for want of watchfulnefs.
Our hearts are ready to decoy us into fin, and the devil lies in
ambulh by his temptations ; we mult everyday fet a fpy ; and
keep centinel in our fouls, Hab. ii. 1. ' 1 will ftand upon my
watch.*
(1.) We mull watch our eyes, Jobxxxi. 1. *I made a cove-
nant with my eyes.' Much fin comes in by the eye : When
Eve faw the tree was good for food, and pleafant to the eyes,
* then flie took,* Gen, iii. Q. Firll flie looked, and then fhe
lulled : the eye by beholding an impure objedl, fets the heart
on fire : the devil oft creeps in at the window of the eye. Watch
your eyes.
(2.) Watch your ear. Much poifon is conveyed through the
ear. Let your ear be open to God, and fijut to fin.
(3.) Watch your hearts ; we watch fufpicious perfons, * The
heart is deceitful,' Jer. xvii. 9. Watch your heart: 1. When
you are about holy things, it will be Healing out to vanity.
When I am at prayer, faith St. Hierom, aut per porticwn deam-
bulo, ant de foenore compiito : either 1 am walking through gal-
leries, or cafting up accounts. 2. Watch your hearts when
you are in company. The Bafilifk poifons the herbs he breathes
on ; the breath of the wicked is infectious. Nay, watch your
hearts when you are in good company : fuch as have fome good
in them, yet may be Ibme grains too light ; they may have
much levity of difcourfe ; and, if no fcum boils up, yet too much
froth. The devil is fubtile, and he can as well creep into the
dove, as he did once into the ferpent. Satan tempted Chrifi: by
an apoltle. 3. Watch your hearts in profperity ; now you are
in danger of pride. The higher the water of the Thames riieth,
the higher the boat is lifted up ; the higher that men's eftates
rife, the higher their hearts are lifted up in pride. In prof-
perity, you are iii danger not only to forget God, but to
X 2
164 OF THE SECOND PETITION
lift up the heel againft him, Deut. xxxii. i5. * Jeduirun waxed
fat, and kicked.' It is hard to carry a full cup without fpillincr,
and to carry a full profperous eftate without finning. Turpi
fregerunt fecnla liixu divitiae molles. Sen. Trag. Samfon fell
afleep in Dalilah's lap, many have fallen fo faft afleep in the lap
of profperity, that they have never awaked till they have been
in hell. 4. Watch your hearts after holy duties. When Chrift
had been praying and fading, then the devil tempted him, Mat.
iv. 23. After our combating with Salan in prayer, we are apt
to grow fecure, and put our ipiritual armour oft', and then the
devil falls on and wounds us. O if you would get heaven, be
always upon your watch-tower, let a fpy, keep clofe centinel
in your louls ; who would not watch when it is for a kingdom ?
9. If you would arrive at the heavenly kingdom get thefe
three graces, which will undoubtedly bring you thither.
(1.) Divine knowledge : there is no going to heaven blind-
fold. In the creation, light was the firft thing that was made ;
fo it is in the new creation : knowledge is the pillar of fire that
goes before us, and lights us into the heavenly kingdom. It
is light mufl bring us to the * Inheritance in light,' Col. i. 12.
(2.) Faith: faith ends in falvation, 1 Pet. i. 9. * Receiving
the end of your faith, falvation.' He who believes, is as fure to
go to heaven as if he were in heaven already, A6ts xvi. 31.
Faith toucheth Chrift ; and can he mifs of heaven, who touch-
eth Chrift.!^ Faith unites to Chrift ? and, ftiallnot the members
be where the head is } All have not the fame degree of faith ;
we mull diftinguifti between the dire6t a6l of faith, and the re-
flex a6l, aftlance and affurance ; yet the leaft feed and fpark of
faith gives an undoubted title to the heavenly kingdom. I am
juftified becaufe I believe, not becaufe I know I believe,
(3.) Love to God : heaven is prepared for thofe that love
God, 1 Cor. ii. 9. Love is the f ul of obedience, the touch-
ftone of fincerity, by our loving God , we may know he loves us,
1 John iv. 1{). And thofe whom God loves, he will lay in his
hol'otn. Ambrofe, in his funeral-oration for Theodofius, brings
in the angels hovering about his departing foul, and being ready
to carry it to heaven, alked him, '• what that grace was he had
rnoft pra6\ired ispon earth ?" Theodofius replied, DUex?, Dilexi^
** I have loved, I have loved ;" and ftraitway he was, by a
convoy of angels, tranflated to glory. Love is a facred fire
kindled in the breail; in the flames of this fire, the devout foul
aicends to heaven.
10. If we would obtain this heavenly kingdom, let us labour
for fnicerity, Prov. xxviii. IS. * Wholbever vvaiketh uprightly,
ftiall be laved.* 'J'he fincere Chriftian may fall (hort of fome
degrees of grace, but he never falls fliort of the kingdom : God
will pafs by many failings, where the heart is right. Num. xxiii.
IN THE LORD*S PRAYER. l^g
f I. True gold, though it be light, hath grains of allowance, PI'.
11. 6. * Thou defiretl truth in the inward parts.* Sincerity is
the fauce which feafons all our a6lions, and makes them fa-
voury ; it is the ingredient into every grace ; it is called * faitU
unfeigned,' 2 Tim. i. 6. and * love in fincerity,* Eph. v. 24.
Coin will not go current that wants the king's ftamp ; grace is
not current, if it be not (lamped with fincerity. Glorious duties
(bured with hypocrify are reje6led, when great infirmities fweet-
ened with fincerity are accepted. If any thing in the world
bring us to heaven, it is fincerity. Sincerity fignifies plainnel's
of heart, Pf. xxxii. 2. * In whole fpirit there is no guile.* The
plainer the diamond is, the richer.
(1.) Sincerity is when we ferve God with our heart ; we do
not only worfiiip him, but love him. Cain brought his facri-
fice, but not his heart : this is God's delight, a facrifice flam-
ing upon the altar of the heart. A fincere Cbrifl:ian, though
he hath a double principle in him, flefli aad fpirit, yet he hatli
not a double heart, his heart is for God,
(2.) Sincerity is when we aim purely at God in all we do.
The glory of God is more worth than the falvation of all men's
fouls. A fincere Chriflian, though he comes fliort in duty, yet
he takes a right aim. As the herb Heliotropium turns about
according to the motion of the fun ; fo a godly man's adlions
do all move towards the glory of God.
11. If we would obtain the heavenly kingdom, let us keep
vp fervency in duty. What is a dead form without the power ?
Rev. ill. 16. * Becaufe thou art luke-warm, neither hot nor
cold, I will fpue thee out of my mouth.* Fervency puts life
kito duty, Rom. xii. 11. * Fervent in fpirit, ferving God.*
Gr. Zenotes, ' boiling over.* Chrift prayed * yet more ear-
neftly,' Luke xxii. ' 44. When the fire on the golden cenfer
was ready to go out, Aaron was to put more coals to the in-
cenCe, praying with devotion, is putting more coals to the in-
cenl'e. It is not formality, but fervency, will bring us to hea-
ven ; the formalin is like Ephraim, a cake not turned, hot on
one fide, and dough on the other. In the external part of
God's worfhip, he feems to be hot ; but as for the fpiritual
part of God's worftiip, he is cold. Oh, if you would have the
kingdom of heaven, keep up heat and fervour in duty, Elijah
was carried up to heaven in a fiery chariot : if you would go to
heaven, you mud be carried thither in the fiery chariot of
zeal ; it is violence that takes the kingdom of heaven.
12. If we would arrive at the heavenly kingdom, let us che-
rifli the motions of God's Spirit in our hearts. The mariner
may Ipread his fiiils, but the ftiip cannot get to the haven with-
out a gale of wind ; lb we may fpread the liiils of our endea-
vour, but we cannot get to the haven of glory, without the
WQ OF THE SECOND PETITION
north and fouth wind of God's Spirit blow : how nearly there-
fore doth it concern us to make much of the motions of God's
Spirit, motions to prayer, motions to repentance ? 2Sam. v. 24.
* When thou heareft the found of a going in the tops of the mul-
berry trees, that then thou fhalt beftir thyfelf, for then fhall the
Lord go out before thee ;' So, when we hear, as it were a voice
within us, a fecret infpiration ftirring us up to good duties, we
fhould then beftir ourlelves ; while the Spirit works in us, we
Ihould work with the Spirit. Many men have God's Spirit
ftriving with them, he puts good motions in their hearts and
holy purpofes ; but they, neglecting to profecute thefe good
motions, the Spirit is thereby grieved ; and, being grieved,
withdraws its affiftance ; and, that afliflance being gone, there
is no getting to heaven. O make much of the motions of the
Spirit, it is as much as your falvalion is worth. The Spirit of
God is compared to fire, A6ls ii. Q. if we are careful to blow
this fpark, we may have fire to inflame our atre6i;ions, and to
light our feet into the way of peace. If we quench the Spirit
by our negle6ling and refiiling its motions, we cut ourfelves off
from falvation. The Spirit of God hath a drawing power.
Cant. i. 4. The blefied Spirit draws by attradion, as the
loadftone the iron. In the preaching.of the word, the Spirit
draws the heart up to heaven iti holy longings and ejaculations.
Now when the Spirit is about thus to draw us, let us take heed
of drawing back, left it be to perdition, Heb. x. We fhould
do as Noah, when the dove came flying to the ark ; he put
forth his hand, and took it into the ark ; fo when this fweet
dove of God's Spirit comes flying to our hearts, and brings a
gracious impulfe as an olive-branch of peace in its mouth, O
take this dove into the ark, entertain the Spirit in your hearts,
and it will bring you to heaven.
Qu. But how Jhall we know the motions of the Spirit from a
debt /ion ?
Anf. The motions of the Spirit are always agreeable to the
word. If the word be for hnlinefs, i^o is the Spirit ; the Spirit
perfuades to nothing, but what the word directs : which way
the tide of the word runs, that way the wind of the Spirit blows.
13. We obtain the kingdom of heaven by uniform and cheer-
ful obedience ; obedience is the road through which we travail
to heaven. Many fay they love God, but refufe to obey him ;
doth he love the prince's perfon who flights his commands ?
(1.) Obedience muft be uniform, Pf. cxix. 6. * Then fliall
I not be afliamed,' [Heb.] " I fliall not blufli whffn I have re-
fpedl to all thy commandments." As the fun goes through
all the figns of the Zodiac, fo muft we go through all the duties
of religion : if a man be to go an hundred miles, and he goes
ninety-nine miles, and there ftops, he comes fliort of the place
IN THE lord's prayer. 167
he is to travel to ; if, with Herod, we do many things that
God commands, yet, if we lie in the total negle6l of any duty,
we come ihort of the kingdom of heaven; for inllance, if a
man feem to make confcience of duties of the firfl table, and
uot the duties of the lecond ; if he feem to be religious, but is
notjult, he is a tranfgreflbr, and is in danger to lofe heaven ; a
good heart is like the needle which points that way which the
loadftone draws, fo he moves that way which the word draws.
(2.) Obedience mull be cheerful : ' I delight to do thy will,
O my God, yea, thy law is within my heart.' Pf. xl. 8.
That is the fweetelt obedience which is cheerful, as that is the
fweetefl honey which drops from the comb freely. God doth
Sometimes accept of willingnefs without the work, but never of
the work without willingneft, Zech. v. 9. * I'liere came out
two women, and the wind was in their wings.* Wings are
fwift, but wind in the wings denotes great fwiftnefs : an em-
blem of the Iwiftneis and chearfulnefs which lliould be in obe-
dience. We go to heaven in the way of obedience.
14. If we would obtain this kingdom, be much in the com-
munion of faints ; one coal of juniper will warm and inflame
another ; when the heart is dead and frozen, the cotpmunioti
of faints will help to warm it, Mai. iii. Ki. ' They that feared
the Lord fpake often one to another.' Chrifiians fhould never
meet (faith Mr. Bolton) but fpeak of their meeting together in
heaven. One Chriftian may be very helpiul by prayer and con-
ference to another, and give him a lilt toward heaven. Old
Latimer was much llrengthened and comforted by hearing Mr.
Bilny's confellion of faith. We read that when Mofes*
hands were heavy, and he was ready to let them fall, Aaron and
Hur llayed up his hands, ExoH. xvii. 12. A Chrillian who is
ready to faint under tentaiion, and lets down the hands of his
faith, by converfmg with other Chiillians, he. is ftrengthened,
and his hands are held up. A great benefit of holy conference
is counlel and advice ; if'a man {(ailh Chrylbftom) who hath
but one head to ad vile liim, could make that head a hundred
heads to advife him, he would be very wife ; a (ingle Chriftian
hath this benefit by the communion of faints, they are as fo many
heads to advife him what to do in inch a cafe or exigency ; by
Chrillian conference the laiiits can fay, ' Did not our hearts
burn witiiin us .?' Communion of faints we have in our creed,
but it is too little in our pra6tice ; men uiually travel fafteil in
company ; we travel fafteil to heaven in the communion of
Ikints.
15. If we would attain to this kingdom of heaven, let us be
willing to come up to Chrill'b terms. Many will be cheapen-
ing, and bid foniething for the kingdom of heaven, they will
avoid grofs lin, and will come to church, and lay their prayers;
and yet all this while they are not willing lo corue up to God's
168 OF THE SECOND PETITIOBT
price, that is they will not refift the idol of felf-nghteoufnefs,
flying only to Chrifl; as the horns of the altar ; they will not
facrifice their bofom-fin ; they will not give God fpirit-worlhip,
ferving him with zeal and intenfenefs of foul, John iv. 24.
They will not forgive their enemies ; they will not part with
their carnal profits for Chrift ; they would have the kingdom
of heaven, but they will not come up to the price : if you would
have this kingdom, do not article and indent with Chrift, but
accept of his terms; fay. Lord, I am willing to have the king-
dom of heaven whatever it coft me : I am willing to pluck out
my right eye, to part with all for the kingdom ; here is a blank
paper I put into thy hand. Lord, write thy own articles, I will
fubfcribe to them.
16. If we would obtain the heavenly kingdom, let us attend
to the holy ordinances ; thus God brings fouls to heaven, A6ts
XJtvii. 31. * Except ye abide in the Ihip, ye cannot be faved.*
Some people would leap out of the fliip of ordinances, and then
God knows whither they leap ; but except ye abide in the Ihip
of ordinances, ye cannot be faved. Efpecially, if you would
get to heaven, attend to the word preached : it was by the ear,
by our firft parents liftening to the ferpent, that we loft paradife ;
arii it is by the ear, by the hearing of the word, that we get to
heaven, Ifa. Iv. 3. * Hear, and your fouls fhall live.* God,
fometimes in the preaching of the word, drops in that holy oil
into the ear, which foftens and fan6tifies the heart; the word
preached is called the * miniitiy of the Spirit,' 2 Cor. iii. 8.
becaufe the Spirit of God makes ufe of this engine to convert
fouls. If the word preached doth not work upon men, nothing
will; not judgment, nor miracles; no, nor though one (hould
arife from the dead ; Luke xvi. 31. Ifa glorified faint fliould
come out of heaven, and affume a body, and tell you of all the
glory of heaven, and the joys of the bleffed, and perfuade you
to believe ; if the preaching of the word will not bring you to
heaven, neither would his rhetoric do it who rofe from the dead.
In heaven there will be no need of ordinances, but there is while
we live here; the lamp needs oil, but the ftars need none.
While the faints have their lamp of grace burning here, they
need the oil of ordinances to be continually dropping upon them ;
but there will be no need of this oil when they are ftars in hea-
ven, If you intend to get to heaven, be fwift to hear ; for feith
comes by hearing, Rom. x. 14, 17. Peter laid down the net
of his miniftry, and at one draught caught three thoufand fouls.
If you would have heaven's door opened to you, wait at the
pofts of wifdom's door.
17. If you would arrive at heaven, have this kingdom ever
in your eye : our blelfed Lord looked at the joy that was fet be-
fore him ; and Mofes had an * eye to the recompence of re-
IN THE lord's prayer. IgJ)
ward,* Heb. xi. 2S. Let the kingdom be much in our thoughts;
meditation is the means to help us to heaven.
Qu. How doth it help ?
Anf. 1. As it is a mean to prevent fin. No fword Hke this
to cut afunder the ftnews of tentation ; it is ahnofl; impofTible to
fin prefumptuoufly with the lively thoughts and hopes of hea-
ven : It was when Mofes was out of fight that Ifrael fet up a
calf, and worfiiipped it; io it is when the kingdom of heavea
is out of fight, 1 mean, out of men's thoughts, that they fet up
their lufts, and idolize them. The meditation of heavea
banifheth ?in ; he who thinks of the weight of glory, throws
away the weight of fin.
2. To meditate on the kingdom of heaven, would excite and
quicken obedience. We /hould think we cOuld never pray
enough, never love God enough, who hath prepared fuch a
kingdom for us. hnmenfum gloria calcar habet. St. Paul hati
heaven in his eye, he was once caught up thither; and how
adiive was he for God? 1 Cor. xv. 10. This would oil the
wheels of obedience.
3. It would make us drive after holinefs, becaufe none but
fuch are admitted into this kingdom, only the ' pure in heart
fliall fee God,' Mat. v. 8. Holinefs is the language of heaven ;
it is the only coin will pafs current in heaven : this confidered,
would make us ' cleanfe ourfelves from all filthinefs of the
flefh and fpirit, and perfe6t holinels in the fear of God,' 2 Cor.
vii. 1.
Thus you fee how the meditation of he&ven would be a means
to bring us thither.
18. The lall means for obtaining the heavenly kingdom is
perfeverance in holinefs, Rev. ii. 10. « Be thou faithful unto
death, and thou (halt receive the crown of life.' In Chrillians,
non initia fed fines latidantur, Hierom.
1. Is there fuch a thing as perfevering?
2. How doth a Chriftian come to peifevere?
3. What are the encouragements?
4. What helps?
1. Is there fuch a thing as perfevering till we come to hea-
ven? The Arminians deny it; and truly that any one holds
out to the kingdom, is a wonder, if you confider,
1. What a world of corruption is mingled with grace : grace
is apt to be flifled, as the coal to be choaked with its own
afhes : grace is oft like a fpark in the fea, it is a wonder it is
not quenched : it is a wonder fin doth not do to grace, as fome-
times the nurfe to the child, overlay it, that it die ; fo that this
infant of grace is fmothered.
2. The implacable malice of Satan ; he envies that we fliould
have a kingdom, when he himfelf is caft out; it cuts him to
VoL.II. No. 16. Y
170 GF THE SECOND PETITION'
the heart to fee a piece of cluft and clay be made a bright ftar in
glory, and he hinilelf an angel of darUnefs ; he will Acheronta
movere, move all the powers of hell to hinder us from the k'w^-
dom : he fpits his venom, flioots his fiery darts, raifeth a (torm
of perl'ecution, yea, and prevails againfi; fonie. Rev. xii. 4.
* There appeared a great red dragon, and his tail drew the third
part of the ftars of heaven, and did caft them to the earth.*
By the red dragon is meant the heatlienifli empire ; now when
his tail caft ib many to the earth, it is a wonder that any of the
ftars keep fixed in their orb.
5. The blandifhments of riches : the young man in the gof-
pel went very far, ' thou art not far from the kingdom of God ;*
but he had rich poflefiTioiip, and thefe golden weights hindered
him from the kingdom, Luke xviii. 93. Jonathan purfued the
battle till he came at the honey-comb, and then lie flood ftill,
1 Sam. xiv. 27- Many are forward for heaven, till they taile
the fweetnefs of the world ; but when they come at the honey-
comb, then they ftand ftill, and go no further. Fniiixs pecunice
Jiimis animae. Thofe who have eicaped the rocks of grofs fins,
yet have been caft away upon the golden fands : what a won-
der therefore that any doth hold on till he come to the king-
dom !
4. A wonder any holds oiit in grace, and doth not tire in his
jiiarch to heaven, if you confider the difficulty of a Chriftian's
work : he hath no time to lie fallow, he is either watching or
fighting; nay, a Chriftian is to do thole duties which to the
eye of fenfe and reaf<5n feem inconfillent : while a Chriftian doth
one duty, he feems to crols another, e. g. He mult come with
holy boldnefs to God in prayer, yet muft ferve him with fear ;
he muft mourn for fin ; yet rejoice ; he muft be contented, yet
covet : 1 Cor. xii. 32. contemn men's impieties, yet reverence
their authority : what difficult work is this ? A wonder any
faint arrives at the heavenly kingdom. To this I might add,
the evil examples abroad, which are fo attractive, we may fay,
the devils are come among us in the likenefs of men. What a
wonder is it that any foul perfeveres till he comes to the king-
dom of heave a? But as great a wonder as it is, there is fuch a
.thing as perieverance. A faint's perfeverance is built upon two
immutable pillars.
(1.) God's eternal love: we are inconftant in our love to
God ; but he is not fo in his love to us, Jer. xxxi. <). * I have
loved thee with an everlafting love;' with a love of eternity,
God's love to the ele6t is not like a king's love to his favourite,
when it is at the higheft fpring-tide, it Iboneft ebbs ; but God's
Jove is eternized: God may delert, not difinherit; he may
change his love into a frown, not into hatred ; he may alter his
IN THE lord's PRAYER. ]71
providence, not his decree: when once the fun-fhine of God's
ele6ting love is rifen upon the foul, it never fets finally.
(2.) A. faint's perfeverance is built upon the covenant of grace;
it is a firm, impregnable covenant : this you have in the words
of the fweet fin^i^er of Ifrael, 2 Sam. xxiii. 5. ' God hath made
with me an everlalling covenant, ordered in all things and fare.*
It is a fweet covenant, that God will be our God ; the marrow
Juui quinlen'ence of all blelfing: and it is a fure covenant, that
he will put his fear in our heart, and we Ihall never depart from
him, Jer. xxxii. 40. This covenant is inviolable, it cannot be
broken ; indeed fin may break the peace of the covenant, but
it cannot break the bond of the covenant.
(o.) The third pillar perfeverance is built upon, is the myf-
tical union: believers are incorporated into Chrift; they are
knit to him as members to the head, by the nerve and ligament
of faith, that they cannot be broken otf, Eph- v. 23. What
was once faid ol'Chrift's natural body, is as true of his myftical
body. John xix. 36. ' A bone of it (hall not be broken.' As
it is impoflihle to fever the leaven and the dough when they
are once mingled, fo it is impodiblc when Chrilt and believers
are once united, ever by the power of death or hell to be fepa-
rated : how can Chrill lofe any n*ember of his body and be per-
fect ? You i'ae upon what ftrong pillars the faints' perfeverance
is built.
. 2. Qu. ffotv doth a Chrijlkin hold on till he comes to the kin<r-
dam ? IIoio dolk he perfevere 9 °
Anf. 1. Anxiliu Spih'tus : God carries on a Chrillian to per-
feverance by the energy and vigorous working of his Spirit.
The Spirit maintains the eifenceand feed of grace, it doth blow
up the (parks of grace into a holy llame. ISpiritus eft vicarins
Chnjii, Tertul. It is Chrill's deputy and proxy ; it is every-
day at work in a believer's heart, exerting grace into exercife,
and ripening it into perfeverance : the Spirit doth carve and
pohfli the vellels of mercy, and make them fit for glory.
2. Chrill caufeth perfeverance, and carries on a laint till he
come to the heavenly kingdom, vi orafionis, by hisinterceffion ;
Chrift is an advocate as well as a furety ; he prays that the
laints may arrive lafe at the kingdom. Heb. vii. 25. * Where-
fore he IS able to lave them to the uttermoft, [i, e. perfeftiy),
leeing he ever liveth to make intercelTion for them.' That
prayer he made for Peter on earth, he prays nov^ in heaven for
the (aints, * that their faith fliil not,' Luke xxii. 32. * that
they may be with him where he is.' John xvii. 24. And fure,
if he pray that they may be with him in his kingdom, they can-
not peridi by the way : Clirift's prayer is eUicacious. If the
laints' prayers have lo much force and prevalency in them ;
Jacob hud power with God, and as a prince prevailed, Hof!
Y 2
172 OF THE SECOND PETTTION
xii. 4. By prayer Elijah unlocked heaven : if the prayers of
the faints have lb much po^yer with God, then, what hath
Chrift*s prayer? How can the children of luch prayers mif-
carry ? How can they fallfliort of the kingdom, who have him
praying for them, who is not only a Piieft, but a Son ? and be-
iides, what he prays for as he is man, that he hath power to
give as he is God. Thus you fee how aChriftian conies to per-
fevere till he comes to the kingdom.
Obj. But methinks I hearfome Chriftians fay, if only perfe-
verauce obtains the kingdom, they fear they fiall not come
thither; they fear they Jhall faint by the way, and the weak
legs of their grace will never carry them to the kingdom of hea-
ven ?
Anf, Wert thou indeed to ftand in thy own flrength, thou
mighteft fall away : that branch withers and dies that hath no
root to grow upon. Thou groweil upon the root Chrilt, who
will be daily fending forth viral influence to ftrengthen thee;
thou art iaibecil and weak in grace, yet fear not falling fliort of
heaven : For,
1. God hath made a prornife to weak believers, what is a
bruifed reed, but an emblem of a weak faith ? yet it hath a pro-
mife made to it. Mat. xii. 20. ' A bruifed reed he will not
break.* God hath promifed to fupply the weak Chrifiian with
fo much grace as he (hall need, till he comes to heaven. Be-
fide the two- pence which the good Samaritan left to pay for
the cure of the poor wounded man, he pafled his word for all
that he ftiould need befide, Luke x. 35. So, Chriil doth not
only give a little grace in hand, but his bond for more, that he
will give as much grace as a faint (hall need till he comes to
heaven, Pfal. Ixxxiv. li. 'The Lord will give grace and
glory;' that is, a fre(h fupply of grace, till he be perfeded ia
glory.
2. God hath more care of his weak faints, who fear they
(hall never hold out till they come to the kingdom. Doth not
the mother tend the weak child moft? I(a. xl. 11. 'He will
gather the lambs in his arms, and carry them in his bolbm.'
If thou thinkeft that thou art fo weak that thou ftialt never hold
out till thou Cornell to heaven, thou (halt be carried in the arms
of the Almighty; he gathers the lambs in his arms; Chrilt,
the Lion of the tribe of Judah, marcheth before his people, and
his power is in their re-reward, fo that none of them faint or die
in their march to heaven.
Qu. a. What are the encouragements to make Chriftians hold
on till they come to the kingdom of heaven?
Anf. 1. It is great credit to a Chrifiian, not only to hold
forth the truth, but to hold fall the truth till he comes to hea-
ven; when grace doth flourilh into perfeverance, and with the
IN THE lord's prayer* }JJ^
eliurch of Thyatira, our laft works are more than our firft, Rev.
ii. 19. this is iti/igne honoris, a ftar of honour. It is matter of
renown to fee grey hairs grow with golden virtues : the excel-
lency of a thing lies in the fmifhing of it. What is the excel-
lency of a building, not when the (irft ftone is laid, but when it
is Hnilhed ; fo the beauty and excellency of a Chriftian is, when
he haih finithed his faith, having done his work, is landed fafe
in heaven.
S. You that have made a progrefs in religion, have not many
wiles to go before you come at the kingdom of heaven, Rom.
xiii. 11.. • Now is our falvation nearer than when we believed.*
You who have hoary hairs, your green tree is turned into aa
almond tree; you are nearer to heaven, it is but going a little
further and you will fet your feet within heaven's gates; oh
therefore now be encouraged to hold out, your falvation is nearer
than when you firft began to believe. Our diligence (hould be
greater when our falvation is nearer. When a man is almoft at
the end of the race, will he now tire and faint? Will he not
put forth all his ftrength, and ftrain every lihib, that he may lay
hold upon the prize ? Our falvation is now nearer ; the kingdom
is as it were withm fight ; how Oiould we now put forth all our
llrength, that we may lay hold upon the garland of glory?
Do6lor Taylor, when he was going to his martyrdom, *' I hava
(faith he) but two lliles to go over, and I fhall be at my Fa-
ther's houfe." Though the way to heaven be up-hill, you muft
climb the fteep rock of mortihcation ; and though there be
thorns in the way, viz. fulferings, yet you have gone the greatert
part of your way, you are within a few days march of the king-
dom : and will not you perfevere ? Chriftian, pluck up thy
courage, fight the good fight of faith, purfue holinefs ; it is but
a while and ydu Ihall put off your armour, and end alt your
weary marches, and receive a vidorious crown j-your falvation
is nearer, you are within a little of the kingdom, therefore now
perfevere, you are ready to commence and take your degree of
glory.
3. The bleffed promife annexed to perfeverance ; the pro*
mife is a crown of life. Rev. ii. 10. Death is a worm that
feeds in the crowns of princes, but behold here a living crown,
and a never fading-crown, 1 Pet. v. 4. And Rev. ii. 2S. He
that overcometh, and keepeth my words to the end, I will give
him Jiellum matutinamy the morning-ftar : the morning-liar is
brighter than the retr. This morning-ilar is meant of Chrill ;
as if Chrift had faid, I will give to him that perfeveres fome of
my beauty ; I will put Ibnieof my illuftrious rays upon him ; he
Ihall have the next degree of glory to me, as the morning liar
is next the fun : will not this animate and make us hold out?
174 OF ITHE SECOND PETITION^
We fliall have a kingdom, and that which is better than the
kingdom, a bright morning-liar.
Qu. (4.) What are the means conducing to perfeverance, or,
what fJ tail we do that we may hold out to the kingdom 9
AnJ\ 1. Take up religion upon good grounds, not in a fit or
hunnour, orout of worldly defign ; but be deliberate, weigh things
well in the balance, Luke xiv. 28. ' Which of you intending to
build a tower, fitteth not down firft and countelh the coll?*
Think with yourfelf what religion muft coft you, it mufl coft
you the parting with your fins : and what it may coft you, it
may coft you the parting with your lives ; conlider if a king-
dom will not countervail your fufferings. Weigh things well,
and then make your choice, Pf. cxix. 30. * I have chofen the
way of th3' truth.' Why do many apoftatize and fall away,
but becaule thev did never fit down and count the coft.
2. If we would hold out to the. kingdom, let us cherifii the
grace of faith, 1 Cor. i. 24. ' By faith ye ftand.* Faith, like
Hercules' club, it beats down all oppolition before it; it is a
conquering grace.
Qu. How comes faith to hefojirong ?
Anf. Faith fetcheth Chrill's itrength into the foul, Phil. iv.
13. A captain may give his (bldier armour, but not ftrength :
faith partakes of Chrift's ftrength, and faith gets ftrength from
the promife ; as the child by fucking the breaft gets ftrength, ^o
doth iuith by lucking the breaft of the promile ; hence faith is
iuch a wonder-working grace, and enables a Chriftian to per-
ievere.
• 3. If you would bold out to the kingdom, fet before your
eyes the examples of thofe noble heroic faints, who have perfe-
vered to the kingdom : v.iminv exempUs, examples have more
influence on us than precepts, Job xxiii. 11, 12. ' My foot
hath held his Iteps.' Though the way of religion hath flints
and thorns in it,, yet my foot hath held his Heps ; I have not
fainted in the way, nor turned out of the way. Daniel held on
his religion, and would not intermit prayer, though he knew
the writing was figned againft him, and a prayer might coll
him his life, Dan. vi. 10. The bleffed martyrs perlevered to
the kingdom through ftifterings. Saunders that holy man, faid,
*' Welcome the crofs of Chrift ; my Saviour began to me in a
bitter cup, and Ihall I not pledge him ?" Another martyr, kil-
ling the ftake, faid, " I fliall not lofe my lite, but change it for
a better ; inftead of coals I (hall have pearl's.'' What a fpirit
of gallantry was in thefe faints I Let us learn conftancy h'oni
their courage. A foldier, feeing his general fight valiantly, is
animated by his example, and hath new fpirits put into him.
4. Let us add fervent prayer to God, that he would enable
iis to hold out to the heavenly kingdom, Pf. cxix. 117. * Hold
IN THE LORD*S PRAYER. 175
thou me upland I fhall be fafe." Let us not prefiime on our
own flreiigtli. When Peter cried to Chrift on the water,
* Lord lave me,' then Chrift took him by the hand. Mat. xiv.
30. But when he grew confident of his own ftrenglh, then
Chrift let him fall. O pray to God for auxiliary grace. The
child is fiife when held in the nurfe's arms : fo are we in Chrift's
arms. Let us pray that God will put his fear in our hearts,
that we do not depart from him ; and that prayer of Cyprian,
Domine, quod ca'pifti perfice, ne in porta naufragium accidat.
Lord, perfect that which thou haft begun in me, that I may not
fuffer fhipwreck when I am almoft at the haven.
3. Branch. Let us prefs forward with the greateft diligence
to this kingdom. And here let me lay down fome powerful per*
fuafives, or divine arguments, tro make you put to all your
firength for the obtaining this bleffed kingdom.
1. This is the great errand for which God hath fent us into
the world, to prepare for this heavenly kingdom, Matth. vi. 33.
• Seek ye firft the kingdom of God.' Firft in time before all
things ; and hrft in affe6lions, above all things. Great care is
taken for the achieving worldly things. Matt. vi. 25. To fee
people labouring for the earth, as ants about a molehill, would
make one think this were the only errand they came about : but
alas ! What is all this to the kingdom of heaven ? I have read
of a devout pilgrim travelling to Jerufalem, who pading through
feveral cities, where he faw niajiy ftately edifices, ware and mo-
numents, he would fay, " I muft not ftay here, this is not Je-
rufalem :" fo when we enjoy worldly things, peace and plenty,
and have our preifes burft out with new wine, we fliould fay to
ourfelves, this is not the kingdom we are to look after, this is
not heaven : it is wildom to remember our errand. It will be
but lad upon a death-bed for a man to think he was bufying
himfelf only about trifles, playing with a feather, and neglect-
ing the main thing he came into the world about.
2. The feeking after the heavenly kingdom will be judged
molt prudent by all men at laft. Thofe who are moft regard-
lefs of their fouls now, will, before they die, wi(h they had
minded eternity more. When confcience is awakened, and
men begin to come to themfelves, now, what would tliey give
for the kingdom of heaven ? How happy were it, if men were
of the Aime mind now, as they will be at death ? Death will
alter men's opinions ; then thofe who did moft flight and dif-
parage the ways of religion, will wi(h their time and thoughts
had been taken up about the excellent glory. At death men's
eyes will be opened, and they will fee their folly when it is too
late. If all men, even the worft, will wifli at laitthat they had
minded the kingdom of heaven, why fliould not we do that
now, which all will wifh they had done when they come to die.
175 OP THE SECOND PETITION
S. This kingdom of heaven deferves our utmoft pains and
diligence; it is glorious, beyond hyperbole. Suppofe earthly
kingdoms more magnificent than the}^ are, their foundations
of gold, their walls of pearl, their windows of fapphire, yet they
are not comparable to the heavenly kingdom. If the pavement
of it be befpangled with fo many bright Ihining lights, glorious
ftars, what is the kingdom itfelf ? 1 John iii. *2. ' It doth not
yet appear what we (hall be.* This kingdom exceeds our
faith. How fublime and wonderful is that place where the
blefled Deity fhines forth in his iminenle glory, mfinitely be-
yond the comprehenfion of angels ?
(1.) The kingdom of heaven is a place of honour; there are
the glorious triumphs and fparkliHg crowns. In other king-
doms, there is^but one king, but in heaven all are kings. Rev.
i. 6. Every faint glorified partakes of the fame glory as Chrift
doth, John xvii, 22. * The glory thou hall given me, I have
given them.'
(2.) This kingdotn is a place of joy, Matth. xxv. 21. * Enter
thou into the joy of thy Lord.' To have a continual afpect of
love from God's face, to be crowned with immortality, to be as
the angels of God, to drink of the rivers of pleafure for ever,
this will caufe raptures of joy. Sure it deferves our utmofl pains
in purfuing and fecuring this kingdom. Julius Caefar coming
towards Rome with his army, and hearing the fenate and peo-
ple had fled from it, faid, " that they will not fight for this
city, what city will they fight for?'' If we will not take pains
for the kingdom of heaven, what kingdom will we take pains
for? It was the fpeech of the fpies to their brethren, Judg.
xviii. 9. * We have feen the land, and behold it is very good ;
and are ye ftill ? Be not (lothful to go, and to enter to poflefs
the land.' We have had a lively defcription of the glory of hea-
ven, we find the kingdom is very good ; why then do we fit
ftill ? Why do we not operam novare, put forth our utmoft zeal
and indufl;ry for this kingdom ? The diligence of others in feek-
ing after earthly kingdoms, fhames our coldnefsand indifferency
in purfuing after the kingdom of heaven.
4. The time we have to make fure of the heavenly kingdom
is very fhort and uncertain ; take heed it doth not flip away
before you have prepared for the kingdom. Time pafieth on
apace, Clio pede preterita vita ; it will not be long ' before the
filver cord be loofed, and the golden bowl broken,' Eccl. xii.
The fkin wherein the brains are enclofed as in a bowl, this gol-
den bowl will foon be broken. Our foul is in our body, as the
bird is in the (hell, which foon breaks, and the bird flies out :
the (hell of the body breaking, the foul flies into eternity. We
know not whether we fhall five to another fabbath : before we
. hear another lermon-bell go, our pafling bell may go. Ourlif*
In tHE lord's pRAirERi 177
funs as a Avift ftream into the ocean of eternity. Brethren, if
our time be fo minute and tranfient, if the taper of life be fo
foon wailed, or perhaps blown out by violent death, how fhould
we put to all our ftrength, and call in help from heaven, that
we may obtain the kingdom of glory? If time be fo fliort, why
do we wafte it about things of lets moment, and negle6t the
* one thing needful,' which is the kingdom of heaven ? A man
that hath a great work to be done, and but one day for the doi
ing of it, hath need to work hard : we have a great work to do,
we are ftriving for a kingdom, and, alas! we are not certain of
one day to work in ; therefore what need have we to beftir our-
ieives, and what we do for heaven, to do it with all our might ?
5. To excite our diligence, let us con fid er how inexcufable
we (hall be, if we mifs of the kingdom of heaven. Who have
had fuch helps for heaven as we have had ? Indians who have
mines of gold, have not fuch advantages for glory as we ; they
have the light of the fun, moon, and ilars, and the light of rea-
fon, but this is not enough to light them to heaven : but we have
had the light of the gofpel fhining in our horizon ; we have been
lifted up to heaven with ordinances; we have had the word in
feafon and out of feafon. The ordinances are the pipes of the
fan6lu;;ry, which empty the golden oil of grace into the foul;
they are/'cala paradi/i\ the ladder by which we afcend to the
kingdom of heaven, Deut. iv. 7. * What nation is there fo'
great who hath God fo nigh unto them, as the Lord our God is
in all things tliat we call upon him for ?' We have bad hea-
ven and hell let before us, we have had counfels of friends,
warnings, examples, the motions and infpirations of the Holy
Ghoft; how fhould all thefe f purs quicken us in our pace to'
heaven ? Should not that (hip fail apace to the haven, which
hath wind and tide to carry it ? The tide of ordinances, and the
wind of the Spirit. Surely if we, through negligence, mifs of
the kingdom of heaven, we (hall have nothing to fay for our-
felves ; we (hall be as far from excufe as from happinefs.
6. You cannot do too much for the kingdom of heaven : you
cannot pray too much, llxn<5tify the fabbath too much, love God
too much ; you cannot overdo. In fecular things a man may
labour too hard, he may kill himfelf with working ; but there
is no fear of working too hard for heaven. In virtute non eji
verendum ne quid nimiumfit, Seneca. The world is apt to cen-
fure the godly, as if they were too zealous, and did overftraiii
themfelves in religion. Indeed a man may follow the world too
much, he may make too much halle to be rich : the ferry- man
may take in too many palfengers into his boat, to the (inking
of his boat ; fo a man may heap up fo much gold and (ilver, as
to fink hioifelf in perdition, I Tim. vi. 9. but one cannot be too
earnefl; and zealous for the kingdom of heavea ; there i^ no f«ax
Vol.. II. No. le. z
178 OF THE SECOND PETITION
of excefs here, when we do all we can for heaven, we come
fhort of the golden rule fet us, and of ChriiVs golden pattern ;
when our faith is higheft, like the lun in the meridian, yet ftill
there is fomething lacking in our faith, 1 ThelT: iii. 1. fo that
all our labour for the kingdom is little enough. When a Chrif-
tian hath done his heft, yet ftill he hath fins, and wants to be-
wail.
7. By this you may judge of the ftate of j^our fouls, whether
you have grace or not, by your earneft purfuit after the heaven-
ly kingdom. Grace infufeth a fpirit of activity into a perfon ;
grace doth not lie dormant in the foul ; it is not a fleepy habit,
but it makes a Chriftian like a feraphim^ fwiftand winged in his
heavenly motions : grace is like fire, it makes one burn in love
to God ; and the more he loves him, the more he prefleth for-
ward to heaven, where he may fully enjoy him. Hope is an
adive grace, it is called * a lively hope,' 1 Pet. i. 3. Hope is
like the fpring in the watch, it fets all the wheels of the foul a
running; hope of a crop makes the hufbandman fow his feed ;
hope of vi<5lory makes the foldier fight ; and a true hope of glo-
ry makes a Chriftian vigoroufly purfue glory. Here is a fpiri-
tual touch-ftone to try our grace by : if we have the anointing
of the Spirit, it wmII oil the wheels of our endeavour, and make
us lively in our purfuit after the heavenly kingdom. No fooner
had Faul grace mfufed, but prefently, * Behold, he prays,*
A(5ls ix. 11. The affedions are by divines called the "feet
of the foul ;" if thefefeet move not towards heaven, itisbecaufe
there is no life.
8. Your labour for heaven is not loft : perhaps you may
think it is in vain that you have ferved God : but know that
your pains are not loft. The feed is caft into the earth, and it
dies, yet at laft it brings forth a plentiful crop ; fo your labours
feem to be fruitlefs, but at laft they bring you to a kingdom.
.Who would not work hard for one hour, when, for that hour's
work, he faould be a king as long as he lived ? And let me tell
you, the more labour you have put forth for the kingdom of
heaven, the more degrees of glory you ftiall have. As there are
degrees of torment in hell, Matth. xxiii. 41. fo of glory in hea-
ven. As one ftar differs from another in glory, fo ihall one
faint, 1 Cor. xv. 41. Though every veflel of mercy fhall be
full, yet one veffel may hold more than another. Such as have
done more work for God, fhall have more glory in the heavenly
.kingdom. Could we hear the faints departed fpeaking to us
from heaven, fure they would fpeak after this manner : were
we to leave heaven a while, and live on the earth again, we
.would do God a thouland times more fervice than ever we did :
we would pray with more life, ad with more zeal ; fpr now we
IN THE lord's prayer. 179
fee, the more hath been our labour, the greater is our reward ia
heaven.
9. While we are labouring for the kingdom, God will help us,
Ezek. xxxvi. 27. * I will put my Spirit within you, audcaulb
you to walk in my flatutes.' The promife encourageth us, and
God's Spirit enableth us. A mailer gives his fervant work to
do, but he cannot give him llrength to work : but God, as he
cuts us out work, fo he gives us llrength, Pf. Ixxxvi. 16.
* Give thy fti'ength unto thy fervant.' God not only gives us a
crown when we have done running, but gives us legs to run :
he gives exciting, affilling grace; lex jubet gratia Juvat: the
Spirit helping us in our work for heaven, makes it eafy. If
the load-llone draw the iron, it is not hard for the iron to move :,
if God's Spirit draws the heart, now it moves towards heaven,
with facility and alacrity.
10. The more pains we have taken for heaven, the fvveeter
heaven will be when we come there. As when an hulbandman
hath been grafting trees, or letting flowers in his garden, it is plea-
fant to review and look over his labours ; fo, when in heaven
we Ihall remember our former zeal and earnellneft for the king-
dom, it will fweeten heaven, and add to the joy of it. For a
Chrillian to think, fuch a day I fpent in examining my heart,
fuch a day I was weeping for iin ; when others were at their
fport, I was at prayer : and now, have I loft any thing by my
devotion ? My tears are wiped away, and the wine of paradile
chears my heart ; I now enjoy him whom my foul loves ; I
am poffelled of a kingdom ; my labour is over, and my joy re-
mains.
. 11. If you do not take pains for the kingdom of heaven now,
there will be nothing to be done for your fouls after death : this
is the only fit fealbn for working ; and if this feafon be loil, the
kingdom is forfeited, Ecclef. ix. 10. * Whatfoever thy hand
findeth to do, do it with thy might ; for there is no work nor
device, nor wifdom in the grave whither thou goell.' It was a
laying of Charles V. "I have fpent my treafure, but that I
may recover again ; I have loft my health, but that I may have
again ; but 1 have loft a great many brave foldiers, but them I
can never have again." So other temporal bleflings may be
loft and recovered again ; but if the term of life, wherein you
Ihould work for heaven, be once loft, it is paft all recovery ;
you can never have another feafon again for your fouls.
12. There is nothing elle but this kingdom of heaven we can
make fure of; we cannot make fure of life. Quisjcit an adjici-
q.nt hodiernae crajlina vitae tempora diijupen ? Hor. When
our breath goes out, we know not whether we fhall draw it
again ? How many are taken away fuddenly ? We cannot
made riches fure, it is uncertain whether we fliall get ihem ;
Z2
189 OF THE SECOND PETITION
the world is like a lotterj', every one is not Ajre to draw a prize t
or, if we get riches, we are not fure to keep them, Prov. xxiii.
6. * Riches make themfelves wings and fly.' Experience leals
to the truth of this. Many who have had plentiful eftates, yet,
by fire, or lofles at fea, they have been fqueezed as ipunges,
and all their eftates exhaufled : but if men (hould keep their
eftates a while, yet death ftrips them of all ; when death's gun
goes ofF, away flies the eftate, 1 Tim. vi. 7. * It is certain we
can carry nothing out of the world :' lb that there is no making
fure of any thing here below, but we may make fure of the
kingdom of heaven, Prov. xi. 18. * To him that worketh righ-
teoufnefs is a fure reward. *" He who hath grace is fure of hea-
ven, for he hath grace begun in him. A believer hath an evi-
dence of heaven, Heb. xi. I. ' Faith is the evidence of things
notfeen.' He hath an earneft of glory, 2 Cor. i. 22. * Who
hath alfo given us the earneft of his Spirit.' An earneft is part
of the whole fum. He hath a fure hope, Heb, vi. 19. 'Which
hope we have as an anchor.* This anchor is cafi upon God's
promife, Tit. i. 2. * In hope of eternal life, which God that
cannot lie hath promifed.' So that here is great encourage-
ment to take pains for heaven, we may make fure of this king*
fiom.
13. The kingdom ofheaven cannot be obtained without labour.
No7i eft ad ajira molis e terris via. A boat may as well get to
land without oars, as we to heaven without labour. We can-
not have the world, without labour, and do we think to have
heaven ! If a man digs for gravel, much more for gold, Phil, iii,
14. * I prefs toward the mark.* Heaven's-gate is not like that
* iron-gate which opened to Peter of its own accord,' A<5ts xii.
IQ. Heaven is not like thofe ' ripe figs which fall into the
jnouth of the eater,' Nah. iii. 12. No, there muft be taking
pains. Two things are requifite for a Chriftian, a watchful eye
and a working hand. "We muft, like Hannibal, force away to
the heavenly kingdom through difficulties. We muft win the
garland of glory by labour, before we wear it with triumph.
God hath ena6ted this law, ' That no man (hall eat of the tree
of paradife, but in the fweet of his brows :' how then dare any
cenfure chriftian diligence ? how dare they lay you take more
pains for heaven than needs. God faith, * Strive as in an agony,*
fight the good * fight of faith ?' and they fay, you aretooftri6t j
but who ftiall we believe ? An holy God that bids us ftrive, ot
a profane atheift that faith we ftrivp too much ?
, 14. Much of our time being already mil^ent, we had need
work the harder for the kingdom of heaven ; he who hath loft
his time at fchool, and often played truant, had need ply it the
harder, that he may gain a ftock of learning ; he who hath (lept
S^nd loitered in the beginning of his journey, liad need ride \.h%
1» THE lord's PRAYEH. 1$(
fader in the evening, left he fall (hort of the place he is travel-
ling to. Some here prefent are in their youth, others in the
flower of their age, others have grey hairs, the almond tree blof-
ibms, and perhaps they have been very regardlefs of their fouls
or heaven. Time fpent unprofitably is not time lived, but tim«
loll : if there be any ilich here, who have mifpent their goldea
hours, they have not only been flothful, but wafteful fervants ;
how had you need now to redeem the time, and prefs forward
with might and main to the heavenly kingdom ? 1 Pet. iv. 3.
* The time paft of our life may fudice us to have wrought the
will of the Gentiles.' It may fuffice us that we have loft fo
much time already, let us now work the harder : luch as have
crept as fnails, had need now fly as eagles to the paradife of
God ; if, in the former part of your life, you have been as wil-
lows, barren in goodnefs, in the latter part be as • an orchard of
pomegranates, with pleafant fruits,' Cant. iv. 13. Recompenfe
former remiirnefs with future diligence.
15. How uncomely and lord id a flothful temper of foul is,
Zephan. i. 19. * I will punifli the men who are fettled on iheic
lees :* Heb. ** Crudled on their lees.* Settling on the lees, is'
an emblem of a dull unadtive foul. The fnail by realbn of its
flow motion, was reckoned among the unclean, Lev. xi. 30»
* A flothful man hideth his hand in his bofom,* Prov. xix. 24.
he is loth to pull it out, though it be to lay hold on a crown,
Non capit porta ilia ccelefiis torpori languidos, Brugenf. The
devil himfelf cannot be charged with idlenefs, 1 Pet. v. 8.
* He walketh about.' An idle foul ftands in the world for a
cipher, and God writes down no ciphers in the book of life ;
heaven is no hive for drones ; an idle perfon is fit for a temp-
tation. When the bird fits ftill upon the bough, then it is in
danger of the gun ; when one fits ftill in floth, then the devil
ihoots him with a temptation ; ftanding water pntrifies. Hea-
thens will rife up in judgment againft lupine Chriftians ; what;
pains did they take in the Olympic games ? they ran but for a.
garland of flowers, or olive ; and do we fit ftill who run for a
kingdom ? how can he expect a reward that never works, or a
crown that never fights ? Inertia animaefomnus. Sloth is the
Ibul's fleep. Adam when he was afleep loft his rib; and when
a perfon is in the deep fleep of floth, he lol'eth falvation.
16. Holy a6tivity and induftry doth ennoble a Chriftian.
Labor iplendore decoratur, Cicero. The more excellent any
thing is, the more active. The fun is a glorious creature, it is
ever in motion, going its circuit : fire is the pureft element, and
the mofta6live, it is ever fparkling and flaming : the angels are
the moft noble creatures, they are reprefented by the cherubims,
with wings difplayed. The more adive for heaven the more
^Uuftrious, and the more do we relenoble the angels. The phoe-
182 OF THE SECOND PETITION
nix flies with a coronet on its head ; the induftrious foul hath
his coronet, his labour is his enfign of honour.
. 17. It is a mercy that there is a poffibility of happinefs, and
that upon our pains taking we may have a kingdom : by our
fall in Adam we forfeited heaven : why niight not God have
dealt with us as with the lapfed angels ? They had no fooner
finned, but they were expelled heaven, never to come thither
more ; we may lay, as the apolile, Rom. xi. 22. * Behold the
goodnefs, and feverity of God.' To the apellate angels, behold
the feverity of God, that he (hould throw them down to hell for
ever ; to us, behold the goodnefs of God ; that he hath put us
into a polTibiliiy of mercy ; and, if we do but take pains, there
is a kingdom ftands ready for us : how may this whet and Iharp-
en our induftry, that we are in a xa_pacity of falvation ? and,
if we do but what we are able, we (hall receive an eternal
"weight of glory.
18. Our labour for the kingdom of heaven is minute and
traniient, it is not to endure long, our labour expires with
our life ; it is but a while' and we ihall leave off working ; for
a little labour an eternal reft. Who would think much to wade
through a little water, that were fure to be crowned as foon as
they came on fhore ; Chriftians, let this encourage you, you
have but a little more pains to take, a few tears more to Ihed,
a few more fabbaths to keep, and behold an eternal recompence
of reward ; what are a few tears to a crown } a few minutes of
time to an eternity of glory ?
19. What ftriving is there for earthly kingdoms, which are
corruptible, and fubje6l to change ? with what vigour and ala-
crity did Hannibal's foldiers continue their march over the Alps,
and craggy rocks, and Caefar's foldiers fight with hunger and
cold ? Men will break through laws and oaths, they will fwini
to the crown in blood : will they venture thus for earthly pro-
motions, and (hall not we ftrive more for an heavenly king-
dom ? This is ' a kingdom which cannot be ftiaken,' Heb. xii.
28. a kingdom where there is unparalled beauty, unftained ho-
nour, unmixed joy ; a kingdom where there Ihall be nothing
prefent which we could with were removed, nor nothing ab-
lent which we could wi(h were enjoyed. Sure if there be any
fpark of grace, or true generofity in our breafts, we will not
futfer ourfelves to be out-ftriven by others ; we will not let
them take more pains for earthly honours, than we do for that
excellent glory which will crown all our defires.
20. How much pains do forne men take to go to hell, and
fliall not we take more pains to go to heaven ? Jer. ix. 5.
• They weary themfelves to commit iniquity.' Sinners hack--
ney themfelves out in the devil's fervice : what pains do fome
niea take to fatisfy their unclean lulls 1 they waiie their ellates.
IN THE I»ORd's prayer. 18S
wear the fhameful marks of their fin about them : they will
vilit the harlot's houfe, though it ftands the next door to hell,
Prov. vii. 07, ♦ Her houie is the way to hell.' What pains do
others take in perfecuting ! Holinefsis the white they Ihoot at.
It is faid of Antiochus Epiphanes, he undertook more tedious
journeys, and went upon greater hazards, to vex and oppofe
the Jews, than any of his predeceflbrs had done in getting of
victories. The devil blows the horn, and men ride poll to hell,
as if they feared hell would be full ere they would get thither.
When Satan had entered into Judas, how adlive was Judas ! he
goes to the high priells, from them to the band of foldiers, and
with them back again to the garden, and never left till he had
betrayed Chrill. How induftrious were the idolatrous Jews !
fo fiercely were they bent upon their fin, that they would facri-
fice their fons and daughters to their idol-gods, Jer. xxxii. 35.
Do men take all this pains for hell, and Ihall not we take
pains for the kingdom of heaven ? The wicked have nothing
to encourage them in their fins, they have all the threatenings
of God as a flaming fword againit them. O let it never be
faid, that the devil's fervants are more a6live than Chrift's ;
that they ferve him better who rewards them only with fire and
brimllone, than we do God, who rewards us with a kingdom,
21. The labour we take for heaven, is a labour full of plea-
fure, Prov. iii. I7. A man fweats at his recreation, tires him-
felf with hunting, but there is a delight he takes in it, which
fweetens it, Rom. vii. 22. * I delight in the law of God in the
inner man,' Gr. I take pleafure. Not only is the kingdom of
heaven delightful, but the way thither ; what delight hath a
gracious Ibul in prayer ? Ifa. Ivi. 7. * I will make them joyful
in my houfe of prayer.' While a Chriftian weeps, there is joy
drops with tears ; vvhile he is mufing on God, he hath luch
illapfes of the Spirit, and, as it were, fuch tranfigurations of
foul, that he thinks himfelf half in heaven, Pf. Ixiii. 5, Q. * My
foul fhall be falisfied as with marrow and fatnefs, and my
mouth fliall praile thee with joyful lips, when I remember thee
upon my bed,' &c. A Chriitian's work for heaven is like 3
bridegroom's work on the morning of the marriage-day, he
puts on his vefture and wedding-robes, in which he (hall be
married to his bride : fo, in all the duties of religion, we are
putting on thofe wedding-robes, in which we fhall be married
to Chrill in glory. O what folace and inward peace is there
in clofe walking with God ! Ifi\. xxxii. 17. * The work of
righteoufnefs (hall be peace.* Serving of God is like gather-
ing of fpices or flowers, wherein there is Ibme labour, but the
labour is recompenfed with delight. Working ibr heaven is
like digging in a gold mine ; the digging is labour, but getting
the gold is pleafure ; O thea let us beltir ourfelves for the kin^
iS^
184 OJ^tfTE SECONi) PETITION
dom of heaven ; it is a labour full of pleafure t A Chriftiatt
would not part with his joy for the moil delicious mufic ; he
would not exchange his anchor of hope for a crown of gold*
Well might David fay, * In keeping thy precepts there is great
reward.' Pf. xix. 11. not only after keeping thy precepts,
but in keeping them : a Chriftian hath both the fpring-flowers ;
and the crop ; inward delight in ferving God, there is the
fpring-flowers ; and the kingdom of glory at laft, there is th«
full crop.
22. How induftrious have the faints in former ages been !
They thought they could never do enough for heaven t they
could never lerve God enough, love him enough. Minus U
amaviy Domine, Aug. Lord, I have loved the6 too little.
What pains did St. Paul take for the heavenly kingdom ? Phil*
iii. 13. * Reaching forth unto ihofe things which are before.'
The Greek word to reach forth, (ignifies to ftreach out the
neck : a metaphor from racers, who drain every limb, and
reach forward to lay hold on the prize. Anna the prophetefs,
Luke ii. 37. * departed not from the temple, but ierved God
with fallrngs and prayers night and day.* Bafil the great, by
much labour and watching, exhaufted his bodily ilrength.
•* Let racks, pullies, and all torments come upon me (faid Ig-
natius) fo I may win Chrill." The indullry and courage of
former faints, who are now crowned with glory, fhould pro-
voke our diligence, that fo at laft we may fit down with theni
in the kingdom of heaven.
93. The more pains we take for heaven, the more welcome
will death be to us ; what is it makes men fo loth to die ? They
are like a tenant that will not go out of the houfe till the fer-
geant pull him out ; they love not to hear of death ; why fo ?
Becaule their confcience accufeth them that they have taken
little or no pains for heaven ; they have been lleeping when
they fhould have been working, and now they are afraid left;
death fliould carry them prilbners to hell : whereas he who
hath fpent his time in ferving of God, he can look death in
the face with comfort : he was wholly taken up about heaven,
and now he ftiall be taken up to heaven : he traded before in
heaven, and now he (hall go to live there, Phil. i. 22. Cuph
diffohi, * I defire to be diftblved, and to be with Chrift.' Paul
had wholly laid himfelf out for God, 1 Cor. xv. 10. and now
he knew there was a crown laid up for him, and he longed to
take poffefTion. Thus 1 have given you twenty-three perfua-
lives or arguments to exert and put forth your utmoft diligence,
to the obtaining the kingdom of heaven. O that thei'e argu-
ments were written in all your hearts, as with the point of a dia*
?^ond ! And, becaufe delays in thefe cafes are dangerous, let
in* Jeftre you to fet upon this work for heaven prefently, Pf.
IN THE lord's prayer. 185
cxix. 60. * I made hafte, and delayed not to keep thy com-
mand ments.' Many people are convinced of the neceflity of
looking after the kingdom of glory, but they fay asthofe, Hag.
i. 2. * The time is not yet come.' They adjourn and put off
till their time is flipped away, and fo they lofe the kingdom of
heaven ; beware of this falacy : delay ftrengthens fin, hardens
the heart, and gives the devil fuller poffeirion of a man, 1 Sam.
xxi. 8. * The king's bufinefs requires hafte ;' fo the bufinefs
of Pdlvation requires halle : do not put otf an hour longer, volat
ambiguis mobilisaliis hora. What alfurance have you that you
Ihall live another day ? Have you any leafe of life granted ?
why then do you not prefently arife out of the bed of floth, and
put forth all your ftrength and fpirits that you may be pofl'efled
of the kingdom of glory; Ihould not things of the higheft im-
portance be done Hrft ? Settling a man's eilate, and clearing
the title to his land, is not delayed, but done in the firft place ;
what is there of fuch grand importance as this, the laving of
your fouls, and the gaining of a kingdom ? Therefore to-day
hear God's voice, now mind eternity, now get your title to
heaven cleared before the decree of death bring forth ; what im-
prudence is it to lay the heavieft load upon the weakelt horfe ?
So, to lay the heavy load of repentance on ihyfelf, when thou
art enfeebled by licknefs, the hands (hake, the lips quiver, the
heart faints. O be wife in time, now prepare for the kingdom.
He who never begins his voyage to heaven but in the ftorm of
d-yath, it is a thouland to one if he doth not fuffer an eternal
ftiipwreck.
Ufe VI. Of exhortation.
1. Branch. If there be fuch a glorious kingdom a- coming,
then you who have any good hope through grace, you that are
the heirs of this kingdom, let me exhort you to fix things :
1. Often take a profpe6t of this heavenly kingdom : climb
up the celeftial mount : take a turn, as it were in heaven every
day, by holy meditation, Pi', xlviii. l-J, 13. ' Walk about
Zion, tell the towers thereof, mark ye well her bulwarks.*
lee what a glorious kingdom heaven is ; go tell the towers, view
the palaces of the heavenly Jerufalem : Chriftiau, Ihew thy
heart the gates of pearl, the beds of fpices, the clutters of
grapes which grow in the paradife of God ; Say, O my foul,
ail this glory is thine, it is thy Father's good pleafure to give
thee this kingdom, l^he thoughts of heaven are very delightfuli
and ravifliing ; can men of the world fo delight in viewing
their bags of gold, and fields of corn, and fhall not the heirs of
promife take n)ore delight in contemplating the celeftial king-
dom ? The ferious meditation of the kingdom of would glory
work thefe three etfedls.
(I.) It would put a damp and flur upon all worldly glo-
VoL. II. No. Id. A a
136 OF THE SECOND PETITION
ry : thofe who Hand upon the top of the Alps, the great
cities of Campania feem butfmall in their eye ; could we look
through the perfpe^live glafs of faith, and take a riew of hea-
ven's glory, how fmall and minute would all other things ap-
pear ? Mofes flighted the honours of Pharaoh's court, having
an eye to the recom pence of reward, Heb. xi. 2(5. St. Paul,
who had a vifion of glory, and St. John, who was carried away
in the fpirit, and faw the holy Jerul'aleni deicending out of hea-
ven, having the glory of God in it. Rev. xxi. U. how did the
world after appear in an eclipfetothem?
(2.) The meditation of the heavenly kingdom would much
promote holinefs in us : ' heaven is an holy place,' 1 Pet. i. 4,
" An inheritance undefiled ;' it is defcribed by tranfparent
glafs, to denote its purity, Rev. xxi. 21. The contemplating
heaven would put us upon the (ludy of holinefs, becaulie none
but fuch are admitted into that kingdom : heaven is not like
Noah's ark, into which came clean beads and unclean ; only
* the pure in heart fliall fee God,' Matth. v. 8.
(3.) The meditation of the heavenly kingdom would be a
fpur to diligence, Iramenfum gloria calcarkabet, 1 Cor. xv. 58»
• Always abounding in the work of the Lord, knowing that
your labour fhall not be in vain in the Lord.' When the ma-
riner fees the haven, he plies it harder with his oars ; when we
have a fight and profpe6t of glory, it would make us be much
in prayer, alms, watching ; it would add wings to duty, and
make the lamp of our devotion burn brighter.
2. If you have hopes of this kingdom, be content though you
have but a little of the world : contentment is a rare thing, it is
a jewel that but few Chriftians wear ; but if you have a ground-
ed hope of heaven, it may work your heart to contentation.
What though you have but little in poffelfion ? you have a
kingdom in reverlion. Were you to take an eftimate of a
man's eftate, how would you value it ? by what he hath in his
houfe, or by his land ? Perhaps he hath little money or jewels
in his houfe, but he is a landed man, there lies his eftate,
A believer hath but little oil in the cruife, and meal in the bar-
rel, but he is a landed man, he hath a title to a kingdom, and
may not this fatisfy him ^ If a man, who lived here in England,
had a great eftate befallen him beyond the feas, and perhaps
had no more money at prefent but juft to pay for his voyage,
he is content, he knows when he comes to his eftate, he ftiall
have money enough ; thou who art a believer, hail a kingdom
befallen thee : though thou hail little in thy purie, yet, if thou
haft enough to pay for thy voyage, enough to bear thy charges
to heaven, it is fuificient. God hath given thee grace, which
\s the fore-crop, and will give thee glory, which is the after*
crop ; and may not this make thee content ?
IN THE IORd's PRAtER. 187
3. Branch. If you have hope of this bleired kingdom, pray
often for the coming of this glorious kingdom, * Thy kingdom
-come :' only believers can pray heartily for the haftening of
the kingdom of glor}'.
1. They cannot pray that Chrift's kingdom of glory may
come, who never had the kingdom of grace fet up in their
hearts : can the guilty prifoner pray that the aflizes may come?
2. They cannot pray heartily that Chrifi's kingdom of glory
may come, who are lovers of the world ; they have found pa-
radife, they are in their kingdom already, this is their heaven,
«nd they defire to hear of no other : they are of his mind, who
faid, if he might keep his cardinalHiip in Paris, he would lole
l)is part in Paradile.
3. 'I'hey cannot pray heartily that Chrift's kingdom of glory
may come, who oppoiie Chrift's kingdom of grace, who break
his laws, wiiich are the fceptre of his kingdom, who fhoot at
thofe who bear Chrift's name, and carry his colours : fare thele
cannot pray thai Chrift's kingdom of glory may come, for then
Chrift will Judge them ; and, if they fay this prayer, they are
hypocrites, they mean not as fhey fpeak. But you who have
the kingdom of grace fet up in your hearts, pray much that the
kingdom of glory may haften, ' Thy kingdom come ;' wheu
this kingdom comes, then you (hail behold Chrift in all his em-
broidered robes of glory, fhining ten thoufand times brighter
than the fun in all its meridian i'plendor. When Chrift's king-
dom comes, the bodies of the I'aintiS that fleep in the dull ftiall
be raifed in honour, and made like Chrift's glorious body ; then
Ihall your fouls, like diamonds, fparkle with holineis ; you
fhall never have a finful thought more, you fliall be as holy as
the angels, you (hall be as holy as you would be, and as holy
as God would have you to be ; then you fliall be in a better ftate
than in innocency. Adam was created a glorious creature, but
mutable ; a bright ftar; but a falling ftar : but in the kingdom
of heaven is a fixation of happinefs ; when Chrift's kingdom of
glory comes, you ftiall be rid of all your enemies : as Mofes
laid, Exod. xiv. 13. * The Egyptians, whom you have feen to-
day, you fhall fee them no more for-ever.' So thofe enemies
who have plowed on the backs of God's people, and made
deep their furrows, when Chrift (hall come in hit; glory, you
liiall fee thefe enemies no more. All Chrift's enemies (hall be
* put under his feet.* <2 Cor. xv. 2. and before the wicked be
deltroyed, the faints fhall judge them, 1 Cor. vi. 2. ' Know ye
not that the faints (hall judge the world ?' This will cut the
wicked to the heart, that thole whom they have form€riy
fcorned and Icourged, fliall lit as judges upon them, and vote
with Chrift in his judicial proceedings : O then well may yout
A a '2
188 or THE SECOND PETITION
pray for the haftening of the kingdom of glory, * Thy kiogdom
come.' -- r 1 >
4. Branch. If you have any good hope of this bleffed king-
dom, let this make the colour come in your faces, be of fan-
guine cheerful temper ; have you a title to a kingdom, and fad ?
Rom. V. 2. ' We rejoice in the hope of the glory of God.*
Chriftians, the trumpet is ready to Ibund, an eternal jubilee is
at hand, when a freedom from fin (hall be proclaimed : your
coronation-day is a-coming ; it is but putting olf your clothes,
and laying your head upon a pillow of dull, and you (hall be en-
throned in a kingdom, and inverted with the embroidered robes
of glory : doth not all this call for a cheerful fpirit ? Cbeerful-
nels adorns religion : it is a temper of foul Chrift loves, John
xiv. 28. * If ye loved me, ye would rejoice.* It makes nsany
fufpe6l heaven is not lb pleatant, when they fee thofe that walk
thither fo fad. How doth the heir rejoice, in hope of the in-
heritance? Who fliould rejoice, it not a believer, who is heir of
the kingdom, and fuch a kingdom as eye hath not feen ? When
the fleth begins to droop, let faith lift up its head, and caufe an
holy jubilation and rejoicing in the foul.
5. Let the faints long to be in this bleffed kingdom. A prince
that travels in foreign parts, doth he not long to be in his own
nation, that he may be crowned ? The bride defires the marriage
day. Rev. xxii. 17. ' The i'pirit and the bride fay come : even
fo, come, Lord Jefus.' Sure our unwillingnefs to go hence,
fhews either the weaknefs of our faith in the belief of the hea-
venly kingdom, or the ftrength of our doublings, whether we
have an interelt in it. Were our title to heaven more cleared,
we fliould need patience to be content to itay here any longer.
Again, our unwillingnefs to go hence declares, we love the
world too much, and Chrift too little. Love (as Arillotle faith)
defires union ; Did we love Chrift as we fliould, we would de-
fire to be united to him in glory, when we might taka our fill of
love. Be humbled that we are fo unwilling to go hence : let
us labour to arrive at that divine temper of ibul as Paul had,
Cupio di[Jblvi, * I deiire to depart and be with Chrift,' Phil. i.
23. We are compufied with a body of fin ; fliould not we long
to fliake oft" this viper? We are in Mefech, and the tents of
Kedar, in a pUice where we fee God dilhonoured ; fliould
not we defire to have our pafs to be gone? we are in a valley
of tears, is it not better being in a kingdom ? Here we are
combating wilh Satan ; fliould not we defire to be called out
of the bloody field, where the bullets of temptation fly lb fail,
that we may receive a vi6torious crown ? O ye taints, breathe
after the heavenly kingdom. Though we fliould be willing to
Hay to do fervice, yet we fliould ambitioufly defire to be always
funning ourfelves in the light of God's countenance. Think
IN THE lord's prayer. 189
what it will be to be ever with the Lord : are there any fweeter
fmiles or embraces than his ? Is there any bed fo foft as Chrift's
bolbm ? Is there any fuch joy, as to have the golden banner of
Chrilt's love difplayed over us ? Is there any fuch honour as to
lit upon the throne with Chrift? Rev. iii. 21. O then long
for the celeftial kingdom.
(5. Wait for this kingdom of glory. It is not incongruous or
improper to long for heaven, yet wait for it ; long for it becaufe
it is a kingdom, yet wait your Father's good pleafure ; God
could prefently beltow this kingdom, but he fees it good that
we Ihould wait a while.
1. Had we the kingdom of heaven prefently as foon as ever
grace isinfufed, then God would lofe much of his glory. (1.)
Where would be our living by faith, which is the grace that
brings in the chief revenue of glory to God ? Rom. v. 20. (2.)
Where would be our fuffering for God, which is a way of ho-
nouring him, which the angels in heaven are not capable of.
(3.) Where would be the active fervice we are to do for God ?
Would we have God give us a kingdom, and we do nothing ■
for him before we come there? Would we have reft before
, labour, a crown before vi6tory ? This were difingenuous, Paul
was content to ftay out of heaven a while, that he might be a
means to bring others thither, Phil. i. 23. i
(2.) While we wait for the kingdom, our grace is increafing.
Every duly, religioufly performed, adds a jewel to our crown.
Do we delire to have our robes of glory (hine brighter? Let us
wait and work ; the longer vie ftay for the principle, the greater
will the intereltbe. The hufbaiidman waits till the feed fpring
up : wait for the harveft of glory, Ibme have their waiting weeks
at court; this is your waiting time: Chrilt faith, * pray and
faiiu not,' Luke xviii. I. So wait, and faint not. Be not
weary, the kingdom of heaven will make amends for your wait-
ing ; 'I have waited for thy falvation, O Lord,' faid that dy-
ing patriarch. Gen. xlix. 18.
Uje V. Comfort to the people of God.
{ I . ) In all their fufi'erings. The true faint is, as Luther faith,
hceres crucis, heir to the crofs : afflidion is his diet-drink, but
here is that may be as bezoar-ftone to keep him from fainting,
thefe fufterings bring a kingdom. The hope of the kingdom of
heaven, faith Bahl, ihould indulcerate and fweeten all our trou-
bles, 2 Tim. ii. 12. * If we futfer, we fhall reign with him :*
it is but a fliort fight, but an eternal triumph : this light fuffer-
ing produceth * an eternal weight of glory,' 2 Cor. iv. 17,
* A weight of glor}'.' Things which are precious, the more
weighty, the more they are worth, the more weight is in a
crown of gold, the more it is worth. 'Tis a weight of glory.
2. ' An eternal weight of glory.' Did this glory laft for a
190 OF THE SECOND PETITION, &d.
while, it would much abate and embitter the joys of heaven ;
but the glory of that kingdom runs parallel with eternity ; God
will be as a deep fea of bleffednefs, and the glorified faints fliall
for ever bathe themfelves in that ocean. One day's wearing
the crown, will abundantly pay for all the faints* fufferings ;
how much more then, when ' they (hall reign lor ever and
ever?' Rev. xxii. 5. O let this fupport under all the calami-
ties and fufferings in this life ; what a vaft dift'erence is there be-
tween a believer's futferings and his reward, Rom. viii, 18.
* The fufferings of this prefent time are not worthy to be com-
pared with the glory which fliall be revealed in us.' For a few
tears, rivers of pleafure ; for mourning, white robes. Thid
made the primitive Chriftians laugh at imprifonments, and
fnatch up torments as fo many crowns: though now we drink
in a wormwood-cup, here is fugar in the bottom to fvi^eeten it,
* It is your Father's good pleafure to give you a kingdom.'
2. Comfort in death : here is that which may take away from
God's children the terror of death, they are now entering into
the kingdom. Indeed no wonder, if wicked men be appalled
and terrified at the approach of death, they die unpardoned.
Death carries them to the gaol, where they mull lie for ever
without bail ©r mainprize :" but why lliould any of God's chil-
dren be fo feared and half-dead with the thoughts of death?
what hurt doth death do to them, but lead them to a glorious
kingdom ? Faith gives a title to a kingdom, death a pofledion ';
let this be a gofpel-antidote to ex pel the fear of death. Hiiarion,
that bleifed man, cried out, Egredere, anima, egredere, quid
times? Go forth, my foul, go forth, what fearell thou? Let
them fear death, who do not fear fin ; but let not God's chil-
dren be over-much troubled at the grim face of that meifenger,
which brings them to the end of their forrow, and the beginning
of their joy. Death is yourB, 1 Cor. iii. 92. it is a part of the
believer's inventory. Is a prince afraid to crofs a narrow tea,
who (hall be crowned when he comes to fhore ? Death to the
faints Ihall be an ulher to bring them into the prefeuce of the
King of glory : this puts lilies and roles into the ghaltly face of
death, and makes it look amiable. Death brings us to a crown
of glory which fades not away : the day of death is better to a
believer than the day of his birth ; death is additus ad gloriam,
an entrance into a bleii'ed eternity. Fear not death, but rather
let your hearts revive when you think thefe rattling wheels of
death's chariot are but to carry you home to an everlailing king-
dom*
or THE THIRD PETITION, &C . 191
OF THE THIRD PETITION IN THE LORD'S
PRA.YER.
Matth. Vi. 10. Thy Will he done in Earth, as it is in Heom
veri.
We come next to the third petition, ' Thy will be done
in earth as it is ia heaven.' This petition confills of two
parts.
I. The matter, *' Doing of God's will."
II. 'i'he manner, " As it is in heaven."
I. The matter of this petition is, *' The doing of God's will."
'* Thy will be done."
Qu. 1 . What is meant by the will of God?
Anf. There is a twofold will. (I.) Voluntas decreti, God's
fecret will, or the will of his decree; we pray not that God's
fecret will may be done by us. This fecret will cannot be
known, it is locked up in God's own breail, and neither man
nor angel hath key to open it. (9.) Voluntas revelata, God's
revealed will. This revealed will is written in the book of
fcripture, thefcripture is a declaration of God's will, it difcovers
what he would have us do in order to our falvation.
Qii. 2. What do we pray for in thej'e words, ' Thy will be
done .?'
Anf. We pray for two things; 1. For a6live obedience ; that
we may do God's will a6\^ively in what he commands. 2. For
paffive; that we may fubmit to God's will patiently in what
he inflids. We pray, that we may do God's wilt actively, Itib-
fcribe to all his commands, believe in Jel'iis, the cardinal grace,
lead holy lives. So Aiiftin upon the petition, Nobis a Deo
precainvr obedientiam ; we pray that we may actively obey God's
xvill. This is the I'um of all religion, the two tables epitomized,
the doing of God's will : ' Thy will be done.* We muft know
God's will before we can doit: knowledge is the eye which
muft dire6t the foot of obedience. At Athens there was an
altar fet up, * To the unknown God,' Acts xvii, £3. It is as
bad to offer the blind to God as the dead. Knowledge is the
pillar of (ire to give light to practice; but tho' knowledge is re-
quihte, yet the knowledge of God's will is not enough without
doing his will : * Thy will be done.' If one had a fyftcra of
divinity in his head ; if he had all knowledge, I Cor. xiii. 2.
yet, if obedience were wanting, his knowledge were lame, and
would not carry him to heaven. Kuownig God's will may
wake a man admired, but it is doing God's will makes hinm
192 OF THE THIRD PETITION
blefTed : knwving God's will without doing it, will not crown
us with happinefs.
1. The bare knowledge of God's will is inefficacious, it doth
not better the heart. Knowledge alone is like a winter-fun,
which hath no heat or influence ; it doth not warm the affec-
tions, or purify the confcience. Judas was a great luminary,
he knew God's will, but he was a traitor.
2. Knowing without doing God's will, will make one's cafe
worfe ; it will heat hell the hotter, Luke xii. 47- ' The fervant
which knew his Lord's will, and did not according to his will,
fhall be beaten with many flripes.* Many a man's knowledge
is a torch to light him to hell. Thou who haft knowledge of
God's will, but dofl not do it, wherein dofl thou excel an hypo-
crite ? nay, wherein dofl thou excel the devil, ' who transforms
himfelf into an angel of light?' It is improper to call fuch Chrif-
tians, who are knowers of God's will, but not doers of it. It
is improper to call him a tradefman who never wrought in his
trade; fo to. call him a Chridian, who never wrought in the
trade of religion. Let us not reft in the knowing of God's
will. Let it not be laid of us, as Plutarch fpeaks of the Gre-
cians, * They knew what was juft, but did it not.* Let us
fet upon this, the doing of God's will, * Thy will be done.'
Qu. 3. Why is the doing of God's will fo requifite?
Anf. 1. Out of equity. God mayjuftly claim a right to our
obedience; he is our founder, and we have our being from
him ; and it is but equal that we fhould do his will, at whofe
word we were created. God is our benefactor; it is butjufl,
that, if God give us our allowance, we fhould give him our
allegiance.
2. The great defign of God in the word is, to make us doers
of his will. \Ji, All God's royal edicts and precepts are to
bring us to this, to be doers of his will ; what needed God been
at the pains to give us the copy of hi? law, and write it out with
his own finger elfe? The word of God is not only a rule of
knowledge, but of duty, Deut. xiii. 4. and xxvi. 16. * This
day the Lord thy God hath commanded thee to do thefe
ftatutes ; thou fhalt therefore keep and do them.' If you tell
your children what is your mind, it is not only that they may
know your will, but do it. God gives us his word, as a niafter
gives his fcholar a copy, to write after it; he gives it as his will
and teftament, that we fliould be the executors to fee it per-
formed. 9dlyy This is the end of all God's promifes, to draw
ris to God's will; the promifes are loadftones to obedience,
Deut. xi. 27. * A blefiing if ye obey ;' as a father gives his
fon money to bribe him toobedience, Deut. xxviii. I. * If thou
/halt hearken to the voice of the Lord thy God, and do all his
commaudments, the Lord thy God will let thee on high above
IN tHE lord's PRAYEft* 193
all the nations of the earth ; bleffed iTialt thou be in the city and
in the field.* The promifes are a royal charter fettled upoa
obedience. 3G?/y, The minatory part of the word, thethreaten-
ings of God, Ihiud as the angel with a flaming fword to deter us
from fin, and make us doers of God's will, Deut. xi. 23. * A.
curfe if ye will not obey.' Pfal. Ixviii. 2l. * God (hall wound
the hairy fcalp of erery one that goes on ftill in his trefpaife?.*
Theie threa(enings do often take hold of men in this life : they
are made examples, and hung up in chains to fcare others from
difuhedience, ithlj/. All God's providences are to make us doers
of his will. As God makes ufe of all the feafons of the year
for harveft, fo all his various providences are to bring on the
harvefl of obedience.
1. Aftli6tions are to make us do God's will, 2 Chron, xxxiii.
1-^. • When Manaffeh was in affliction, he befought the Lord,
and humbled himfelf greatly.* The rod hath this voice, * be
doers of God's will.' Afflidion is called a furnace, Ifa. xxxvii.
19. * The furnace melts the metal, and then it is caft into a
new mould.' God's furnace is to melt us and mould us into
obedience.
2. God's mercies are to make us do his will, Rom. xii. 1<
* I beleech you by the mercies of God, that ye prefent your
bodies a living facrifice.' Body is by Synecdoche put for the
whole man ; if the foul fhould not be prefented to God as well
as the body, it could not be reafonable fervice ; now, faith the
apollle, * I befeech you by the mercies of God, prefent your-
felves a living facrifice.' Mercies are the ftrongeil obligations
to duty, Hof. xi. 4. ' I drew them with the cords of a man ;*
that is, with golden cords of my mercy. In a word, all that
is written in the law or gofpel tends to this, that we (hall be
doers of God's will, * Thy will be done.*
3. By doing the will of God, we evidence fincerity. As
Chrift faid in another fenfe, John x. 25, * The works which I
do, bear witnefs of me :* So, it is not at all our golden words,
if we could fpeak like angels, but our works, our doing of God's
will, which bears witnefs of our fincerity. We judge not of
the health of a man's body by his high colour, but by the pulfe
of the arm, where the blood chiefly itirs ; fo a Chriftian's found-
nefs is not to be judged by his profefiion ; what is this high
colour? but the eftimate of a Chrift.ian is to be taken by his
obediential a6ling, his doing the will of God ; this is the belt
certificate, and letters tellimonial to fhew for heaven.
4. Doing God's will much propagates the gofpel ; this is tha
diamond that I'parkles in religion. Others cannot fee what
idith is in the heart; but when they i'ce we do God's will oa
earth, this makes them have a venerable opinion of religion,
and become profelytes to it. Juhan, in one of his epillles.
Vol. II. No. lt». B b
194 ^ OF THE THIRD PETITION
writing to Arfatius, faith, •* that the Chrifiian religion did
much flourini, by the ianctity and obedience of them that pro-
felfed it."
5. By doing God's will, we fliew our love to Chrift, John
xiv. 21. ' He that hath my commandments, and keepetli
them, he it is that loveth me.' What greater love to Chrift,
than to do his will, though it crofs our own ? Every one would
be thought to love Cbrilt ; but, how (hall that be known but
by this ; Do you do his will on earth ? Neque principem vene-
ramm\Ji odio ejus leges habemus, Ifide. It is a vain thing for
a man to fay he loves Chrift's perfon, when he flights his com-
mands. Not to do God's will on earth, is a great evil. It is
(I.) Sinful. (2.) Foolifli. (3.) Dangerous.
(I.) It is finful. (1.) We go againllour prayers ; we pray,
fat voluntas tua, thy will be done, and yet we do not obey his
will; we confute our own prayer. {^2.) We go againlt our
vow in baplifm ; we have vowed to fight under the Lord's ban-^
ner, to obey his fceptre, and this vow we have often renewed
in the Lord's ftipper : if we do not God's will on earth, we are
forfworn, and God will indi6l us of perjury.
(2.) Not to do God's will on earth, is fooliPn ; (l.) Becaufe
there is no (landing itoutagainft God. If we do not obey him,
we cannot refift him, 1 Cor. x. 22. * Are weftronger than he?
Job xl. J). ' Haft thou an arm like God?* Canft tiiou meafure
arms with him ? To oppofe God, is, as if a child fhould fight
with an archangel ; as if a heap of briars (hould put themfelves
into a battalia againft the tlame. (2.) Not to do God's will is
foolilh, becaule, if we do not God's will, we do the devil's will.
Is it not folly to gratify an enemy ? To do his will that feeks
our ruin ?
Qu. But are any fo ivicked as to do the deivPs icill?
Anf. Yes : John viii. 44. * Ye are of your father the devil,
and the lull of your father you will do.' When a man tells a
lie doth he not do the devil's will ? A6ls v, 3. * Ananias, why
hath Satan filled thy heart to lie unto the Holy Ghoft?'
(3.) Not to flo God's will is dangerous ; it brings a fpiritual
premunire. If God's will be not done by us ; he will have his will
upon us ; if we obey not. God's will in commanding, we fhall
obey his will in puuifhing, 2 ThelT. i. 7. * The Lord Jefus
(hall be revealed with his nughty angel> in flames of fire, taking
vengeance on them that obey not his golpel.* Either we mud
do God's will, or fulfer it.
6'. Whatever God wills us to do, is for our benefit : behold
here fcif intercft. As if a king commands his fubjeCl to dig in
a mine of gold, and then gives him all the gold he had digged :
God bids us do his will, and this is for our good, Deut. x. 13.
* And now, O Ifraei, what doth the Lord thy God require of
IN THE lord's prayer. 1()5
thee, but to fear the Lord thy God, and keep the command-
ments of the Lord, which 1 command thee this day for thy
good ?' It is God's will that we fhould repent, and this is for
our good, repentance ufliersin remiffion, Acts iii. 9. ' Repent
that your fins may be blotted out.' It is God's will that we
fliould believe ; and why is it, but that we fliould be crowned
with falvation ? Mark xvi. 16. ' He that believes (hall be lav-
ed. \Vhat God wills is not lb much our duty, as our privi-
Jege ; he bids us obey his voice, and it is greatly for our good
Jer. VII. 23. ' Obey my voice and I will be your God.' I will
not only give you my angels to be your guard, but myfelf to be
your portion ; my Spirit Oiall be yours to fanaifyyou, my love
ihall be yours to comfort you, my mercy fliall be Vours to ikve
you, ; I will be your God.'
7. To do God's will, is our honour. A perfon thinks it an
honour to have a king fpeak to him to do luch a thing : the an-
gels count It their highell honour in heaven to do God's will •
Jervire Deo regiiare eji, to ferve God, is to reign. Non unera7U
nosjed ornant, Salvian. How cheerfully did the rowers row
the barge that carried Caefar : ^o be employed iij his baro-e was
an honour: to be employed in d(\ing God's ^xWWs mfv^nehoiioris,
the Inghefl enfign of honour that a mortal creature is capable
ot. Chrilt s precepts do not burtt^n us, but adorn u.s.
^/^.'^'l^^ ^*^^'^ ^'" °" ^^"'^' '"^^^s "3 'i'^e Chrill, and akin
to Chrill. (1.) It makes us like Chria: is it not our prayer
that we may be like Chrift ? Jefus Chrilt did his Father's will.
John VI. 38. * I came down from heaven, not to do my own
will but the will of him that fent me.' God the Father and
thrill, as they have but one efTence, fo but one will ; Chrill's
vvillv<^as melted into his Father's, John iv. 34. « My meat is to
do the will of him that lent me.' By our doing God's will on
earth, we refemble Chrilt, nay, we are akin to Chrill, and are
ot the blood-royal of heaven. Alexander called himfelf coufin
to the gods ; what honour is it to be akin to Chrilt ' Mat xii
50. * Whofoever Oiall do the will of my Father which is in
heaven the fame is my brother, and fifter, and n)other.' Did
king bolomoii arife off his throne to meet his mother and fet her
on a throne by him ? 1 Kings iii. |(). Such honour will Chrill
bellow on fuch as are doers of God', will, he will Iklute then) as
his kindred, and let them on a glorious throne in the amphi-
theatre of heaven. '
/. ^: i^?-r ^' S'^^''^^ '^^''^ °" ^'^""^'^ '^''•""s peace in life and death.
(I.) Inlile Pf. xix. n. • In keeping thy precepts (here is
great reward, not only after keeping them, but in keeping them •
when we walk clofely with God in obedience, there \A lecre't
joy let into the foul, and how Iwifily and cheerful ly do the
vviieels of the foal move when they are oiled with the oil of
Bb^J
IQ6 OF ^HE THIRD PETITIOK •
gladnef? ? (2.) Peace in death. When Hezekiah thought he
was about to die, what gave him comfort ? This, that he had
done the will of God, Ifa. xxxviii, 3. * Remember, O Lord, I
befeech thee, how 1 have walked before thee in truth, and have
done that which is good in thy fight.* It was Auguftus' wifh,
that he might have an eafy death, without much pain. If any
thing make our pillow ealy at death, it will be this, * we have
endeavoured to do God's will on earth.' Did you ever hear
any cry out on their death-bed, that they have done God's will
too much ? No, hath it not been that they have done his will
no more, that they come fo fhort in their obedience ? Doing
God's will, will be both your comfort and your crown.
10. If we are not doers of God's will, we (hall be looked upon
as contemners of God's will : let God fay what he will, yet
inen will go on in fin ; this is to contemn God, Pf. x. 13.
* Wherefore do the wicked contemn God ?' To contemn God
is worfe than to rebel. The tribes of Ifrael rebelled againft
Rehoboam, becaufe he made their yoke heavier, 1 Kings xii.
16. But to contemn God is worfe, it is to flight him : to con-
temn God is to put a (corn upon him, and atfront him to his
face ; and an affront will make God draw his fword. Thus I
have anfvvered that queftion,"why doing God's will on earth is
fo requifite ? It is as neceffary as falvatioo.
4. Qu. In what manner are ice to do God's willy that we may
Jlnd acceptance 9
Anf. The manner of doing God's will is the chief thing. The
fchoolmen fay well. Modus rei cadit fub precepto , *' The man-
ner of a thing is as well required as the thing itfelf :" Ifa man
build an houfe, if he doth it not according to the mind of the
owner, he likes it not, but thinks all his charges loft ? ib»if we
do not God's will in the right manner, it is not accepted ; we
muft not only do what God appoints, but as God appoints :
here lies the very life-blood of religion. Sol come to anfwer
this great queftion, " In what manner are we to do God's will,
that we may find acceptance ?''
Anf, We do God's will acceptably, when we do duties fpiri-
tually, Phil. iii. 3. ' We worflhip God in the fpirit-* To I'erve
God fpiritually, is to do duties ab interno principio, from an in-
ward principle ; The pharifees were very exa6t about the ex-
ternal part of God's worfiiip ; how zealous were they in the
outward obfervaMon of the fabbath, charging Chrill with the
breach of it? But all this was but outward obedience, there
was nothing of fpiritualily in it : then we do God's will accept-
ably, when we ferve him from a renewed principle of grace.
A crab-tree may bear as well as a pearmain, but it is not fo good
fruit as the other, becaufe it doth not come from fb fweet a
rpQt : an unregenerate perfon may do as much external obedi-
IN THE lord's PRAYEBi^.,. 1P7
«nce as a child of God, he may pray as much, hear as much,
but his obedience is harOi and lour, becaufe it doth not come
from the i'weet and pleafant root of grace ; the inward princi-
ple of obedience is faith, therefore it is called * the ol)edience
of faith,' Ron), xvi. "^o". But why mull this (ilver thread of faith
run through the whole work of obedience?
AnJ\ Becaufe faith looks at Chrill in every duty, it toucheth
the hem of his garment ; and through Chrill, both the perfon
and the otfering are accepted, Eph. i. 6.
2. We.do God's will acceptably, when we prefer his will be-
fore all other ; if God wills one thing, and man wills the con-
trary, we do not obey man's will, but rather God's Acts iv. 19.
* VV'hether it be right to hearken unto you more than unto God,
judge ye.* God i'aith, ' Thou (halt not make a graven image,*
king Nebuchadnezzar fet up a golden image to be wor(hipped ;
but the three children, or rather champions, refolve God's will
Ihall take place, and they would obey him, though with the
lofs of their lives, Dan. iii. 19. * Be it known unto thee, O
king, that we will not ferve thy go<ls, nor worfhip the golden
image which thou haft fet up?'
3. We do God's will acceptably, when we do God's v/ill as
it is done in heaven, that is, as the angels do it : to do God's
will as the 'angels Ji'militudine)n nolat, non aeqiialitatem^ Brugen-
fis : denotes this much, that we are to referable them, and
make them our pattern. Though we cannot equal the angels
it) doing God's will, yet we mull imitate them ; a child can-
not write fo well as the I'crivener, yet he imitates the copy. In
particular.
1. We do God's will as the angels do it in heaven, when we
do God's will regularly ,y/-'!e dejiexu, we do according to the
divine inllitutions, not decrees of councils, or traditions : this
is to do God's will as the angels ; they do it regularly, they do
nothing but what fs commanded ; angels are not for cere-
monies ; as there are ftatiitt-lavvs in the land which bind, lb
the fcripture is God's Ibitute-law, which we muil exa6lly ob-
ferve. The watch is fet by the dial ; then our obedience is
right, when it goes by the lun-dial of the word. If obedience
halh not the word for its rule, it is not doing God's will, but
our own : it is will-worlhip, Deut. xii. 32. The Lord would
have Moles make the tabernacle according to the pattern, E.xod,
XXV. 40. If Moles had left out any thing in the pattern, or
added any thing to it, it would have been very provoking ; .to
mix any thing of our own devifing in God's worihip, is to go
belide, yea, contrary to the pattern ; God's worfhip is the apple
of his eye, that which he is moll tender of; and there i.s no-
thing he hath more fliewed his difpleafure againft, than the
corrupting his worihip. How feverely did God punifli Nadab
198 OF THE THIRD PETITION
and Abihu for offering up ftrange fire ? Lev. x. 2. that is,
fuch fire as God had not fan6lif]ed on the altar : whatever is
not divinely appointed, is ofTering up flrange fire. There is in
many, a tlrange itch after fuperftition ; they love a gaudy re-
ligion, and are more for the pomp of worfhip than the purity ;
this cannot be pleafing to God ; for, as if God were not wife
enough to appoint the manner how he will be ferved, man will be
lb bold as to prefcribe for him. To thrull human inventions into
lacred things, is a doing our own will, not God's ; and he will
fay, guis quae fivit hoc ? Who hath required this at your hand ?
Ifa. i. 19. Then we do God's will as it is done in heaven,
when we do it regularly, we reverence God's inflitutions, and
the mode of worlhip, which hath the ftamp of divine authority
upon it.
2. We do God's will as it is done by the angels in heaven,
when we do it entirely, y??ie mutilatione, we do all God's will.
The angels in heaven do all that God commands, they leave no-
thing of his will undone, Pf. cxxx. 20. * Ye his angels that
do his commandments.' If God fent an angel to the virgin
Mary, he goes on God's errand ; if he gives his angels a charge
to miniller for the faints, they obey, Heb. i. 14. It cannot
Hand with angelical obedience, to leave the leafl iota of God's
will unfulfilled : this is to do God's will as the angels, when
we do all his will, qukquid proptor Deumft aeqiial iter jit"
This was God's charge to Ifrael, Numb. xv. 40. ' Remem-
ber to do all my commandments.' And it was fpoken of Da-
vid, A6ls xiii. 22. * Thave found David, a man after mine
own heart, who will perform all my will,' Gr. all my wills.
Every command hath the fame authority ; and if we do God's
will uprightly, we do it uniformly, we obey every part and
branch of his will, we join firfl and fecond table. Surely we
owe that to God our Father, which, the papifls fay, we owe to
our mother the church, unlimited obedience ; we mull incline
to every command, as the needle moves that way which the
loadftone draws.
(2.) This difcovers the unfoundnefs of many, who do God's
will by halves, they pick and chufe in religion, Ihey in fome
things comply with God's will, but not in others ; like a
foundered horfe, who fets but fome of his feet on the ground,
he favours one foot. He who is to play upon a lute, mult
llrike upon every firing, or he fpoils all the mufic. God's
commandments may be compared to a ten-ftringed lute, we
mufl obey God's will in every command, Itrike upon every
ftring, or we can make no good Ynelody in religion, 'i'he bad-
ger hath one foot fliorter than the other ; hypocrites are fliorter
in fome duties than others ; ibme wiU pray, not give alms ;
hear the word, not forgive their enemies ; receive the facra-
IN TUB lord's prayer. I99
ment, not make reftitution : how can they be holy, who are
notjull ? Hypocrites profefs fair, but when it comes to lacri-
ficing thellaac, crucifing the beloved fin, or parting with fome
of their eftate for Chrift, here they (lick, and fay as Naaman,
2 Kings V. 18. ' In this thing, the Lord pardon thy fervant.'
This is tar from doing God's will as the angel do ; God likes
not fuch as do his will by halves if your fervant fhould do fome
of your work, which you iet him about, but not all; how-
won Id you like that ?
Obj. But who is able to do all God's will ?
AiiJ\ Though we cannot do all God's will legally, yet we
may evangelically : which is,
(1.) When we mourn that we can do God's will no better :
when we fail, we weep, Rom. vii. 24.
(2.) When it is the defir^ of our foul to do God's whole will,
Pf. cxix. 5. ' O that my ways were direded to keep thy pre-
cepts.' What a child of God wants in llrength, he makes up
in defire, in magnis voluijfefat eft.
(3.) When we endeavour quod conatum to do the whole will
of God. A father bids his child lift fuch a burden, the child is
not able to lift it, but he tries and does his endeavour to lift it ;
the father accepts of it, as if he had done it : this is to do God's
will evangelically, and God is pleafed to take it in good part;
though it be not to fatisfa6tion, yet it is to acceptation.
3. We do God's will as it is done in heaven by the angels,
vyhen we doit fincerely, /ne/wco. To do Go<;J's will fincerely,
lies in two things ;
1. To do it out of a pure refpe6lto God's command.
2. With a pure eye to God's glory.
I. To do God's will out of a pure refpe6lto God's command.
Abraham's facrificing Ifaac was contrary to flelh and blood :
to aicrifice the fon of his love, the fon of the promife, and that
nu other hand but the father's own fhould do this, here was
hard fervice : but, becaufe God commanded it, out of pure
relped to the command, Abraham obeyed : this is to do God's
will aright, when though we feel no prefent joy or comfort in
duty, yet, becaufe God commands, we obey ; not comfort, but
the command is the ground of duty : thus the angels do God's
will m heaven ; God's command is the weight fets the wheels
of their obedience a-goi no-.
2. To do God's will fincerely, is to do it with a pure eye to
God's glory. The Pharifees did the will of God in givin^
alms ; but that which was a dead fly in the ointment, was^
that they did not aim at God's glory, but vain glory ; they
blew a trumpet. Jehu did the will of God in dellroying the
Baal-worfhippers, and God commended him for doing it ; but
becaufe he aimed more at fettling himlelf in the kingdom, than
500 or THE THIRD PETITIOTC
at the glory of God, therefore God looked upon it no better
than n)urder, and faid he would avenge the blood of Jezreei
upon the houfe of Jehu, Hof. ii. 4. Let us look to our ends
in obedience : though we fhoot fhort let us toke a right aim ;
one may do God's will, yet not with a perfect heart, 2 Chron.
XXV. 2. * Amaziah did that which was right in the (iglit of the
i.ord, hut not with a perfe6l heart.' The action was right for
the matter, but his aim was not right ; that action which wants
a good aim, vi'ants a good ilfue ; he doth God's will rightly,
that doth it uprightly, his end is to honour God, and lift up
his name in the world. A gracious foul makes God his centre.
As Joab, when he had taken Rabbah, fent for king David, that
he might carry away the glory of the vi6lory, 2 Sam. xii. 27.
lb when a gracious foul hath done any duty, he defires that the
glory of all may be given to God, l^Pet. iv. H. * That in all
things God may be glorified.' This is to do God's will as the
angels, when we not only advance God's glory, but defign his
glory ; the angels are laid to call their crowns before the throne.
Rev. iv. 10. Crowns are figns of greatelt honour, but thefe
crowns the angels lay at the Lord's feet, to fhew they alciibe the
glory of all they do to him.
3. We do God's will as it is done in heaven by the angels,
when we do it willingly ,^?2e mnrmuratione . The angels love
to be employed in God's ler.vice ; it is the angels' heaven to
ferve God : they willingly defcend from heaven to earth, when
they bring meffages from God, and glad tidings to the church ;
now, heaven being a place of fuch joy, the angels would not
leave it a minute of an hour, only that they take fuch infinite
delight in doing God's will. We do refemble the angels, when
we do God's will willingly, 1 Chron. xxviii. 9. * And thou Solo-
mon, my fon, ferve the Lord with a willing mind.' God's people
are called a willing people, Pf. ex. 3. Heb. a people of willing-
nefi'es ; they give God a free-will offering ; though they cannot
ferve him perl'eftly, they ferve him willingly : a hypocrite,
though he do\\\facere honnm, yet not velle, he hath no delight
in duty ; he doth it rather out of fear of hell, than love to God ;
when he doth God's will, yet it is againft his will, virtus nolen-
tium nulla eft. Cain brought his facrifice, but grudgingly ; his
worship was rather a taflc than an ofi'ering, rather penance than
a facrifice ; he did God's will, but againll his will ; we muft be
carried upon the wings of delight in every duty, Ifrael were
to blow the trumpets when they offered burnt-offerings. Num.
X. 10. Blowing the trumpets was to fhew their joy and cheer-
fulnefs in ferving God ; we mufl read and hear the word with
delight, Jer. xv. 15. ' Thy word was found, and I did eat it,
and it was unto me the joy and rejoicing of my heart.' A
pious foul goes to the word as to a feall, or as one would go
IN THE lord's prayer. 901
with delight to hear muCic. Sleidan reports, that the Protef-
tants iu France had a church they called Paradife, becaufe,
when they were in the houfe of God, they thought thenrifelves
in paradiCe : the lUints flock as doves to the windows of God's
houfe, nil. Ix. 8. VVho are thefe that flock as doves to the
wjudowe? Not that a truly regenerate perfon is always in the
lame cheerful temper of obedience ; he may fomelimes find aa
indilpofilion and wearinefs of foul, but his wearinefs is his bur-
den, he is weary of his wearinefs, he prays, weeps, iffeth all
means to regain that alacrity and freedom in God's fervice,
that he was woiit to have : this is to do God's will acceptably,
when we do it willingly ; it is this crowns all ourfervices ; de-
light in duty is better than duty. The nnufician is not com-
n)ended for playing long, but well ; it is not how much we do,
but how much we love, P#cxix. 97- * O how love I thy law '/
Love is as mulk among linen, that perfumes it ; love perfumes
obedience, and makes it go up to heaven as incenfe. This is do-
ing God's will as the angels in heaven do it ; they are ravilhed
with delight while they are praifing God, therefoi'fe the angels
are faid to have harps in their hands, Rev. xv. 2. as a fign of
their cheerfulnels in God's fervice.
4. We do God's will as the angels in heaven, when we do
God's will i'ervently, //ne reniijjione, Rom. xii. II. * Fervent
in rj)irit, fervingGod ;' a metaphor from water when it feethes
and boils over ; lb our affeftions fhould boil over in zeal and
fervency : the angels lerve God with fervour and intenfenefs ;
the angels are called leraphims, from an Hebrew word which
fignifies to burn, to fhew how the angels are all on fire, Pfalni
civ. 4. they burn in love and zeal in doing God's will ; grace
turns a faint into a feraphim ; Aaron muft put burning coals to
the incenfe, Exod. xvi. 12. Incenfe was a type of prayer,
burning coals of zeal, to fhew that the fire of zeal muft; be put
to the incenfe of prayer. Formality ftaryes duty ; when we
i'f.rve God dully and coldly, is this like the angels? Duty with-
out fervency is as a facrifice without fire ; we Ihould afcend to
heaven in a fiery charrot of devotion.
o. We do God's will as the angels in heaven, when we give
God the beil in every fervice, Numb, xviii. 29. ' Out of all
your gifts, ye (hall otfer of all the beiVlhercof,' Num. xxviii. 7.
* In the holy place Oialt thou caufe the (trong wine tobe poured
itnto the Lord for a drink-otfering.' The Jews might not offer
to the Lord wine that was fmall or mixed, but the llrong wine,
to imply, that we muft offer to God the bed, the llrongefl of
our affedlions : if the fpoufe had a cup more juicy and fpiced,
Chrid (hould drink of that, Cant. viii. 2. * 1 would caufe thee
to drink of fpiced wine, of the juice of my pomegranate.' Thus
the angels in heaven do God's will ; they ferve him in the bert
Vol. 11. No. 10". C c
202 or THE THIRD PETITION
manner ; they give hirn their feraphlc high-ftvinged praifes : h*
who loves God, gives him the cream of his obedience. God
challenged the fat of all the facrifice as his due, Levit. iii. 16.
Hypocrites care not what fervices they bring to God, they think
to put him otfwith any thing, they put no coft in their duties.
Gen. iv. 3. * Cain brought of the fruit of the ground.' The
Holy Ghoft took notice of Abel's offering, that it was collly.
* He brought of the firftlingsof his flock, and of the fat thereof,*
Gen. iv. 4. But when he fpeaks of Cain's offering-, he only
faith, * He brought of the fruit of the ground.' Then we do
God's will aright, when we do otYerpi)iguia, we dedicate to him
the beft. Domitian would not have his image carved in wood
or iron, but in gold. God will have the beil we have, golden
fervices.
(5. We do God's will as the angeii in heaven, when we do it
readily and fwiftly : the angels do not diipute or reafon the cafe,
but as foon as they have their charge and coinrniffion from God ;
they immediately obey : and, to Ihew how ready they are to
execute God's will, the cherubims reprelenting the angels, are
defcribed with wings, to fhew how fvvift and forward they are
in their obedience, it is as if they had wings, Dan. ix. 21.
• The man Gabriel (that was an angel) being caufed to fly fwift-
ly.' Thus fliould we do God's will as the angels ; as foon as
ever God fpeaks the word, we fliould be ambitious to obey :
alas ! how long is it fometimes ere we can get leave of our hearts
to s;o to a duty ? Chrift went more readily ad crucem, than we
to the throne of grace ; how many difputes and excufes have
we ? is this to do God's will as the angels in heaven do it ? O
let us fliake off this back ward nefs to duty, as Paul fliook of the
viper, Nefcit tarda moUimina J'piritus fancii gratia ; Zech. v. 9.
* I law two women, and the wind was in iheir wings.' Wings
are fwift, but wind in the wings is great fsviftnefs ; fuch readi-
iiefs (hould be in our obedience. As Peter, as foon aseverChrifi:
commanded him to let down his net, at Chrift's word he pre-
fently let down the net, and you know what fuccel's he had,
Luke v. 4. It was prophefied of fuch as were brought home
to Chrift, Pf. xviii. 44. * As foon as they hear of me, they
ftiall obey me.'
7. We do God's will as the angels in heaven, when we do it
conftantly ; the angels are never weary of doing God's will, they
ferve God day and night, Rev. vii. 17. thus muft we imitate
the angels, Pf. cvi. 3. * Bleffed is he that doth righteoulhefs
at all times.' Conftancy crowns obedience. Non cepfJJ'c , fed
perferriffe, virtuiis cjt, Cypr. Our obedience mull be like the
fire of the altar, which was continually kept burning, Lev. vi.
13. Hypocrites foon give over doing God's will; like the
Chryfolitc which is of a golden colour, in the morning it is very
IN THE lord's prayer. 203
bright to look dn, but towards evening it grows dull ; and hath
loll its fplendor. We (hould continue in doing God's will, be-
caufe of that great lofs tliat will bet'al us it' we give over doing
God's will.
(1. ) A lofs of honour, Rev. iii. 11. * That no man take thy
crown ;' implying, if the church of Philadelphia left otfher obe-
dience, (he would lofe her crown, viz. her honour and reputa-
tion. A poftacy creates infamy : Judas came from an apoiile to
be a traitor, it was a diihonour.
(2.) If we give over our obedience it is a lofs of all that hath
been already done; as if one Qiould work in fiiver, and then
pick out all the Hitches. All a man's prayers are loft, all the
labbaths he hath kept are loft, he doth unravel all his good
works, Ezek. xviii. '24. * All his righteoufnel's that he hath
<lone (hall not be mentioried.' He undoesall he hath done; as
if one draws a curious pi6lure with the pencil, and then come
with his fpunge and wipe out all again.
(3.) A lofs of the foul and happinefs : we were in a fair
way for heaven, but, by leaving off' doing God's will, we mifs
the excellent glory, and are plunged deeper in damnation,
S Pet. ii. 21. ' It had been better not to have known the way
of righteoufnefs, than, after they have known it, to turn from
the holy commandment.* Therefore let us continue in doing
God's will; conltancy fets the crown upon the head of obedi-
ence. Thus you fee how we are to do God's will acceptably.
U/e I. Branch 1. See hence our impotency, we have no in-
nate power to do God's will ; what need we pray ' Thy will
be done,' if we have power of ourfelves to do it ? 1 wonder free-
willers pray this petition.
^ 2. Branch. If we are to do God's will on earth, as it is done
by the angels in heaven, fee then the folly of thole who go by
a wrong pattern ; they do as the moft of their neighbours do ;
if they talk vain on the fabbath, they do but as their neighbours
do ; if now and then they fwear an oath, it is the cuftom of their
neighbours to do (b ; but we are to do God's will, as the angels
in heaven : do the angels do fuch things ? We muft make the
angels our patterns, and not our neighbours : if our neighbours
do the devil's will, (hall we do fo too ? if our neighbours go to
hell, (hall we go thither too for company ?
3. Branch. See here that which may make us long to be in
heaven, then we (hall do God's will perfectly, as the angels do :
alas, how defe6live are we in our obedience here ! how far do
we fall (hort? We cannot write a copy of holinefs without
blotting; our holy things are blemilhed, like the moon, which,
when it (hines brighteft, hath a dark (pot in it ; but in heaven
we ftiall do God's will perfectly, as the angels in glory.
Ufe II. Of reproof.
Cc2
904 OF THE THIRD PETITION
1 Branch. It reproves fuch as do not God's will : they have
the knowledge of God's will, (knowledge they count an orna-
ment) but though they know God's will, yei they do it not.
(I.) They know what God would have them avoid : they
know they thould not fwear. Mat. v. 34. " Swear not at ail."
Jer. xxiii. 10. * For this (in the land mourns.' Yet though
they pray ' hallowed be thy name,' they profane it by Ihoot-
ing oaths like chain-bullets againlt heaven : they know they
fhouid abftain from fornication and uncleannefs, yet they can-
not but bite at the devil's hook, if he bait it with flefh, .lode 7.
(2.) They know what God would have them praf'itiCe, but
they '* leave undone thofe things which they ought to have
done." They know it is the will of God they fiiould be true in
their promiles, juft in their dealings, good in their relations;
but they do not the will of God : they know they fhould read
the Iciiptures, conl'ult with God's oracle ; but the Bible, like
rufty armour, is hung up, and feldom ufed ; they look otlener
upon a pack of cards than a Bible; they know their houles
fliould he palejirw pietatiSf nur'eries of piety, yet have no face
of religion in them ; they do not perfume their houfes with
prayer. What hypocrites are theie to kneel down in the
church, and lift up their eyes to heaven, and fay, ' Thy will
be done,' yet have no care at all to do God's will ? What is
this but to hang out a flag of .defiance againlt heaven, and re-
bellion is as the fun of witchcraft.
2. Branch. It reproves thofe who do not God's will in a
right acceptable manner.
(1.) They do not God's will entirely, all God's will : they
will obey God in fome things, but not in others ; as if a fervaut
fhould do fome of your work you let him about, but not the
reft. Jehu deltroyed the idolatry of Baal, but let the golden
calves of Jeroboam Hand, 2 Kings x. 30. Some will obferve the
duties of the fecond table, but not of the fnft. Others make
an high profeffion, as if their tongues have been touched with a
coal from God's altar, but live idly, and out of a calling ; thefe
the apoftle complains of, 2 Thefl". iii. 11. * We hear there are
fome which walk among you diforderly, working not at all.'
Living by faith, and living in a caliiug, muft go together : this
is an evil thing, not to do all God's will.
(2.) They do not God's will ardently nor chearfully ; they
do not put coals to the incenle ; they bring thek lacrifice, but
not their heart : this is far from doing God's will as the angels ;
this lofeth the reward : how can God like this, to ferve him as
if we ferved him not } How can God mind our duties, when we
ourielves fcarce mind them ?
Ufe III. Of examination.
Let us examine all our adions, whether they are according
IN THE lord's PRAYER. 205
to God's will. The will of God is the rule and Oandard, it is
the luu dial l»y which we muft let all our actions : he is no good
workman, that doth not work by rule ; heran be no good Chril-
tian who goes not according to the rule of God's will. Let us
exauiine our actions whether they do quadrure, agree 'to the
vvilL of God : are your I'peeches according to God's will ? are
our words lavoury, being lealbned with grace ? is our apparel
according to Go<rs will? I 'I'im. ii. 9. ' In hke manner, that
women adorn themlelves with moded apparel ;' not wanton
and gari(h to invite con)ers. Our diet, is it according to God's
will? do we hold the golden bridle of temperance, and only
take (b much as may rather fatisfy nature than Curfeit it ? Too
much oil chokes the lamp. Is our wliole carriage and behaviour
according to' Go<i's will ? are we patterns of prudence and
piety ? do we keep up thecredit of religion, and (hine as lights
in the world ? We pray ' Thy will be done' as it is in heaven ;,
are we like' our pattern ? would the angels do this if they were
on earth ; would Jel'us Chrili do this ? This is to chrKlianize,
this is to be faints of degrees, when we live our prayer, and our
actions are the counter-pane of God's will.
Uj'e IV . Of exhortation.
Let us be doers of the will of God, * Thy will be done.*
1. It is our wifdoni to do Goii's will, D<,'ut. iv. (>. ♦ Keep
and do thefe llatutes, for this is your wifdom.*
2. It is our lafety. Hath not mifery always attended the
doing of our own will, and happineis the doing of God's will.^
(I.) Mifery hath always attended the doing of our own will.
Our firft parents left God's will to fulfil their own, ' in eating
the forbidden fruit ;' and what came of it? The apple had a
bitter core in it, thev Durchai<.-d a curie for themfelves and all
their pollerity. King Saul left God's will to do his own ; he
I'pares A gag, and the bell oi ihe Iheep, and what was the ilfue,
but the lols of his kingdom?
(2.) Happineis hath always attended the doing of God's will.
Joleph obeyed God's will, in refuling the embraces of his mil-
trels; and was not tins h.is preferment? God railed him to be
the fecond man in the kingdom. Daniel did God's will con-
trary to the king's decree ; he bowed I) is knee in prayer to God,
and did not God make ail Perfia bow their knees tf» Daniel?
(3.) The way to l>iive our will, is to do Gi>J's will. Would
not we Ijave a bkUing in oim' ellate? »';en let us do God's will,
Deut. xxviii. 1, 3. * If thou (halt hearken to the voice of the
Lord thy God, to do all his conimandments, the Lord thy God
will let thee on \wj}\ above ail the nations of the earth ; blell'ed
llialt thou be in the city, and bleli'ed llialt IIk»u be in the field.*
^"his is the vvay to have a good harvt-ft. Would we have a
blefling in our fouls? then let us do God's will, Jer. vii. '^J.
206 OF THE THIRD PETITION
* Obey my voice, and I will be your God ;' I will entail my-
felf upon you, as an everiafting portion ; my grace (hall be yours
to fanclify you, my mercy fliall be yours to lave you. You fee
you lol'e nothing; by doing God's will, this is the way to have
your Will ; let God have his will in being obeyed, and you Ihall
have your will in being faved.
Qu. Hoio Oiall ice come to do God^s will aright 9
Anf. 1. Get found knowledge; we mull know God's will
belore we can do it ; knowledge is the eye to dire6l the foot of
obedience. The papirts make ignorance the mother of devotion,
but Chrift makes ignorance the mother of error, Matth. xxii.
2y. ' Ye err, not knowing the fcripture.* We mull know
God's will before we can do it aright. AfFe6lion without
knowledge, is like a horfe full of mettle, but his eyes are out.
2. If we would do God's will aright, let us labour for felf-
denial ; unlefs we deny our own will, we (hall never do God's
will ; God's will and ours are like the wind and tide when they
are contrary ; God wills one thing, we will another ; God calls
us to be crugified to the world ; by nature we love ihe world ;
God calls us to forgive our enemies, by nature we bear malice
in our hearts : God's will and ours are contrary, like the wind
and tide ; and till we can crofs our own will, we Ihall never
fulfil God's.
3. Let us get humble hearts : pride is the fpring of difobedi-
ence, Exod. v. 2. * Who is the Lord, that I (hould obey his
voice?' A proud man thinks it below him to Hoop to God's
will. Be humble ; the humble foul faith, * Lord, what wilt
thou have me to do?* He puts as it were, a blank paper into
God's hand ; and bids him write what he will, he will fub-
fcribe to it.
4. Beg grace and ftrength of God to do his will, Pf. cxliii.
10. * Teach me to do thy will :' as if David had faid, Lord, I
need not be taught to do my own will, I can do it fall enough,
but teach me to do thy will. And that which may add wings
to prayer, is God's gracious promife, * I will put my Spirit
within you, and caufe you to walk in my ftatutes;' Ezek.
xxxvi. 27. If the loadftone draw the iron, it is not hard for the
iron to move ; if God's Spirit enable, it will not be hard, but
rather delightful to do God's will.
II. In this petition, ' Thy will be done on earth, as it is in
heaven,' we pray *' Tliat we may have grace to fubmit to
God's will patiently in what he infli6ls." The text is to be
underftood as well of futfering God's will as of doing it; fo
Maldonet, and the moil judicious interpreters. I fliall fpeak
now of patient lubmiffion to God's will in whatever he inflidts,
* thy will be done.' This Ihould be the temper of a good Chrif-
IN THE lord's PIIAYER. 207
tian, when he is under any didiftrous providence, to lie quietly
at God's feet, and lay, * thy will be done.'
Qu. 1. What this patient fahrniJ[fion to God's will is not f
Anf. There is Ibmething looks like patience which is not ;
namely, when a man bears a thing becaul'e he cannot help it;
he takes affliaion as his fate and deftiny, therefore he endures
that quietly which he cannot avoid ; this is rather neceffity than
patience.
Qu. 2. Wliat it is may fiand loith patient fuhmijfion to God' s
will 9
Avf. 1. A Chriftian may be fenfible of aftliaion, yet pa-
tiently fubmit to God's will, we ought not to be Stoics, inlen-
fible and unconcerned with God's dealings ; like the fons of
Deucalion, who (as the Poets fay) were begotten of a ftone.
Chrirt was fenfible when he fvveat great drops of blood, but
there was fubmiliion to God's will, Mat. xxvi. 39. ' Never-
thelefs, not as I will, but as thou wilt.' We are bid to humble
ourfelves under God's hand, i Pet. v. 6. which we cannot do
unlefs we are fenfible of it.
2. A Chriftian may weep under an afflidlion, yet patiently
fubmit to God's will. God allows tears ; it is a fin to be 'with-
out natural atfeaion,* Rom. i. 31. Grace makes the heart
\.qw<\q'[ ; ftrangulate inclufus dolor ; weeping gives vent to for-
row, exnlelur lachrymis dolor. Jofeph wept over his dead fa-
ther ; Job, when he had fo much ill news broughthim at once,
rent his mantle, an expreflion of grief, but did not tear his hair
in anger ; only worldly grief mull not be immoderate ; a vein
may bleed too much; the water rifeth too high when it over-
flows the banks.
3. A Chriftian may complain in his affliction, yet be fub-
milfiveto God's will, Plal. cxlii. 2. * I cried to the Lord with
my voice, I poured out my complaint before him.' We may
(being under opprefiion) tell God how it is with us, and defire
him to write down our injuries. Shall not the child complain
to his father when he is wronged ? An holy complaint may
Hand with patient fubmiflion to God's will; but, though we
may complain to.God, we rnuft not complain of God.
Qu. 3. What is it cannot Jtand with patient JhhmiJJion to
God's will?
Anf. 1. Difcontentednefs with providence. Difcontent hath
a mixture of grief and anger in it, and, both thefe, mult needs
raife a itorm of paflion in the foul. God having touched the
apple of our eye, and fmitten us in that we loved, we are touchy
and fullen, and God fljall not have a good look from us. Gen.
iv. 6. * Why art thou wroth?' Likca fuUen bird, thatis angry,
and beats herfelf againft the cage.
203 OF THE THIRD PKTrilOW
9. Murmuring cannot Qand with fubmifTinn fo God's will?
niurmuring is the height of impatience, it is a kind of mutiny
in the ibul againlt God, Numb. xxi. 5. ' The people fpake
againftGod.* When a cloud of Ibrrow is gathered in the foul,
and this cloud doth not only drop into tears, but out of this
cloud comes hail-ftoues, murmuring words a^^inft God, this is
far from patient fubmilfion to God's will. When water is hot
the Icum boils up; when the heart is heated with anger asainft
God, then this fcum boils up. Murmuring is very evil; it
fprings, 1. From pride: men think they have deCerved better
at God's hand ; and, when they begin to fwell they fpit poifbn.
9. Diftrull; men believe not that God can make a treacle of
poifon, bring good out of all their troubles, therefore they mur-
mur, Plal. cvi. 24. ' They believed not his word, but murmur-
ed.' Men murmur at God's providences, becaufe they diftrutt
bis promil'es ; God hath much ado to bear this (in, Numb. xiv.
^7' This is far fron» fubmifliou to God's will.
3. Dilcompofednefs of fpirit cannot ibind with quiet fub-
inillion to God's will. When a man faith, I am lb encom-
|)alfed with trouble, that I know not how to get out : head and
heart are fo taken up, that a perfon is not fit to pray. Wiien
the ftrings of a lute are fnarlcd, the lute can make no good
rnulic ; (b, when a Chriilian's i'pirits are perplexed and dil-
turbed, he cannot make melody in his heart to the Lord. To
be under a difcotripofure of mind, is as when an army is routed,
one runs this way, and another that, the arnty is put into dif-
order ; fo, when a Chriftian is in an hurry of mind, liis thoughts
run up and down diftracted, as if he were undone ; this cannot
Hand with patient fubmiffion to God's will.
4. Selt-apology cannot iland with fubminion to God's will;
inliead of being humbled under God's hand, a perfon joitifies
himfelf. A proud (inner itands upon his own defence, and is
ready toaccufeGod of unrighteoufnels, which is, as if we fhould
tax the fun with darknefs : this is far frorn fubmiOTion to God'«
will. God fntote Jonah's gourd, and he (lands upon his own
vindication, Jonah iv. {). * 1 do well to be angry to the death.*
What, to be angry with God ! and to juftify this, ' 1 do well
to be angry !' this was (trange to come irom a prophet, and was
far from this prayer, Chrift hath taught us, ' Thy will be
done.'
Qu. 4. What this patient fuhwijfion to God' s mil is ?
Anf. It is a gracious frame of Ibul, whereby a Chriftian is
content to be at God's difpoilil, and doth arquiefce in his wif-
dom, 1 Sam. iii. 18. ' It is the Lord, let him do what (eemelh
luui good.' A6ts xxi. 14. * The will of the Lord be done.*
That I may further illullrate this, I (hall (hew you wherein
IN THE lord's prayer. 209
this fubmiffion to the will of God Hes ; it lies chiefly in three
things.
(1.) In acknowledging God's hand ; feeing God in the af-
fIi6tion, Job v. o\ ' Aftli6lion arifeth not out of the duft;* it
comes not by chance. Job did eye God in all that befel him.
Job i. '2'2. • The Lord hath taken away:' He complains not
of the Chaldeans or the influence of the planets ; he looks be-
yond fecond caufes, he fees God in the affli6tion, ' The Lord
hath taken away.' There can be no fubmilFiop to God's will,
till there be an acknowledging of God's hand.
(2.) Patient" fubmiflion to God's will lies in our juftifying of
God, 'Pfal. xxii. 2. * O my God, I cry unto thee, yet thou
heareft not, thou turneft; a deaf ear to me in my affliition ;' ver.
3. * But thou art holy.' God is holy and Jull, not only when
he punilheth the wicked, but when he affli6ls the righteous,
Tho' God put wormwood in our cup, yet we vindicate God,
and proclaim his righteoulhefs. As Mauritius the emperor,
when he faw his fon flain before his eyes, jnjiiis es, Domine^
righteous art thou, O Lord, in all thy ways. We juilify God,
and confefs he puniflieih us lefs than we deferve, Ezra ix. 13.
(3.) Patient lubmilfion to God's will lies in the accepting of
the punifliment. Lev. xxvi. 41. * And they then accept of the
punilhment of their iniquity.' i\.ccepting the punifliment:
that is, taking all that God doth in good part. He who ac-
cepts of the punifliment, (arth, ' good is the rod of the Lord ;*
he kiffeth the rod, yea, blefleth God that he would ufe fuch a
merciful feverity, rather to affli6t him than to lo(e him. This
is patient fubmiflion to God's will.
This patient fubmiflion to God's will in afHi6lion fliews a
great deal of wifdom and piety. The flvill of a pilot is moll dif-
cerned in a ftorm, and a Chriftian's grace in the florm of af-
flicl;ion; and indeed this fubmillion to God's will is molt re-
quifite for us while we live here in this lower region. Li hea-
ven there will be no need of patience more than there is need of
the ftar-light when the fun fliines. In heaven tht^re will be all
joy, and what need of patience then ? It requires no patience to
wear a crown of gold ; but while we live here in a valley of
tears, there needs patient fubmiflion to God's will, Heb. x. 36.
* Ye have need of patience.'
1. The Lord fometimes lays heavy affliction upon us, Pfal.
xxxviii. 2. • Thy hand prefleth me fore.* The word in the
original for * aflli6led,' fignifies to be * meltsd.' God fome-
times melts his people in a furnace.
2. God fometimes lays divers affliij^ions upon us. Job ix. 17.
* He multiplies my wounds.* God flioots divers forts of ar-
rows :
(1.) Sometimes God affli<5ts with poverty. The widow had
Vol. II. No. 17. Dd
SIO OF THE THIRD P ETITION
nothing left her fave a pot of oil, 1 Kings xvii. 12. Poverty
is a great temptation. To have an eftate almoft reduced to no-
thing, is hard to flelh and blood, Ruth i. 20. * Call me not
Naomi, but Marah ; I went out full, and the Lord hath brought
me home again empty.* This expofeth to contempt; when
the prodigal was poor, his brother was afliamed to own him,
Luke XV. 30. ' This thy fon ;' he faid not, this my brother,
but this thy fon ; he fcorned to call him brother. When the
deer is fhot and bleeds, the reft of the herd pufh it away ; when
God (hoots the arrow of poverty at one, others are ready to
pufh him away. When Terence was grown poor, his friend
Scipio caft him olf. Themufes (Jupiter's daughters) the poets
feign, had no fuitors, becaufe they wanted a dowry.
(2.) God fometimes affli6ls with reproach. Such as have
the light of grace fliining in them, yet may be eclipled in their
name. The primitive Chrifiians were reproached as if they
were guilty of inceft, faith Tertullian. Luther was called a
trumpeter of rebellion. David calls reproach an heart-breaking,
PCal. Ixix. 20. this God lets his dear faints be oft exercifed
with. Dirt may be caft upon a pearl, thofe names may be
blotted, which are written in the book of life. Sincerity, though
it fliields from hell, yet not from flander.
(3.) God fometimes affli6ls with the lofs of dear relations,
Ezek. xxiv. 1(5. ' Son of man, behold I take away from thee
the defire of thine eyes with a ftroke.' This is like pulling
away a limb from the body. He takes away an holy child ;
Jacob's life was bound up in Benjamin, Gen. xliv. 30. and
that which puts teeth into the crols, and is worfe than the lofs
of children, is, when they are continued as living croifes ;
where the parents expedled honey, there to have wormwood.
W^hat greater cut to a godly parent, than a child who dilclaims
bis father's God ; a corrofive applied to the body may do well,
but a bad child is a corrofive to the heart. Such an undutiful
fon had David, whoconlpired treafon, and would not only have
taken away his father's crown, but his life.
(4.) God fometimes infli6ls with infirmnefs of body; fcarce
a well day. Sicknels takes away the comfort of life, and n)akes
one in deaths oft. Thus God tries his people with various af-
flidions, lb that there is need of patience to fubmit to God's
will. He who hath divers bullets ftiot at him needs armour ;
when divers afflictions affault, we need patience as armour of
proof.
3. God fometimes lets the affli6lion continue long, Pfal.
Ixxiv. 9. As it is with difeafes, there are fome chronical, that
linger and hang about the body feveral years together ; fo it is
with aftli6tion, the Lord is pleafed to exercile many of his pre-
cious ones with chronical affli6tion, fuch as lie upon them a
IN THE LORD S PRAYER. 211
long time : So that in all thefe cafes we need patience and f'ub-
milfivenefs of Ipirit to God's will.
U/'e I. It reproves fuch as have not yet learned this part of
the Lord's prayer, * Thy will be done ;' they have only laid
it, but not learned it. If things be notaccording to their mind,
if the wind of providence crolfeth the tide of their will, they
are dilcontented and querulous. Where is now fubmidion of
will to God ? To be difpleafed with God, if things do not pleafe
us, is this to lie at God's feet and acquiefce in his will? This
is a very bad temper of Spirit, and God may juilly punifh us
by letting us have our will. Rachel cried out, * give me chil-
dren or 1 die,' Gen. xxx. I. God let her have a child, but it
coll her her life, Gen. xxxv. 8. Ifrael not content with manna
(angel's food) they mull have quails to their manna, God
puniHied them by letting them have their will, Numb. xi. 31.
* There went forth a wind from the Lord and brought quails.*
ver. 33. ' And while the tlelh was yet between their teeth,
the wrath of the Lord was kindled againll them, and the Lorcl
fmote them with a great plague.' They had better been without
their quails, than had fuch four fauce to them. Many have im-
poFtunately dehred the life of a child, and could not bring their
will to God's, to be content to part with it : and the Lord hath
punifhed them by letting them have their will ; the child hath
lived and been a burden to them. Seeing their.wills croffed God,
their child (hall crofs them.
Ufe II. Of exhortation. Let us be exhorted, whatever
troubles God doth exercile us with, cequo aniino feire, to refio-a
up our wills to God, and fay, * Thy will be done.' Which°is
fitteft, that God (hould bring his will to ours, or we bring our
will to his ? Say, as Eli, I Sam. iii. 18. * It is the Lord, let
him do what feemeth him good :' and as David, 2 Sam. xv.
26. * Behold here am I, let him do to me as feemeth good
unto him.' It was the faying of Harpukrs, placit mihiquod regi
placet that pleafeth me which pleafeth the king : fo Ihould we
fay, that which pleafeth God pleafeth us, ' Thy will be done.'
Some have not yet learned this art of fubmidion to God ; and
truly he who wants patience in afflidion, is like a foldier in bat-
tle who wants armour.
Qu. When do we not as we ovght,fuhmitto God's will in afjlic'
tion ? "^
Afif. (I.) When we have hard thoughts of God, and our
hearts begin to fwell againft him.
2. When we are fo troubled at our prefent affliction, that we
are unfit for duty. We can mourn as doves, but not pray or
praife God. We are fo difcompoled, that we are not fit to
Dd 2
212 OF THE THIRD PETITION
hearken to any good counfel, Exod. vi. 9. * They hearkened
not to Mofes for angiiifh of fpirit.' Ifrael was fo full of grief
under their prefenl burdens, that they minded not what Moles
faid, though he came with a meffage from God to them ; • They
hearkened not to Mofes for anguiili of fpirit.'
S, We do not fubmit as we ought to God's will, when we
labour to break loofe from afili6lion by indire6t means. Many,
to rid themfelves out of trouble, run themfelves into fin ; when
God hath bound them with thecordsof affli6lion, they go to the
devil to loofen their bands. Better is it to Hay in affliction,
than to fin ourfelves out of affli6fion. O let us learn to ftoop
to God's will in all afllidlive providences.
Qu. But how fliall we bring our/elves to this Chrijlian temper
in all occurrences of providence , patienthf to acquiefce in God's
will, and fay t * thy icill he done T We know not ivhat trials
perfonal or national we may be exercifed with. Wefeem noiv to
be under the planet Saturn, which hath a malignant afpect. Our
flip is fleered fo firangely , that ice are in danger, on one hand,
ofthefands, on the other hand, of the rocks. Ifaffiiction comes,
how f hall ice keep a Chriftian decorum f How fiall we bear things
•with equanimity of mind, and fay, ' thy will he done ?'
• Anf. The meajns for a quiet refignation to God's will in afflic-
tion are,
1. Judicious confideration, Eccl. vii. 14. * In the day of
adverfity confider.* When any thing burdens us, or runscrofs
to our defires, did we but fit down and confider, and weigh
things in the balance of judgment, it would much quiet our
minds, and fubje6t our wills to God ; * In the day of adverfity
confider.' Confideration would be as David's harp, to charm
down the evil fpirit of frowardnefs and difcontent.
Qu. But what fiall we conjider 9
Anf. That which may make us fubmit to God in affli6lion,
and fay, ' thy will be done,' is,
1. To confider, that the prefent fl;ate of life is fubje6l to
afflictions, as a feaman's life is fubjeCt to Ho r ms ; /erre quam
fortem omnes patiuntur nemo recufat : Job v. 7. * Man is born
to trouble ; he is heir apparent to it ; he comes into the world
with a cry, and goes out with a groan.' Ea lege natifumus.
The world is a place where much wormwood grows. Lam. iii.
15. * He hath filled me with bitternefs,' Heb. with bitter-
Tiefles; he hath made me drunk with wormwood. Troubles
arife like fparks out of a furnace. Affliclions-are fome of the
thorns which the earth after the curie brings forth. We may
as well think to fi^op the chariot of the fun when it is in fvvift
motion, as put a flop to trouble : the confideration of this, our
life is expofed to eclipfes and fufferings, ftiould make us fay
IN THE lord's prayer. gl3
with patience, * thy will be done.' Shall a mariner be angry
that he meets with a llorni at lea?
2. Conlideration, God hath a fpecial hand in thedifpofal of
all occurences that fall out. Job eyed God in the affliction,
chap. i. 21. • The Lord hath taken away.' He doth not
complain of the Sabeans, or the influences of the planets ; he
looked beyond all fecond caufes, he law God in the affliction,
and that made liiui cheerfully fubmit, * bleffed be the name of
the Lord.' And Chrilt looked beyond Judas and ^ilate, he
looked to God's determinate counfel in delivering him up to be
crucified, A6ls iv. 27. this made him lay. Mat. xxvi. 3^. * Fa-
ther, not as I will, but as thou wilt.' It is vain to quarrel with
inflruments : wicked men are but a rod in God's hand, Ifa. x.
5. * O Affyrian, the rod of my anger.' Whoever brings an
affliction, God lends it : the conlideration of this would make
us fay, * thy will be done ;' what God doth, he fees a reafon
for. We read of a wheel within a wheel, Ezek. i. 15. The
outward wheel, which turns all, is providence ; the wheel with-
in this wheel, is God's decree; this believed, would rock the
heart quiet. Shall we mutiny at that which God doth ? We
may as well quarrel with the works of creation, as the works of
providence.
3. Confideration, which may make us humbly fubmit to
God's will, is, that there is a necefifity of affliction, 1 Pet. i. 6.
* (if need be) ye are in heavinefs.' It is needful fome things be
kept in brine : affli6lioiis are needful upon leveral accounts.
(I.) To keep us humble. Oft-times there is no other way to
have the heart low, but by being brought low, 2 Chron. xxxiii.
12. * When Manalieh was in afflidtion he humbled himfelf
greatly.' Corrections are corrofives to eat out the proud flefh.
Lam. iii. 19. * Remembering my mllery, the wormwood and
the gall, my foul is troubled in me.'
(2.) It is necelikry that there (hould be affliction ; for if God
did not fomeiimes bring us into affliction, how could his power
be feen in bringing us out ? Had not Ifrael been in the Egyp-
tian-furnace, God had loft his glory in their deliverance.
(3.) If there were no affliction, then many parts of fcripture
could not be fulfilled. God hath promifed to help us to bear
affliction, Pf. xxxvii. 24, 39. how could we experience God's
fupporting us in trouble, if we did not fometimeb meet with it ?
God hath promifed to give us joy in affliction, John xvi. 20.
how could we tafie this honey of joy, if we were not fometimes
in affli(5lion ? Again, God hath promifed to wipe away tears
from our eyes, Ifa. xxv. 8. how could God wipe away our
tears in heaven, if we never (hed any ? So that, in feveral re-
fpeds, there is an ablblute necelfity that we Ihould meet with
SI 4 OF THE THIRD PETITION
affliction ; and, (hall not we quietly fubmit ? and fay. Lord, I
fee there is a necelTity of it ; * thy will be done.'
4. Confideration, to make us fubmit to God's willin afiliAion,
is, that whatever we feel, it is nothing but what we have
brought upon ourfelves ; we put a rod into God's hand tochaf-
tife us. Chrillian, God lays thy crofs on thee, but it is of thy
own making. If a man's field be full of tares, it is nothing but
what he hath fown in it : if thou reaped a bitter crop of afflic-
tion, it is nothing but what thou thyfelf hafl fown. The cords
that pinch thee are of thy own twilling ; meme adfum que feci.
If children will eat green fruit, they may thank themfelves if
they are (ick ; if we eat the forbidden fruit, no wontler to feel
it gripe. Sin is the Trojan horfe, that lands an army of afflic-
tions upon us, Jer. iv. 16. * A voice publifheth affli6tion :' ver.
18. * Thy way and thy doings have procured thefe things unto
thee; this is thy wickednefs.* If we by fin run ourfelves into
arrears with God, no wonder if he fet affliction as a ferjeant oq
our back to arreft us. This may make us patiently fubmit to
God in af^idion, and fay, * Thy will be done.' We have no
cauie to complain of God, it is nothing but what our fins have
merited, Jer. ii. 17. 'Haftnotthou procured this unto thyfelf?'
The crofs, though it be of God's laying, it is of our own mak-
ing; fay then, as Micah vii, 9. • I will bear the indignation of
the Lord, becaufe I have finned againfl him.*
6. Confideration, to cauie fubminion to God's will in afBic-
tion, God is now about to make an experiment, he doth it to
prove and try us, Pf. Ixvi. 10. * Thou, O God haft tried us as
lilver is tried, thou laidft affli6lion upon our loins.' If there
were no affiiclion, how fliould God have opportunity to try men?
Hypocrites can fail in a pleafure boat, ferve God in profperity ;
but when we can keep clofe to God in times of danger, when
we can truft God when we have no pawn, and love God when
we have no fmile, here is the trial of fincerity ! this may make
us fay, • thy will be done.' God is only trying us ; what hurt
is in that ? What is the gold worfe of being tried ?
G. Confideration, to make us fubmit to God in afHi6lion, and
fay, ' thy will be done,' is, that in all our crolfes God hath
a kindnefs for us. As there- was no night fo dark, but Ifrael had
a pillar of fire to give light ; fo there is no condition fo cloudy,
but we may fee that which gives light of comfort: David
would fing of mercy and judgment, Pf. ci. 1. This may make
our wills cheerfully fubmit to God's to confider in every path
of providence we iu:iy fee a foot-ftep of kindnefs.
Qu. What kindnefs is there in afflidlionywhen Godfeems mojl
unkind ?
Anf. 1. There is kindnefs in afflidion, in that there is love
in it. God's rod, and God's love may fland together, Heb.
IN THE lord's prayer. gl5
xii. 6. * Whom the Lord loveth he chaftiieth :' whom he cock-
ereth above the reft; fo Mercer. As Abraham, when he lift
up his hand to facrifice ICaac, loved him ; fo when God aftli<5ls
his people, and feems to facrifice their outward comforts, yet he
loves them : the hulbandman loves his vine, when he cuts it
and makes it bleed ; and, Ihall not we fubmit to God ? fhall
we quarrel with that which hath kindnefs in it, which comes ia
love? The chirurgeon binds the patient, and lanceth him, but
no wife man will quarrel with the chirurgeon, it is in love, and
in order to a cure.
2. There is kindnefs in afili6lion, in that God deals with us
now as children, Heb. xii. 7« ' If you endure chaftening, God
deals with you as fons;' God hath one Son without fin, but no
fon without ftripes. Affliction is a badge of adoption; it is
Dei/igilhiniy faith TertuHian, it is God's leal by which he marks
us for his own. When Munfter, that holy man, lay fick, his
friends afked him how he did } He pointed to his fores, faying,
Haefunt gemmae Dei^ thefe are the jewels with which God
decks his children. Shall not we then fay, * thy will be done ?*
Lord, there is kindnefs in the crofs, thou ufeft us as children.
The rod of difcipline is to fit us for the inheritance.
3. There is kindnefs, that God hath, in all our affli6lions,
left us a promife ; in the moil cloudy providences, the promife
appears as a rain-bow in the cloud.
(1.) Then we fhall have God's promife with us, Pf. xci. 15.
* I will be with him in trouble.' It cannot be ill with that man
with whom God is ; I will be with him, i. e. to fupport, fanc-
tify, fweeten ; God's prefence is a fweetening ingredient into
every affiliation. I had rather be in prifon, and have God's pre-
sence, than be in a palace, and want it.
•{2.) Promife, that he will lay no more upon us than he will
enable us to bear, 1 Cor. x. 13. God will not try us beyond
our llrength ; either God will make the yoke lighter, or our faith
ftronger : may not this make us fubmit our wills to God, when
aftliclions have fo much kindnefs in them ? In all our trials,
God hath left us promiles, which are like manna in the vvilder-
ncfs.
4. This is great kindnefs, that all the troubles that befal us
fhall be for our profit, Heb. xii. 10. * He for our profit.*
Qu. But icliat profit is in affli6iion ?
Anf. 1. Affli6tions are dilciplinary, they teach us, SchnJa
cruciSy Scliola lucis. Many pfalms have this infeription : Maj-
chil, a pfalm giving inftru6tion : afTliclion may have this inferip-
tion upon it, Ma/cfiii, anaflli6lion giving in(lru6tion, Micah vi.
9. * Hear ye the rod.' Luther faith, he could never rightly
underftand fome of the plalms, till he was in afflidiion, Judges
viii. 10". • Gideon took thorns of the wildernefs, and briars, and
21(5 OF THE THIRD PETITION
with them he taught the men of Succoth :' God by the thorns
and briars of aftlidlion teacheth us.
(1.') Affli6lion fhevvs us more of our own heart than ever.
Water in a glafs-vial looks clear ; but fet it on the fire, and the
fcum boils up ; when Qod fets us upon the tire, then we fee that
corruption boils up which we did not difcern before. Sharp, af-
flidlions are to the foul as a foakingrain to the houfes, we know
not that there arefuch holes in the houfe, till the fhower comes,
and then we fee it drop down here and there ; fo, we before
did not know that there were fuch unmortified lufts in the foul,
till the ftorm of affliftion comes, then we fpy unbelief, impa-
tience, carnal fear, we fee it drop down in many places. Thus
affliction is a facred collyriumy it clears our eye fight ; the rod
gives wifdom.
(2.) Affliction brings thofe fins to remembrance, which be-
fore we buried in the grave of forgetfulnefs. Jofeph's brethren,
for twenty years together, were not at all troubled for their fin v
in felling their brother; but when they came into Egypt, and
began to be in llraits, then their fin in felling their brother came
into their remembrance, and their hearts did fmite them. Gen.
xlii. 21. ' They faid one to another, we are verily guilty con-
cerning our brother.' When a man is in difi;rel's, now his fin
comes frefli into his mind ; confcience makes a rehearfal fer-
mon of all the evils which have pafied in his life ; now his ex-
pence of precious time, his iabbalh-breaking, his flighting of
the word, come into his remembrance, and he g'oes out with
Peter and weeps bitterly. Thus the rod gives wifdom, it
fhews the hidden evil of the heart, and brings former fins to re-
membrance.
2. There is profit in afflidlion, as it quicken? a fpirit of pray-
er, premuntur jufti ut prejji clament. Jonah was afleep in the
fliip, but at prayer in the whale's belly. Perhaps, in a time of
health and profperity, we prayed in a cold and formal manner,
we put no coals to the incenie, we did fcarce mind our own
prayers, and how fliould God mind fhem ? Now, God fends
forne crofs or other to make us ftir up ourfelves to take hold of
God : when Jacob was in fear of his life by his brother, then he
wreftles with God and weeps in prayer, and would not leave
God till he blefied him, Hof. xii. 4. It is with many of God's
children, as with thofe who formerly had the fweating ficknefs
in this land, it was a fleepy difeafe, if they flept they died ;
therefore to keep them waking, they were fmitten with rofe-
mary branches ; fo, the Lord ufeth afl[li6tion as a rofemary
branch to keep us from fleeping, and to awaken a fpirit of
prayer, Ifa. xxvi. 16. ' They poured out a prayer, when thy
chaftening hand was upon them ;' now their prayer pierced the
heavens; in times of trouble we pray feelingly, and we never
iw THE lord's prayer. 217
pray Co fervently as when we pray feelingly ; and, is not this
for our profit?
3. Affli6lion is for our profit, as it is a means to expe6torate
, and purge out our fins, Ifa. xxvii. g. ♦ By this therefore (hall
the Iniquity of Jacob be purged.' Afflidion is God's phyfic to
expel the noxious humour, it cures the impofthume of pride,
the fever of Juft ; and, is not this for our profit ? Affliction is
God's file to fetch off our rufl:, his flail to threfti off our hufks :
the water of affliction is not to drown us, but to wafh ofiour
I'pots.
4. To be under the black rod, is profitable, in that hereby we
grow more lierious, and are more careful to clear our evidences
for heaven : in times of profperity, when the rock poured out
rivers of oil, Job xxix. 6. we were carelefs in getting, at leaft
clearing our title to glory. H^d many no better evidences for
tiieir land, than they have for their falvatioii, they were but in
an ill cafe ; but when an hour of trouble comes, we begin to
look after our fpiritual evidences, and fee how things fland be-
tween God and our fouls ; and, is it not for our profit to fee our
intereft in Chrift more cleared than ever }
5. Afiiiction is for our profit, as it is a means to take us more
off from the world; the world oft proves not only a fpider's
web, but a cockatrice egg : pernicious worldly thiiiQs are great
inchantments ; they are retinacukifpei, Tertull. They hinder
us in our paffage to heaven. If a clock beoverwound, itflands
itill ; fb, when the heart is wound up too much to the world,
it flands fiill to heavenly things : Affli6tion founds a retreat to
call us off the immoderate purfuit of earthly things : when
things are frozen and congealed together, the only way to fe-
parate them, is by fire ; fb, when the heart and the world are
congealed together, God hath no better way to feparate them
than by the fire of affliction.
6'. Affliction is for our profit, as it is a refiner ; it works us
to further degrees of fandity, Heb. xii. 10. ' He for our pro-
fit, that we might be partakers of his holinefs.' The veifels of
mercy are the brighter for fcouring; you pour water on yuur
linen when you would whiten it ; God pours the water of
afflidion upon us, to lay our fouls a-whitening. The leaves
of the fig-tree and root are bitter, but the fruit is fweet. : afflic-
tions are in themfelves bitter, but they bring forth the fweet
fruits of righteouiuefs, Heb. xii. ll. This mav make us fub-
mit to God and fay, * Thy will be done ;' there's kindnefs in
afflidion, it is for our fpiritual profit.
7. There's kindnefs in iiffli6tion, in that there is no condition
fo bad, but it might be worfe ; when it is du{l<ini it might be
darker ; God doth not nuke our crofs fo heavy as he might,
he doth not ftir up all his anger, Pf Ixxviii. '38. He doth
Vol. II. Nu. 17. Ee
218 OF THE THIRD PETITION
not put fo many nails in our yoke, fo much wormwood in our
cup as he might. Doth God chaftife thy body ? He might
torture thy confcience. Doth he cut thee (hort ? He might
cut thee oft"; the Lord might make our chains heavier. Is it
a burning fever ? It might have -been the burning lake : Doth
God ufe the pruning knife to lop thee ? he might bring his axe
to hew thee down, Ezek. xlvii. 3. * The waters were up to the
ancles.' Do the waters of afflidtinn come up to the ancles ?
God might make them rife higher ; nay, he might drown thee
in the waters. This may make us fubmit quietly, and fay,
* Thy will be done,* becaufe there is fo much kindnefs in it ;
whereas God ufeth the rod, he might ufe the fcorpion.
8. There is kindnefs in affli6lion, in that your cafe is not fo
bad as others ; they are always upon the rack, they fpend their
years vvitli fighing, Pf. xxxi. 10. Have you a gentle fit of the
ague ? Others cry out of the llone and ftrangulion : Do you
bear the wrath of men ? Others bear the wrath of God : you
have but a fingle trial, others have them twilled together : God
flioots but one arrow at you, he (hoots a (hower of arrows at
others : is there not kindnefs in all this ? We are apt to fay,
never any fuffered as we : Was it not worfe with Lazarus, who
was fo full of fores, that the dogs took pity on him, and licked
his fores ? Nay, was it .not worfe with Chrift, who lived poor,
and died curfed ? May not this caufe us to fay ' thy will be
done ?' There is kindnefs in it, that God deals not fo feverely
with us as with others.
9. There is kindnefs in affliction, in that (if we belong to
God) it is all the hell we fliall have. Some have two hells,
they futferin their body a»id confcience ; here is one hell, and
another hell is to come, unquenchable fire* Judas had two
bells, but a child of God hath but one hell. Lazarus had all
his hell here ; he was full of fores, but had a convoy of angels
to carry him to heaven when he died. Say then, Lo, if this
be the word I fliall have, if this be all my hell, I will patiently
acquiefce. * Thy will be done.'
10. There is kindnefs, in that God gives gracious fupports
in affli6lion ; if hellrikes with one hand, he will fupport with
the other, Deut. xxxiii. Q7. * Underneath are the everlafting
arms.' There is not the leaft trial, but if God would defert
us, and not afiTdl us with his grace, we fhould fink under it :
the frown of a great man, the fear of reproach ; Peter was
frighted at the voice of a maid, Matt. xxvi. 69. O therefore
what mercy is it to have Chriil ilrengthen us, and as it were
bear the heavieft part of the crofs with us. One faid, I have
no raviOiing joys in my ficknefs, but, Iblefs God, I have fweet
fupports : and fliould not this caufe fubmiffion to God's will,
and make us fay, Lo, if thou art fo kind as to bear us up in
IN THE lord's prayer. 218
affli6^ion, that we do not taint, put us into whatwine-prefs thou
pleafeft, ' Thy will be done.'
11. There is Uindnefs in afilidion, in that it is preventive.
(1.) God by this ftroke ot his would prevent fome fin:
• Paul's thorn in the flelh,' was to prevent his being hfted up
in pride, 2 Cor. xii. 7. As affli6lion is Ibmetimes fent for thy
punifhing of fin, fo Ibmetimes for the preventing of fin. Pro-
sperity expofeih to much evil ; it is hard to carry a full cup
without fpilling, and a full efiate without finning. God's peo-
ple know not how much they are beholden to their atHidlion,
they might have fallen into fome fcandal, had not God fat an
hedge of thorns in their way to ftop them : what kindnefs is
this ? God lets us fall into fufferings, to prevent falling into
fnares : fay then, Lord, do as it feems good in thy figiit, * Thy
will be done.'
(2.) God by affli6lion would prevent damnation, 1 Cor. xi.
32. * We are corre6ted in the world, that we may not be
condemned with the world.' A man by falling into the briars,
is faved from falling into the river ; God lets us fall into the
briars of afflidlion, that we may not drown in perdition. It is
a great favour when a lefler punifhment is inflided, to prevent
a greater ; is it not clemency in the judge, when he lays fome
light penalty on the prifoner, and faves his hfe ? fo, when
God lays upon us light affli6tion, and faves us from wrath to
come. As Pilate faid, Luke xxiii. 16. ' I will challiie him,
and let him go ;' lo God challifeth his children, and lets them go,
frees them from eternal torment. What is a drop of forrow,
the godly taile, to that fea of wrath the wicked (hall be drink-
ing of to all eternity ? O what kindnefs is here ; may not this
make us fay, * Thy will be done ?' It is preventing phyfic.
12. There is kindnefs, in that God doth mix his providences,
Hab. iii. 2. * In anger he remembers mercy.' Not all pure
gall, but (bme honey mixed with it. Alher's (hoes were iron
and brafs, but his foot was dipped in oil. Gen. xxxiii. 24.
Affliction is the Ihoe of brafs, but God caufeth the foot to be
dipped in oil. As the limner mixelh with his dark Ihaciows
bright colours ; fo the wife God mingles the dark and bright
colours, croffes and blefliogs. The body isaffli6led, but within
is peace of confcience : there is a bleifing. Jofepb was ibid
into Egypt, and put in prifon ; there was the dark fide of the
cloud. Job loft all that ever he liad, his Ikin was clothed with
boils and ulcers ; here was a lad providence. But God gave a
tellimony from heaven of Job's integrity, and did afterwards
double his efi:ate, Job xlii. 10. ' I'he Lord gave Job twice as
much ;' here was the goodnefs of God feen towards Job. God
dotii chequer his works of providence, and Ihall not we fubmit
Ee2
£20 ©F THE THIRD PETITION
and fa5% Lord, if thou art fo kind, mixing fo many bright
colours with my dark condition, ' thy will bedone.'
• 13. Tiiereis kindnels in affliction, in that God doth moderate
his ilroke, Jer. xxx. H. '1 will corre6t thee in me;ii'ure/
God will in the day of his eail-wind ilay his rough wind, I(a.
xxvii. S. The phyfician that undeiltands the crafis and tem-
per of the patient will not give too ftrong pbyfic for the body,
nor will he give one drachm or fcruple too much : God knows
our frame, he will not over-affli6l ; he will not itretch the
firings of his viol too hard, left they break. And is there not
kindnefs in all this ? May not this work our hearts to fub-
miffion ? Lord, if thou ufeft fo much gentlenefs, and corre6left
in meafure, ' thy will be done.'
14. There is kindnefs in affli6lion, in that God often fweet-
ens it with divine conlblation, 1 Cor. i. 4. * Whocouiforteth
us in all our tribulation.' After a bitter potion, a lump of
fugar. God comforts in affliction.
(I.) Partly by his word, Pf. cxix. 50. * This is my comfort
in my affliclion, for thy word hath quickened me.' The pro-
inifes of the word are a ihop of cord*ialF.
(2.) God comforts by his Spirit. Philip, landgrave ^f Hefle,
faid, that in his troubles, Se divinas martynimconjblationesfen-
JlJ/e, he felt the divine conlblationsof the martyrs. David had
his pilgrimage fongs, Pf. cxix. 54. and St. Paul his prifon
fongs, Aftsxvi. 25. Thus God candies our wormwood with
fugar, and makes us gather grapes of thorns. Some of the
faints have fuch ravifhing joys in afflidlion, that they had rather
endure their futTerings than want their comforts. O how
much kindnefs is in the crofs ! In the belly of the lion is an
honey-comb ; may not this make us cheerfully fubmit to God's
will, when God lines the yoke with comfort, and gives us ho-
ney at the end of the rod }
15. There is kindnefs in alBiClion, in that God doth curtail
and ftiorten it ; he will" not let it lie on too long, Ifa. Ivii. Itl.
• I wilLnot contend for ever, left the fpirit fhould fail before
me.' God will give his people a writ of eafe, and proclaim a
year of jubilee ; the wicked may plow upon the backs of the
faints, but God will cut their traces, Pf. cxxix. 4. The gold-
fmith will not let his gold lie any longer, in the furnace than till
it be purified. 'J'he wicked muft drink a lea of wrath, but the
godly have only a cup of affliction, Ifa, li. 17. and God will fay
* Let this cup pals away.' Affliction may be compared to
froft, it will break, and Ipring-flowers will come on, 11a. xxxv.
10. * Sorrow and (ighing fhall fly away; Affliction hath a
fting but withal a wing, forrow and lighing fhall fly away ;
this land-llood fliall be dried up. If then there be lb much
IN THE lord's prayer. 22l
kindnefs in the crofs, God will canfe a ceflation of trouble:'
fay, then Ji at voluntas tua, ' thy will be done.'
16. Ult. riieft! is kindiiefs in afflidion, in that it is a means
to make us happy, Job v. 17. * Bthold, happy is the n)aa
whom God correc\eth.' This feems Itrange to flelh and blood,
that attliction'Oiould make one happy : when Moles law the
bulTi burning and not conlumed, ' I will (laith he) turn afide
and fee this Itran^^e fight.' Exod. iii. 3. So here is a Itrange
iight, a man affllcled yet happy. The world counts them
happy, who can elbape afllitlion, but liappy is the man whom
God corredeth.
Qu. Bid how do affi'iHinns contribute to our happhefs ?
Anf, 1. As they are a means to bring us nearer to God ; the
load (tone of prolperity doth not draw ns fo near to God, as the
cords of aftliCtion : when the prodigal was pinched with want,
then, faith he, ' I will ariCe and go to my father,' Luke xv.
18. The deluge brought the dove to the ark: the floods of
for row make us hailen to Chrili.
2. Alfli6tions make ns happy, as they are maundu6tions to
glory. The iiorm drives the iTiip in the harbour : happy is
that llorm which drives the foul into the heavenly harbour. Is
it not better to go through affliction to glory, than through plea-
fure to mifery ? Not that affli6tions merit glory : no crols ever
merited, but that which Chrill endured, but they do difponere
and prepare us for glory. Think, O Chrifiian, what alfliclion
leads to, it leads to paradife, where are rivers of plealiire al-
ways running ; may not this make us cheerfully fubmit to
God's will, and fay. Lord, if there be fo much kndnels in
affli6lion, if all thou dolt, is to make us happy, ' thy will be
doneJ": b .';<'
7. Confideration, it is God's ordinary courfe, to keep his
people to a bitter diet-drink, and exercife them with great
trials. Affli6li6n is the beaten road all the i'aints have gone
in : the lively Itones in the fpiritual l)uilding have been all
hewn and poliflied ; Chrilt's lily hath grown among the thorns,
9 Tim. iii. 12. ' All that will live godly in Chrilt Jefus (liall
fufler perfecution.' It is too much for a Chriftian to have two
heavens, that is more than Chrilt had. It hath been ever the
lot of the faints to encounter with fore trials ; both of the pro-
phets, James v. 10. ' Take my brethren, the prophets, for
an exam pie of fullering afflidion ;' And of the a potties ; Peter
was crucified with his head downwards, James beheaded by He-
rod, John banilhed into the ifle of Paimos, the apofile Thomas
thrult through with a fpear. Matthias (who was choleri
apoflle in Judas' room) was floned to death, Luke the evan-
gelill hanged on an olive-tree. Thofe faints, of whom the
world was not worthy, did pais under the rod, Heb. xi. 3(3.
S22 OF THE THIRD PETITION
Chrift,*s kingdom is regmim crucis, this is the way God hath
always gone in : fuch as God intends to lave fronn bell, yet be
doth not fave from the crols. The confideration of this (hould
quiet our minds in aiflidlion, and make us fay, * thy will be
done.* Do we think God will alter his courfe of providence
for us ? why (hould we look for exemption from trouble more
than others ? why fhould we think to tread only upon rofes
and violets, when prophets and apoilles have marched through
the briars to lieaveu ?
8. Confideration, God liath done that for thee, Chriftian,
which may make thee content to fuffer any thing at his hand,
and fay, ' thy will be done.'
(1.) He hath adopted thee for his child, David thought it
no fmall honour to be the king's Ibn-in-law, 1 Sam. xviii. 18.
What an honour is it to derive thy pedigree from heaven, to
be born of God ? why then art thou troubled, and murmureft
at every flight crofs, ? As Jonadab faid to Amnon, 2 Sam.
xiii. 4. * Why art thou, being the king's fon lean ?' So, why
art thou, who art fon or daughter to the king of heaven, trou-
bled at thefe petty things ? Wiiat, the king's fon, and look
lean I This may quiet thy fpirit, and bring thy will to God's;
he hath dignified thee with honour, he hgith made thee his foQ
and heir, and will entail a kingdom on thee.
(2.) God hath given thee Chrift. Chrift is communis, thefa-
urus a magazine or Itore-houCe of all heavenly treafure ; a pearl
of price to enrich ; a tree of life lo quicken ; he is the quin-
telience of all blefllngs : why then art thou difcontented at thy
worldly crofles? They cannot be fo bitter as Chrift is fweet.
As Seneca faid once to Polybius, •' Why doll thou complain
of hard fortune, falvo Ccefare? Is not CEeCar thy friend ?" So,
is not Chrift thy friend ? He can never be poor who hath a mine
of gold in his field ; nor he who hath the unfearchable riches of
Chrift: fay then, Lord, * thy will be done;' though I have
my crofs^ yet I have Chrift with it. The crofs may make me
weep, but Chrift wipes oft all tears. Rev. vii. 17.
(3.) God hath given thee grace. Grace is the rich embroidery
and workmanftiip of the Holy Ghoft ; it is the facred un6lion,
1 John ii. 27. The graces are a chain of pearl to adorn, and
beds of fpices, which make us a fweet odour to God : grace is
adiftinguiftiing blefling, Chrift gave Judas his purfe but not his
fpirit. May not this quiet the heart in affli<5lion, and make it
fay, ' thy will be done?' Lord, thou haft given me that jewel
which thou beftoweft only on the ele6t : grace is a feal of thy
love, it is both food and cordial, it is an earneft of glory.
' y. Confideration. When God intends the greateft mercy to
any of his people, he brings them low in aftli6lion. God feems
togo quite crofa to feafe and reafon ; when he intends to raile
IN THE lord's PRAYER* fi93
US higheft, he brings us' lowed. As Mofes' hand, before it
wrought miracles, was leprous; and Sarah's womb before it
brought forth the fon of the promife, was barren ; God brings
us low before he raifeth us, as water is at the loweft ebb before
there is a fpring tide.
(1.) It is true in a temporal fenfe. When God would bring
Ifrael to Canaan, a land flowing with milk and honey, he firft
leads them through a feaand a wildernefs. When God intend-
ed to advance Jofeph to be the fecond man in the kingdom, he
caft him firll into prifon, and the iron entered into his foul, Pf.
cv. 18. God ufually lets it be darkeft before the morning-ftar
of deliverance appears.
(2.) It is true in a fpiritual fenfe. When God intends to
raife a foul to fpiritual comfort, he firft lays it low in defertion,
I(a. xii. 1. As the limner lays his dark colour firft, and then
lays his gold colour on it ; fo God firft lays the foul in the dark
of delertion, and then he lays his golden colour of joy and con-
folation. May not this make us cheerfully fubmit, and fay,
• Thy will be done ?' Perhaps now God affli6ls me, he is about
to raife me, he intends me a greater mercy than I am aware of.
10. Confideration, the excellency of this frame of Ibul, to lie
at God's feet, and fay, * Thy will be done.'
(I.) A foul that is melted into God's will (hews variety of
prace. As the holy ointment was made up of feveral aromatic
fpices, myrrh, cinnamon, caffia, Exod. xxx. 23. fo this fweet
temper of foul, fubmiftion to God's will in aftliction, hath in it
a mixture of feveral graces : in particular, it is compounded of
three graces, faith, love, humility. 1. Faith: faith believes
God doth all in mercy, that afflidion is to mortify fome fin, or
exercife fome grace ; that God corre6ls in love and faithfulnefs,
Pf. cxix. 75. The belief of this caufeth fubmiftion of will to
God. 2. Love: love thinks no evVJ, 1 Cor. xiii. 5. Love
takes all God doth in the beft fenfe, it hath good thoughts of
God ; this caufeth fubmilTion, * Thy will be done.* Let the
righteous God fmite me (faith love) it fhall be kindnefs yea, it
(hall be an excellent oil, which ihall not break my head. 3-
Humility : the humble foul looks on its fins, and how it hath
provoked God ; he (Ixith not his afllidions are great, but his Cms
are groat; this makes him lie at God's feet, and fay, * I will
bear the indignation of the Lord, becAufe I have finne<l againft;
him,' Micah vii. 9. Thus a fubmiflive frame of heart is full of
grace, it is compounded of feveral graces ; it pleafeth God to
fee fo many graces at once fweetly exercifed ; he faith of fuch
a Chriftian, as David of Goliah'sfword, I Sam. xxi. y. * None
like that, give it me.'
(9.) He who puts Wisfiat ^ placet to God's will, and faith,
• Thy will be done,' [hews not only variety of grace, but ilrengtb
224 OF THE THIRD PETITION
of crrace. It argues much ftrength in the body, to be able to
^endure hard weather, yet not to be ahered by it ; lb to endure
hard trials, yet not faint or fret, (hews more than ordinary
ilrength of grace. You that can fay, you have brought your
"wills to God's ; God's will and yours agree, as the copy and
the original ; let me afTure you, you have outftript many Chrif-
tians, who perhaps fliine in an higher orb of knowledge than
you. To be content to be at God's difpofal, to be any thing
that God will have us, (hews a noble heroic foul. It is report-
ed of the eagle, it is not like other fowls ; they, when they are
hungry, make a noife, the ravens cry for food, but the eagle is
never heard to make a noife, though it wants meat, and it is
from the noblenefs and greatnefs of its fpirit ; the eagle is above
other fowls, and hath a fpirit fuitable to its nature ; fo it is an
argument of an holy gallantry and magnitude of fpirit, that
whatfoever crofs providences befal a Chriltian, he doth not cry
and whine as others, but isfilent, and lies quietly at God's feet :
here is much ftrength of grace in fuch a foul, nay, the height of
grace. When grace is crowning, it is not ib much to fay,
* Lord, thy will be done ;' but when grace is conflidling, and
meets with crolTes and trials, now to lay, * Thy will be done,*
is a glorious thing indeed, and prepares for the garland of ho-
nour.
1 1 . Confideration, perfons are ufually better in adverfity than
in profperity, therefore ftoop to God's will. A prolperous con-
dition is not always fo lafe : it is .true, it is more pleafing to the
palate, and every one defires to get on the warm fide of the
hedge, where the fun of profperity fiiines, but it is not always
beft ; in a profperous eftate, there is more burden : many look
at thefliining and glittering of profperity, but not at the burden,
plus OTteris.
(1.) The burden of care, therefore Ch rift calls riches, 'cares,*
Luke viii. 14. A rofe hath its prickles, fo have riches ; we
think them happy that flourifh in their filks and cloth of gold,
but we fee not the troubles and cares that attend them. A
fhoe may have (ilver lace on it, yet pinch the foot. Many a
man that goes to his day-labour, lives a more contented life
than he that hath his ihoufands per annum. Difquieting care
is the mains geuhis, the evil fpirit that haunts the rich man :
when his cheUs are fuU'ofgold, his heart is full of care how
to iucreafe, or how to lecure what he hath gotten : he is (bme-
times full of care whom he (hall leave it to. A large eftate,
like a long trailing garment, is oft more troublelbme than ufe-
ful.
9. In a profperous eftate there is the burden of account. Such
as are in high places, have a far greater account to give to God
than others, Lukexii. 48. * Unto whomfoever much is given, of
IN THE lord's prayer. 225
him much fliall be required.' The more golden talents any
are entruded with, the more they have to anlwer for; the more
their revenues, the more their reckonings. God will fay, I gave
you a great eftate, what have you done with it? how have you
employed it for my glory ? I have read of" Philip king of Spain,
when he was to die, hefaid. " O that I had never been a king!
O that I had livt^d a private folitary life! Here is all the fruit:
of my kingdom it hath made my accounts heavier." So then,
may not this quiet our hearts in a low averfe condition, and
make us fay, * Lord, thy will be done ?' as thou haft given me
a lefs portion of worldly things, fb 1 have a lefs burden of care,
aiid a lets burden of account.
3. A profperous condition hath plus pericidi, more danger
in it. Such as are on the top of the pinnacle of honour, are ia
more danger of falling, they are fubje6l to many temptations ;
iheir table is oft a fnare. Heliogabalus made ponds of Iweet
water to bathe in ; millions are drowned in the fweet watery
of plealure. A great fail overturns the vefl'el ; how many, by
having too great fails of prolperity, have had their Ibuls over-
turned } It mud be a ftrong head that bears heady wine ; he
had need have much wifdom and grace that knows how to bear
an high condition. It is hard to carry a full cup without (pill-
ing, and a full ellate without finning. Agur feared, if he were
full, he would deny God and fay, * VVho is the Lord ?' Prov.
XXX. y. Profperity breeds, 1. Pr'de : the children of Korah
were in an higher ellate than the rell of the Levites, they were
employed in the tabernacle about the moll; holy things of all.
Numb. iv. 4. they had the firft lot, Jo(h. xxi. 10. but as they
were lifted up above others of the Levites in honour, fo in pride.
Numb. xvi. 3. In the Thames, when the tide rifeth higher,
the boat rifeth higher; fo, when the tide of an eltate rifetli
higher, many men's hearts rife higher in pride, 2. Profperity
breeds fecurity. Samlon fell afleep in Dalilah's lap, fo do men
in the lap of eafe and plenty : the world's golden fands are
quick-fands. * How hard is it for a rich man to enter into the
kingdom of heaven .?' Luke xviii. 94. The confideration of this
fliould make us fubmit to God in adverfity, and fay, ♦ thy will
be done.' God fees what is beft for us ; if we have lefs ellate,
we are in lefs danger ; if we want the honour of others, fo w«
want their temptations.
IS. Confideration, the having of our wills melted into God's,
is a good fign that the prefent anii6tion is fandtified ; then aa
affliction is fan^lified, when it attains the end for which it was
fent. The end why God fends afTliclion, is to calm the fpirit,
to fubdue the will, and bring it to God's will, when this is done,
afflidion hath attained the end for which it came; it is faa^i-
Vo^. II. No. 17. Ff
226 OF THE THIRD PETITIOW
fied, and it will not be long ere it berenioved. When the fore
is healed, the iVnarting plailler is taken off.
13. Conlideration, how unwonhy it is of a Chriftian to be
froward and unfubmiOrive, and not bring his will to God's.
(l.) It ib below the fpirit of a Chrillian. The fpirit of a Chrif-
tian is dove-like, it is meek and fedate, willing to be at God's
difpofal ; * Not my will, but thy will be done,' Luke xxii. 42.
A Chriftian fpirit is not fretful, but humble ; not craving, but
contented. See the picture of a Chriftian fpirit in St. Paul,
Phil. iv. 12. ' I know how to be abafed, and how to abound.'
•Paul could be either higher or lower, as God faw good ; he
could fail with any wind of providence, either a profperous or
boifterous gale, his will was melted into God's will : now to be
of a crofs fpirit, that cannot fubmit to God, is unworthy of the
fpirit of a Chriftian ; it is like the bird, that, becaule he is perit
up in the cage, and cannot fly in the open air, beats himfelf
againft the cage.
(2.) A froward unfubmiffive frame, that cannot fubmit to
God's will, is unworthy of a Chriftian's profeffion : he profelf-
eth to live by faith, yet repines at his condition, ' Faith lives
not by bread alone,' it feeds on promifes, it makes future glory
prefent ; faith fees all in God ; ' When the fig tree doth not
bloffom, faith can joy in the God of its falvation,' Hab. iii. 17-
Now, to be troubled at the prefent eftate, becaufe low and
mean, where is faith ? Sure that is a weak faith, or no faith,
which mull have crutches to fupport it. O be afliamed to call
thyfelf believer, if thou canft not Iruft God and acquiefce in his
will, in the deficiency of outward comforts.
(3.) To be of a froward unfubmiffive fpirit, that cannot fur-
render its will unto God, is unworthy of the high dignities God
hath put upon a Chrillian. 1. He is a rich heir ; he is exalted
above all creatures that ever God made, except the angels ; yea,
in fome fenfe, as his nature is joined in an hypoftatical union to
the divine nature, fo he is above the angels : O then, how is it
below his dignity, for want of a few earthly comforts, to be fro-
ward, and ready to qyarrel with the Deity? is it not unworthy
of a king's fon, becaufehe may not pluck fuch a flower, to be
difcontented and rebel againft, his royal father? 2. A Chriftian
is efpoufed to Jefus Chrift : what, to be married to Cbrift, yet
froward and unfubmilftve ? haft not thou enough in him ? as
Elkanah faid to Hannah, 1 Sam. i. 8. * Am not I better than
ten ions ?' is not Chrift better than a thoufand worldly com-
forts ? Omnia bona infummo bono. It is a difparagement to
Chrift, that his fpoufe (hould be froward, when fhe is matched
into the crown of heaven.
(4.) To be of a froward unfubmifllve fpirit, is nnfuitable to
the prayers of a Chriftian ; he prays, * thy will be done :' it is
IN THE lord's prayer. 227
the will of God he (hould meet with fuch troubles, whether
licknefs, Infs of eftate, crofies in children, God hath decreed,
and ordered it ; why then is there not I'ubmifiion ? why are we
difconteoted at that which we pray for ? It is a faying of Lati-
mer, (peaking of Peter, who denied his'mafter, Peter, faith he,
forgot his prayer, for that was, ' hallowed be thy name.' So,
oft we forget our prayers, nay, contradict them ; for we pray,
* thy will be done.' Now, if unfubmidivenefs to God be lb un-
worthy of a ClHiftian, Ihould not Ave labour to bring our wills
to Gold's, and lay. Lord, let me not dilparage religion, let me
do nothing unworthy of a Chrillian.
14. Confideration, frowardnefs and unfubmiffivenefs of will
to God, is very finful.
(1.) It is finful in its nature; to murmur when God crolfeth
us in our will, fhews much ungodlinefs. The apollle Jude
fpeaks of ungodly ones, ver. 15. and that we may better know
who thefe are, he fets a mark upon them, ver. l6\ ' Thefe are
murmurers.' Some think they are not lb ungodly as others,
becaufe they do not Iwear, nor get drunk, but you may be un-
godly in murmuring ; there are not only ungodly drunkards,
but ungodly murmurers : nay, tliis is the height of ungodlinefs,
namely, rebellion. Korah and his company murmured againlt
God, and lee how the Lord interprets this. Numb. xvii. 10.
* Bring Aaron's rod to be kept for a token againft the rebels ;*
to be a murmurer and a rebel, is, in God's account, all one;
Numb. XX. 13. * This is the water ofMeribah, becaule the
children of Ilrael llrove with the Lord.* How did they ftrive
with God, becaule they murmured at his providence, ver. 3.
What ! wilt thou be a rebel againft God ? It is a Ihame for a
lervant to ilrive with his mafter, but what is it for a creature to
lirive with its maker.
(2.) To quarrel with God's providence, and be unfubmiflTive
to his will, is finful in the fpring and caufe ; it arileth from
pride. It was Satan's temptation, * ye fliall be as gods,* Gen.
iii. 5. A proud perfon makes a god ofhimfelf, he difdains to
have his will crolied ; he thinks himlelf better than others,
therefore he finds fault with God's wifdoni, that he is not above
others.
(3.) Quarrelfomenefs and unfubmifiiveners to God's will, is
finful in the concomitants of it. 1. It is joined with finful rif-
ings of the heart. {!.) Evil thoughts ariie. We think hardly
of God, as if he had done us wrong, or, as if we had del'erved
better at his hands. (2.) Paflions begin to arife ; the heart
fecretly frets againft God. Jonah was crofted in his will, and
paffion began to boil in him, Jonah iv. 1. ' He was very angry.'
Jonah's I'pirit, as well as the lea, wrought, and was tempeftu-
ous* 1. Unfubmilliveuefs of will is joined with unthankfulnels.
2£8 OF THE THIED PETITION
becaufe in fome one thing we are afflicted, we forget ali the
mercies we have ; we deal with God, juft as the widow of
Sarepta did with the prophet ; the prophet Elijah had been a
Hieans to keep her alive in the famine, but as foon as her child
dies, Ihe quarrels with the prophet, 1 King? xvii. 18. ' O ihou
man of God, art thou come to flay my Ion r' So do we deal
with God ; we can be content to receive bleiTings at his hand,
but as loon as he doth, in the leaft thing, crofa us in our will,
we grow touchy, and are ready in a paiiion to fly out a^ainft
him : thuff God lofeth all his mercies, and is not tiiits high in-
gratitude ?
(4.) FrowardfifTs and unfubmifiivenefs to God's will, is evii
in the efl'efts. 1. It unfits for duty : it is bad failing in a Itorin,
and it is ill praying when the heart is ftormy and unquiet ; it is
well if fuch prayers do not fuffer fhipwreck. (2.) Unfuhmif-
fivenels offpirit, fometimcs unfits for the ufe of reiifon. Jonah
was difcontented, bt'caufe he had not hi« will ; God withered
the gourd, and his heart fretted againfi God ; and in the midft
of his pafiion, he fpake no better than nonfenfe and blafpherny,
Jonah iv. 9. * 1 do well to be angry to the death.' Sure he
did not know well what he fdid ; what ! to be angry with God,
and die for anger r He (peaks as if he had loft the ufe of his
reafon. Thus unfubmilhvenefs of will is finful in its nature*
caufes, concomitants, eftects ; may not this martyr our wills,
and bring our wills to God in every thing, making us fay, * thy -
will be done.'
15. Confideration, unfubmiCTivenefs to God's will is very im-
prudent, we get nothing by it, it doth not eafe us of our burden,
but rather n)dkes it heavier. The more the child ftruggles with
the parent, the more it is beaten : when we llruggle with God,
and will not fubmit to his will, we get nothing but more blows,
Inftead of having the cords of aflliction loofeoed, we make God
lie the.n the ftraiter. Let us then fubmit, and fay, * Lord,
thy will be done.' Why fliould I fpin out my own trouble by
impatience, and make my crofs heavier? What got Ifrael by
their frowardnefs, they were within eleven days Journey of Ca-
naan, they fell a murmuring, and God leads them a inarch of
forty years longer in the vvildernefs.
Hi. Confideration, themifchiefof being unfubmiflive to God's
ivill in affli6tion, it lays a man open to many temptations. When
the heart frets againft God by difcontent, heie'b good hfliingfor
Satan in thefe troubled waters. He ufually puts dificonttnted
perfons upon indire<^-t means. Job's wife fretted (lb far was flie
from holy fubmiflion) and (he prefently puts her hufband upon
curfing of God, Job ii. 9. * Curfie God and die.' What is the
realbn why fome have turned witches, and given th<^n)lfciv<s to
lite dpvii, but out of envy and difcontent, becaufl they luvtDot
IN THE' LORD S PRAYER. $05
had their will. Others being under a temptation of poverty, and
and not haTin!^ their wills in living at fuch an high rale as
others, have l.«id violent hands upon themlelves. O ilie temp-
tations tliat u\^u of d I Icon ten ted Ipirits are expolVd lo ! Here
(faith Satan) is good filhing tor me.
17. Cotdidorution how titr untubmillivenefs of tpirit is troav
that temper of Ibnl which God requires in atlliciion. G \Hi
wouKi have us in pafituce poliel's our fouls, Luke xxi. Ip. 'I'Ue
Greek word lor patience, lii^nities to hear up und^r a burdeu
without tiuntiiig or trettm^i ; but to be tVoward in iifHi0^i*»n, and
(jiianel with God's wiii, where is ihis Chr-liian putieuce .^ God
would have us -ejoice in ;iffl v"tion, James i. "-2. ' Count it all
joy when ye fall into divt-rs temptations;* that is, afflictions,
count it joy, he as birds thut iioir in winter, I TheU'. i. (>. ' Ye
recvived the word in affl c^ion wuh joy.* Paul could leap in
his fetters, and ling in tlu- ftock>, Acts xvi. ^.i. How far is a
difcontented loul from this trame ; he is far Iroiu rejoicmg iu
affliction tliat hath not learned to fubinit.
18. Conlideration, what is it makes the ditVerentv between a
godly man and an ungodly man in affliClion, but only this, the
{iodly man fuhudts to God's will, the ungodly man will not
fubmit : a wicked man frets and fumes, and is like a wild bull
in a net. lie in atHiclion blafphemes God, Rev. xvi. y. * Mea
were fcorched with great heat, and blafphemed the name of
God.' Put a lione in the tire, and it tiles m your face ; ilony
hearts tly in God's face. A Ihitf that is rotten, the more it is
rubbed, the nmre it frets and teariJ. When God afflicts the liu-
n*T, he tears himfcti in ani^er; but a godiv nian is fweetlv I'ub-
miliive to God's will : th»> is his i'peech, ' Shall 1 not drink the
cup which my Father hath givt^i »ue ?* Spices, when tln-y are
hruilod, fend out a tweet fragrant I'mell ; when God bruilllh his
fah»ts, ihey fend out the Iwcet perfinne of patiencv. Servnlns,
an holy man, lonij; affl c\ed with the paUy, yet this was his or-
dinary fneerh, lamictrtr Ueus, In God be praifed ; () let us fay,
* "I'hy will be done;' lit us bear that patiently which God in-
Hicts jntUy, eUe how do we (hew our gr^ce ? VV'hat drtVerence ij
tht^re between us and the v\ irked in affliC'fion .^
H'. Conlidcratu>n, not to fubmit to God's providential will,
is highly provoking to God. Can we ansrrr God more than by
<pjarrclling with him. and not Wt him h^ve his will ? Kings do
not love to have their will oppofed, though they m;iv tx- nn«
jull ; how ill doth God take it. when we will he difputmg
•g.iinll his righteous will ? It is a (iu Goil cannot bear. Numb.
XIV. Qti, ♦^T. ' How long (liall I hear with this evil ci-kngregii-
iion, which murmur againll me ?' May not G(»d inUiy lay
"thus, how l;»iu^ thall I bear with tjiiswickevl jM^rfoii. who, when
uny thing falls out crcds, murmurs ai^'aiml me ? Vei. V^. * Say
230 or THE THIRD PETITIOW
unto them, as tnily as I live faith the Lord, as ye hare fpoken
in my ears, (b will I do unto you.' God (wears againft a mur-
niurer, ' as I live;' and what will God do as he lived ? Ver.
'£9. * Your carcafes fhall fall in the wildernefs.' You fee how.
j)rovoking a difcontented quarrelfome fpirit is to God, it may
.coll men their lives, nay, their Ibul. God fent fiery ferpents
among the people for their murmuring, I Cor. x. 10. He
may ibnd worl'e than fiery ferpents, he may fend hell-fire.
i'O. Confideration, how much doth God bear it at our hand,
and fliall not we be content to bear foraething at his hand ? It
would tire the patience of angels to bear with us one day,
2 Pet. iii. 9. * The Lord is long-fuifering towards us.' How
oft do we offend in our eye by envious impure glances ?
in our tongues by ra(h cenfuring ? but God paifeth by many
injuries, he bears with us. Should the Lord punifh us every
time we offend, he might draw his fword every day, fhall God
bear fo much at our hands, and can we bear with nothing at
liis hands ? fliall God be patient with us, and we impatient
with him ? Shall he be meek, and we murmur ? Shall he en-
dure our fins, and fhall not we endure his flrokes ? O let us
fay * Tliy will be done.' Lord, thou hafl been the greatelt
lufferer, thou halt born more from me, than I can from thee.
21. Confideration, fubmitting our wills to God in afBiclion
difappoints Satan of his hope, and quite fpoils his defign. The
devil's end is in all our aflli6tions to make us fin. The reafon
why Satan did Imite Job in his body and eflate, was to perplex
his mind, and put him into a paflion ; he hoped that Job would
have been difcontented, and in a fit of anger, not only have
curled his birth-day, but curfe his God. But Job lying at
God's feet, and blelfing him in affli6lion, difappointed Satan of
his hope, and quite i'poiled his plot. Had Job murmured he
had pleated Satan ; had befallen into an heat, and fparksof his
anger flown about, the devil had warmed himfelf at this fire of
Job's pafiion ; but Job quietly fubmitted and blefied God ;
here Satan's defign was fruilrated, and he miffed of his intent.
The devil hath oft deceived us ; the bell way to deceive him,
is by quiet fubmilfion to God in all things, faying * thy will be
done.'
S2. Confideration, it may rock our hearts quiet in affli6lion,
to confider, that to the godly the nature of afHi6tion is quite
changed ; to a wicked man it is a curfe, the rod is turned into
a lerpent ; afiliclion to him is but an effe6t of God's difplea-
I'ure, the beginning of forrow : but the nature of affliction is
quite changed to a believer, it is by divine chymifiry turned
into a bleiling ; it is like poifon corrected, which becomes a me-
dicine ; it is a love token, a badge of adoption, a preparatory
to glory; ihould not this make us fay, ' thy will be done?*
IN THE LORD*S PRAYER. 231
The polfoVi of the affli(5lecl is ^one ; it is not hurtful but heal-
ing. Tliis hath made the iaints not only patient in afflidion,
but have founded forth thankfulnefs : as bells, when they have
been call in the fire, do afterwards make a fweeter found ; fo
the godly, after they have been caft into the fire of affliction, have
founded forth God's praife, Pf. cxix. 71. 'It is good for me
that I have been aftlic-led.' Job i. 21. * Bleifed be the name
of the Lord.'
93. Confideration, to make us fubmit our will to God m
afflidion, is, to think how many good things we receive froni
God, and fliall not we be content to receive fome evil? Job ii.
10. ' Shall we receive good at the hand of God, and fhall we
not receive evil.' In the Hebrew, fliall we receive good from
God, and not evil. This may make us fay, * thy will be done.*
How many blednigs have we received at the hand of God's
bounty ? We have been bemiracled with mercy ; what fparipg,
preventing, delivering mercy have we had ! the honey-comb of
mercy hath continually dropped upon us, Larn. iii. 23. * His
mercies are new every morning.' Mercy comes in as conftantly
as the tide ; nay, how many tides of mercies do we fee in one
day? We never feed, but mercy carves every bit to us; we
never drink but in the golden cup of mercy ; we never go abroad,
but mercy fets a guard of angels about us ; we never lie down
in our bed, but mercy draws the curtains of protection dole
about us ; now, fhall we receive fo many good things at the
hand of God, and (hall not we receive evil ? our mercies far
outweigh our affliiStions ; for one afflidlion we receive a thoufand
mercies ; O then let us fubmit to God, and fay, ' thy will be
done ;' the lea of God's mercy ihould i'wallow up a few drops
of affli6tion.
24. Confideration, to bring our wills to God inafflidlion doth
much honour the gofpel : an unl'ubmidive Chrillian reproach-
eth religion, as if it were not able to fubdue an unruly I'pirit ;
it is weak phyfic, which cannot purge out ill humours ; and
lure it is-a weak gofpel, if it cannot malter our difcontent, and
martyr our wills ; unfjibmiirivenefs is a reproach, but a cheer-
ful refignation of our will to God lets a crown of honour upon
the head of religion, it (hews the power of the gofpel, which
can charm down the paflions, and melt the will into God's
will : therefore in Icripture fubmillive patience is brought in as
an adorning grace, Rev. xlv, 21. ' Here is the patience of the
laiiits.'
2b. Confideratioti, the example of our Lord Jefus; how
flexible and fubmid'ive was he to his Father ! he who taught us
this prayer, * thy will be done,' had learned it hinifelf; Chrill's
will was perfectly turned to his Father's will ; it was the will of
his Father that he lliould die for our fins, au«i he * endured the
232 of tRE THIRD PETITION
crofs,' Heb. xiii. 2. * Itw^sa painful, ftiameful, cuiTed (]eath ;'
he Ciiirered the very pains of hell equivalently, yet he wllling-ly
lubmilted. Ha. hii. 7. ' He opened not his njoulh,' he opened
his fides when the blood ran out, but he opened not his mouth
in repining, his will was refolved into the will of his Father,
John xviii. ll. 'Shall not I drink the cup which my Father
haih given me?' Now the more our wills are 1'ubje6l to God's
will in affliction, the nearer we come to Cluiit «iur pattern ; is
it not our prayer we may be hke Chrift ? by holy fubniiflion we
imitate him; his will was melted into his Father's will.
26. Confideration to I'ubmit our wills to God is the wgy to
have our will ; every one would be glad to have liis will ; the
way to have our will is to rei»gn it ; God deals with us as we
do with froward children ; while we fret and quarrel God will
give us tioihing, but when we are fuhnjiTiive and fay, ' Thy
will be done,' now God carves out mercy to us ; the way to
have our will is to fubmit it. David brought his will to God,
2 Sam. XV. '26. ' Here am I, let him do to me as feems good to
him.' And after he religned his will he had his will ; God
brought him back to the ark, and fettled him again in his
throne, 2 Sam. xix. Many a parent that hath had a dear
child fick, when he could bring his will to God to part with it,
God hath given him the life of his child ; there's nothing loft
by referring our will to God, the Lord takes it kindly from us,
and it is the only way to have our will.
27. and iilt. Confideration, we may the more cheerfully fur-
render our fouls to God when we die, when we have furrender-
ed our wills to God while we live. Our blefled Saviour had
all along fubmitted his will to God, there was but one will be-
tween God the Father and Chrill. Now Chrift in his life-time
having given up his will to his Father, at death he cheerfully
gives u\) liis foul to him, Luke xxiii. 46. ' Father, into thy
hands I commend my fpirit.' You that refign up your wills to
God, may at the hour of death comfortably bequeath your fouls
to hini.
IL The fecond means to bring our will to God in afflidion
is, ftudy the will of God.
(1.) it is a fovereign will, he hath a fupreme right and do-
minion over his creatures, to dilpole of them as l)e pleafeih ; a
man may do with his own as he lifts, Matth. xx. 15. * Is it
not lawful for me to do what I will with my own ?' A man may
cut his own timber as he will. God's Ibvereignty may caule
fubmiifion, he may do with us as he fees good ; God is not ac-
countable to any creature for what he dolh. Job x xxiii. 13.
* He givetli not account of any of his matters.' Who (hall call
God to account.? Who is higher than the Highelt? Eccl. v. 8.
What man or angel dare fummou God to his bar? * He giveth
IN THE lord's prayer. 233
not account oF any of his matters.' God will take an account
of our carriage towdrds him, but he will give no account of his
carriage towards us : God hath an abfolute jurifdiftion over us ;
the remembrance of this, God's will is a (bvereign will, to do
with us what he pleafes, may filence all difcontents, and charm
down all unruly paflions; we are not to difpute but to fubmit.
(9.) God's will is a wife will, he knows what is conducing
to the good of his people, therefore fubmit, Ifa. xxx. IS. * The
Lord is a God of judgment,' that is, he is able to judge what is
beft for us; therefore red in his vviidom, and acquiefce in his
will ; we reft in the vvifdom of a phyiician, we are content he
fhould fcarify and let us blood, becaufe he is judicious, and
knows what is mod conducible to our health: if the pilot be
Ikilful, the pafl'enger faith, ' let him alone, he knows beft how
to fteer the (hip ;' and (hall we not reft in God's wifdom ? Did
we but ftudy how wifely God fteers all occurrences, and how
often he brings us to heaven by a crofs wind, it would much
quiet our fpirits, and make us fay, ' Thy will be done.' God's
will is guided by wifdom ; fhould God fometini^s let us have
our will, we would undo ourfelves ; did he let us carve for our-
felves, we would choofe the worft piece : Lot chofe Sodom be-
caufe it was well watered, and was as the garden of the Lord,
Gen. xiii. 10. but God rained fire upon it out of heaven. Gen.
xix. 24.
(3.) God's will is a juft will. Gen. xviii. 23. * Shall not the
Judge of all the earth do right ?' God's will is regula et menfura^
it is the rule of juftice ; the wills of men are corrupt, therefore
unfit to give law ; but God's will is an holy and unerring will,
which may caufe fubmiffion, Plal. xcvii. 2. God may crofs,
but he cannot wrong us ; fevere he may be, not unjuft; there-
fore w6 muft ftrike fail, and fay, * Thy will be done.'
(4.) God's will is a good and gracious will, it promotes our
intereft : if it be God's will toafflidt us, he ft)all make us fay at
laft, it was good for us that we were afflided. God's flail Ihall
only threfh otf our hulks. That which is againft our will (hall
not be againft our profit ; ftudy what a good will God's is, and
w^e will fay, fiat voluntas, ' Thy will be done.'
(5.) God's will is an irrefiftible will; we may oppofe it, but
we cannot hinder it ; the rifingof the wave cannot flop the fliip
when it is in full fail ; Co the rifing up of our will aguiuftGod can-
not ftop the execution of his will, Rom. ix. ly, * Who hath
relifted his will?' Who can Itay the chariot of the fun in its full
career ? Who can hinder the progrefs of God's will ? Tluirtfore
it is in vain to conteft with God, his will (hall take place ; there
is no way to overcome God, but by lying at his feet.
3. Means to fubmiffiou to God in allliclion is, get a gracious'
heart; all the rules and helps in the world will do but litUe
V^oL. IL No. 17. G g
234 OF THE THIRD PETITION
good, till grace be infufed ; the bowl muft have a good bias, or
it will not run according to our defire ; fo till God put a new
bias of grace into the foul, which inclines I he will, it never fub-
roits to God ; grace renews the will, and it muft be renewed
before it be fubdued : grace teacheth felf denial, and we can
never fubniit our will till we deny it.
4. INleans, let us labour to have our covenant-intereft cleared,
to know that God is our God, Pfal. xlviii. 14. ' This God is
our God.' He whofe faith doth flourith in aliurance, that can
fay, God is his, will fay, ' Thy will be done.* A wicked man
may fay, God hath laid this affliction upon me, and I cannot
help it: but a believer faith, my God hath done it, and I will
fubiiiit to it. He who can call God his, knows God loves him
as he loves Chrift, and defigns his falvation ; therefore he will,
with St. Paul, take pleal'ure in reproaches, 2 Cor. xii. 10. and
in every adverfe providence yield to God, as ihe wax to the im-
preffion of the feal.
5. Mean to fubmiffion to God in affli6iion, get an humble
fpirit : a proud man will never ftoop to God, he will rather
break than bend ; but when the heart is humble, the will is
pliable. What a vail difference was there between Pharaoh
and Eli? Pharaoh cries out, ' Who is the Lord, that I fliould
obey his voice?' Exod. v. 2. But Eli faith, * It is the Lord,
let him do what fee ms good in his fight,' 1 Sam. iii. 18. See
the diti'ereuce between an heart that is fwelled with pride, and
that which is hallafted with humility ; Pharaoh faith, ' Who
is the Lord?' Eli, ' It is the Lord.' An humble foul hath a
deep fenfe of fin, he fees how he hath provoked God, he won-
ders he is not in hell ; therefore, whatever God inflicts, he
knows it is lefs than his iniquities deferve ; this makes him fay,
• Lord, thy will be done.' O get into an humble pofture, the
will is never flexible till the heart be humble.
6. Means, get your heart loofened from things below ; be
crucified to the world : whence is children's frowardnefs, but
when you take away their play-things? When we love the
world, and God takes away thefe things from us, then we grow
froward and uufubmiffive to God's will. Jonah was exceeding
glad of the gourd ; and when God fmote it, he grew froward,
and becaufe God had killed his gourd, kill n)e too, faith he,
Jonah iv. 8. He who is a lover of the world, can never pray
this prayer heartily, ' thy will be done;' his heart boils with
anger againd God : and uhen the world is gone, his patience
is gone too. Get mortified afl"e6tionsto ih< fe fublunary things.
7- Means for fubmiflion to God's will, gel ibme good per-
luafion your fin is pardoned ; feri, Doinine, feri, quia peccata
men, coiidonatajunt : fmite. Lord, fmite where thou wilt, laid
Lulher, becaule my fins are pardoned ; pardon of fin is a crown-
IN THE lord's prayer. 936
ing blelTing; hath God forgiven my fin, I will bear any thing,
I will not murmur, but admire ; I will not complain ot the bur-
den of affli6lion, but bleCs God for removing the burden of fin :
the pardoned Ibul Uiith this prayer heartily, * Thy will be done.'
Lord, ul'e thy pruning-knife, lolong as thou wiltnot come with
thy bloody axe to hew me down.
8. Means, if we would have our wills fubmit to God, let us
not look lb much on the dark fide of the cloud as the light fide;
that is, let us not look fo much on the fmart of affli6lion, as the
good of affliftion ; it is bad to pore all on the fmart, as it is bad
for fore eyes to look too much on the fire; but we fhould look
on the good of affliction ; Samfon did not, only look on the
lion's carcafe, but on the honey-comb within it, Judg. xix. 8.
• He turned to fee the carcafe of the lion, and behold, there
was honey in the carcafs.' Afflitlion is the frightful lion, but
fee what honey there is in it : affli6lion humbles, purifies, fills
us with the confolations of God ; here is honey in the belly of
the lion ; could we but look upon the benefit of atHi6tion, ilub-
bornnefs would be turned into Cubmiffivenefs, and we fliould
fay, * thy will be done.'
9. Means, pray to God that he would calm our fpirits, and
conquer our wills. It is no eafy thing to fubmit to God in af-
fliction, there will be rifingsof the heart; therefore let us pray,
that what God intli6ls righteoully, we may bear patiently.
Prayer is the bell fpell or charm againll impatience ; prayer
doth to the heart as Chrift did to the fea, when it was tempef-
tuous, he rebuked the wind, and there was a great calm ; fo,
when the palfions are up, and the will is apt to mutiny againft
God, prayer makes a gracious calm in the foul : Prayer doth
to the heart as the fpunge doth to the cannon, when hot,
cools it.
10. Means, if we would fubmit to God's will in affli6lion,
let us make a good interpretation of God's dealings, take all
God doth in the bell fenl'e, we are apt to mifconltrue God's
deafings, and put a bad interpretation upon them, as Iftael,
Numb. XX. 41 ' Ye have brought the congregation of the Lord
into this wildernefs, that we fhould die there.' So God hath
brought this af!li6lion upon us, becaufe he hates us, and intends
to deltroy us ; and fuch hard thoughts of God caufe fullennefs
and flubbornnefs : O let us make a fair and candid iiiterpreta-
tion of providence. Doth God afflidlus? Say thus, perhaps
he intends us mercy in this; he will try us whether we will
love him in affliclions ; he is about to mortify fome iin, or exer-
cife fome grace ; he fmites the body, that he may lave the Ibul.
Could we put fuch a good meaning upon God's dealings, we
(liould fay, ' thy will be done ; let the righteous God fmite me,
Gg2
@35 OF THE FOURTH PETITION
and it fiiall be a kindnefs, it (hall be an excellent oil, which
fl)all not break my head, Pfal. cxli. 5.
11. and ult. Means, if you would fubmit to God in affli6tion,
believe that the prefent condition is bell for you. We are not
competent judges ; we fancy it is beft to have eafe and plenty,
and have the rock pour out rivers of oil ; but God fees afllic-
tion beft ; he fees our fouls thrive beft upon the bare common ;
the fall of the leaf is the beft fpring of our grace. Could we be-
lieve the prefent condition is beft, which God carves out to us,
the quarrel would foon be at an end, and welhould lit down
fatisfied with what God doth, and fay, * thy will be done.' So
much for this third petition.
OF THE FOURTH PETITION IN THE LORD'S
PRAYER.
Matth. vi. 11. Give us this day our daily bread.
In this petition there are two things obfervable, I. The
order. II. The matter.
I. The order. Firft we pray, * hallowed be thy name,* be-
fore, * Give us this day our daily bread.* Hence we learn,
Dod. * That the glory of God ought to be preferred before our
own perfonal concerns.*
Firft we pray, ' hallowed be thy name, thy kingdom come,
thy will be done,' before we pray * give us this day our daily
bread.* God's glory ought to weigh down all before it ; it
inuft be preferred before our deareft concerns: Chrift preferred
his Father's glory before his own glory as he was man, John
Tiii. 49, 50. * I honour my Father, I feek not my own glory.*
God's glory is that which is moft dear to him ; it is the apple
of his eye ; all his riches lie here. As Micah faid , Judges xviii.
24. * What have I more.^* So I may fay of God's glory, what
hath he more ? God's glory is the moft orient pearl of his crown,
which he will not part with, Ifa. xlii. 8. * My glory will I not
give to another.' God's glory is more worth than heaven, more
worth than the falvation of all men's fouls ; better kingdoms be
demoliftied, better men and angels be annihilated, than God
lofe any part of his glory. Firft we pray that God'ei name may
be hallowed and glorified before we pray, * give us otHE^^daily
bread.' We are to prefer God's glory before our nearelt con-
cerns : before there can be a preferring God's glory before our
private coqcerns, there muft be a new birth wrought, the na-
tural man feeks his own fecular intereft before God's glory.
IN THE lord's prayer. 237
John iii. 31. * He is of the earth, earthly.' Let hlin have
peace and trading, let the rock pour out rivers of oil, Job xxix.
6. and let God's glory go which way it will, he minds it not.
A worm cannot fly and fing as a lark : a natural man, whofe
heart creeps upon the earth, cannot admire God, or advance
his glory, as a man elevated by grace doth.
Vfe. Of trial. Do we prefer God's glory before our private
concerns ? Doth God's glory take place ? Minus te amat qui
aliquid tecum amat, qnud non propter te amat, Aug. 1. Do
we prefer God's glorv before aur own credit ? Fama pari pajju
ambulat cum vita. Credit is a jewel highly valued ; like pre-
cious ointment, it calls a fragrant fmell: but God's glory mult
be dearer than credit and applaufe : we mult be willing to have
our credit trampled upon, if God's glory may be railed higher,
A6ls V. 41. * The apoltles rejoiced that they were counted
worthy to fufl'er Ihame for his name ;' that they were graced
fo kr as to be difgraced for Chrift. 9. Do we prefer God's
glory before our relations ? Relations are dear, they are of our
own flelh and bone : but God's glory mull be dearer, Luke xiv,
46. * If any man come after me, and hate not father and mo-
ther, he cannot be my difciple.' Here, odium infuos, is pPetas
in Deum. " If my friends (faith Jerom) fhould perfuade me
to deny Chrift, if my wife fliould hang about my neck, if my
mother (hould (hew me her brealls that gave me fuck, I would
trample upon all, and flee to Chrill." 3. We mull prefer
God's glory before eftate : gold is but ftiiningduft, God's glory
muft weigh heavier. If it comes to this, I cannot keep my
place of profit, but God's glory will be eclipfed ; here I mull
rather iutfsr in my eftate, than God's glory Ihould fulFer, Heb.
X. 34. 4. We mull; prefer God's glory before our life, Rev.
xii. 11. * They loved not their own lives to the death.* Igna-
tius called his fetters- his fpiritual jewels, he wore them as a chain
of pearl. Gordius the martyr laid, it is to my lofs, if you bate
me any thing of my liifterings. This argues grace crefcent, and
elevated in an high degree. Who but a Ibul inflamed in love
to God, can f 1 1 God higheft on the throne, and prefer him above
all private concerns?
II. The Ifccond thing in the petition, is the matter of it.
* Give us this day our daily bread.' The I'um of \\w* petition
is, that God would give us fuch a competency in thefe outward
things, as he fees moll expedient for us : It is much like that
prayer pf Agur, Prov. xxx. 8. ' Feed me with food convenient
for ine:' give me a viaticum, a bait by the way, enough to bear
my charges till I come to heaven, and it luificeth. Let me ex-
plain the words, ' Give us this day our daily bread.' [Give]
Hence note, that the good things of this life are the gifts of
God : he is the donor of all our blefliugs, * Give us :' not only
^38 OF THE FOURTH PETITION
fiiith, but food is the gift of God ; not only daily grace, is from
God, ' bill daily bread ;' every good thing comes from God,
James i. 17- ' Every good gilt, is from above, and conies down
from the Father of lights.* Wildom is ijje gilt of God, Ifa.
xxviii. 26. * His God doth inilru6l him to difcretion.' Riches
are the gift of God, 2 Chron. i. 1'2. ' 1 will give thee riches.*
Peace is the gift of God, Pf. cxivii. 14. * He makes peace in
thy borders.' Healtli, which is ihe cream ofiife, is the gift of
God, Jer. xxx. 17. * I will rellore health to thee.* Rain is the
gift of God, Job V. 10. ' Who giveth rain on the earth,' All
comes from God ; he makes the corn to grow, and the herbs to
flouriih.
Ufe I. See our own poverty and indigence : we live all upon
alms, and upon free gift, ' give us this day.' All we have is
from the hand of God's royal bounty ; we have nothing but
what God gives us out of his ftorehoufe ; we cannot have one
bit of bread but from God. The devil perfuaded our firll parents,
that, by difobeying God, they (hould * be as gods,' Gen. v, 3,
but we may now fee what goodly gods we are, that we have
not a bit of bread to put in our mouth, unlefs God give it us :
here is an humbling confideration.
Branch 2. Is all a gift ? Then we are to feek every mercy
from God by prayer, ' Give us this day.' The tree of mercy
will not drop its fruit, unlefs fhaken by the hand of prayer.
Whatever we have, if it do- not come in the way of prayer,
it doth not come in the way of love; it is given, as Ifrael's
quails, in anger. If every thing be a gift, we do not def'erve it,
we are not ht for it, unlels we adc for this alms. And mull we
go to God for every mercy ? How wicked are they, who inftead
of going to God for food when they want, they goto the devil,
they make a compact with him ; and if he will help them to a
livelihood, they will give him their fouls ? Better to llarve than
go to the devil for provender. 1 with there be none in our age
guilty of this, who, when they are in want, ufe indirect means
for a livelihood ; they confnit with witches, who are the devil's
oracles ; the end of thel'e will be fearful, as that of Saul was,
■whom the Lord is laid to have killed, becaufe heaflved counfei
at a familiar Ipirit.
3. If all be a gift, then it is not a debt, we cannot fay to
God, as that creditor faid. Mat. xviii. 28. ' Pay me what thou
owell.' Who can make God a debtor, or do any a6t that is
obliging and meritorious } Whatever we receive from God is a
gift ; we can give nothing to God but what he hath given to us,
1 Chron. xxix. 14. ' All things come of thee, and of thine
own have we given thee.' David and his people otTered to the
buildino of Gud's houfe gold and filver, but they offered nothing
but what God had given them, * of thine own have we given
IN THE lord's PRATER. 23^
thep.' If we love God, God it is that hath given us an heart
to love him : if we praife him, he both gives us the organ of
the tongue, and puts it in tune : if we give alms to others, God
hath given ahiis to us firft, fo that we may fay, * we offer, O
Lord, of thine own to thee.* Is all of gift, how abfurd then is
the do6trine of merit ? 'I'hat was a proud fpeech of a friar, that
(aid, redde mi/ii Vitam Aeternam cpiamdehes ; give me. Lord,
eternal hfe, which thou oweft me. We cannot deferve a bit of
bread, much lels a crown of glory. If all be a gift, then merit
is exploded, and (hut out of doors.
4. If all be a gift, ' give us this day,' then take notice of
God's goodnels : there is nothing in us can deferve or requite
God's kindneCs ; yet fuch is tlie iVt-etnefs of his nature, he gives
us rich provifioii, and feeds us with the fine(\ of the wheat.
Pindar laith, it was an opinion of the people of Rhodes, that
Jupiter rained down gold upon the city. God hath rained
down golden mercies upon us; he is upon the giving hand.
Obierve three things in God's giving;
(1.) He is not weary of giving; the fprings of mercy are
evt?r running. God did not only difpenle blediugs in former
ages, but he flill gives gifts to us ; as the fun not only enriches
the world with its morning-light, but keeps light for the meri-
dian. The honey-comb of GoA^s bounty is ftill dropping.
(5.) God delights in giving, Micah vii. IS. ' He delight-
eth in mercy.* As the mother delights to give the child the
bread, God loves we fliould have the breali of mercv in our
>inouth.
(3.) God gives to his very enemies. Who will fend in pro-
vifions to bis enemy ? Men ufe to fpread nets for their ene-
mies, God ipreads a table. The dew drops on the thiitle as
well as the role ; the dew of God's bounty drops upon the worll.
TI)ofe who have their mouths opened againft God, yet God
puts bread in thofo mouths. O the rova! bounty of God ! Pf.
lit. 1. * The goodnels of God endureth continually.' Swinilh
linners God put jewels upon, and feeds them evety day.
o. If all be a giit, fee then the odious ingratitude of men, wlio
fin againll their giver. God feeds them, and they tight ag.iii)ll
him ; he gives them their bread, and they give him affioiits.
How unworthy is this ? Would we not cry fhame of him, who
had a friend always feeding him with money, and he (hould be-
tray and iojure that friend. Thus ungratefully do fnjiiers deal
Willi God, they do not only forget his mercies, butabule them,
Jer. V. 7. * When I had fed them to the full, tluy then com-
n>itted adultery.' O how horrid is this, to (in agaiufl a boun-
tiful God ! 'i'o llrike (as it were) thole hands that relieve us '.
this gives a die and tindture to men's bus, and makes iheia
Ciinifon. Huvv many make a duit o; God's mercies, and (hoot
€40 OF THE FOURTH PETITION
at him ? he gives them wit, and they ferve the devil with it ;
he gives them ftrength, and they walle it among harlots; he
. gives them bread to eat, and they lift up the heel againft him,
Deut. xxxii. 15. * Jefliuran waxed fat and kicked.' Thefe
are like Ablalom, who as foon as David his father kifled him,
plotted treafon againft him, S Sam. xv. 10. Like the mule,
who kicks the dam after fhe hath given it milk. Thofe who
fin againft their giver, and abufe God's royal favours, the mer-
cies of God will come in as witneifes againft them. What
fmoother than oil ? but if it be heated, what more fcalding ?
What i'weeter than mercy ? but if itbeabuied what more dread-
ful ? It turns to fury.
6. If God gives us all, let God's giving excite us to thankf-
giving ; he is the founder and donor of all our blefllngs, let
Iiim have all our acknowledgments. * All the rivers come
from the fea. And thither they return again,' Eccl. i. 7- All
our gifts come from God, and to him mult all our praifes re-
turn. We are apt to ' burn incenfe to our own drag,' Hab. i.
16. To attribute all we have to our own fecond cautes.
(1.) Our own (kill and induftry. God is the giver : he gives
daily bread, Pf. cxxxvi. 35. he gives riches, Deut. viii. 18.
• He it is that giveth thee power to get wealth.*
Or, {^2.) We oft alcribe the praife to fecond caufes, and for-
get God. If friends have beftowed an eltate to look at them
and admire them, but not God who is the great giver ; as if
onefliould be thankful to the fteward, and nevertake notice of
the mafter of the family that provides all. O if God gives all,
our eye- fight, our food, our clothing, let us facrifice the chief
praife to him ; let not God be a loler by his mercies. ■ Praife
is a more illuftrious part of God's worfliip. Our wants may
lend us to prayer, nature may make us beg daily j^read ; but
it Ihews an heart full of ingenuity and grace, to be rendering
praifes to God. In petition we a6l like men, in praife we a6t
like angels. Doth God low feeds of mercy ? Let thankfulnefs
be the crop we bring forth. We are called the temples of God,
1 Cor. iii. 16. and where fhould God's praifes be founded
forth, but in his temples ? Pf. cxlvi. 2. * While I live will I
blefs the Lord, I will fing praifes to my God while I have any
being.' God gives us daily bread ; let us give him daily praife.
Thankfulnels to our donor is the bell policy ; there is nothing
Joft by it ; to be thankful for one mercy is the way to have
more. Mulicians love to found their trumpets where there is
the beft echo, and God loves to bellow his mercies where there
"if. the beft echo of praife ; and it is not only otfering the calves
■^of our lips is enough, but we muft fliew' our thankfulnefs by
improving the gifts which God gives us, and as it were putting
them out to ufe. ■ God gives us an eftate, and we honour the
IK THB lord's prayer, S4l
Lord with our fubftance, Prov. iii. y. He gives us the ftaff of
bread, and we lay out the ilrength we receive by it in his fer-
vice ; this is to be thankful ; and that we may be thankful, be
humble. Pride ilopa the current of gratitude : a proud man
will never be thankful ; he looks upon all he hath, either to be
of his, own procuring or deferving. Let us (ee all we have is
God's gift, and how unworthy we are to receive the leall fa-
vour ; and this will make us much in doxology and gratitude,
we will be filver trumpets founding forth Gt)d'ri praile.
Firil, Give, Hence I note, I That the good things of this
life are ihe gifts of God : he is the founder and donor. 2.
From this word give, I note, that it is not unlawfid to pray for
temporal things ; we may pray lor daily bread, Prov. xxx. 8.
* Feed me with food convenient for me ;* we may pray for
health, Pf. vi. 9. ' O Lord heal me, for my bones are vexed.*
As thele are iu theml'tlves good things, fo they are ulVful for
us ; they are as needful for prelerving the comfort of life, asf
the oil is needful for preferving the laatp froni going out. Only
let me infert two things.
I. There is a great ditference between our praying for tempo-
ral things and fpiritual. In prayii>g for fpintiial things, we
muft be abfolute ; when we pray for pardon of fin, and the fa-
vour of God, and the fan^'^tifying graces of the Spirit, thele are
indil'penfibly necelfary to lalvation, and here we mult take na
denial ; but when we pray for temporal things, here our pray-
ers muft be limited, we midl pray conditionally fo far as God
fees them good for us ; God fometimes fees caufe to withhold
temporal things from us : they iDay be Ihares, and draw our
hearts from God, therefore we mull pray for tbefe things with
fubmilTion to God's will. This was llVael's fin ; they would
be peremptory and abfolute in their defire of temporal things r
God's bill of fare did not pleafe them, they mull have damties.
Numb. xi. 18. * Who (hall give us flelh to eat ?' God hatli
given them manna, he fed them with a miracle from heaven,
but their wanton palates craved more, they mull have quails ;
God let them have their defire, but they had four fauce to their
quails, Pf. Ixxviil. ,si. ♦ While the meat was yet in their,
luouths, the wrath of God came upon them and flew them.'
Rachel was importunate in her defires for a child, Gen. xxx. 1,
* Give me children or I die:* God lewher have a child, but it
was a Benoni, a Ion of foirovv, it coll her her life m bringing
forth. Gen, xxxv. 18. We muft pray for outward things with
fubmiflion to God's will, elfe they come in anger.
'H. When we pray for things pertaining to this life, we muft
defire temporal things for I'piritual ends ; we mull defire thefe
things to be as helps in our journey to heaven. If we pray for
health, it mult be that we way improv<i this talent of healLb,
Voi.. U. No. 17. H h
249 OF THE FOURTH PETITION
for GoiVs glory, and may be fitter for his fervice : if we pray
for a competency of eftate, it mull be for an holy end, that we
may be Ivept from the temptations which poverty ufually ex-
pofcth to, and that we may be in a better capacity to fow th«
golden feeds of charity, and relieve fuch as are in want. Tem-
poral things muft be prayed for, for fpiritual ends. Hannah
prayed for a child, but it was for this end, that her child might
bedevoted to God, I Sam. i. 11. * O Lord, if thou wilt-re-
member me, and wilt give unto tliine hand -maid a man child,
then 1 will give him unto the Lord all the days of his life.'
Many pray for outward things only to gratify their fcnfual appe-
tite ; ' the ravens cry for food ,' Pf. cxlvii. [). To pray for outward
things only to latisfy nature, is to cry rather like ravens than
Chrillians, We muft have an higher end in our prayer?, we
inuft aim at heaven, while we are praying for earth. And
muit we pray for temporal things for Ipiritual ends, that we nsay
be fitter to ierve God ? Then, how wicked are they, who beg
temporal mercies that they may be more enabled to fin againll
God, Janies iv. 3. ' Ye aflv, that ye may confurne it upon
your iufts.' One man is fick, and he prays for health, that he
may be among his cups and harlots; another prays for an
eftate ; he would not only have his belly filled, but his barns;
and why would he be rich, that he may raile his name, or that,
having more power in his hand, he may now take a fuller re-
venge on his enemies? This is impiety joined with impru-
dence ; to pray to God to give us temporal things, that we
may be the better enabled to ferve the devil.
Ufe. If we are to pray for temporal good things, then how
much more for fpiritual .? If we are to pray for bread, then,
how much more for the bread of life } if for oil, then, liovv much
more for the oil of gladnefs? If we pray to have our hunger
fatit^fied, much more (hould we pray to have our fouls laved.
Alas! what if God (hould hear our prayers, and grant us thefe
temporal things, and no more, what were we the better ? What
is it to have food, and want grace.? Vi'hat is it to have the back
clothed and the foul naked ; to have a fouth land, and want the
living fprings in Chrift's blood ; what comfort could that be.?
O thtfrefore let us be earneft for fpiritual mercies ; Lord, do not
only feed nje, but limdify me; rather an heart full of grace,
thau'an houl'e full of gold: if we are to pray for daily bread,
the things of this life, much more for the things of the life that
is to come.
3. From this word give, I note, that they whom God hath
given a large meafure of outward things to, yet /nwlt pray,
* Give us daily bread.' And this may anfwer a quellion.
Qu. So»te mail fay, we have an ejiate a/ready, andiohat need
ivepmi/, ' Give us daily bread?'
IN THE lord's prater. S43
Anf. Suppofing we have a plentiful eftate, yet we need make
this petition, * Give us bread ;' and that upon a double ac-
count,
(1. ) That we may have a bleffing upon our food, and all that
we enjoy, Pf. cxxxii. 5. * I will blels her provifion. Man
lives not by bread alone, but by every word which proceedeth
out of Gods moulli.' Matth. iv. 4. What is that but a word
of blelTing? Though the bread is in our hand, yet the bleUiiig
is in God's hand, and it mull be fetched out of his hand by
prayer: Well therefore may rich men pray, * Give us our
bread,' let it be feafoned with a blefiTing. If God Ihould with-
hold a bleflTing, nothing we have would do us good ; our clothes
would not warm us, our food would nolnourilh u;^, Pi", cvi. 15.
* He gave them their requell, but fent leannefsinto their foul;*
that is, they pined away, and their meat did not nourilh them.
If God Ihould withhold a blefTing, what we eat would turn to
bad humours, and hallen death, if God do not blefs our riches,
they will do us more hurt than good, Eccl v. 13. ' Riches
kept for the owners thereof to their hurt. ' So that, granting
we have plentiful ellates, yet we had need pray, * Give us our
bread ;' let us have a bledjng with what we have.
(2.) Though we have eltates, yet we had need pray, gvve^
that we may hereby engage God to continue thefe comforts to
us. How many cafualties may fall out .? How many may have
had corn in their barn, and a lire hath come on a ludden and
confumed all } How many have had loH'es at fea, and great
eltates boiled away to nothing } Ruth i. 21. * I went out full,
and the Lord hath brought me home again empty.' Therefore,
though we have eftates, yet we had need pray, ' give us,'
Lord, give a continuance of thefe comforts, that they may not,
before we are aware, take wings and fly from us. bo much for
this hrft word in the petition, give.
Secondly, M5, 'Give us.*
Qu. Why do we pray here in the plural? Why * Give us?*
Why is it not J'aid, give me ?
Anf. To liiew that we are to have public fpirits in prayer ;
we mull not only pray for ourfelves, but others : both the law
of God, and the law of love bind us to this, ' we mull love our
neighbour as ourfelves ;' therefore we mud pray for them as
well as ourfelves. Every good Chrillian hath a fellow-toeling
of the wants and rnileries of others, and he prays God would ex-
tend his bounty to them, efpecially, he prays for the lamts,
Eph. vi. 18. ' Praying always for all faints.* Thefe are the
children of the family.
Ufe I. Should we have public fpirits in prayer, * give us.^'
It reproves fuch n nrow-fpirited men as move only wiiliin their
own iphere; they look only at theinfelves, but mind not the
H h2
244 OF THE FOtTRTH PETITION
cafe of others ; they leave others out of their prayers ; if they
have daily bread, tliey care not though others ilarve ; if they
are clothed, they caie not though others go naked. Chrift
hath taught us to pray tor others, * g'we us :' but felfith perfons
are ihut up within themfelves, as the fnail in the ihell, and
never fpeak a word in prayer for others : thefe have no coni-
miferation or pity ; they are like Judas, whole bowels fell out.
Ufe 11. Let us pray for others, as well as for ourfelves, * give
us : ti?r bonus aliis prodeji ceguce acjibi. Spiders work only for
themlielves, but bees work for the good of other? ; the more ex-
cellent any thing is, the more it operates for the good of others.
The fprings refrefti others with their cryllal ftreams ; the fun
enlightens others with its golden beams : the more a Chriltian
is ennobled with grace, the more he befiegeih heaven with his
prayers for others ; if we are members of the body mylticdl, we
cannot but have a fympathy with others in their wants, and
this fympathy fets us a praying for them. David had a public
fpirit in prayer, Pf cxxv. 4. * Do good, O Lord, unto thofe
that be good :' though he begins the plalm with prayer for him-
felf, Pr. li. 1. * Have mercy upon me, O God ;' yet he ends
the pfalm with prayer for others, ver. 18. • Do good in thy
good pleafure unto Zion.*
Uj'e IIL It is matter of comfort to the godly, who are but
low in the world, yet they have the prayers of God's people for
them; they pray not only for the increafe of their faith, but
their food, that God will give them ' daily bread.' He is like
to be rich, who hath feveral ftocks going ; fo they are in a like-
ly way to thrive, who have the prayers of the faints going for
them in feveral parts of the world. So much for this fecond
word in the petition, * Give us.*
'Ilihdly^ The third word in the petition is, * This day.* We
pray nbt. Give us bread for a month, or a year, but a day ;
* Give us this day.*
Qu. It is not lawful to lay up for afterwards? Doth not the
npojile fay , He who provides not for his family^ is worfe than an
infidel,' t Tim v. 8.
A>if. It is true, it is lawful to lay up for pofterity ; but our
Saviour haih taught us to pray, * Give us this day our bread,'
for two reafons ;
(I.) That we Ihould not have carking care for the future.
We fhould not (Vt our wits upon the tentor, or torment our-
felves how to lay up great eftates ; if we do vivere in diem, if
vve have but enough to fupply for the prefent, it may fuftice;
* Give us this day :' take no thought for to-morrow. Matt. vi.
34. God fed Ifrael with manna in the wildernefs, and he fed
them from hand to mouth : fornelimes all their manna was
fpent; and if any one had afked them where they vvould have
IN THE LORd's'pRAYER. 545
their brcakfaft next morning, they would have faid, our care is
only for this day, God will rain down what manna we need :
if we have bread this day do not diftrull God's providence for
the future.
{'i.) Our Saviour will have us pray, * Give us bread thi*
day,* to teach us to live every day as if it were our la(l. We
-are not to pray, give us bread to-morrow, hecaufe we do not
know whether we (hall live while to-morrow : but, Lord-*
* give us this day ;' it may be our lail day we (hall live, and
then we (hall need no more.
Ufe. If we pray for bread "only for a day, * Give us this day,'
then you who have great ellates have caufe to be thankful : you
have more than you pray for : you prrjy but for bead for one
day, and God hath given you enough to fuffice you all your
life. What a bountiful God do you ferve ! Two things may-
make rich men thankful ; I. God gives them more than they
del'erve. 2. God gives them more than they pray for.
Fourthly, The fourth thing in the petition is, * Our bread.*
Qu. ^Vfiy is it called, ' Our bread,* when it is not ours, but
God's f
An/'. I, We rauft underftand it in a qualified fenfe : it is our
bread, being gotten by honell indullry. There are two forts
of bread that cannot properly be called our bread. (I.) The
bread of idlenefs. (2.) The bread of violence.
(I.) The bread of idlenefs, Prov. xxxi. 27. 'She eateth
not the breaxi of idlenefs.' An idle peri'on doth vivere aliena
quadra, he lives at anoth^ body's co(t, and is at their finding,
Prov. i. '2d. ' His hands refufe to labour.' We muil not be
as the drones which edL the honey that other bees have brought
into the hive: if we cat the bread of idlenefs, this is not oiif
own bread, 2 rhe(i". iii. tl, l\i. ' There are Come that walk
dilorderly, working not at ?xll ; fuch we command that they
work, and eat their own bread.' The apoftle gives this hint,
that fuch as live idly do not eat their own bread.
(2.) The bread of violence. We cannot call this * our bread,'
for It is taken away from others : that which is gotten by tlealth
or fraud, or any manner of extortion, is not * our bread,* it
belongs to another. He who is a bird of prey, who takes away
the bread of the widow and fatherlefs, he eats that bread which
is none of his, nor can he pray for a blelling upon it: can he
pray G )d lo i)lefs that which he hath j^otten unjuftly ?
2. It ih calif d our bread, by virtue of our title to it. There
is 4 twolold title to bread, (l.) A fpiritual title: in and by
Chrill we have a right to the creaiure^ and may call it * our
bread.' As we are lielievers, we iiave the bell title to earthly
thinjs, we hold all in cupite, 1 Cor. iii. 22. ' All things are
yours i* by what title, * ye are Chrill's.* (2.) A civil title.
246 or THE FOURTH PETITION-
which the law confers on us : to deny men a civil right to their
poiroflions, and make all common, it opens the door to anarchy
and contiifion.
Ufe. See the privilege of believers, they have both a fpiritual
and a civil right to what they polfels : they who can fay, * our
F-ither,' c:uj fay ' onr bread.' Wicked men, though they have
a legal right to what they poffefs, yet not a covenant- right ;
they hav-e it by providence, not by promile ; with God's leave,
not with his love. Wicked men are in God's eye no better
th.m ufdrpers; all they have, their money and land, is like
cloth taken up at the drapers, which is not paid for ; but this
is the fvveet privilege of believers, they can fay, * our bread ;'
Chrill being theirs, all is theirs. O how fweet is every bit of
brend dipped in Chrill'b blood ! How well doth that meatrelilh,
which is" a pledge and earneft of more! The meal in the barrel
is an earneii of our angels food in paradife. Here is the privilege
of faints, they have a right to the earth and heaven.
Fifthly, The fifih and laft thing in this petition is, the thing
we pray for * daily bread.*
Qu. What is meant hij bread?
Anf. Bread here, by a rynechdoche,/pm<??'pro genera, is put
for all the tetnporal blefilngs of this life, food, fuel, clofhu)g.
Quicqnid nobis conducit ud bene ejj'e, Aullin. Whatever may
lerve for necelhty or fober delight.
Ufe. Learn to' be contented with that allowance God gives
lis. If we have bread, a cotDpetency of thefe outward things,
let us reli fati^tied. We pray but for bread, ' Give us our daily
bread ;' we do not pray for i'uperfluities, not for quails or veni-
fon, but for bread, that which may fupport life. Though we
have not lb much as others, lb full a crop, fo rich an eltate, yet
if we have the llalfof bread to fliore us from falling, -let us be
confent. Moll people are herein faulty: though they pray
that God would give them bread (fo much as he fees expedient
for them) yet they are not content with God's allowance, but
overgreedily covet more, and with the daughters of the horfe-
ieech, cry, ' Give, give,' Prov. xxx. 15. This is a vice natu-
rally ingrafted in us. Many pray Agur's firft prayer, ' give me
not poverty,' but few pray hislali: prayer, ' give me not riches,*
Prov. xxx. 8. They are not content with * daily bread,' but
have the dry dropfy of covetoufnefs ; they are ftill craving for
more, Hab. ii. 5. ' Who enlargeth his delire as hell, and is as
death, and cannot be (ati^fied. There are (laith Solomon) four
things fay it is not enough, Prov. xxx. 15. the grave, the bar-
ren vvoml), the earth, jl^e fire ;' and I may add a filth thing,
the heart of a covetous man. Such as are not content with
daily bread, but third infatiably after more, will break over the
hedge of God's command ; and to get riches will Hick at uo fin.
IN THK lord's prayer. 247
Cut n'thil fatis ejl, eidem nihil turpe, Tiicitus. Therefore covet-
oufiieC?; is called a radical vice, 1 Tim. vi. 10. * The root of all
t'vils.* Quid non mortalia periora cogit miri facra fames ? The
Greek word tor covetoufiiells 7^/eo7«ecr/a, fignifies an inordnate
defire of getting. Covt touCuels is not only in getting riches
unjullly, but in loving them inordinately: this is a key opens
the door to all fin. It caufeth, 1. Theft; Achan's covetous
humour made him (leal that wedge of gold which cleft afunder
his Ibul from God, Jo(h. vii. 21. (2.) It caufeth treafon. What
made Judas betray Chrill ? It was the thirty pieces of filver.
Mat. xxvi. 5. (3.) It produceth murder. It was the inordi-
nate love of the vineyard made Ahab. confpire Naboth's death,
1 Kings xxi. 13. (4.) It is the root of perjury, 2 Tim. iii. 3.
Men Ihall be covetous ; and it follows, truce-breakers. Love
of filver will make men take a falfe oath, and break a jufl; oath.
(5.) It is the fpring of apoftacy, 2 Tim. iv. .10. * Demas hath
forfiken me, having loved this prefent world.' He did not
only forf^ike Paul's company, but his dovSlrine. Demas after-
A^'ards became a priell iu an idol-temple, faith Dorotheus. (0.)
Covetoulhefs will make men idolaters, Col. iii. 5. ' Covetouf-
iiels which is idolatry.' Though the covetous man will not
"worfliip graven images in thechmch, yet he will worfiiip the
graven image in his coin. (?•) Covetoufnef^ makes men give
themfelves to the devil. Pope Sylvefier II. did fell his foul
to the devil for a popedom. Covetous perfons forget this pray-
er. • Give us daily bread,* that which may fatisfy nature, but
they are infatiable in their defire. O let us take heed of this
dry-dropfy, Heb. xiii. 5. Be content with fuch things as ye
have.' Nalurd parva dimittitur, Senec. That we may be con-
tent with ' daily bread,' that which God in his providence
carves out to us, and not covet or murmur ; let me propofe
thefe things,
1. God can blefs a little, Exod. xxiii. 24. * He will blefs
thy bread and thy water.' A bleiling puts fweetnefs into the
Jeall morfel of bread, it is like fugar in wine, Pfal. cxxii. 15.
* I will biefs her provifion.' Daniel, and the three children,
ate pnlfe, (which was a coarfe fare,) yet they looked fairer than
thol'f who did eat of the king's meat, Dan i. 15. Whence was
this ? God did infule a more than an ordinary blefliug into the
pulfe: God's bleiling was better than the king's venilbi* : a
piece of bread v^ith God's love is angel's food,
2. God, who gives us our allowance, knows what quantity of
thefe outward things is lit tell tor us : a fmaller provifion may
be fitter for fome ; bread may be better than dainties ; every
one cannot bear an high condition, no more than a weak bram
can bear heady wine. Hath one a larger proportion of worldly
things ? God Tees he can better manage fuch a condition ; he
S48 or THE FOURTH PETITION
can order bis affeiirs with difcretion, which perhaps another can-
not ; as he hath a large efiaie, fo he hath a large heart to do
good, which perhaps another hath not; this fliould make us
content with a ftiorter bill of fare : God's wifdom is what we
muft acquiefce in, he fees whai is beftfor every one : that which
is good for one, may be bad for another.
3r In being content with daily bread, that which God carves
for us, though it be a leffer piece, much grace is feen in this ;
all the graces ad their part in a contented foul. As the holy
ointment was made up of feveral fpices, myrrh, cinnamon,
caffia, Exod. xxx. 23. So contentment hath in it a mixture
of feveral graces ; there is-faith, a Chrillian believes God doth
all for the befi; ; and love, which thinks no evil, but takes all
God doth in good part ; and patience, fubmitting cheerfully to
what God orders wifely : God is much pleafed to fee fo niany
graces at once fweetly exercifed, like fo many bright ftars
iLining in a conftellation.
4. To be content with daily bread, the allowance God gives,
though but fparingly, doth keep us from many temptations,
which difcontented perfbns fall into ; when the devil fees a per-
fon juft of Ifrael's humour, not content with manna, but muft
have quails, faith Satan, here is good fiftiing for me. Satan oft
tempts difcontented ones to murmuring, and to unlawful means,
cozening and defrauding; and he who increafeth an eRate by
indirect means, ftuffs his pillow with thorns, and his head will
lie very uneafy when he comes to die : if you would be freed
from tlie temptations which difcontent expol'eth to, be content
with fuch things as ye have, blefs God for ' daily bread.*
5. What a rare and admirable thing is it to be content with
• daily bread,' though it be coarle, and though there be but
little of it ! a Chriftian though he hath btit a viaticum, a little
meal in the barrel, yet he hath that which gives him content ^
what he halh not in the cupboard, he hath in the promife :
that bit of bread he hath, is with the love of God, and that
fiiuce makes a reliih fweet, that little oil in the cruife is a pledge
and earned of thole dainties he (hall talle of in the kingdom of
God, this makes him content : What a rare and wonderful
thing is this 1 It is no wonder to be content in heaven, vihen
we are at the fountain-head, and have all things we can defire ;
but to be content when God keeps us to Ihort comn)ons, and
we have fcarce * daily bread,' this is a wonder .-when grace is
crowning, it is no wonder to be content ; but when grace is
conflicting wiih ftraits, now to be content is a glorious thing in-
deed, and deferves the garland of praife.
(j. To make us content with ' daily bread,' though God
ftraitens us in our allowance, think ferioufly of the dandier that
is \n an high proljperous condition : fome are not content with
IN THE lord's prayer. 24D
' dally bread/ but defire to have their barns filled, and heap
up filver as duft ; this proves a fnare to them, 1 Tim. vi, 10.
• They that will be rich tall into a fnare.* Pride, idlene'fs,
wantonnels, are the three worms that nfually breed of plenty.
Prolperity oft deafens the ear agaitiit God, Jer. xxii. 'Jl. *I
fpake to thee in thy profperity, but thou laidit, I will not hear.'
Soft pleafures harden the heart. In the body, the more fat,
the lefs blood in the veins, and the lefs fpirits ; the more out-
ward plenty, often the lets piety. Profperity hath its honey,
and alfo its fting : profperity, like the full of the moon, makes
many lunatic. The pafiurespf profperity are rank and fnrfeit-
ing. Anxious care is the mains genius, the evil fpirit that haunts
the rich man, and will not let him be quiet: when his chefts
are full of money, his heart is full of care, either how to man-
age, how to increafe, or how to fecure what he hath gotten.
Sunlhine is pleafant, but foaietimes ii I'corchefh. Should not
this make us content with what allowance God gives, it we have
daily bread, though not dainties? Think of the danger of prof-
perity : the fpreading of a full table may be the fpreadmg of a
Tnare ; many have been funk to hell with golden weights. 'I'he
ferry-man takes in all paffengers, that he may incredfe his fare,
and fometimes to the (inking of his boat, 1 Tim. vi. 9. ' They
that would be rich fill into many hurtful lufts, which drown
them in perdition.' The world's golden fandsare quick-lands;
this may make us take our daily bread, though it be but coarl'e,
contentedly : what if we have lefs food, we have lefs fnare ; if
lefs dignity, lefs danger : as we want the rich provitions of the
world, lb we vvaut the temptations.
7. If God keeps us to a fpare diet, if he gives us lef-, tem-
porals, he hath made it up in fpirituals; he hath it>iven us the
pearl of price, and the holy anointing. (I.) The pearl of price,
the Lord Jefus, he is the quinteii'ence of all good thing*. To
give us Chrift, is more iluui if God had given us all the world.
God can make more worlds, but he hath no more C brills to be-
fiow : he is fuch a golden mine, that the angels cannot dig to
the bottom, Eph. iii. 8. From Chrift we may have jultifica-
tion, adoption, coronation. The fea of God's mercy in giving
us Chrill (tailh Luther) fbould fwallow up all our wants, {"-2.)
The holy imdion ; God hath anointed us with the graces of his
Spirit. Grace is a feed of God, a blolibm of eternity; the
graces are the imprellionsof the divine nature, ftars to enlighteu
us, fpices to perfume us, diamonds to enrich us; and it" God
hath adorned the hidden man of the heart with thel'e facreil
jewels, it may well make us content, though we have but Ihort
commons, and that coarfe too. God hath given his people bet-
ter things than corn and wine ; he hath given them that which
he cannot give in anger, and which cannot Hand with reproba-
VoL. U. No. 17. I i
250 OF THE FOURTH PETITION, &C.
tion ; and they may fay as David, Pfal. xvi. (5. * The lines are
fallen to them in plealant places, and they have a pfoodly heri-
tage.' 1 have read of Didimus and Anthony, Didinms was a
blind man, hut very holy; Anthony afked him, if he was not
troubled tor the want of his eyes, he told him he WdS : why
(Taith Anthony) areyou 'roubied, you want that which flies and
birds have, when you bave that which angels have? So I fay
to Chriltians, if God haih not given you the purfe, he hath
given vou his Spirit ; if you want that which rich men have,
God hath given you that which angels have, and are you not
content?
S. If you have but daily bread* enoucfh to fuffice nature, be
content. Coufider it is not having' abundance makes the life
always comfortable; it is not a i^'reat cage will make the bird
fing: a competency may breed contentment, when having more
may make one lef^ content: a ftaff may help ihe traveller, but
a bundle of Haves will be a burden to him. A great eflate may
be like a long traihng garnient, more burdenlbme than uftful.
Many that have great incomes and revenues have not fo much
comfort in their live*, as fome that go to their hard labour.
y. If you have lefs daily bread, you will have lefs accoimt to
give. The riches and honours of this world, like Alchymy,
make a great fhew, and, with their glifterin^, dazzle mens*
eyes : hut they do not confider the great account they mud give
to God, Luke xvi. 2. ' Give an account of thy flewardlhip.*
What good haft thou done with thy eftate? Haft thou, as a
good fteward, traded with thy golden talents for God's glory?
haft thou honoured the Lord with thy fubftance ? The greater
revenues the greater reckonings : This may quiet and content
lis, if we have buf little daily bread, our account will be lefs.
10. You that have but a Imall competency in thefe outward
things, your provifions are fhort, yet you may be content to
confider how much you look for hereafter : God keeps the heft
wine till laft. What though now you have a fniall pittance,
and are fed from hand to mouth ? you look for an eternal re-
■ward, white robes, fparkling crowns, rivers of pleafure. A fon
is content tho' his father give him but now and then a little
money, as long as he expe6ls hi.s father fhonid fettle all his laud
upon him at laft : if God give you but a little at prefent, yet you
look for that glory which eye hath not feen ; may not you be
content } The world is but a diverfurium^ a great inn : if God
give you fufiicient to pay for your charges in your inn, you n)ay
be content, you (hall have enough when you come to your own
country.
Qu. How may we he content, though God ait us fJiort in
thefe externals \ though we have but htlle daily bread and
coarfe?
OF THE FIFTH PETITION, &C. 251
Anf. 1. Think wilh ourfelves, fome have been much lower
than we, who have been better than we. Jacob, an holy patri-
arch, ?oes over Jordan with his ftaff, and lived in a mean con-
ditioVa long time ; he had the cUnnh for his canopy, and l"l.»ne
for his pillow. MoCes, that niight have been rich, fome hilto-
rians fliy, Pharaoh's daughter adopted him tor her fon, becaule
king Piiaraoh had no heir, and I'o Moles was like to have come
to the crown, yet leaving the honour of the court, m what a
low mean conditio-n did he live in, when he went to Jethro his
father-in-law? Mulculus, famous for learning and piety, was
put to great ftraits, he was put to dig in a town ditch, and had
Icarce daily bread, yet content. Nay, Chrift, who was heir of
all, yet, for our lakes, became poor, 2 Cor. viii. y. Let all
thefe examples make us content.
2. Let us labour to have the intereft cleared between God
and our fouls. He who can fay, ' My God hath enough to
rock his heart quiet in the lowelt condition : what can he want
who hath El-Shaddai, the all-futiicient God for his portion ?
Though fhe nether-fprings fail, yet he hath the upper-fprmgs :
though the bill of tare grow (hort, yet an inierelt in God is a
pillar of fupport to u<, and we may, with David, encourage
ourfelves in the Lord our God.
OF THE FIFTH PETITION IN THE LORD'S
PRAYER.
Matth. vi. 12. And forgive us our debts, as we forgive our
debtors.
Before I fpeak ttriaiy of the words, I (hall take notice,
1. That in this prayer there is but one petition for the bo.ly,
« Give us our daily bread,' but two petitions for the foul,
• Forgive us our trefpalles, lead us not into temptation, but de-
liver us from evil:' Hence obferve, that we are to be more
careful for our fouls, than for our bodies : more careful for h race
than for daily bread; more defirous to have our fouls laved,
than our bodies fed. In the law, the weight of the fan6ttjary
was twice as big as the common weight, to typity that Ipuitual
things mufl be of far greater weight with us than earthly. I he
excellency of the foul may challenge our chief care about it.
1. The foul is an immaterial fubllance ; it is an heavenly
fpark, lighted by the breath of God. It is the more relmed
fpiritual part of man, it is of an evangelical nature ; U hath
fome faint refemblance of God. The body is the more dreg-
£i(h part, it is but the cabinet, which though curioufly wrought,
^ lis
?32 OF THE FIFTH PETITION
the fou! is the jewel ; the foul is near a-kin to angels, it is ctt'
pax heatitudwis capable of communion with God in glory.
2. It is ininiortal ; it doth never expire. It can att without
the body ; though the body diflojve into duft, the foul lives,
Luke xii. 4. The eifence of the ibul is eternal, it hath a be-
ginning, but no end ; it is a bloiiom of eternity. Sure, then,
if the foul be fo ennobled and dignified, more care (hould be
taken about the foul than the body. We make but one peti-
tion for the body, but two petitions for the foul.
Uj'e. 1. It reproves them that take more care for their bodies,
than tiieir fouls. I'he body is but the brutifh part, yet they
take more care, 1. About drefllng their bodies, than their fouls.
They put on their bell clothes, are dreffedin their rlcheft garb,
but care not how naked or undrell their fouls are ; they do not
get the jewels of grace to adorn their inner man. 2. About feed-
ing their bodies, than their fouls, they are caterers for the fleih,
they do make provihon ibr the flefh, Rom. xiii. 14. they have
the bed diet, but let their fouls ftarve ; as if one fhould feed
his. liawk, but let his child ftarve. The body niuft (it in the
chair of flat e, but the foul, that princely thing, is made a lackey
to run on the devil's errand.
Ufe. 2. Let us be more careful for our fouls, — omnia Ji per'
das animam Jervare memento. , If it be well with the Ibal, it
(hall be well with the body. If the Ibul be gracious, the body
lliall be glorious, for it (liall fhine like Clirift's body. There-
fore it is wifdom to look chiefly to ihe foul, becaufe in faving
the foul, we I'ecure the happineis of the body. And we can-
not (liew our care for the body more than in taking all fealbns
for our fouls ; reading, praying, hearing, meditating. O look
to the main chance, let the (bul be chiefly tended ; the lofs of
the foul would be fatal ; other lofes may be made up again. If
one lofeth his health, he may recover it again ; if he lofe his
edate, he may get it up again : but if he lofe his foul, this lofs
can never be made up again. The merchant that ventures all
he hath in oue (hip, if that that ftiip be loft, he is quite broken.
2. From triie conne<5tion in the text, as loon as Chrill hath
faid give us * daily bread,' he adds, ' and forgive us.' Chrift
joins this petition of forgivnefs of (in, immediately to the other
of daily bread, to flievv us, that though we have daily bread,
yet all is notifnig without furgivenefs. If our (ins be not par-
doned, we can take but little comfort in our food.. As it is
with a man that is condemned, though you bring him meat in
jynlbn, yet he takes liitle coniUirt in it without a pardon ; fo,
though we have daily bread, yet it will do us no good unlefs
(in be forgiven. What though we (hould have manna, which
was called angel's food, though the rock (huuld pour out rivers
of oil. Job xxix. Q, all is nothing unlefs fin be done away.
TN THE lord's PRAYER, 253
When Chrill had faid, * Give us our daily bread,' he prefently
adds, and ' I'orgive us our trelpalies.' Daily bread may iatibty
the appetite, but tbr^ivenels of tin fatisfies the confcie»ice.
U/'e. 1. It condemns the folly of moll people : if they have
daify bread, the delicious things of this hfe, they look uo fur-
ther, they are not folicitous for the pardon of (in ; if they have
that which feeds them, they look not after that which Ihould
crown them. Alas ! you may have daily bread, and yet perilh.
The rich man in the gofpel had daily bread, nay, he had dain-
ties, he fared ' delicioufly every day, but in hell he lift up his
eyes,' Luke xvi. 1}).
Ufe. "2. Let us pray, that God would not give us our portion
in this life, that he would not put us oif with daily bread, but
that he would give forgivenefs-. , This is the fauce that would
make our bread relilli the fweeler. A fpeech of Luther valde
protefiatua fum me nolle fie fat iari ah illo. I did Iblemnly pro-
teft, that God fliouid not put me off with outward things. Be
not content with that which is common to the brute creatures,
the dog or elephant, to have your hunger fatisfied : but, befides
daily bread, g^et pardon of fin. A drop of Chrift's blood, a
dram of forgiving mercy, is infinitely more valuable than all
the delights under the fun. Daily bread may make us live com-
fortably, but forgivenefs of (in will make us die comfortably.
So I come to the words of the petition, * forgive us our debts.*
&c.
I. Here is a term given to fin, it is a debt. 2. The confefl*-
ing the debt, * our debt.' 3. A prayer, * forgive us.' 4. A
condition on which we defire forgivenefs, • as we forgive our
debtors.'
I ihall fpeak of the term given to fin, it is a debt. That
which is here called a debt is called fin, Luke xi. 4. * Forgive
\is our fins.' So then fin is a debt, and every (inner is a debtor.
Sin is compared to a debt of tenthoufand talents, Matth. xviii,
124.
1. Why is fin called a debt? 2. Wherein fin is worfe than
other debts we contract? o. Wherein finnershave the property
of bad debtors?
Qu. 1. Why is fin called a debt ?
Artf. Becauie it lo fitly refembles it.
1. A debt arifeth from non-payment of money, or the not
paying that which is one's due. So we owe to God exa6l obe-
dience, and not paying what is dup, thus we come to be ia
debt. 2. As in cafe of non-payment, the debtor goes to prifon ;
fo, by our fin, we become guilty, and liand o"bliged to God's
curfe of damnation. Though God doth a while grant a limier
a reprieve, yet he Itands bound to eternal death, if the debt be
not forgiven.
§54 OF THE FIFTH PETITION
2. In ichat fenfe fin is the worji debt ?
Anf. I. Becaufe we have nothing to pay ; if we could pay
the debt, what need we pray, ' forgive us ?' We cannot lay,
as he in the gofpel, ' have patience with me, and I will pay
thee all ;* we can neither pay principle nor interefl. Adam
made us all bankrupts ; in innocency, Adam had a flock of
original righteoufnels to begin the world with, he could give
God perfonal and perfect obedience ; but, by his fin, he is quite
broken, and halh beggared all hi^ pofterity. We have nothing
to pay, all our duties are mixed with lin, and fo we cannot pay
God in current coin.
2. Sin is the worft debt, becaufe it is againft an infinite ma-
jefly. An olTence againft the perfon of a king, is crimen laefae
majeftatis, it doth enhance and aggravate the crime. Sin
wrongs God, and fo it is an infinite offence. The Ichoolirien
fay, omne peccatum contra conj'cientmm eji quaji Deicidiuni, i. e.
Every known lin ftrikes at the Godhead. The finner would
not only unthrone God, but ungod him, this makes the debt
infinite.
3. Sin is the worft debt, becaufe it is not a fingle, but a mul-
tiplied debt : forgive us ' our debts ;' we have debt upon debt,
Plal. xl. 12. ' Innumerable evils have compaffed me about.'
We may as well rtckon all the drops in the lea, as reckon all
our fpiritual debts ; we cannot tell how much we owe. A man
may know his other debts, but we cannot number our fpiritual
debts. Every vain thought is a fin, Prov. xxiv. 9. ' The
thought of foolifhnefs is fin.' And what fwarms of vain thoughts
have we? The firll rifing of corruption, though it never blof-
fom into outward a6t, is a fin ; ' then, who can underlland his
errors ?' We do not know how much we owe to God.
4. Sin is the worft debt ; becaufe it is an inexcufable debt in
two refpe6ts ; 1 There is no denying the debt. 2. There is
no fhifting it off.
(1.) There is no denying the debt; other debts men may
deny. If money be not paid before witneifes, or if the creditor
lole the bond, the debtor may fay he owes him nothing ; but
there is no denying this debt of fin. If we fay we have no fin,
God can prove the debt, Pf. 1. 21. * I will let thy fins in or-
der before thee.' God writes down our debts in his book of
remembrance; and God's book, and the book of confcience do
exa6tly agree, fothat this debt cannot be denied.
(2.) There is no fhifting oft" the debt ; other debts may be
fhifted otf.
1. We may get friends to pay them, but neither man nor
angel can pay diis debt for us : if all the angels in heaven
Ihould go to make a purfe, they cannot pay one of our debts.
2, In other debts men may get a protedion, fo ttjat none can
IN THE lord's prayer. 25^
touch their perfons, or fue them for the debt ; but who fhall
give us a prote6lion from God's juiiice ? Job x. 7- 'There
is none that can deliver out of thine hand.' Indeed the Pope
pretends that his pardon niail be men's protection, and now
God's jnftice fhall not fue them ; but Ihat is only a forgery,
and cannot be pleaded at God's tribunal.
3. Other debts, if the debtor dies in prifon, cannot be reco-
vered, death frees them from debt ; but if we die in debt to
God, he knows how to recover it ; as long as we have fouls to
ftrain on, God will not lofe his debt. Not the death of the
debtor, but the death of the furety, pays a finner's debt.
4. In other debts men may flee from their creditor, leave
their country, and go into foreign parts, and the creditor can-
not find them ; but we cannot flee from God. God knows
where to find all his debtors, Pf. cxxxix. 7. * Where Ihall I
flee from thy prefence ? if I take the wings of the morning,
and dwell in the utmoft parts of the fea, there fhall thy right-
hand hold me.*
5. Sin is the word debt, becaufe it carries men, in cafe of non-
payment, to a worfe prifon than any upon earth, to a fiery
prifon ; and the finner is laid in worfe chains, chains of dark-
nefs, where the finner is bound under wrath for ever.
Q'J. 3. Wherein have ice the properties of had debtors f
Anf. I. A bad debtor doth not love to be called to an ac-
count. There is a day coming when God will call his debtors
to account, Rom. xiv. 12. * So then, every man fliall give an
account for himfelf to God.* but we play away the time, and
do not love to hear of liie day of judgment ; we love not that
muiillers fhould put us in mind of our debt, or fpeak of the day
of reckoning. What a confounding word will that be to a fe-
cure finner, redde rationem^ give an account of your fteward-
Ihip?
9. A bad debtor is unwilling to confefs his debt, he will put
it off, or make lefs of it ; lb we are more willing to excufe fin,
than confefs it. How hardly was Saul brought to confefiion ;
1 Sam. XV. 20. * I have obeyed the voice of the Lord, but the
people took of the fpoil.' He rather excufeth his fin than con-
fefleth it.
3. A bad debtor is apt to hate his creditor, debtors wifli their
creditors dead ; fo wicked men naturally hate God, becaufe
they think he is a jnli judae, and will call them to an account;
Or God-haters. I'he debtor doth not love to fee his creditor.
Ul'e 1, It n proves them who are loth to be in debt, but make
po reckoninsr of fin, which is the qreatell debt; they ufe no
mean^ to nei out of it, but run flill further in debt to God. We
Would think it ftranij^e, if writs or warrants were out againll a
man, or a judgment granted to feize his body and eftate, yet he
So6 OF THE FIFTH PETITION'
is fecure and regardlefs, as if he were unconcerned. God hath
a writ out againfi; a finner, nay, many writs, for fwearing,
drunkennefs, fahbath-breaking, yet ihe finner eats and drinks,
and is quiet, as if he were not in debt ; what opium hath Satan
givpn men ?
Ufe 2. Exhortation. If fin be a debt. 1. Let us be hum-
bled. The name of debt (faith St. Ambrofe) is grave vocabi'
lum, grievous.
Men in debt are full of (hame, they He hid, and do not care
to be Ceen. A debtor is ever in fear of arreft, Canis latrat i^
cor pnlphat. O let us blufli and tremble, who are fo deeply
indebted to God. A Roman dying in debt, Auguftus the em-
peror fent to him for his pillow, becaufe (faith he) I hope it
hath fome virtue in it to make me fleep, on which a man fo
much in debt could take his eafe. We that have fo many fpi-
ritual debts lying upon us, how can we be at reft till we have
fome hope that they are difcharged.
2. Let us confefs our debt. Let us acknowledge that we are
run in arrears with God, and deferve that he fliould follow the
law upon us, and throw us into hell-prifon. By confefiTion we
give glory to God, Jofh. vii. 19. • My fon give glory to the
God of Ifrael, and make confelTion to him.* Say that God
were righteous if he (honld ilrain upon all we have : if we con-
fefs the debt, God will forgive it, 1 John ii. 9. * If we con-
fefs our fins, he is juft to forgive.' Do but confefs the debt,
and God will crofs the book, Pf. xxxii. 5. ' Ifaid, I will con-
fefs my tranfgreffion to the Lord, and thou forgavell me.*
3. Labour to get our fpiritual debts paid, that is, by our
furety Chrift. Say, " Lord, have patience with me, and
Chriil fhall pay thee all. He hath laid down an infinite j>rice."
The covenant of works would not admit of a furety, it demand-
ed perfonal obedience : but this privilege we have by the gof^
pel, which is a court of chancery to relieve us, that if we have
nothing to pay, God will accept of furety. Believe in Chrift's
blood, and the debt is paid.
— =«.;;.::>-:-^3!Si><">«*—
Luke xi. 4. And forgive iis oiirjins.for ice alfo forgive every
one that is indebted to us.
In the words are two parts ; 1. A petition, ' forgive us
our fins.* 2. A condition,'' For we alfo forgive every one
that is indebted to us.' Our forgiving others is not a caufe of
God's forgiving us, but it is a condition without which God
\vili not forgive us,
Firfi, I begin with the firft, the petition, * Forgive us our
IN THE lord's prayer. 957
fins ;* a bleflTed petition ! the ignorant world fay, * Who will
fiiew us any good ?' Pf. iv. 0'. meaning a good leafe, a good
purchaie ; but our Saviour teacheth us to pray for that which
is more noble, and will ftand us in more ilead, the pardon of fin,
* forgive us our fins.' Forgivenefs of fins is a primary blelhug,
it is one of the firll mercies God betlows, Ezek. xxx. 25. * I
will Iprinkle clean water upon you ; that is, forgivenefs. When
God pardons, there is nothing he will Hick at to do for the foul ;
he will adopt, landlify, crown.
Qu. 1. Wliat forgivenefs of finis f
Anf. It is God's pafiing by fin, Mic. vii. 18. his wiping off
the fcore, and giving us a dil'charge.
The nature of forgivenefs will more clearly appear, 1. By
opening fome fcripture-phrafes.
2. Bv laying down fome divine aphorifms and pofitions.
(1.) By opening fome Icripture-phrafes. 1. To forgive fin,
is to take away iniquity, Job vii. 21. * Why doft thou not take
away my iniquity ?' Heb. lift off. It is a metaphor taken from
a man that carries an heavy burden ready to fink him, and ano-
ther comes, and lifts otf this burden ; fo, when the heavy bur- '
den of fin is on us, God in pardoning, lifts offthts burden froni
the confcience, and lays it upon Chriil, Ifa. liii. Q. ' He hath
laid on him the iniquities of us all.*
2. To forgive fin, is to cover fin, Pf. Ixxx. 2. * Thou haft
covered all their fin.' This was typified by the mercy-ieat co-
vering the ark ; to Ihew God's covering of fin through Chriil.
God doth not cover fin in the Antinomian fenfe, fo as he fees it
not, but he doth fo cover it, as he will not impute it.
3. To forgive fin, is to blot it out, Ifa. xliii. 25. ' I am he that
blotteth out thy tranfgreffions.' The Hebrew word, to blot
out, alludes to a creditor, who, when his debtor hath paid him,
blots out the debt, and gives him an acquittance ; lb God, when
he forgives fin, blots out the debt, he draws the red lines of
Chritt's blood over our fins, and fo crolfeth the debt book.
4. To forgive fin, is for God to fcatter our fins as a cloud,
Ifa. xliv. 22. * I have blotted out as a thick cloud your tranf-
greffions.' Sin is the cloud interpofeth, God difpels the cloud,
and breaks forth with the light of his countenance.
5. To forgive fin, is for God to call our fins into the depths
ofthefea, Micah vii. U). which implies God's burying them
out of fight, that they fiiall not rife up in judgment aguinlt us.
* Thou wilt call all their fins into the depths of the fea.' God
w4ll throw them in, not as cork that rifeth agam, but as lead
that finks to the bottom.
(2.) The nature of forgivenefs will appear, by laying dovva
fome divine aphorifms or pofitions.
Afihorijin 1. Every fin 13 mortal, and needs forgivenefs; I
Vol. 11. No. 18. K. k
258 or THE FIFTH PETITION
fay, mortal, that is, deferves death. God may relax the rigour
of the law, but every fin merits damnation. The Papifts dif-
tinguilh of mortal fins, and venial : iome fins are exjurreptione,
they creep unawares into the mind, (as vain thoughts, fuddea
motions of anger and revenge) thefe, faith Bellarmine, are in
their own nature venial. It is true, the greatert fins are in one
fenfe venial, that is, God is able to forgive them ; but the leatl
fin i^ not in its own nature venial, but deferves damnation. We
read of the lulls of|he flefh, Rom. xiii- 14. And the works of
the flefli, Gal. v. 19. The lufts of "the flefii are finful, as well
as the works of the flefli. That which is a tranrgrelTion of the
law merits damnation ; but the firft fi:irrings of corruption are a
breach of the royal law, Rom. vii. 7. Prov xxiv. 9. therefore
they merit damnation. So that the leafl fin is mortal, and
needs forgivenefs.
,■ Aplior)J'ni 2. It is God only that forgives fin. To pardon
fin is one of the jura regalia, the flowers of God's crown, Mark
ii. 7. * Who can forgive fins but God only ?' It is moil proper
for God to pardon fin, only the creditor can remit the debt.
Sin is an infinite offence, and no finite power can difcharge an
infinite offence. That God only can forgive fin, I prove thus:
No man can take away fin, unlel's he is able to infule grace ;
for (as Aquinas faith) with forgivenefs is always infufion of
grace ; but no man can infufe grace, therefore no man can for-
give fin. He only can forgive fin, who can remit the penalty,
but it is only God's prerogative royal to forgive fin.
Obj. 1. But a Chrijiian is charged to forgive his brother, Col.
iii. 13. * Forgive one another.'
Anf. In all fecond-table fins, there are two diftin6t things;
1. Difobedience againft God. 2. Injury to man. That which
man is required to forgive, is the wrong done to himfelf: but
the wrong done to God, he cannot forgive. Man may remit
a trefpafs againft himfelf, but not a tranfgrefTion againft God.
Obj. 2. But the fcripture fpeaks of the poicer committed to
minijiers to forgive fn, John xx. 23. ' Whofe fbever fms ye
remit, they are remitted unto them.'
Anf. Minillers cannot remit fin authoritatively and etTe6tual-
ly, but only declaratively. They have a fpecial office and au-
thority to apply the promifes of pardon to broken hearts. When
a miniller fees one humbled for fin, yet is afraid God hath not
pardoned him, and is ready to be fwallowed up of fbrrow ; in
this cafe, a miniller, for the eafing of this man's confcience,
may, in the nameof Chrifl, declare to him, that he is pardoned ;
the miniller doth not forgive fin by his own authority, but as
an herald, in ChriJt's name, pronounceth a man's pardon. As
it was with the priefl; in the law, God did clean fe the leper, the
priell only did pronounce him clean, fo it is God, who, by his
IN THE lord's prayer. 259
prerogative, doth forgive fin, the minifter only pronounceth for-
giveneCs to the (inner, being penitent.
Power to forgive fin authoritatively in one s own name, was
never granted to any mortal man. A Idng may pardon a man's
life, but not pardon his fin : popes' pardons are mdguificant,
like blanks in a lottery, good for nothing but to be torn.
Aphorifrn 3. Forgivenefs of fin is purely an ad of God s free
grace. There are ibme ads of God which declare his power,
as making and governing the world ; other a6ts that declare his
juaice, as punifhing the guilty ; other ads that declare hit. free
grace, as pardoning of linners, Ifa. xliii. 25. ' I am he that
blotteth out fin for my own name fake.' As when a creditor
.freely forgives a debtor, 1 Tim. i. 15. * I obtamed mercy.' I
was all over befprinkled with mercy. When God pardons a
fin, he doth not pay a debt, but give a legacy. Forgivenefs is
fpun out of the bowels of God's mercy ; there is nothing we
can do can deferve it: it is not our prayers, or tears, or good
deeds, can purchafe pardon. When Simon Magus would have
bought the gift of the Holy Ghod with money, * thy money
(faith Peter) periOi with thee,' Ads viii. 20. So they who
think they can buy pardon of fin with their duties and alms,
their money perilh with them : forgivenefs is an ad of God's
free-grace, here he difplays the banner of love. This is that
will raife the trophies of God's glory, and will caufe the (liints
triumph in heaven, that when there was no worthinefs in them,
when they lay in their blood, God took pity on them, and held
forth the golden fceptre of love in forgiving : forgivenels is a
golden thread fpun out of the bowels of free-grace.
Aphorifrn or pojition 4. Forgivenefs is through the blood of
Chrift. Free grace is the inward caufe moving, Chritt's blood
is the outward caufe meriting pardon, Eph. i. 7- ' In whom
■we have redemption through his blood.' All pardon^i are icaled
in Chrill's blood ; the guilt of fin was infinite, and noUiing but
that blood which was of infinite value could procure foiglve-
nels.
Obj. But if Chrijl laid dotcn his hlood as the price of our par-
don, then how can loefaj/, God freely forgives Jm ? If this be a
purchafe, how is it by grace ?
Anf. 1. It was God's free grace that found out a way of re-
demption through a Mediator. Nay, God's love appeared
more in letting Chrift die for us, than if he had forgiven us
without exacting any fatibfactinn.
I 2. It was free grace movt;d God to accept of the price paid
for our fins ; that God Ihould accept a lurety : that one (hould
fin, and another luiier, tins was free-grace. So that torgivenefs
of liii, tho' it be purchuftd by Chnli's blood, >et it is by tree-
grace.
Kk2
2^ OF THE FIFTH PETITION
Jphorifm 5. In forgivenefs of fin, God remits the ^niU and
penalty. RenvJJaadpa, remittitur pana. Guilt is an obligation
to punifliment, guilt cries i'orjuilice : now God in forgiving
doth indulge the finner as to the penally : God leems to lay to
the (inner thus, " tho' thou art fallen into the hands of my jui-
tice, and delervell to die, yet I will take otF the penally ;
whatever is charged upon thee fliall be difcharged." When
God pardons a Ibul, he will not reckon with him in a purely
vindictive way, he Hops the execution ofjullice.
Aphorijm Q. By virtue of thi^^ pardon God will no more call
fin into remembrance, Heb. viii. ]2. * Their fins and iniqui-
ties will I remember no more.' God will pafs an ad of obli-
vion, he will not upbraid us with former unkindneiies ; when
we fear God will call over our fins agam after pardon, look into
this act of indemnity, • their iniquities will 1 remember no
more.' God is (aid therefore * to blot out our fin.' A man
doth not call for a debt, when he hath crofl'ed the book ; when
God pnrdcns a man, his former difpleafure cealeth, Hof. xiv.
4. ' Mine anger is turned away.'
Qu. But is God angry icith his pardoned ones ?
Aiif, Though a child of God, after pardon, may incur God's
fatherly difpleafure, yet God's judicial wrath is removed ;
though God may lay on the rod, yet he hath taken away the
curie : corre6iion may befal the faints, but not de(tru6tion, Pi\
Ixxxlx. 3^1. * My loving kindnels I will not take away.'
Aphorijm ox pojition 7. That (in isj^iot forgiven till it be re-
pented of ; therefore the}' are put together, Luke xxiv. 47.
* Repentance and remiffioii.' Domine, da pcenitentiam ^ pof-
tea indulgentiam, Fulgentius. 9. Now in repentance there are
three mam ingredients, and all thefe mufi; be before forgivenels.
1. Contrition, ^. Confeflion. 3. Converfion. (I.) Contrition, or
brokennels of heart, Ezek. vii. 1 6. ' They (hall be like doves of
the valleys, all of them mournin^g every one for his own iniquity.*
This contrition or rending of the heart, is exprefied Ibmetimes
by fmiting on the breaft, Luke xviii. 13. fometimes by pluck-
ing off the hair, Ezra ix. 3. fometimes by watering the couch,
Pf. vi. 6. But all humiliation is not contrition ; fome have
only pretended forrow for fin, and fo have miffed of forgive-
nels ; Ahab humbled himlelf, his garments were rent not his
heart.
Qu. What is that remorfe and forrow which goes before for-
givenefs of Jin ?
Anj', It is an holy forrow, it is a grieving for fin, qiialenus
ifin, as it is fin, and as it is a difiionouring of God, and a defil-
ing of the Ibul. Though there were no fufferings to follow, yet
the true penitent would grieve for fin, Pf li. 3. ' My fin is
ever beTore me.' This contrition goes before remififion, Jer.
IN THE LORD*S PRAYER. 56l
xxfci. 18, 19. * I repented, 1 finote upon my tliic^h, is
Ephriiim my dear fori ? my bowels are troubled fur him, I
will iLirely have mercy upon him.' Ephraim was troubled lor
finning, and God's bowels were troubli-d for Ephraim : the
woman in the gofpel ftood at Jefus' feet weeping, and a par-
don followed, Luke vii. 47. Wherefore 1 fay ' her fins which
ate many, are foro;iven her.' The leal is let upon the- wax
when it melts, God feals his pardon upon melting hearts.
(2.) The (econd ingredient inlo repentance is confeflinn, Pf.
li. 4. * Againd thee, thee only have I tinned.* This is not
auricular confeirion, tiiis the papilts make a facrament, and
affirm, that without confedion of all ones (ins in the ears of the
priefts, no man can receive iorgivenefs of (in ; the Icripture is
igiiorant of it, nor do we read of any general council till the
Lateran council, which was about twelve hundred years after
Chrifl, did ever decree auricular confelTion.
Obj. But doth Jiot the fcripturej'ai/, Jiimes V. 15. * Confefs
your Jim one to another ?*
Anf. This is abfuidly brought for auricular confelTion ; for
by this, the prieft mull as well confel's to tlie people, is the peo-
ple to the prieil. The fenle of that place is, in cafe of public
I'candals, or private wrongs, here confelTion is to be made to
otliers ; but chiefly confedion is to be made to God, who is the
party offended ; * againfl thee, thee only have I finned.' Con-
fellion gives vent to Ibrrow : confefTion muft be free without
compulfion, ingenuous without referve, cordial without hypo-
crify ; the heart mull go along with the confeiTion This con-
felTion makes way for forgivenefs, Pf. xxxii. 5. ' I laid I
would confefs my fins, and thou forgavelt me.* When the
publican and thief on the crofs confelied, they had that par-
don ; the publican fmote upon his breaft, there was contrition ;
and faid, ' God be merciful to me a finner,' there was confef-
fion ; he went away jullilied, there was forgivenefs : and the
thief on the crofs, * We indeed futfer julily,' There was con-
fellion : and Chrill abfolved him before he died, Luke xxiii.
41. * This day (halt thou be with me in paradife.* Which
words of Chrill might occalion that faying of St. Auftin, ron-
feflfion flints the mouth of hell, and opens the gate of paradife.
3. The third ingredient in repentance is, converlion, or turn-
ing from fin, Judges x. 15. * \Ve have finned,* there wascon-
ieiiion ; ver. 10". * They put away their flrange gods,' there
was converfion. And it nuiitbe an univorfil turning from fin,
Ezek. xviii. 31. ' Call away from you all yourtranfgrellions.*
You would be loth God Ihould forgive only fome of your fins;
would you have God forgive all, and will not you forfake all ?
He that hides one rebel, is a traitor to tlie crown ; he that lives
ill one known iin, ia a traiLerous hypocrite. And it mull not
262 OF THE FIFTH PETITION
only be a turning from fin, but a turning unto God ; therefore
it is called * repentance (A6ts xx. 20.) towards God.' The
heart points towards God, as the needle to the north pole.
The prodigal did not only leave his harlots, but did arife and
go to his father, Luke xv. I7. I'his repentance is the ready
way to pardon, Ila. Iv. 7. ' Let the wicked forfake his way,
and turn to the Lord, and he will abundantly pardon.' A king
will not pardon a rebel, whilft he continues in open hoitility.
Thus you lee repentance goes before remiffion : they who ne-
ver repented, can have no ground to hope that their fins are
pardoned.
7. Apkorifm or pofition is, that fin is not forgiven till it be
repented of.
Caution. Not that repentance doth merit the forgivenefs of
fin ; to make repentance fatisfa6tory is popifli ; by repentance,
we pleafe God but we do not fatisl'y him : Alas ! * Chrift's
blood muft wa(h our tears.* Repentance is a condition, not a
caul'e ; God will not pardon for repentance, nor yet without it :
God feals his pardons on melting hearts : repentance makes us
prize pardon the more. He who cries out of his broken bones,
will the more prize the mercy of having them fet again ; when
there is nothing in the foul but clouds of forrow, and now God
brings a pardon (which is a fetting upof a rainbow in the cloud,
to tell the foul the flood of God's wrath fiiall not overflow), O
what joy at the iight of this rainbow 1 the foul now burns in
love to God.
8. Aphorifni or pq/ition. The greateft fins come within the
compafs of forgivenefs. Incelt, fodomy, adultery, theft, mur-
der, which are fins of the firil magnitude, yet theie are pardo-
nable. Paul was a blafphemer, and lb finned againft the firft
table ; a perfecutor, and fo he finned againft the fecond table ;
yet he obtained mercy, 1 Tim. i. 13. I was all * befprmkled
with mercy.' Zaccheus, an extortioner, Mary Magdalene, an
unchafte women, out of whoui feven devils were caft, ManaHih,
who made the ftreets run with blood, yet had their pardon.
Some of the jews, who had a hand in crucifying of Chrill, were
forgiven. God blots out not only the cloud, but the ihick
cloud, Ifa. xliv. 22. Enormities as well as infirmities. The
king in the parable forgave his debtor 'hat owed him 10 000
talents, Matlh. xviii. 27- a talent weighed 3000 (hekels, 10,000
talents contained ahnoll 12 ton of gold. This was an emblem
of God's forgiving great fins, Ifa. i. 18. ' Though your fins
wereasfcarlet, yetthey fliall be whiteasfnow ' bcurlet, in the
Greek, is called twice 'dipped, and the art o\ man cannot walh
out the dye again. But though our fins are of a fcarlet dye,
God's rnercv can wafli them away : the fea can as well covet
great rocks as little fands. This I mention that finners may
IN THE lord's prayer. S63
not defpair. God counts it a glory to him to fprgive great fins ;
now mercy and love ride in triumph, 1 Tim. i. l4. * The
grace of our Lord was exceeding abundant,' it was exuberant,
it did overflow as Nilus. We mull not meal'ure God by our-
felves : God's mercy excel our fins, as much as heaven doth
earth, Ifa. v. 57. If great fins could not be forgiven, then
great finners fliould not be preached to ; but the gol'pel is to be
preached to all. If the}' could not be forgiven, it were a dil-
honour to Chrift's blood ; as if the wound were broader than
the planter. God hath firft made great finners * broken vef-
fels,' he hath broken their hearts for fin, and then he hath made
them * golden veffels,' he hath filled them with the golden oil
of pardoning mercy ; this may encourage great finners to come
in and repent. Indeed the fin againft the Holy Ghofl is un-
pardonable, not but that there is mercy enough in God to for-
give it, but becaufe he who hath committed this fin will have
no pardon ; he defpites God, fcorns his mercy, fpills the cordial
of Chriil's blood, and tramples it under foot, he puts away fal-
vation from him ; but elfe, the greatell fins are pardonable.
When a poor finner looks upon hirafelf, and fees his guilt, and
when he looks on God's jufiice and holinefs, he falls down con-
founded ; but here is what may be as a cork to the net, to keep
him from defpair, if thou wilt leave thy fins and come toChrift,
mercy can feal thy pardon.
^pliorijm 9. When God pardons a finner, he forgives all
fins, Jer. xxxiii. 8. * I will pardon all your iniquities,' Col.
ii. 13. ' Having forgiven you all trefpalTes.' The mercy-feat
covered the whole ark ; the mercy-feat was a type of forgive-
nefs, to fhew that God covers all our tranfgrefiions. He doth
not leave one fin upon the fcore : he doth not take his pen,
and for fourfcore fins write down fifty, but blots out all fin,' Pf.
ciii. 3. ' Who forgiveth all thine iniquities.' When 1 iky,
God forgives all fins, I underftand it of fins pad ; but fins to
come are not forgiven till they are repented of. Indeed God
hath decreed to pardon them : and when God forgives one fin,
he will in time forgive all : but fins future are not actually par-
doned, till they are repented of; it is abfurd to think fin fliould
|3e forgiven, before it is committed.
I. II all fins pafl; and to come are at once forgiven, then,
what need a man pray for the pardon of fin ? It is a vain thing
to pray for the pardon of that which is already forgiven,
9. 'rhis opinion, that fins to come (as well as pafl are for-
given, doth take away and make void Chriil's intercefiion _^
Cnriil isan advocate to intercede for daily fins, 1 John ii. 1,
But if fin be forgiven before it be committed, what need is
there of Chriil's daily interceifion ? what need have I uf an
advocate if fin be pardoned before it be commiUed } So that
20t OF THE FIFTH PETITION
God, though he forg'.ves all fins paft to a believer, yet fins to
come are not. forgiven, till repentance he renewed.
yiphonfm 10. Faith doth neceliariiy antecede forgivenefs ;
there mult be believing on our part, bel'ore there is forgiving on
God's part, A<5ls x. 43. * To him give all ihe prophets witnefs,
that through his namt; whofoever believelh in him (hail receive
remidion of fins.' So that faith is a neceflary antecedent to
forgivenels. There are two a6ts of faith, to accept Chriit, and
to irull in Chrift, to accept of his terms, to fruft in his merits :
and he who dolh neither of thefe, can have no forgivenefs, he who
doth not accept Chrift, cannot have his perfon ; lie that doth
not trufi. in him, cannot have benefit by his blood. So that,
without faith, noremidjon.
^phorifm 11. Though jufiification and fanclification are not
the lame, yet God never pardons a finner, but he dolh liindify
"Kim. Jutlification and fanclification are not the fame.
1. Julliiication is without us, fanclification is within us. The
one is by righteoufneft imputed, the other is by righteoufnel's
imparted. .
2. Judification is equal, fandlification is gradual. San6ti-
■fication doth recipeae mojus et minus ; one is fanclified more
thair*auother, but one is not juftified more than another; one
hath more grace than a'tiother,, but he is not more a believer than
another.
3. The matter of our juftification is perfe6t, viz. Clirift's
righteoufhefs : but our fandlification is imperfect, thefe are the
* ipots of God's children,' Deut. xxxii. 5. Our graces are
mixed, our defires are defiled. Thus juilification and lant-
iitication are not the fame : yet, for all that, they are not fepa-
rated : God never pardons and juilihes a finner, but he doth
lanctif'y him, 1 Cor. vi. 11. ' But ye are jufiilied, but ye are
lanctified.' 1 John v. 6, * This is he that came by water
and blood, even Jefus Chrifl;.' Chrifi comes to the foul by
blood, that denotes remillion ; and by Vi'ater, that denotes lanc-
titication. Let no man lay he is pardoned, that is not made
holy. And this, I the rather urge againft Antinomians, who
talk of being forgiven their fin, and having a part in Chriit, and
yet remain unconverted, and live in the vroli'eil fins. Pardon
and healing go together, lia. Ixvii. lo, * 1 create the fruit of the
lips, peace. And I will heal him.* Peace is the fruit of par-
don, aiid then it follows, ' I will heal him.' Where God par-
dons he purifies : as in the inauguration of kings, with the
crown there is the oil to anoint : fo when God crowns a man
with forgivenefs, there he gives the anointmg oil of grace to
iantlify. Rev. ii. 17. ' I will give him a white ilone, and in
the Itone a new name.' A * v\ hite fione,' that is abfoluliou :
and a * new name' in the itone, that is faiidification.
IN" THE lord's prayer. 265
1. If God fhould pardon a man, and not f;in6lify him, this
would be a reproach to him ; then he fliould lt>ve and be well
plealed with men in their fins, which is diametrically contrary
to his holy nature.
9. If God Hiould pardon, and not ran6tify, then he could
have no glory from us. God's people are formed to Ihew forth
his praife, Ifa. xliii. 21. but if lie (hould pardon and not fane-
tify US, how could we fhew forth his praife ? How could we
glorify him ? What glory can God have by a proud, ignorant,
profane heart.?
3. If God (hould pardon, and not fan6lify, then that fliould
enter into heaven which defileth ; but Rev. xxi. 27- * Nothing
fhall enter that defileth.* Then God fliould fettle the inherit-
ance upon men before they are fit for it, contrary to that, Col,
i. 12. • He hath made us meet for the inheritance ;' how is
that but by the divine unction ? So that, whoever God forgives,
he transforms. Let no man fay his fins are forgiven, who doth
not find an inherent work of holinefs in his heart.
Aphorifm 12. Where God remits fin he imputes righteous-
nefs. This righteoufnefs of Chrifi; imputed, is a falvn to God's
law, and makes full fati^fa6tion for the breaches ofif . This righ-
teoufnefs procures God's favour; God cannot but love us, when
lie fees us in his Son's robe, which both covers and adorns us.
In this fpotlefs robe of Chrill we outfhine the angel> : theirs
is but the righteoufnefs of creatures, this is the righteoulnefs
of God himfelf, 2 Cor. v. 21. * That we mi^^ht be made the
righteoufiiefs of God in him.* How great a blefllng then is for-
givenefs? With remiflion of fin is joined imputation of righte-
oufnefs.
Aphorifm 13. They whofe fins are forgiven, mud not omit
praying for forgivenefs, * Forgive' us our trefpalfes.' Believers
who are pardoned, muft; be continual fuitors for pardon. When '
Nathan told David, ' The Lord hath put away thy fin,' 2 Sam.
xii. 13. yet David, after that, compofed a penitential plalm for
the pardon of his fin. Sin, after pardon, rebels. Sin, like Sam-
fon's hair, though it be cut, will grow ayain. We fin daily,
and mud as well alk for daily parclon, as lor daily br«.-ad. Be-
fides, a Chrifiian's pardon is not lb fure, but he may defire to
have aclearef evidence of it.
Aphorifm li. A full ablblution from all fin is not pronounced
till the day of judgment. The dny of juognent is called ' a
time of refrelhing,' when fin Ihili be compleitly blotted out,
A6ts iii. U). Now God blots out fi'n truly, but then ii ihall be
done io a more public way ; God will openly pronounce tlie
faints* abfolution before moti and angels: tht--ir huppiuefs is not
completed till the day of judgment, becaule then tii«.'ir p.irdon
Ihall be folemnly pronounced, and there (hall be the triumphs
V^OL. 11, No, 18. LI
2(55 or THE FIFTH PETITIOW
of the heavenly hofi;. At that day it will be true indeed, that
Gofl fees no fin in his children : they fhall be as pure as the an-
gels ; then the church (hall be prefented without wrinkle, Eph.
V. 27. She fhali be as free from ftain as guilt ; then Siitan
no more accufe, Chrift will ftiew the debt-book crolfed in his
blood ; therefore the church doth fo pray for Chrift's coming to
judgment, Rev. xxii. I7. * The bride faith. Come, Lord
Jefus :' light the lamps, then burn the incenfe.
Ufe 1. Of information. From this word, * Forgive,* we
learn that if the debt of fin be no other way difcharged but by
being forgiven, then we cannot fatisfy for it. Among other
damnable opinions of the church of Rome, this is one, man's
power to fatisfy for fin. The council of Trent holds, that God
is fatisfied by our undergoing the penalty impofed by the cen-
fure of priells : and, again, we have works of our own, by
which we may fatisfy for our wrongs done to God : by thefe
opinions, let any judge what the popifh religion is.' They in-
tend to pay the debt they owe God themi'elves, to pay it in
part, and do not look to have it all forgiven : but why did Chrift
teach us to pray, * Forgive us our fins,' if we can of ourfelves
fatisfy God for the wrong we have done him ? This doctrine
robs God of his glory, Chrift of his merit, and the foul of falva-
lion. Alas! is not the lock cut where our ftrength lay? Are
not all our works fly-blown with fin, and can fin fatisfy for fin ?
This do6lrine makes men their own faviours : it is moft abfurd
to hold ; for, can the obedience of a finite creature fatisfy for
an infinite otfence ? Sin being forgiven, clearly implies we can-^
not fatisfy for it.
9. From this word us, * forgive us,' we learn that pardon is
chiefly to be fought for ourfelves : for though we are to pray
for the pardon of others, James vi. 16. * Pray one for another,*
yet in the firft place, we are to beg pardon for ourfelves. What,
-will another's pardon do us good ? Every one is to endeavour
to have hi? own name in the pardon. A fon may be made free
by his father's copy, but he cannot be pardoned by his father's
pardon, he muft have a pardon for himlelf. In this fenfe, fel-
fifhnefs is lawful, every one muft be for himfelf, and get a pardon
for his own fins. ' Forgive us.'
3. From this word o?/r, * our fins,* we learn how juft God
is in puniftiing us. The text fays, * our fins ;* we are not
puiiifhed for other men's fins, but our own. Nemo habet de
proprw, niji peccatinn Auguftine. There is nothing we can
call fo properly ours, as fin. Our daily bread we have from
God, our daily fins we have from ourfelves. Sin is our o^v^ ad,
a wel) of our own fpinniug ; how righteous therefore is God in
puniftiing of us ? we fow the feed, and God only m^'.kes us reap
what we fow, Jer. xvii. 10. ' I give every man the fruit of his
IN THE lord's prayer. eQJ
ewD doings.* When we are punifhed, we but tafte the fruit of
our owa grafting.
4. From this word^w^, fee from hence the multitude of fins
we (land guilty of. We pray not, forgive us our fin, (as if it
were only a fingle debt,) but fins, in the plural : fo vail is the
catalogue of our fins, that David cries out, * Who can under-
fland his errors ?' Pfal. xix. 12. Our fins are like the drops ia
the fea, like the atoms in the fun, they exceed alt arithmetic.
Our debts we owe to God, we can no more number, than we
can fatisfy ; which, as it fliould humble us, to confider how
full of black fpots our fouls are, fo it fliould put us upon feeking
after the pardon of our fins. And this brings to the ftcond iij'e.
Exhortation, To labour to have the forgivenefs of fin fealed
up to us. How can we eat, or drink, or fleep without it? It
is fad dying without a pardon ; this is to fall into the labyrinth
of defpair ; of this the next time.
Ufe 2. Let us labour for the forgivenefs of fin. If ever this
was needful, then now, when the times ring changes, and dan-
ger feems to be marching towards us. Labour, I fay, for the
forgivenefs of fin : this is a main branch of the charter or cove-
nant of grace, Heb. x. 12. * I will be merciful to your unrigh-
teoufnefs, and your fins and iniquities I will remember no more.*
It is mercy to feed us, but it is rich mercy to pardon us ; this
is fpun and woven out of the bowels of free-grace. Earthly
things are no figns of God's love ; he may give the venifon, but
not the bleffing : but when God feals up forgivenefs, he gives
his love and heaven with it, Pf. xxi. 3. ' Thou letteft a crown
of pure gold on his head.' A crown of gold was a mercy, but if
you look into Pf. ciii. you Ihall find a greater mercy, ver. 3, 4,
* Who forgiveth all thine iniquities, who crowneth thee with
loving-kinduefs.' To be crowned with forgivenefs and loving-
kind nets, is a far greater mercy than to have a crown of pure gold
fet upon the head. It was a mercy when Chrill cured the pally
man ; but when Chrill faid to him, * thy fins are forgiven,'
Mark ii. 5. this was more than to have his palfy healed : for.
givenefs of fin is the chief thing to be fought alter ; and lure, i
conlcience be once touched with a I'eufe of fin, there is nothingaf
man will thirfl: after more than forgivenefs, Pfal. li. 3. * My fin
is ever before me.' This made David fo earnell for pardon,
Pfal. li. 1. * Have mercy upon me, O God, blot out my traulgrel-
fions.' If one (hould have come to David, and alked him,
David, where is thy pain? what is it troubles thee? is it the
fear of (hame which (hall come on thee and thy wives ? is it the
fear of the fword which God hath threatened (hall not depart
from thy houfe? He would have faid. No, it is only my fin
pains nie ; ' Aly fiu ib ever before rae.* Were but this remov-
L12
2()8. OF THE FIFTH PETITION
ed by forgivenefs, though lh»^ fword did ride in circuit in my
family, I would be well enough content. When the arrow of
guilt Hicks in the conficience, nothing is fo defirable as to have
this arrow pluclced out by Ibrgivenelk O therefore feek after
• forgivenefs of fin.' Can you make a fhift to live without it ?
but how will you do to die without it ? will not death have a
fling to an unpardoned finner? how do you think to get to
heaven without forgivenefs? As at ibme folemn fellivals, there
is no being admitted unlefs you bring a ticket : ib, unlefs you
have this ticket to Ihew, * forgivenefs of fin,' there is no being
admitted into the holy place of heaven. Will God ever crown
thofe that he will not forgive? O be ambitious of pardoning
grace. When God had made Abraham great and large pro-
mifes, Abraham replies, * Lord, what is all, fedng 1 go child-
lefs ?' Gen. xv. 2. So, when God hath given thee riches, and
all thy heart can wi(h, fay tu him, LoixJ, what is all this, fee-
ing I want forgivenefs? Let my pardon be feakd in Chrift's
blood. A pritbner in the tower is in an ill cafe, notwithiiand-
ing his brave diet, great attendance, foft bed to lie on, becaufe,
being impeached, he looks every day for his arraignment, and
is afraid of the fentence of death ; in fuch a calie, and worfe, is
he, that fwims in the pleafures of the world, but his fins are
not forgiven : a guilty conlcience doih impeach him, and he is
in fear of being arraigned and condemned at God's judgment
feat. Give not then deep to your eyes, or flumber to your
eye-lids, till you have gotten fome well-grounded hope that
your fins are blotted out. Before I come to prefs the exhor-
tation to feek after forgivenefs of fin, I fliall propound one qucf-
tion.
Qu. If pardon ofjtn hefo ahfolntely necejfary, without it no
falvation, what is the rcaj'on that Jo few in the icorldfeek after it ?
If they want healthy they repair to the phii/ician ; if they want
riches, they take a voyage to the indies ; but if they ivant for'
givenefs of fin, theyfeen\to he unconcerned, and do not feek after
it : ichence is this ?
Anf. 1. Inadvertancy, or want of confideration : they do
not look into their fpiritual eftate, or call up their accounts to
fee how matters Hand between God and their fouls, Kij. i. S.
• My people do notconfider:' they do not confider they are
indebted to God in a fum of ten thoufand talents, and that God
will, ere long, call them to account, Rom. xiv. IZ. 'So then
every one of us fliall give an account of himfelf to God.' But
people fhun ferious thoughts; * my people '*cro not confider.'
Hence it is they do not louk after pardon.
3. Men do not feek after forgivenefs of fin, for want of con-
viction. Few are convinced what deadly evil fin is, it is the
fpirits of mifchlef dillilled, it turns a man's glory into fliame, it
IN THE lord's prayer. QQQ
brings all plagues on the body, and curfes on the^foul. Unlefs
a man's fin be forgiven, there is nottlie vileft creature alive, the
dog, l'er(3ent, toad, but is in a better condition than the finner ;
for when they die, they go but to the earth ; but he dying with-
out pardon goes into hell-torments tor ever. Men are not con-
vinced of this, but play with the viper of fin.
3. Men do not ieek earnettly after forgivenefs, becaufe they
are feeking other things : they feek the world immoderately.
When Saul was leeking after the afles, he did not think of a
kingdom. The world is a golden fnare. Divitice faeciUi funt
laqnei diabolic Bern. The wedge of gold hinders niany from
feeking after a pardon. Minifters cry to the people, get your
pardon lea led : but if you call to a man that is in a mill, the
noife of the mill drowns the voice, that he cannot hear: fo,
when the mill of a trade is going, it makes fuch a nolle, that the
people cannot hear the miniller when he lifts up his voice as a
trunjpet, and cries to thetn to look after ihe fealing of their par-
don. He who fpegds all his time about the world, and doth
rot mind forgivenefs, will accufe himfelf of folly at laft. You
would judge that prifoner very unwile, thatfliould f|)end all his
time with the cook to get his dinner ready, and ftiould never
mind getting a pardon.
4. Men leek not after the forgivenefs of fin, through a bold
prefumption of mercy ; they conceit God to be made up all of
mercy ; and that he will indulge them, though they take little
or no pains to fue out their pardon. It is true God is merciful,
but withal he is juft, he will notvvrong hisjuftice by Ihewing
mercy. Read the proclamation, Exod. x.xxiv. 6. * The
Lord, the Lord God merciful ;* ver. 7. ' and that will by no
means clear the guilty.' Such as go on in fin, and are fo (loth-
ful or wilful, that they will not feek after forgivenefs, though
there be a whole ocean of mercy in the Lord, not one drop Ihall
fall to their fiiare, * he will by no means clear the guilty.'
5 Men feek not earnefily after forgivenefs, out of hope of
impunity. They flatter themielves in fin, and becaule ihey
h^ve been fpared fo long, therefore fure, God never intends to
reckon with them, Pf. x. 11. ' He hath laid in his heart,
God hath forgotten, he hides his face he will never lee it.'
Atheilts think, either the judge is blind, or forgetful ; but let;
finners know, that long forbearance is no forgivenefs, God did
bear with Sodom a long time, but at laft rained down fire and
brimftonf upf>n them, the adjourning of the allizesdoth not ac-
quit the pnlbner : the longer God is taking the blow, tiie hea-
vier it will beat lall, if finners repent not.
0". Men do not ieek earntlily after forgivenefs through mif-
take ; they think getting a pardon is eafy, it is but repenting
S70 OF THE FIFTH PETITIOJT
at the lafl hour, a figh, or a Lord have mercy, and a pardoor
will drop into their mouths. But, is it lb ealy to repent, and
have a pardon ? tell me, O finner, is regeneration ealy ? are.
there no pangs in the new birth ? Is mortification ealy ? is it
nothing to pluck out the right eye ? is it ealy to leap out of
Dalilah's lap into Abraham's, bofom ? This is the draw-net, by
which the devil drags millions to hell, the facility of repenting
and getting a pardon.
7* Men do not look after forgivenefs through defpair. Oh,
faith the delponding foul, it is a vain thing for me to expert
pardon ; my liusare lb manyand heinous, that lure God will
not forgive me, Jer. xviii. U2. * And they faid, There is no
hope.' My fins are huge mountains, and, can they ever be
cad into the Tea ? Defpair cuts the finews of endeavour ; who
will ufe means that defpairs of fuccefs? The devil (hews fome
men their fins at the little end of the perfpe<Stive-glafs, and
they feem little, or none at all : hut he Ihews others their fins
at the-great end of the perfpedive, and they fright them into
defpair. This is a foul-damning fin, Judas defpair was worl'e
than his treafon. Defpair fpils the cordial of Chrilt'.s blood :
this is the voice of defpair, ChrilVs blood cannot pardon me»
71) us you fee whence it is that men leek not more earnelUy
after the forgivenefs of fin." Having anfvvered this queftion, I
fiiall now con»e to prefs the exhortation upon every one of us,
to feek earneftly after the forgivenefs of our fins.
1. Our very life lies upon the getting of a pardon : it is cal»
kd the * jufiiiication of life,' Rom. v. 18. Now, if our life
lies upon our pardon, and we are dead and damned without it,
doth it not concern us above all things to labour after forgive-
neik of fin ? Deut. xxxii. 47. * For it is not a vain thing for
you, becaufe it is your life.' If a man be under a fentence of
death, he will fet his wits a-work, and make ufe of all his friends
to get the king to grant him a pardon, becaufe his life lies upon
it : fo we are, by realbn of fin, under a fentence of damnation :
now, there is one friend at court we may make ufe of to
procure our pardon, namely, the Lord Jefus : how earneft then
Ihould we be with him to be our Advocate to the Father ? for
us, and that he would prefent the merit of his blood to the Fa-
ther, as the price of our pardon ?
2. 'J'here is that in fin may make us defire forgivenefs. Sin
is the only thing that dil'quiets the foul. 1. Sin is a burdeii,
it burdens the creation, Rom. viil. 2^. it burdens the con-
fcience, iH\ xxxviii. 4. A wicked man is not fenfible of fin,
he is dead in fin ; and if you lay a thoufand weight upon a
^ead man, he feels it not. But to an awakened conlcience
their is no fuch burden as fin ; when a man I'erioufly weighs
with hiuifelf the glory and purity of that Majefty which fin hath
iV tHE lord's i*RAYER. 271
offended, the precioufnefs of that foul which fin hath polluted,
the lofs of that happinefs which fin hath endangered, the great-
nefsof that torment which fin hath deierved, to lay all this to-
gether, fure mud make fin burdenfome : and fliould not we la-
bour to have this burden removed by pardoning mercy ? 2.
Sin is a debt, Matih. vi. 13. ' Forgive us our debts ;* and
every debt we owe, God hath written down in hi^j book. I fa.
Ixiv. 6. * Behold it is written before me,* and one day God's
debt-book will be opened. Rev. xx. 12. * The books were
opened.' And, is not this that which may make us look after
forgivenefs ? Sin being fuch a d<?bt as we muft eternally lie in
the prifon of hell for, if it be not difcharged ; fhall not we
be earneft with God to crofs the debt-book with the blood of
liis Son ? There is no way to look God in the face with com-
fort, but by having our debts either paid, or pardoned.
3. There is nothing but forgivenefs can give eafe to a trou-
bled confcience. There is a great difference between the ha-
ving the fancy pleafed, and having the confcience eafed : world-
ly things may pleafe the fancy, but not eafe the confcience :
nothing but pardon can relieve a troubled foul. It is llrange
what Hiifts men will make foreafe when confcience is pained, and
how many falfe medicines they will ufe, before they will take
the right way for a cure. When confcience is troubled, they
■will try what merry company can do ; they may perhaps drink
away trouble of confcience ; perhaps they may play it away at
cards; perhaps a lent-whippmg will do the deed; perhaps
multitude of bufinefs will fo take up their time, that they fiiaii
have no leifure to hear the clamours and accufktions of con-
fcience : but how vain are all thefe attempts! ftill their wound
bleeds inwardly, their heart trembles, their confcience roars,
and they can have no peace. Whence is it? Here is the rea-
fon, they go not to the mercy of God, and the blood of Chrift,
for the pardon of their fins; and hence it is they can have no
tale. Suppofe a man hath a thorn in his foot, which puts hitn
o*to pain ; let him anoint it, or wrap it up, and keep it warm ;
yet till the thorn be plucked out, it aches and fwells, and he
liath no eafe : fo when the thorn of fin is gotten into a man's
confcience, there is no eafe till the thorn be pulled out; when
God removes iniquity, now the thorn is plucked out. Hovr
was David's heart finely quieted, when Nathan the prophet
told him, ' The Lord hath put away thy fin,* 2 Sam. xii. 13.
How (hould we therefore labour for forgivenefs ! till then we
can have no eafe in our mind : nothing but a pardon fealed with
the blood of the Redeemer, can eafe a wounded fpirit.
4. Forgivenefs of fin is feafibk: ; it may be obtained. Im-
poQibility dellroys endeavonr; but, as Ezra x. 2. * There is
hope in Ifraei concerning this.' The devils are paft hope; a
272 OF THE FIFTH PETITION
fentence of death is pall upon them, which is irrevocable ; but
there is hope for us of obtaining a pardon, Pl'al. cxxx. 4.
* 'Inhere is iorgivenefs with thee.' If pardon of fin were not
polVible, then it were not to be prayed for; but it hath been
prayed for, 9 Sam. xxiv. 10. * I beleech thee, O Lord, take
away mine iniquity ;' and Chrift bids us pray for it, * Forgive
us our trefpaHes.' That is poflible which God hath proniifed,
but God hath promifed pardon upon repentance, Ifa. Iv. 7.
* Let the wicked forlake his way, and return to the Lord, and
he will have mercy upon him; and to our God, for he will
abundantly pardon.' Hebrew, He will multiply to pardon»
That is poffible which others have obtained ; but others have
arrived at forgivenefs, therefore it is haveable, Pfal. xxxii. 5.
Ilaiah xxxviii. 17. * Thou haft caftall my fins behind thy back.*
This may make us endeavour after pardon, becaufe it isfeafible
it may be had.
5. Confideration to perfuade to it, is, forgivenefs of fin is a
cjjoice eminent blefling: to have the book cancelled, and God
appeafed, is worth obtaining; which may whet our endeavour
after it. That it is a rare tranfcendent bleffing, appears by three
demonftrations.
IJi, If we confider how this blelTing is purchafed, namely,
by the Lord Jeibs. There are three things in reference to
Chrill, which fet forth the choicenefs and precioufnefs of forgive-
nef-.
1. No mere created power in heaven or earth could expiate
one fin, or procure a pardon : only Jefus Chrift. 1 John ii. 2.
* He is the propitiation for our fins.' No merit can buy out a
pardon. Paul had as much to boaft of as any man, his high
birth, his learning, his legal righteoufnefs ; but he difclaims all
in point of juftification, and lays them under Chrift's feet to
tread upon. No angel could, with all his holinels, lay down a
price for the pardon of one (in, 2 Sam. iii. 23. * Ifa man fin
againft the Lord, who fiiall intreat for him ?' W^hat angel duril
be fo bold, as to open his mouth to God for a delinquent fin-
ner.? Only Jefus Chrift, who is God-man, could deal with God's
juftice, and purchafe forgivenefs.
2. Chrift himlelf could not procure a pardon, but by dying ;
every pardon is the price of blood. Chrift's life was a rule of
holinels, and a pattern of obedience. Mat. iii. 15. ' He ful-
filled all righteoufnefs.* And certainly, Chrift's a6live obe-
dience was of great value and merit ; but here is that which
raifelh the worth of forgivenefs, Chrift's a6tive obedience had
not fully procured a pardon for us without the fliedding of his
blood : therefore our juftification is afcribed to his blood, Rom.
V. i>. • Being juftified by his blood.' Chrift did bleed out our
pardon. There's much afcribed to Chrift's intercelfion, but
IN THE lord's prayer. 273
his interceffion had not prevailed with God for the forgivenefs
of one fin, had not he (hed his blood. It is worth our ncitice,
that when Chrill is defcribed to John as an intercelfor for his
church, he is reprefented to him in the likenefsofa Lamb flain.
Rev. v'. (). to (hew that Chrift mull die, and be flain, before he
can be an interceflbr.
3. Chrili, by dying, had not purchafed forgivenefs for us, if
he had not died an execrable death: he endured the curfe.
Gal. iii. 13. All the agonies Chrili endured in his foul, all the
torments in his body, could not purchafe a pardon, except he
had been m'ade a curfe for us, Chrili muft be curfed, before we
could be bleffed with a pardon.
Qdli/, Forgivenefs of fin is a choice blefling, if we confider
what glorious attributes God puts forth in the pardoning of fin.
(1.) God puts forth infinite power : when Mofes was pleading
with God for the pardon of Ifrael's fin, he fpeaks thus, • Let
the power of my Lord be great,' Numb. xiv. 17. God's tor-
giving of fin is a work of as great power as to make heaven and
earth, nay, a greater : For, when God made the world, he met
with no oppofition ; but, when he comes to pardon. Satan
oppofeth, and the heart oppoleth. A finner is defperate, and
Ihghts, yea, defies a pardon, till God, by his mighty power,
convinceth him of his fin and danger, and makes him willing
to accept of a pardon. (2.) God, in forgiving fins, puts forth
* infinite mercy,' Numb. xiv. 19. * Pardon, I befeech thee,
the iniquity of this people, according to the grealnefs of thy
mercy.' It is mercy to have a reprieve ; and if there be mercy
in fparing a finner, what mercy then is in pardoning him ?
This is the f OS ladJis, the cream of mercy. For God to put up
with fo many injuries, to wipe fo many debts oft" the Icore, tliis
is infinite favour ; forgivenefs of fin is Ipun out of the bowels of
God's mercy.
3dlij, Forgivenefs of fin is a choice blelTmg, as it lays a foun-
dation for other mercies. It is a leading mercy. 1. It makes
way for temporal good things. (1.) It brings health. When
Chrili faid to the palfy man, 'Thy fins are forgiven,' thi? made
way for a bodily cure, * Arile, take up thy bed and walk,*
Matth. ix. 6. The pardon of his fins made way for the heal-
ing of his pally. (2.) It brings profperity, Jer. xxxni. 8, y.
2. It makes way for fpiritual good things. Forgivenefs ot' fin
never comes alone, but hath other fpiritual bletlings attending
it. Whom God pardons, he fandifies, adopts, crowns. U is
a voluminous mercy, it draws the filver link of grace, and the
golden link of glory after it. It is an high aft of indulgence,
God teals the finner's pardon with a kil's. And Ihould not
we, above all things, ieek after fo great a blefling as forgive-
nels }
Vol. II. No. 18. Mm
274 OF THE FIFTH PETITION
6. Confuleration, that which may make us feek after for-
givenels of fin is, ' God's inciinablenefs to pardon,' Neh. ix.
it). • Thoulart a God ready to pardon.* In the Hebrew it is,
•* A God of pardons." We are apt to entertain wrong con-
ceits of God, that he is inexorable, and will not forsfive. Mat.
XXV. 24. • 1 knew thou wert an hard man.' But God is a fin
pardoning God, Exod. xxxiv. 6. ' The Lord, njerciful and
gracious, forgiving iniquity, tranf^reffion and fin.' Here is my
name (faith God) if you would know how I am called, I tell
you my name, * The Lord, the Lord God, merciful, forgiving
iniquity.' A pirate or rebel, that knows there is a proclamation
out againft him, will never come in ; but, if he hears that the
prince is full of clemency, and there is a proclamation of pardon
to him, if he fubmit, this will be a great incentive to him to
lay down his arms, and become loyal to his prince. See God's
proclamation to repenting finners, Jer. iii. 12. ' Go and pro-
claim thefe words, and fay. Return, thou backfliding llVael,
faith the Lord, and I will not caufe my anger to fall upon thee,
for I am merciful.' God's mercy is a tender mercy. 'J"he
Hebrew word for mercy fignifies bowels. God's mercy is full
of fympathy, he is of a moft fvveet indulgent nuture, Pfal.
Ixxxvi. 5. ' Thou, Lord, art good, and ready to fori3[ive.'
The bee dolh not more naturally give honey, than God lliews
mercy.
Ot)j. 1. But cloth not Godfeem to delight ifi punitive ads, or
a6ls offeveriiy? Prov. i. 26. * I will lav gh at your calamity. "
Anf. Who doth God fay fo to ? See verfe 25. ' Ye havefet at
nought all my counfel, and would none of my reproof.' God
delights. in their deftru6lion who defpife his inllruction ; but an
humble penitentiary breaking off fin, and fuing out his pardon,
the Lord delights in fliewing mercy to fuch an one, Micah vii.
is. * He delighteth in niercy.'
Obj. 2. Bui though God be Jo full of mercy , and ready tofor-
give, yet his mercy reacheth not to all ; he forgives only fuch as
are elected, and I qnejlion my election 9
Afif. 1. No man can fuy he is not ele6led : God halh not re-
vealed this to any particular man, that he is a reprobate, ex-
cepling him only, who hath finned the fin againfl the Holy Ghoft:
which fin thou art far enough from, l^who mourneft for fin,
and feekeft after forgivenefs.
2. Thefe thoughts of non-ele6tion, that we are not ele(5led,
jand that there is no pardon for us, come from Satan, and are
the poifoned arrows he flioots. He is theaccufer; he accuieth
TJs to God, that we are great finners ; and, he accufeth God to
us, as if he were a tyrant. One that did watch to deftroy his
creature, thtfe are diabolical fuggeltions ; fay, * Get thee be-
hind me, Satan.'
IN THE lord's prayer. 275
S. It is finful for any to hold that he is not defied ; it would
take him oil" from the ufe of means, from praying, and repent-
ing ; it would harden him, and make him delperate : therefore
pry not into the arcana coili, the fecrets of heaven, llemeinbet
what befel the men of Bethlhemefh, for looking into the ark,
1 Sam. vi. 19. Know that we are not to go to God's li-cret will,
but by his revealed will ; look into God's revealed will, and
there we (liall find enough to cherllh hope, and encourage us to
go to God for the pardon of our (ins. God hath revealed in his
word, • that he is rich in mercy,' Eph. ii. 4. That he dotli
not * delight in the dellrudion of a finner,' Ezek. xviii. 3*2.
Jurat per ejjentium, (Mufculus). Ho I'wears by his ell'ence,
Ezek. xxxiii. II. ' As I live, faith the Lord God, I have no
pleafure in the death of the wicked.* Hence it is God waits
lb long, and puts off the felfions from time to time, to lee it*
finners will repent, and leek to him for pardon : therefore let
God's tender mercies and precious promiCes encourage us to
feek to him for the forgivenels of our (ins.
Confideration 7. Not to leek earneltly for pardon, is thft
unfpeakable milery of fuch as want forgivenefs ; it mull needs
be ill with that malefactor that wants his pardon.
1. The unpardoned (inner (that lives and dies fo) is undei*
the greateli lots and privation. Is there any happineCs like to
the enjoying of God in glory ; this is the joy of angels, the
crown of faints glorified: but the unforgiven finner Ihall not
behold God's Imiling face ; he fliall fee God as an enemy, not
as a friend ; he Ihall have an affrighting light of God, not bea-
tifical ; he (hall fee the black rod, not the mercy-i'eat. Sins
unpardoned are like the angel with a flaming fword, who ft0{)ped
the palfage to paradile ; (ins unpardoned Hop the way td
the heivenly paradile ; and how doleful is the cotidition of ihat
foul which is banilhed from the place of bills, where the King
of glory keeps his court?
2. The unpardoned finner hath nothing to do with any pro-
mife ; the promifes are mulclralia evangelii, the brealta that hold
the fincere milk of the word, wiiich fills the Ibul with precious
fweetnefs; they are the royal charter : but whathathaftrangei:
to do to meddle with the charter? It was the dove plucked the
olive-branch ; it is only the believer plucks the tree of the pio-
mife. Til! the condition of the promile be performed, no miui
can have right to the comfort of the promife; and how fad is
that, not to have one promife to Ihew for heaven ?
3. An unpardoned finner is continually in danger of the out-
cry of an aculing conlcitnce. An acculing confcience is a little
hell. Sicidi non invenire ti/rauni torment urn majns. VV'e trem-
ble to hear a lion roar ; how terrible are the roarings of con-
fcience ? Judas hanged himfelf to quiet his confcience : ^ lia*
Mm 2
276 or THE ntTH petition
rer's confcience at prefent is either afleep or feared ; but when
God fliall awaken confcience, eitlier by affli6lion or at death,
how will the unpardoned linner be atfrighted ? When a man
fhall have all his fins fet before his eyus, and drawn out in their
bloody colours, and the worm of conicience begins to gnaw ;
finner, here are thy debts, and the book is not cancelled, thou
murt to hell ; O what a trembling at heart will the finner
have !
4. All the curfesof God fl:and in full force againft an unpar-
doned finner. His very blelTings are curfed, Mai. ii. 2. ' I
will curfe your bleflings.' His table is a fnare ; he eats and
drinks a curfe. What comfort could Dionyfis have at his feall,
when he imagined he iaw a naked fword hanging by a twine-
thread over his head ? This is enough to fpoil a finner's ban-
quet : a curfe like a naked fword, hangs over his head : Caefar
wondered to fee one of his foldiers fo meriy that was in debt.
One would wonder that man would be merry who is heir
to all God's curfes ; he doth not fee thefe curfes, but is blinder
than Balaam's afs, who faw the angel's fword drawn.
5. The unpardoned finner is in an ill calt5 at death. Luther
profeffed, there were three things which he durft not think of
without Chrifi; ; of his fins, of death, of the day of judgment.
Death to a Chriftlefs foul is the ' king of terrors.' As the pro-
phet Ahijah laid to Jeroboam's wife, 1 Kings xiv. 0\ * 1 am
lent to thee with heavy tidings ;' fo death is fent to the unpar-
doned foul with heavy tidings ; it is God's jailor to arreft him.
Death is a prologue to damnation : in particular,
(1.) Death is a voider, to take away all his earthly comforts,
it takes away his fugared morfels ; no more drinking wine in
bowls, no more mirth or mufic, Rev. xviii. 22. ' The voice
of harpers and muficians fhall be heard no more at all in thee.*
The finner (hall never tafte of lufcious delights more to all
eternity ; his honey fhall be turned into the ' gall of afps,*
Job XX. 14.
(2.) At death there fhall be an end put to all reprieves.
Now God reprieves a finner, he fpares him fuch a fit of fick-
iiefs ; he refpites him many years ; the finner (hould have died
fuch a drinking-bout, but God granted him a reprieve : he
lengthened out the filver thread of patience to a miracle ; but
the finner dying wit^hout repentance, unpardoned, now the
leafe of God's patience is run out, and the finner mufl appear
in perfon, before the righteous God, to receive his fentence ;
after which there fhall be none to bail him : nor fhall he hear of
of a reprieve any more.
6. 'Fhe unpardoned finner, dying fo, mufl: go into damna-
tion i-this is the fecond death, mors fine morte. The unpar-
doned foul muft for ever bear the anger of a fia-uvenging Godi
IN THE lord's prayer. 277
as long as God is God, fo long the vial of bis wrath fhall be
dropping upon the damned ibul ; this is an helplels condition.
There is a time when a finner will not be helped : Chrift and
lalvation are offered to him, but he (lights them, he will not be
helped : and there is a time Ibortly coming, whe.n he cannot
be helped ; he calls out for mercy, O a pardon, a pardon! but
then it is too late, the date of mercy is expired ; O how lad
then is it to live and die unpardoned ? you may lay a grave-
flone upon that man, and write this epitaph upon it, * It had
been good for that man that he had never been born.' Now if
the mifery of an unpardoned fiate be fo inexprelTible, how
fhould we labour for forgivenefs, that we may not beingulphed
:n (b dreadful a labyrinth fire and brimftone to all eternity ?
7. Such as are unpardoned muft needs lead uncomfortable
lives, Deut. xxviii. 66. 'Thy life fhall hang in doubt before
thee, and thou fhalt be in continual fears.' Thus the unpar-
doned finner mull needs have a palpitation and trembling at
the heart ; he fears every bufh he fees, 1 John iv. IS. ' Fear
hath torment in it.' The Greek wofd for torment, Icolajis, is
ufed Ibmetimes for hell ; fear hath hell in it. A man in debt
fears every Itep he goes, lell he (hould be arrefted : fo the un-
pardoned finner fears, what if this night death, which is God's
ferjeant, fhould arrell him } Job. v'i- 21. ' Why doft not
thou pardon my fin } For now fliall I fleep in the duft .^ as
if Job had fiid, ' Lord, I fhall fhortly die, I fhall fleep in the
dud ? and what fhall I do if my fins be not pardoned ?' What
comfort can an unpardoned foul take in any thing } Sure no
more than a prifoner can take in meat or mufic, that wants his
pardon. Therefore, by all thefe powerful motives, let us labour
for the forgivenels of fin.
Obj. 1. But I am difcoiiraged from going to God for pardon ^
for I am tmworthij offorgioenefs ; what am I, that Godf hould do
J'uch a favour for me ?
Anf. God forgives, not becaufe we are worthy, but becaufe
he is gracious, Exod. xxxiv. 6. * The Lord, the Lord,mierci-
ful and gracious.' God forgives out of his clemency : a6ts of
pardon, are a6ts of grace. What worthinefs was there in Paul
before converfion ? He was a blafphemer, and fo he finned
againfl the firft table ; he was a perfecutor, and fo he finned
againll the fecond table : but free-grace fealed his pardon, I Tim.
i. 13. * I obtained mercy ;' I was all beilrowed with mercy.
What worthinefs was in the woman of Samaria ? She was igno-
raot, John iv. S2. She was unclean, ver. 18. She was morofe
and churlifh, flie would not give Chrill fo much as a cup of
cold water, ver. 9. * How is it that thou, being a Jew, afl^efl
drink of me, who am a woman of Samaria ?' What worthinefs
was here ? Yet Chrift overlooked all, and pardoned her ingrati-
27S OF THE FIFTH PETITION
tude ; and though fhe denied him water out of the well, yet We
gjxve her the water of life. Gratia non mvenit digrios , fed facit .
Free-grace doth not find us worthy, but makes us worthy.
Therefore, notwithftanding unworthinefs, feek to God, and
your fins may be pardoned.
Obj. 2. But I have been a greatjinner, andfure God willnot
pardon me. '
y^nf. David brings it as an argument for pardon, Pf. xxv. 11.
* Pardon mine iniqiiity, for it is great.' When God forgives
great fins, now he doih a work hke himfelf. The delperatie-
neis of the wound doth the more fet forth the virtue of Chrifi;'Js
blood in curing it. Mary Magdalene, a great finner, out of
whom i'even devils were cafl, yet (he had her pardon. Some
of the Jews, who had an hand in crucifying of Chrifi;, upop
their repentance, the very blood they fhed did leal their pardon*.
Confider fins either for their number, as the fands of the fea ;
or for their weight as the rocks of the fea ; yet there is mercy
enough in God to forgive them, Ifa. i. IS. ' Though your fins
be as fcarlet they fhall be white as fnow.* Scarlet fignifies twice
dipped, which no art of man can get out ; yet God can wafh
out this fcarlet dye. There is no fin excepted from pardon, but
that fill which deCpifeth pardon, viz. the fin againft the Holy
Ghoft, Mat. xii. 31. Therefore, O finner, do not cafi: away
thy anchor of hope, but go to God for forgivenefs. The vafl
ocean hath bounds let to it, but God's pardoning mercy is bound-
lefs. God can as well forgive great fins, as lefs ; as the fea
can as well cover great rock?, as little fands. Nothing hinders
pardon, but the finner's not aficing it.
That a great finner fhouid not defpair of forgivenefs, confult
that fcripture, Ifa. xliii. 25. * I, even I, am he that blotteth
out thy tranfgreflions.' If you look on the foregoing words,
vou would wonder how this verfe comes in, ver. 24. * Thou haft
made me to ferve with thy fins, thou haft wearied me with thy
iniquities ;* and then it follows, ' I, even I, am he that blott-
eth out thv tranforeffions.' One would have thought it fhould
have run thus, " Thou haft wearied me with thy iniquities ;
I, even I, am he that will punifli thy iniquities ;" but God
comes in a mild loving drain, * Thou hall wearied me with
thy iniquities, 1 am he that blots out thy iniquities.' So that
the greatnefs of our fins Ihould not difcourage us from going
to God for forgivenefs. Though thou hall committed a6ts
of impiety, yot God can come with an act of indemnity, and
lay, • I, even I, am he that blotteth out thy tranfgreflions.' God
counts it his glory to difplay free grace in its orient colours,
Rom. v. '-20. ' Where fin abounded grace did much more
abound.* When {\n becomes exceeding finful, free-grace be-
comes exceeding glorious. God's pardoning love can conquet
IN THE lord's prayer. €79
tlip fiiiner, and triumph over the fin. Confider, thou almoft
defiMiring foul, there is not lb much fin in man, as there is
mercy in God : man's fin in comparifon ot'God's mere}', is but
as a (park to the ocean : and who would doubt whether afpark
could be quenched in an ocean.
Obj. 3. But I have rehipfed into the fame fins , and how can
I have the face to come to God for pardon of thofejins which I
have more than once fallen into ?
Anf. I. know that the Novations held that after a relapfe no
forgivenefs by the church. But, doubtlefs, that was an error :
Abraham did twice equivocate. Lot committed incell twice,
Peter finned thrice by carnal feur ; but thefe, repenting, had
their abl'olution.
7"here is a twofold relapfe, 1. A wilful relapfe, when, after
a man hath folemnly vowed himfelf to God, he falls into a
league with fin, and returns back to it, Jer. ii. 25. ,* 1 have
loved fi;Fangers, and aft<2r them will I go.'
2. There is a relapfe through infirmity, when the bent and
refolution of a man's heart is agaiuft fin, but, through the vio-
lence of temptation, and withdrawing of God's grace, he is car-
riecl down theitream againfi.his will. Now, though wilful and
continued relapfes are defperate, and do vafiare confcifintianiy
(as Tertul.) vAafte the confcience, and run men upon the pre-
cipice of damnation; yet, if they are through infirniity, and
we mourn ibr them, we may obtain forgivenefs. A godly man
doth not march after fin as his general, but is led captive by it ;
and the Lord will pity a captive prifoner. Chriil commands us
to forgive a trefpafiing brother, ii.venty-times (even, Matth.
xviii. 22. If he bids us do it, much more will he forgive a re-
lapfiug finner in cafe he repent, Jer. iii. 22. ' Return, thou
backfliding Ifrael, for I am merciful, faith the Lord.' It is not
falling once or twice into the mire that drowns, but lying there ;
it is not once relapfing into fin, but lying in fin iuipenitently,
that damns.
Obj, 4. But God requires fo muckforroio and humiliation be-
fore remiffioUt that I fear I Piatl never arrive at it.
Anf. God requires no more humiliation than may fit a foul
for mercy. Many a Chriltian thniks, becaufe he hath not fill-
ed God's bottle fo full of tears as others, therefore he is not
humbled enough to receive a pardon. But vy^e mull know God's
dealings arc various ; all have not the like pangs in the new
birth : fome are won with love, the fenfe of God's mercy
ai)ufed, cauleth ingenuous tears to flow ; others are more fla-
gitious and hardened, and thefe Cod deals more roughly with.
Tiiis is lure, that foul is humbled enough to receive a pardgn,
who is brought to a thorough fenfe of fin, and fees the need of a
Saviour, aod loves hlni as the fairell of ten thoufand : therefore
280 OF THE FIFTH PETITIOX
be not difcouraged, if thy heart be bruifed for Cm, and brokeo
ofjfrom it, tijy finfliall be blotted out. Nolboner did Ephraim
fall a-weeping, but God's bowels fell a-working, Jer. xxxi.
20. * My bowels are troubled for him, I will furely have mer-
cy upon him.' Having anfwered thefe objeftions, let me be-
ieech you above all things, labour for the forgivenefs of fin ;
think with yourl'elves, how great a mercy it is : it is one of the
richeftjewels in the cabinet of the new covenant, Pf. xxxii. 1.
' Blelied is he whofe iniquity is forgiven.' In the Hebrew it is
bleffedneffes. And think with yourfelves, the unparalleled
mifery offuch whofe fins are not forgiven. Such as had not
the blood of the pafchal lamb fprinkled upon their door-poflis,
were deftroyed by the angel, Exod. xii. So they who have
not ChrilVs blood fprinkled on them, to wa(h away the guilt of
fin, will fall into the gulf of perdition. And if you relblve to
feek after forgivenefs, do not delay.
Many fay they will go about the getting their pardon, but
they procraftinate and put it off fo long, till it be too late ;
when the (hadows of the evening are ftretched forth, and the.
night of death approacheth, then they begin to look after their
pardon. This hath been the undoing of millions ; they pur pofe
they will look after their fouls, but they ftay fo long till the
leale of mercy be run out : Oh, therefore halten the getting of
a pardon ! think of the uncertainty of life. What fecurity have
you that you (hall live another day } Volat ambigiiis mobilise
aliis hora. Our life is a taper foon blown out ; it is made up
of a few flying minutes. O thou dufl and afhes! thou mayeft
fear every hour to be blown into thy grave ; and what if death
come to arreft thee before thy pardon be fealed ? Plutarch re-
ports of one Archias, who being among his cups, one delivered
to him a letter, and defired him to read it prefently, being about
ferious bufinels ; faith hej'erio eras, I will mind ierious things
to-morrow ; and that night he was flain. Thou that fayeii,
to-morrow I will repent, I will get my pardon, thou mayett
fuddenly be flain ; therefore to-day, while it is called to-day,
look after the forgivenefs of fin : after a while, all the conduits
of mercy will be flopped, there will not be one drop of Chrifl^'s
blood to be had, there is no lealings of pardon after death.
S. Branch of Exhortation. Let us labour to have the evidence
of pardon, to know that our fins are forgiven, A man may
have his fins forgiven, and not know of it ; he may have a par-
don in the court of heaven, when he hath it not in the court of
confcience. David's fin was forgiven as (bon as he ref)ented.
And God fent Nathan the prophet to tell him fo, 1 Sam. xii.
13. But David did not feel the comfort of it at prefent, as ap-
pears by the penitential plalmcompoled after, Pf li. 8 * IMake
me to hear the voice of joy ;' and ver. 12. ' Call uie not away
IN THE lord's prayer, SST
from thy prefence.' It is one thing to be pardoned, and another
to feel it. The evidence of pardon n)ay not appear for atin^e,
and this n>ay be,
1. From the imbecility and weaknefs of faith. Forgivenefs
of lin is fo ftrange and infinite a blefling, that a Chrillian can
hardly perl'uade himfelf that God will extend fuch a favour to
hiin ; as it is faid of the apoftlei*, whenChrift appeared to them
firlt, ' they believed not for joy, and wondered,' Luke xxiv.
41. So the foul is foftricken with admiration, that the wonder
of pardon doth almolt dagger his faith.
2. A man may be pardoned, and not know it, from the
ftrength of temptation. Satan accufeth the godly of fin, and
tells them that God doth not love thein ; what, fliould fuch
finners ihink of pardon ? Believers are compared to bruifed
reeds, Matth. xii. 20. And temptations to winds, Matth. vii.
15, Now, a reed is eafily (haken with the wind. Tempta-
tions (hake the godly ; and though they are pardoned, yet they
know it not ; Job in a temptation thought God his enemy. Job
xvi. (). Yet then he was in a pardoned condition.
Qu. But lOhy doth God fometimes conceal the evidence of par-
don ?
Anf. Though God doth pardon, yet he may with-hold the
fenfe of it a while ;
1. Becaufe hereby he would lay us lower in contrition. God
would have us fee what an evil and bitter thing it is to'otiend
him ; we fliall therefore lie the longer deeping ourfelves in the
brinilh tears of repentance, before we have the fenfe of pardon :
it being long before David's broken bones were let and his par-
don fealed, the more contrite his heart was, and this was a fa-
crilice God delighted in.
2. Though God did forgive fin, yet he may deny the mani-
feftation of it for a time, to make us prize pardon, and make it
fweeter to us when it comes. The diiTiculty of obtaining a mer-
cy enhanceth the value : when we have been a long time tug-
ging at prayer for a pardon of fin, and dill God with-holds, but
at lad, after many fighs and tears, pardon comes ; now we
edeem it the more, and it is fweeter, — Quo longius defertnr,
€oJuavius laetutur, — The longer mercy is in the birth, the n)ore
welcome will the deliverance be.
Let me now re-ad'ume the exhortation to labour for the evi-
dence and fenfe of pardon. He who is pardoned and knows it
not, is like one who hath an eltate befallen him, but knows it
not. Our comfort confids in the knowledge of forgivenefs,
Pfal. li. 8. * Make me to hear the voice of joy.' This is a
proclaiming a jubilee in the foul, when we are able to read our
pardon ; and to the witneii; of confcience God adds the witaef*
Vol. IL No. 18. N«
282 OF THE FIFTH PETITION
of his Spirit ; in the mouth of thefe two witnefles our joy is
to 1 firmed : O labour for this evidence of forgivenefs.
Qu. How piall ice know that our fins are forg'wen ?
Anf.. we mull not be our own judges in this cafe, Prov.
xxviii. 9,Q. * He that trufteth in his own heart is a fool.'
• The heart is deceitful,' Jer. xvii. Q. And it is folly to truft
a deceiver. The Lord only by his word mull be judge in this
cafe, whether we are pardoned, or not. As it was under the
law, no leper might judge himfelf to be clean ; ' but the pried
was to pronounce him clean.' Lev. xiii. 37. So, we are not
to judge ofourl'elves to be clean from the guilt of fin, till we
are fuch as the word of God hath pronounced to be clean.
Qu. How then fliali we knoio by the icord whether our guilt is
done away and our Jins pardoned 9
Anf. i. The pardoned finner is a great weeper. The fenfe
of God's love melts his heart : that free grace fhouid ever look
upon me ; that fuch crimfon fins (hould be waflied away in
Chrifl's blood ! this makes the heart melt, and the eyes drop
with tears; never did any man read his pardon with dry eyes,
Luke vii. 38. * She Itood at his feet weeping ;' her heart was
a fpiritual limbec, out of which thole tears were diflilled.
Mary's tears were more precious to Chrill, thcUi her ointment ;
her eyes, which before did fparkle with lull, whofe amorous
glances had fet on fire her lovers ; now fiie makes them a foun-
tain, and wafheth Chrill's feet with her tears. She was a true
penitent and had her pardon, ver. 47- ' Wherefore, I fay,
her fins, which were many are forgiven.' A pardon will make
the hardeft heart relent, and caufe the fhony heart to bleed ;
and, is it thus with us ? Have we been dilVolved into tears for
fin } God feals his pardons upon melting hearts.
2. We may know our fins are forgiven, by having the grace
of faith infnfed. Ads x. 43. * To him give all tJie prophets
witnefs, that whofoever believes in him (hall receive remiilion
of fins.' in fuving faith there are two things, abrenunciation,
and recumbency; 1. Abrenunciation: a man renounceth all
opinion of hinil'elf, digged out of his own borough ; he is quite
taken ofihimfeH', Phil. iii. 9- He fees all his duties are but bro-
ken reeds ; though he could weep a lea of tears : though he
had all the grace of men and angels, it could not purchale his
pardon. 2. Recumbency. Faith is an affent with afliance :
the fold doth get hold of Chriil, as zXdonijah did of the horns
of the altar, I Kings i. 51. Faith calls itfelf upon the Itream
of Chrid's blood, and laith, If I perifii, 1 perilh. If we have
but the minium quod fie, the lall drachm of this precious faith,
we havefomething to Ihew for pardon. * To him give all the
prophets witnefs, that whofoever believes in him (hall receive
remifiion of fin.* I. This fuiih is acceptable to God, it pleal-
IN THE lord's PRA-YER. 283
eth God more than offering up ten thoufand rivers of oil, than
working miracles, than martyrdom, or the higheft adls of obe-
dience. 2. Faith is profitable to us ; it is our heft certificate to
ihew for pardon : no fooner doth taith reach forth its hand to
receive Chrilt, but Chrift fets his hand to our pardon.
3. Sign. The pardoned foul is a God-admirer, Micahvii. IS.
* Who is a God like thee, that pardoned iniquity?' O that
God (hould ever look upon me, I was a finner, and nothing but
a finner, yet I obtained mercy ? Who is a God like thee ?
Mercy hath been defpifed, yet that mercy (hould fave me :
Chrift hath been crucified by me, yet his crofs crowns me.
God hath dif()layed the enfigns of free grace, he hath fet up his
mercy above my fin, nay, in I'pite of it, this caufeth admira-
tion, ' Who is a God like thee ?' A man that goes over a nar-
row bridge in the night, and ihe next morning comes and fees
the danger he was in, and how miraculoufly he efcaped ; he is
ftricken with admiration ; fo, when God (hews a foul how near
he was a-falling into hell, and how that this gulph is (hut, all
his fins are pardoned, he is amazed, and cries out, * Who is a
God like thee, that pardoneft iniquity ?' That God fliould par-
don one, and pafs by another ; one taken, another left; this
fills the foul with wonder and altonifliment.
4. Wherever God pardons fin, he fubdues it, Micah vii. 19.
* He will have compafl'ion on us, he will fubdue our iniquity.'
Where mens' perfons are juilified, their lulls are mortified.
There is in fin vis imperatoria ^ damnatoria, a commanding
power, and a condemning. Then is the condemning power of
fin taken away, when the commanding power of it is taken
away. When vve know whether our fins are forgiven, are they
fubdned ? If a malefactor be in prifon, how (hall he know that
his prince hath pardoned him ? if the jailor come and knock oft'
his chains and fetters, and lets him out of prifon, then he may
know he is pardoned : fo, how (hall we know God hath par-
doned us? If the fetters of fin be broken otf, and we walk at
liberty in the ways of God, Pfal. cxix. 45. * 1 will walk at
liberty ;' this is a blelfed fign we are pardoned.
Such as are wafhed in ChriiVs blood from their guilt, are
made kings to God, Rev. i. (5. As kings they rule over their
fins.
6. He whofe fins are forgiven, is full of love to God. Mary
Magdalene's heart was fired with love, Luke vii. 47- * Her fins,
which are many, are forgiven -, for flie loved much.' Her love
was not the caufe of her remilfion, but a fign of it. A par-
doned foul is a monument of mercy, and bethinks he can never
love God enough ; he wi(hes he had a coal from God's aliar,
to inflame his heart in love ; he wilhes he could borrow the
wings of the cherubiois, that he might fly fwifter in obedience :
■ N n 2
284 OF tHE FIFTH PETITION
a pardoned foul is fick of love. He whofe hvart is like marble,
lockt up in impenitency, that doth not melt in love, a fign his
pardon is yet to leal.
6. Where the fin is pardoned, the nature fs purified, Hof.
xiv. 9. ' 1 will heal their backilidings, I will love them."
Every man, by nature, is both guilty and diieafed : where God
reniits the guilt, he cures the dileaie, Pf. ciii. 3. * Who for-
givefh all thy iniquities, who healeth all thy difeaCes.* Herein
God's paidon t;,oes beyond the king's pardon ; the king may
forgive a maiefafctor, but he cannot change his heart, he may
haveachievith heart ftill : butGod, when he pardons, changeth
the heart, E^zek. xxxvi. 26. ' A new heart alio will I give
you.' A pardoned foul is adorned and embelliflied with holi-
nefs, 1 John v. 6". * This is he that came by water and blood.*
Where Chrill comes with blood to jufi^ify, he comes with water
to cleanle, Zech. iii. 4. * 1 have caufed thy iniquity to pals
from thee, and I will clothe thee with change of raimeiH.' I
will cauCe thy iniquity to pals from thee, there is pardoning
grace; and I will clothe thee with chang-e of raiment, there is
fkn6tifying grace : let not him fay, he hath pardon, that wants
grace. Many tells us, they hope they are pardoned, but were
never fandlified ; yea, but they believe in Chrill: but what
f^ith is it? A fvvearing faith, a whoring faith; the faith of
devils is as good.
7. Such as are in the number of God's people, forgivenefs of
fin belongs to them, Ifa. xl. 1. * Comfort ye my people, tell
them their iniquity is forgiven.'
Qu. Hoiv piall we know that tee are God's elecf people ?
Anf. By three characters.
(1.) God's people are an humble people, the livery which
all Chrill's people wear, is humility, 1 Pet. v. 5. ' Be ye cloth-
ed with humility.' 1. A fight of God's glory humbles : Elijah
wrapped his face in a mantle when God's glory pafl'ed by, Job
xlii. 5. ' Now mine eye feeth thee, wherefore 1 abhor mylelf.*
The ftars vanilh when the fun appears. 2. A fight of fin hum-
bles. .. In the glafs of the word the godly fee their fpots, and'
thefe are humbling fpots. Lo, faith the foul, I can call no-
thing my own but fins and wants; this hunibles. A bumble
finner is in a better condition than a proud angel.
(2.) God's people are a willing people: Pfal. ex. 3- 'A
people of willingnefs :' love conltrains them: they ferve God
freely, and out of choice. They Hick at no fervice; they will
run through a lea and a wildernels;' they will follow the Lamb
whithei ibever he goeth.
(3.) They are an heavenly people, I'lars, John xvii. 6. * Ye
are not of the world.' As the primnm mobile in the heavens
hath a motion of its own, conirary to the other orbs ; fo God's
IN THE lord's prater. 28S
people have an heavenly motion of foul, contrary to the men of
the world ! they ufe the world as their fervant, but do not fol-
low the world as their mailer, Pliil. iii. 20. ' Our converiaiion
is in heaven.' Sucli as have thefe three ch traders of God's
people, have a good certificate to Ihew that tliey are |)ardoned.
Forgivenefs of fin belongs to them : * comfort ye my people,
tell them their iniquity i.s forgiven.'
8. A iign we are pardoned, if, after many ftorms, we have a
fweet calm and peace within, Rom. v. 1. ' Being juilified we
have peace.' After many a bitter tear flied, and heart-break-
ing, the mind hath been more fedate, and a fweet ferenity or
Jtill mufic hath followed ; this brings tidings, God is appeafed :
whereas before confcience did accnl'e, now it doth I'ecretly
whifper comfort : this is a blelTed evidence a man's fins are par-
doned. If tlve baililTs do not trouble and arreil the debtor, it
is a fign his debt is compounded or forgiven : lb, if confcience
do not vex or accuie, but upon good grounds whifper conloia-
tion, this is a fign the debt is difcharged, the fin is forgiven.
9. A fign fin is forgiven, when we have hearts without guile,
Pfal. xxxii. 1, a. ' Blelled is he whofe tranfgrefiion is forgiven,
unto whom the Lord impuleth not iniquity, and in vvhoie fpirit
there is no guile.*
Qu. What is this to be fine fuco, loithout guile f
1. He who is without guile, hath plamnefs of heart : he is
without collufion, he hath not corrf?f/?/ex, a double heart ; his
heart is right with God. A man may do a right adion, but
not with a right heart, 2 Chron. xxv. 2 * Amaziah did that
which was right in the fight of the Lord, but not with a perfe6t
heart.* To have the heart right with God, is toierv^^ God from
a right principle, love ; by a right rule, the word ; to a right
end, the glory of God.
2. An heart without guile dares not allow itfelf in the lead
fin ; he avoids lecret lins. He dares not hide any fin, as Ra-
chel did her father's images, under her. Gen. xxxi. 6^. He
knows God fees him, which is more than if men and angels did
behold him. Heavoids complexion-lins, Pf. xviii. 23. * 1 was
alfo upright before him, and kept myfelf from my iniquity.* As
in the hive there is a malter-bee, fo in the heart there is a mat-
ter-fin. An heart without guile takes the facrificing knife of
ruortification, and runs it thro' his beloved fin.
3. An heart "without guile defires to know the whole mind
and will of God. An unlbund heart is afraid of the light /yc?-
fugo^ he is not willing to know his duty. A fincere Ibui I'aith,
as Job xxxiv. 32. * VVhat I know not, teach thou me :' Lord
fliew me what is my duty, and wherein 1 ofiend ; let me not
fin for want of light, what I know not, leach thou me.
4r. An heart without guile is uniform in religion : he hath
S8S OF THE FIFTH PETITION"
an equal eye to all God's commands. 1. He makes confcience
t»f private duties ; lie worlhips God in his clofet as well as in
the temple. Jacob, when he was alone, wreltled with the an-
gels. Gen. xxxii. 3, 4. So a Chriitian when he is alone, wreitles
with God in prayer, and will not let him go till he haih blelfed
him. 2. He ptrt'orms difficult duties, wherein the heart and
ipirit of relisfion lie, and which do crois fle(h and blood : he is
much in felt-humbling and felf-exarnining, Uttitiir fpjecuUs
magis quam per fpiciUis, Sen. He rather uleth the looking-glafs
of the word to look into his own heart, than the broad I'petlacles
of cenfure to ("py the faults of others.
5. An heart without guile is true to God's intereft. 1. He
grieves to fee it go ill with the church. Nehemiah, though
the king's cup bearer, and wine lb near, yet was fad when
Zion's glory was eclipfed, Neh. ii. 3. Like the tree I have
read of, if any of the leaves are cut, the reft of the leaves begin
to flirink up themfelves, and for a lime to hang down the head ;
fo a tiucere foul, when God's church futTers, feels himfelf as it
were touched in his own perfon. 2. He rejoiceth to fee the
caufe of God get ground ; to fee truth triumph, piety lifts up
his head, and the flowers of Chrill's crown flourilh. This is
an heart without guile, it is loyal and true to God's intereft.
6. An heart without guile isjuft in his dealings: as he is
upright in his words, fo he is upright in his weights. He makes
confcience of the lecond table as well as the ftrft : he is for
equity as well as piety, 1 Theft", iv. 6. ' That no man go be-
yund and defraud his brother in any matter.* A fincere heart
thinks he may as well rob as defraud : his rule is * to do to
others what he would have them do to him,' Mat. vii* 12.
7. An heart without guile is true in his promifes : his word
is as good as his bond. If he hath made a promife, though it
be to his prejudice, and doth entrench upon his profit, he will
not go back. The hypocrite plays faft and loofe, flees from his
word ; there is no more binding him with oaths and promifes,
than Samfon could be bound with green withs. Judges xvi. 7.
A fincere foul faith as Jephtha, Judges xi. 35. ' I have opened
my mouth to the Lord, and I cannot go back.
8. An heart without guile is faithful in his friendfhip : he is
what he pretends ; his heart goes along with his tongue, as a
well-made dial goes with the fun. He cannot flatter and hate,
commend and cenfure. Counterfeiting of love is hypocrily.
It is too ufual to betray with a kifs, 9, Sam. xx. 9. * Joab took
Abner by the beard to kifs him, and fmote him in the fifth rib
that he died.' Many deceive with fugar words. Phyficians
ufe to judge of the health of the body by the tongue ; if that
look well, the body is in health : but we cannot judge of friend-:
Ihip by the tongue : the words may be full of honey, when the
IN THE lord's PRAYER. 287
heart hath the gall of malice : Aire his heart is not true to God,
who is treacherous to his friend. Thus you fee what an heart
without guile is ; now, to have luch a heart is a fign fin is par-
doued ; ' God will not impute fin to him in whole fpirit there
is no guile.' What a blelfed thing is this, not to have fin im-
puted ? If our fins be not imputed, it is as if we had no fin :
fins remitted, are as if they had not been committed: this is
the bleliing belongs to a fincere foul, God imputes not iniquity
to him in whofe fpirit is no guile.
9. He whofe fins are forgiven, is willing to forgive others
who have offended him, Eph. iv. 3^2. * Forgiving one another,
even as God for Chrift's fake hath forgiven you.' An hypocrite
will read, come to church, give alms, build hofpitals, but can-
not forgive wrongs, he will rather want forgivenefs from God
than he will forgive his enemies. A pardoned foul argues thus,
hath God been fo good to me, to forgive me my fins, and fhall
not I imitate him in this ? Hath he forgiven me pounds, and
fhall I not forgive pence. It is noted of Cranmer, nihil ohliuifd
J'olet praeter injnrias, Cicero. He was of a forgiving fpirit, and
would do offices of love to them that had injured him ; like the
lun, which having drawn up black vapours fiom the earth, re-
turns them back in fweet fhowers.
By this touchllone we may try whether our fins are pardon-
ed : we need not climb up into heaven to fee whether our fins
be forgiven, but let us look into our hearts ; are we of forgiving
Ipirits ? Can we bury irjurieSj requite good for evil ? lA good
fign we are forgiven of God. If we can find all thefe things
wrought in our fouls, they are happy figns that our fins are
j)ardoned, and are good letters teitimonial to fliew for heaven.
Ufe 3. Confolation. I fiiall open a box of cordials, and fljew
you forae of the glorious privileges of a pardoned condition.
'I'his is a peculiar favour, it is a fpring fhut up, broached for
none but the ele6t. The wicked may have forbearing mercy,
but only an elec^ perfon hath forgiving mercy. Forgivenefs of
fin makes way for folid joy, Ifa. xl. I. ' Comfort ye, comfort
ye my people, faith your God, fpeak ye comfortably to Jerula-
Jem :' or, as in the Hebrew, " fpeak to her heart." — What
was this mufl; cheer her heart ? ' Tell her that her iniquity is
pardoned :' if any thing would comfort her, the Lord knew it
was this. When Chriil would cheer the palfy man, Matlh.
ix. 2. ' Son, be of good cheer, thy fins be forgiven thee.' It
was a greater comfort to have his fins forgiven, than to have his
palfy healed. This made David put on his beft clothes, and
anoint himfelf, 2 Sam. xii. 20. it was ilrange his child was
newly dead, and God had told him * the fword fliall not depart
from his houfe ;' yet now he fpruceth up himfelf, he puts on
his bell clothes, and anoints himfelf: whence was this.? David
288 OF THE FIFTH PETITION
had heard good news : God fent him his pardon by N'athan thfc
prophet, 2 Sam. xil. 13. * The Lord hath put away thy fin.'
This could not but revive his heart, and in token of joy, he
anoints himfelf. Philo faith, it was an opinion of fome of the
phiiofophers, that among the heavenly fpheres there was fuch
fweet harmonious melody, that if the found of it could reach
our ears, it would affedl us with wonder and delight. Sure he
who is pardoned hath fuch a divine melody in his foul, as doth
replenifh him with infinite delight. When Chrifl had laid to
Mary Magdalene, * thy fins are forgiven :' he prefently adds,
• go in peace,' Luke vii. 50. More particularly,
1. Comfort. God looks upon a pardoned foul, as if he had
never finned. As the cancelling a bond nulls the bond, and
makes it as if the money had never been owing, forgiving fin
makes it not to be. Where fin is remitted, it is as if it had not
been committed, Jer. 1. 20. So that, as Rachel wept becaufe
her children were not, fo a child of God may rejoice becaufe
his fins are not. God looks upon him as if he had never offend-
ed : though fin remain in him after pardon, yet God doth not
look upon him as a finner, but as a juft man.
S. Comfort. God having pardoned fin, will pafs an a6l of
oblivion, Jer. xxxi. 34. ' I will forgive their iniquity, and I
will remember their fin no n^ore.' When a Creditor hath croft-
ed the book, he doth not call for the book again. God will not
reckon with the finner in a judicial way. When our fins are
laid upon the head of Chrlft, our fcape-goat, they are carried
into a land of forgetfulnefs.
3. Comfort. The pardoned foul is for ever fecured from the
wrath of God. How terrible is God's wrath? Pf. xc. II.
• Who knows the power of thine anger ?' If a fpark of God's
wrath when it lights upon a man's conlcience, fills it with fuch
horror (as in the cafe of Spira) then, what is it to be always
fcorching in that torrid zone, to lie upon beds of flames ? Now,
from this avenging wrath of God every pardoned foul is freed :
though he may tafte of the bitter cup of aftliction, yet he fliall
never drink of the fea of God's wrath, Rom. v. 9. 'Being
juilified by his blood, we fhall be faved from wrath thro* him.
Chrifi's blood quencheth the flames of hell.
4. Comfort. Sin being pardoned, confcience hath no more
authority to accufe. Conlcience roars againfl the unpardoned
finner, but it hath nothing to do to terrify or accufe him that
is pardoned. God hath difcharged the finner, and if the cre-
ditor difcharge the debtor, what hath the ferjeant to do to ar-
refl him? The truth is, if God abfolve, conii:ience, if rightly
informed, abfolves ; if once God faith thy fins are pardoned,
confcience faith, ' go in peace.' If the Iky be clear, and no
florifls blow there, then the lea is calm ; if all be clear above.
IN THE lord's prayer, 989
and God fliine with pardoning mercy upon the foul, then coa-
fcience is calm and ferene.
* 5. Comfort. Nothing that befals a pardoned foul (hall hurt
him, Pf. xci. 10. * No evil flvall touch thee ;' that is, no de-
tbu6live evil. Every thin^ to a wicked man is hurtful. Good
things are for his hurt. His very bleffings are turned into a
curfe, Mai. ii. 2. * I will curfe your bleffings.' Riches and
profperitv do him hurt. They are not muneru, but hi/idia. Sen.
* Gold Ihares,' Eccl. v. 12. * Riches kept for the owners
thereof to their hurt. ' Like Hanian's banquet, which did u(her
in his funeral. Ordinances do a finner hurt ; they are a ' fa-
vour of death,' 2 Cor. ii. 10. Cordials themfelves kill. The
beft things hurt the wicked, but the word: things which befal a
pardoned foul fliall do him no hurt : the fting, the poifon, the
Curfe is gone ; his foul is no more hurt, than David hurt Saul,
when he cut off the lap of his garment.
6. To a pardoned foul, every thing hath a comiffion to do
him good. Affli6lion (hall do him good ; ' poverty, reproach,
perfecution,' Gen. 1. 20. * Ye thought evil againll me, but
God meant it unto good.' As the elements, though of contrary
qualities, yet God hath fo tempered them, that they work for
the good of the univerfe ; fo the moft crofs providences (hall
work for good to a pardoned foul. Corre6lion (hall be a corro-
five to eat out fin ; it (hall cure the fwelling of pride, tlie fever
of luft, the dropfy of avarice. It (hall be a refining fire to pu-
rify grace, and make it fparkle as gold. Every crofs providence,
to a pardoned (bal, (hall be like Paul's Euroclydon or crofs
wind, A6ls xxvii. which though it broke the fliip, yet Paul
was brought to fhore upon the broken pieces.
7. A pardoned foul is not only exempted from wrath, but
inveiled with dignity ; as Jofeph was not only freed from pri-
ibn, but advanced to be fecond man in the kingdom.
A pardoned foul is made a favourite of heaven. A. king may
pardon a traitor, but will not make him one of his privy-council ;
but whom God pardons, he receives into favour. 1 may fay
to liim, as the angel to the virgin Mary, Luke i. 30. '-Thou
hall found favour with God.' Hence fuch as are forgiven, are
laid to be * crowned with loving-kindnels,' Pf. ciii.a, 4. Wiioni
God pardons he crowns. Whom God abfolves, he marries
himfelf to, Jer. iii. 12. ' I am merciful, and I will not keep
anger for ever :' there is forgivcnefs; and in the 14th verl'e,
* 1 am married to you :' and he who is matchfd into the crown
of heaven, is as rich as the angels, as rich as heaven can make
him_.
9, Sin being pardoned, we may come with humble boldnefs
to God in prayer, guilt makes us afraid to go to God. Adam
having finned. Gen. iii. 10. * I was atraid, and hid myfelf.'
Vol.. II. No. IS. O o
2^0 OF THE FIFTH PETITION
Guilt dips the wings of prayer, it fills the face with blufhing '.
but forgiv<5iie(s breeds confidence : we may look upon God as a
Father of mercy, holding forth a golden fceptre : he that hath
got his pardon, can look upon his prince with comfort.
p. Forgivenefs of (in makes our fervices acceptable ; God
takes all we do in good part. A guilty perfon, nothing he doth
pleafeth God. His prayer is ' turned into fin;* but when fin
is pardoned, now God accepts our offering. We read of Jofhua
ftanding before the angel of the Lord : * Jofhua was cloathed
with filthy garments,' Zech. iii. 3. That is, he was guilty of
divers fins : now, iaith the Lord, ver. 5. ' Take away his
filthy garments, I have caufed thine iniquity to pafs from thee ;*
and then he flood and miniflred before the Lord, and his fer-
vices were accepted.
10. Forgivenefs of fin is the fauce which fweetens all the
comforts of this life. As guilt embitters our comforts, it puts
wormwood into our cup; lb, pardon of fin fweetens all, it is
like fugar to Avine. Health and pardon, eilate and pardon re-
Jifh w-ell. Pardon of fin gives a lan6lified title, and a delicious
tafte to every comfort. As Naaman faid to Gehazi, 2 Kings
V. 23. ' Take two talents ;' fo faith God to the pardoned foul,
take two talents, take the venifon, and take a blelTmg with it;
take the oil in the cruife, and take my love with it : ' take two
talents.' It is obfervable," Chrift joins thefe two together,
* Give us our daily bread, forgive us our trefpafies :' as if Chrift
would teach us, there is little comfort in daily bread, unlefs fin
be forgiven. Forgivenefs doth perfume and drop fweetnel's into
every earthly enjoyment.
11. If fin be forgiven, God vv'ill never upbraid us with our
former fins. When the prodigal came home to his father, the
father received him into his loving embraces, and never men-
tioned his former luxury, or fpending hiseft:ate among harlots :
fo God will not upbraid us with former fins ; nay, he will en-
tirely love us, we Ihall be his jewels, and he will put us in his
bofom. Mary Magdalene, a pardoned penitent, after Chrifl:
arofe, he appeared firft to her, Mark xvi. 9. fo far was Chrift
from upbraiding her, that he brings her the firft news of his re-
furre6tion.
12. Sin being pardoned, is a pillar of fupport in the lofs of
dear friends. God hath taken away thy child, thy hulband ;
but withal he hath taken away thy fins. He hath given thee
more than he hath taken away ; he hath taken away a flower,
and given thee a jewel. He hath given thee Chrift and the
Spirit, and the earueft of glory. He hath given thee more than
he hath taken away.
13. Where God pardons fins, he beftows righteonfuefs.
With reniillion of fin goes imputation of rightcoulhefs, Ila. Ixi.
IN THE lord's prayer. 2§l
10. * I will greatly rejoice in the Lord, he hath covered me
with the robe ot" righteoulheis.* If a Ciiriltian can take any
comfort in his inherent righteoufnefs, which is Co Itained and
mixed with fin, O then what comfort may he take in Chrift's
righteoufnefs, which is a better righteoufneCs than that of
Adam ? Adam's righteoufnefs was mutaV)le; butfuppofe it had
been unchangeable, yet it was but the righteoufnefs of a man :
but that righteoLifnel's which is imputed, is the righteoulhefs of
him who is God, 2 Cor. v. 21. * That we might be made the
righteoufnefs of God in bim,* O blefl'ed privilege, to be re-
puted, in the fight of God, righteous as Chrill, having his em-
broidered robe put upon the foul! this is the comfort of every
one that is pardoned, he hath a perfect righteoufnel's ; and now
God faith of him, ' thy art all fair, my love, and there is no
fpot in thee,* Cant. iv. 7.
14. A pardoned foul needs not fear death. He may look ort
death with joy, who can look on forgivenefs with faith. To a
pardoned foul death hath loft his lling. Death, to a pardoned
finner, is like the arrejling a man after the debt is paid, death
may arrell, but Chrill will fliew the debt-book croiled in his
blood. A pardoned foul may triumph over death, * O death,
where is thy lling! O grave where is thy vi6lory !' he who is
pardoned needs not fear death, it is not a deltru6lion, but a de-
liverance : it is to him a day of jubilee or releafe, it releafeth
him from all his fins. Death comes to a pardoned foul, as the
angel did to Peter, it fmote him and beat oif his chains, and
carried hmi out of prifon ; fo doth death to him who is par-
doned, it fmites his body, and the chains of fin fall off. Death
gives a pardoned foul a quietus eji, it frees him from all his la-
bours. Rev. xiv. 13. Falix trmi/itus alahore ad requiem, Bern.
Death, as it will wipe olf our tears, fo it will wij)e olf our fweat.
Death will do a pardoned Chriftian the greateft good turn,
therefore it is made a part of the inventory, 1 Cor. iii. S2.
* Death is yours.' Death is like the waggon which was feut'
for old Jacob, it came rattliwg with its wheels, but it was to
carry Jacob to his fon Jofeph ; fo the wheels of death's chariot
may rattle, and make a noife, but they are to carry a believer to
Chrill. While a believer is here, he is abfent from the Lord,
2 Cor. v. 6. He lives far from court, and cannot lee him whom
his foul loves : but death gives him a fight of the King of glory,
* in whole prefence is fulnefs of joy.' To a pardoned foul,
death is tran/Uus ad regnum ; it removes him to the place of
blifs, where he thall hear the triumphs and anthems of praife
fung in the choir of angels. No caufe hath a pardoned foul to
fear death ; what needs he fear to have his body buried in the
earth, who hath his fins buried in Chrilt's wounds? What hurt
can death do to him ? it is but his ferry- man to ferry him over
O 3
299 OF THE riFTH PETITION
to the land of promife. The day of death to a pardoned foul,
is his alct^nfion day to heaven, hih coronation-day, when he fliall
be crowned with thole delights of paradife, which are unfpeak-
able and full of glory. Thus you fee the rich confoiations which
belong fo a pardoned (inner; well might David proclaim him
bleiled. Pliil. xxxii. 1. ' Blelfed is he whofe iniquity is for-
given ;' in the Hebrew it is in the plural, bleHednelfes. Here
is a plurality of bleflings. Forgivenefs of fin is like the firft
link of a chain, which draws all the links after it ; it draws
theie fourteen privileges after it ; it crowns with grace and
glory. Who then would not labour to have his fins for-
given ? * Blefi'ed is he whofe iniquity is forgiven, whofe fin is
covered.'
Now follow the duties of fuch as have their fins forgiven. —
Mercy calls for duty. Be much in praile and doxology, Plal.
eiii.
1. * Blefs the Lord, O my foul, who forgiveth all thy ini-
quities.' Hath God crowned you with pardoning mercy, fet
the crown of your praife upon the head of free grace. Pardon
of fin is a dilliriminating mercy, a jewel hung only upon the
ele6t : this calls for acclamation of praife. You will give thanks
for * daily bread,' and will you not much more for pardon ?
You will give thanks for deliverance from ficknefs, and will you
not from deliverance from hell ? God hath done more for you in
forgiving your fin, than if he had given you a kingdom. And
that you may be more thankful, do but let the unpardoned con-
dition before your ey^s : how fad is it to want a pardon ? All
the curfes of the law (land in full force againft fuch an one.
The unpardoned finner dying, he drops into the grave and hell
both at once ; he mufi; quarter among the damned ; and will
not this make you thankful, that this is not your condition, but
that you are * delivered from the wrath to come?'
2. Let God's pardoning love inflame your hearts with love
to God. For God to pardon freely without any defert of yours,
to pardon fo many oflTences, that he fliould pardon you and pafs
by others ; that he ftiould take you out of the ruins of mankind,
and of a clod of dull and fin, make you a jewel fparkling with
heavenly glory ; will npt this make you love God much ? Three
priibners that deferve to die, if the king pardon one of thele,
and leave the other two to the feverity of the law, will not he
that is pardoned love his prince, who hath been fo full of
clemency ? How (hould our hearts be endeared in love to God ?
The fchoolmen dvllinguifli of a twofold love, amor grotui tons, a
love of bounty; that is, God's love tons in forgiving: and
amor dehitus, a love of duty ; that is, our love to God by way
of retaliation. We (hould'^fliew our love by admiring God, by
IN THE lord's prayer. 203
fweetly folacin^ ourfelves in him, and binding ourfelves to him
in a perpetual covei)ant.
3. Let the fonie of God's love in forgiving, make you more
cautious and fearl'ul of fin for the futire, Pf. cxxx. 4. * There
is forgivenefs with thee that thou nvayell be feared.' O fear to
oft'end this God, who hath been fo gracious to you in forgiving.
If a friend haih done a kindnefs for us, we will not diloblige
him, or abule Ins love. Afier Nathan had told David, • The
Lord hath put away thy fin :' how tender was David's con-
fcience? How fearful was he of Raining his foul with the guilt
of more blood ? Pi", li. 14. ' Deliver me from blood-guiltinefs,
God.' INlen committing grofs fins after pardon, God chang-
eth his carriage towards them, he turns his fmile into a frown ;
they lie, as Jonah, in the * belly of hell :' God's wrath fails
into their confcience, as a drop of fcalding lead into the ey^ ;
the promifes are as a fountain (ealed, not a drop of comibrt
comes from them. O Chriitians, do you not remember what
it cod you before to get your pardon ? how long it was before
your • broken bones' were fet ; and will you again venture to
fin ? You may be in fuch a condition, that you may queliion
whether you belong to God or not ; though God doth not
damn you he may lend you to hell in this life.
4. If God hath given you good hope that you are pardoned,
walk cheerfully, Rom. v. U. ' Wejoy in God, through our
Lord Jefus Chrilt, by whom we have received the atonement.'
* Who fhould rejoice, if not he that hath his pardon } God
rejoiceth when he (hews us mercy ; and fliould not we rejoice
when we receive mercy ? In the fadefi: times a pardoned foul
may rejoice. Afflictions have a commiflion to do him good,
every crols wind of providence fliall blow him nearer to the ha-
ven of glory. Chriltian, God hath pulled off your prifon fet-
ters, and clothed you with the robe of righteoufnefs, and
crowned you with loving-kindnefs, and yet art thou lad, Rom.
V. 2. • We rejoice in hope of the glory of God.' Can the
■wicked rejoice who have only a (hort reprieve from hell, and
not they who have a full pardon fealed ?
3. Hath God pardoned you ? do all the fervice you can for
God, 1 Cor. XV. 58. ' Always abounding in the work of the
Lord.' Let your head lludy for God, let your hands work for
him, let your tongue be the organ of his praife. Paul got his
pardon, I Tim. i. 16". * I obtained mercy :' and this was as
the oil to the wheels it made him move taller in obedience,
1 Cor. XV. 10. * I laboured more abundantly than they all.'
Paul's obedience did not move flow, as the fun on the dial :
but Aviftly, as the fun in the firmament, ' He did fpend, and
was ipent for Chrift :' The pardoned Ibul thinks he can never
love God enough, or ferve him enough.
$04 OF THE FIFTH PETITION"
The laft tMn^ is to lay down feme rules or direclions, how
we n>ay obtain toigivenel's ot" iiri.
I. We nitiit take heed of miiiakes about, pardon of fin.
IJi Miftake, that our (ins are pardoned, when they are not.
Qii. Whence ?s this nvfiake ?
Anf. From two grounds.
1. Becaule God is merciful.
Anf. God's being merciful, fhews,'that a man's fins are par-
donable. But there is a great deal of difference between fins
pardonable and fins pardoned ; thy fins may be pardonable,
yet not pardoned. Though God be merciful, yet who is God's
mercy for } Not for the prefuming finner but the repenting fin-
ner. Such as go on in fin, cannot lay claim to it. God's mercy
is like the ark, none but the prielis, might touch the ark ;
none but fuch as are fpiritual priefts, facrificing their fins, may
touch this ark of God's mercy.
2. Becaufe Chrill died for their fins, therefore they are for-
given.
Anf. That Chrifl; died for remiffion of fin is true ; but, that
therefore all have remiilion is falfe ; then Judas Ihould be for-
given. Remillion is limited to believers, A6ts xiii. 39. * By
him all that believe are juftified ;' but all do not believe : fome
flight and trample Chritl's blood under foot, Heb. x. 29. So
that, notwithftanding Chriffc's death, all are not pardoned.
Take heed of this dangerous mirtake. Who will feek after par-
don, that thinks he hath it alre^idy .^
Qd. Miftake, That pardon is ealy to be had ; it is but a figh, or
Lord have mercy : but, how dearly hath pardon cofl them who
haveobtained it? How long was it ere David's broken bones were
let? Happy are we, if we have the pardon of finfealed, though
at the very lafi hour : but, why do men think pardon of fin fo
eafy to be'obtained ? Their fins are but fmall, therefore venial.
The devil holds the fmall end of the perfpedive glafs before
their eyes. But, Fuji, There is no fin fmall, being againft a
Deity. Why is he punifhed with death that clips the king's
coin, ordefaceth his flatue, but becaule it is an abufe offered to
the perfon of the king ? Secondly ^ little fins, when multiplied
become great ; a little I'um when multiplied, comes to millions.
What is Icfs than a grain of land, but, when the land is mul-
tiplied what heavier ? Thirdly, thy fins coil no fmall price.
View thy fins in the glals of Chrifl's fufferings : Chrill did
•vail his glory, lofe his joy and pour out his foul an offering
for the leailfin. Fourthly ^ little fins unrepented of, will damn
thee, as well as greater. Not only great rivers fall into the lea,
bjt little brooks ; not only greater Tins carry men to hell, but
lelfer ; therefore do not think pardon eafy, becaule fin is luiall,
beware of miltakes.
IN THE LORD S PRAYER. 295
S. The fecond means for pardon of fin, is, fee yourfelves
guilty ; con\e to God as condeained men, I Kin^s xx. 0^2.
• They put ropes upon their heads and came to the king of U-
rael.* Let us come to God iu profound humility: fay not
thus. Lord, my heart is good, and my life blamelefs : God
hates this. Lie in the dull, be covered with fackcloth ; lay
as the centurion, Mat. viii. 8. * Lord, I am not worthy that
thou fliouldeil come, under my roof ;* I deferve not the lealt
fmile from heaven. This is thf^ way for pardon.
3. The third means for pardon is, hearty confelTion of fin,
Pf. xxxii. 5. * I confeffed my fin, and thou forgaveft me.*
WTould we have God cover our fins, we niuft difcover them,
1 John i. 9. • If we confefs our fins, he is jull to forgive them.*
One would have thought it (hould have run thus, if we confefs
our fins he is merciful to forgive them ; nay, but he is jull to
forgive them. Why juft? Becaufe he hath bound himfelf by a
promife to forgive an humble confeiTor of fin. Cum accufat, ex-
cnfat ; Tertul. When we accufe ourfelves, God abiblves us.
We are apt to hide our fins. Job xxxi. 33. Which is as great
a folly as for one to hide his dil'eafe from the phyfician ; but
when we open our fins to God by confelling, he opens his
mercy to us by forgiving.
4. Means for pardon, found repentance : repentance and re-
mifiion are put together, Luke xxiv. 47. There is a promife
of a fountain opened for the wafhing away the guilt of fin,
Zech. xiii. 1. But fee what goes before, Zech. xii. 20. ' Tliey
Ihall look upon him whom they have pierced, and fliall mourn
for him,' Ifa. i. 16. * Wafli ye, make ye clean ;' that is, waih
in the waters of repentance ; and then follows a promife of for-
givenefs, * though your fins be as fcarlet, they (hall be white as
Ihow.' It is eafy to turn white into fcarlet, but not (b ealy to
turn fcarlet into white : yet, upon repentance, God hath pro-
mifod to make the fcarlet finner of a milk-white wliitenefs.
Caution. Not that repentance merits pardon, but it pre-
pares for it. We fet our leal on the wax when it melts : God
ieais his pardons on melting iiearts.
b. Means, faith in the blood of Chrifl:. It is Chrifl:'s blood
walheth away fin. Rev. i. 6'. But this blood will not walh away
fin, unlefs it be applied by faith. The apolile fpeaks of the
Ipriiikling of the blood of Chrifi., 1 Pet. i. 2. Many are not
pardoned, though Chrilt's blood be ftied, becaufe it is not
fpriiikles : now it is faith that fprinkled ChrilVs blood on the
foul, for tlie remilTion of fin. As Thomas put his hands into
Chrilt's fides, John xx. 27- So faith puts its hand into Chrilt's
wounds, and takes of the blood andfprinkles it upon the confci-
ence, for the waihing away of guilt. Hence in fcripture, we
are faid to obtain pardon through faith, Acls xiii. 3.9. * By him
2P6 OF THE FIFTH PETITION
ail that believe are juftified,' Luke vii. 48. * Thy fins are for-
given.' Whence was this, ver 56 ' Thy fuith hnth faved
thee.' O let us labour for faith : Chrilt is a propitiation or
atonement to take away fin ; but how ? ' Through faith in his
blood.' Rom. iii. 25.
6. Means, pray much for pardon, Hof. xiv. 2. * Takeaway
all iniquity,' Luke xviii. 13. * The Publican fmote upon his
bread, faying, God be merciful to me a (inner.' And the text,
faith, ' He went away jullified.' Many pray for health, riches,
children ; but Chrift hath taught u^ what to pray for chiefly,
Remitte nobis dehita nojira; ' Forgive us our fins.' And be
earneli fuiters for pardon, confider what guilt of fin is ; it binds
one over to the wrath of God ; better thy houfe were haunted
with devils, than thy foul with guilt. He who is in the bond
of iniquity, mull needs be in the gall of bittemefs, A6lsviii. 23.
A guilty foul wears Cain's mark, which was a trembling at the
heart, and a fhaking in his flefli ; guilt makes the finner afraid,
left every trouble he meets with Ihould arreft him, and bring
him to judgment. If guilt befo difmal, and breed fuch convul-
fion-fits in the confcience, how earneft fliould we be in prayer,
that God would remove this guilt, and fo earneft, as to refolve
to take no denial ! Plead hard with God for pardon, as a man
would plead with a judge for his life. Fall upon thy knees, fay.
Lord, hear one word. Why may God fay, what canft thou
fay for thyfelf, that thou ftiouldeft not die ? Lord 1 can fay
but little, but I put in my furety, Chrift will anfvver for me;
O look upon that blood which fpeaks better things than that
of Abel ; Chrift is my prieft, his blood is my facrifice, his divine
nature is my altar. As Rahab was to fhew the fcarlet thread
in the window, and when Jolhuafaw it, he did notdeftroy her,
Jofti. ii. 18, 21. and vi. 22, 23. So fliew the Lord the fcarlet
thread of Chrill's blood, and that is the way to have mercy. But,
will God fay, why lliould 1 pardon thee, thou haft nowife ob-
liged me ? But, Lord pardon me, becaufe thou haft promiled
it; 1 urge thy covenant. When a man is to die by the law, he
calls for his book ; fo fay. Lord let me have the benefit of ni}'
book : thy word faith, ' If the finner foriake his evil way thou
wilt pardon abundantly,' Ifa. xliii. 25. Lord, I have forlaken
my fin, let me therefore have mercy ; I plead the benefit of
the book. But for whofe fake fiiould I pardon ? Thou caiilt
not delerve it. Lord, for thy own name's fake : thou \}^^i (aid,
thou wilt blot out fin, for thy own name's fake, ll'a. xliii. 25.
'Twill be no eclipfing to thy crown : how will thy mercy ftiine
forth, and all thy other attributes ride in triumph, if thou (lialt
pardon me ! Thus plead with God in prayer, and refolve not to
give him over till thy pardon be fcaled. God cannot, deny im-
portunity ; he delights in mercy. As the mother, lailh Chry-
IN THE lord's prayer. 297
foftom, delights to have her bread milked, fo God delights to
milk out the breaft of mercy to the finner. Thefe means being
ufed will procure this great bleiiednefs, the forgiveneCs of fin.
Thus 1 have done with the firft part of this fifth petition, ' For-
give us our fins ;' I come to thefecond part of the petition * As
we forgive our debtors.'
Matth. vi. 12. As we forgive our debtors : Or, as we forgive
them that trej'pafs againjl us.
I Proceed to the fecond part of the petition, * As we
forgive them that trefpafs againll us.'
As we forgive. This word, As, is not a note of equality, but
iimilitude ; not that we equal God in forgiving, but imitate
him.
This great duty of forgiving others, is a croffing the dream ;
'tis contrary to flefli and blood. Men forget kindnefl'es, but
remember injuries. But it is an indifpenfible duty to forgive ;
we are not bound to trull an enemy ; but we are bound to for-
give him. We are naturally prone to revenge. Revenge
(faith Homer) is fweet as dropping honey. The heathen phi-
lofophers held revenge lawful. Ulcifci te lacej/itus pates,
Cicero. But we learn better things out of the oracles of fcrip-
ture, Mark xi. 25. ' When ye Hand praying, forgive.' Mat.
V. 44. Col. iii. 13. * If a man hath a quarrel agaiull any, even
as Chrilt forgave you, fo alio do ye.'
Qu. 1. How can we forgive others, when it is only God for*
gives /in ?
Anf. In every breach of the fecond table, there are two
things ; an oilence againfl God, and a trefpafs againft man :
fo far as it is an offence againll God, he only can forgive ; but
fo far as it is a trefpafs againll man, fo we may forgive.
Qu. 2. When do we forgive others ?
Anf. When we ilrive ag-ilnll all thoughts of revenge ; if it
be in our pow«r to do our enemies milch ief, we will not ; we
wilh well to them, grieve at their calamities, we pray for them,
we feek recoticihatlon with them, we (hew ourfelves ready on
all occafions to relieve them : this is gofpel-forgiving.
Obj. I. But I have been much injured and abufed, and to put
it up tvi/l be aflainto my reputation. ^
Anf. 1. To pais by an injury without revenge, isnoeclipfing
one's credit ; the fcripture laith, Prov. xix. 11. ' It is the glory
of a man to pals over a tranlgreffion.' 'Tis more honour to
bury an injury, than revenge it : wrathfulnel's denotes weak-
nefs ; a noble heroic fpirit overlooks a petty olTence.
Vol. 11. No. 18. P p
S9S Of THE FIFTH PETITION
2, Suppofe a man's credit fliould be impaired with thofe
whofe cenlure is not to be valued ; yet confiderthe folly of chal-
lenging another to a duel, 'tis little wifdom fora man to redeem
his credit by iofing his hfe, and to run to hell to be counted va-
lorous.
Obj. 2. B'(t the wrong he hath done me is great.
jlrij. But thy not forgiving him is a greater wrong ; he in
injuring thee hath offended againfta man, but thou in not for-
giving him offendeft againft God.
Obj. 3. But if I forgive one injury ^ I [hall occajion more.
Anf. If the more injuries thou forgiveil, the more thou meet-
eft vi'ith, this will make thy grace fhine the more. Often for-
giving will add more to the weight of his fin, and to the weight
of thy glory. 11 any lay, I ftrive to excel in other graces, but
as for this of forgiving, I cannot do it, 1 defire in this to be ex-
cufed ; what dolt thou talk of other graces ? the graces are infer
fe cotmexa;, linked and chained together ; where there is one,
there is all : he that cannot forgive, his grace is counterfeit, his
faith is fancy, his devotion is hypocrify,
Qu. 3. Biitfuppofe another hath wronged me in my ejiate,
may not I go to law for my debt 9
Anf. Yes, elfe what ul'e were there of law-courts? God hath
fet judges to decide cafes in law, and to give every one his right.
It is with going to law, as it is with going to war ; when the
juft rights of a nation are invaded, here it is lawful to go to war:
fo, when a man's eltate is trefpaffed upon by another, he may
go to law to recover it. But the law muft be ufed in the laft
place, when no entreaties or arbitrations will prevail, then the
chancery muft decide it. Yet this is no revenge, it is not fo
much to injure another, as to right one's felf ; this may be, yet
one may live in charity.
Uj'e 1. Here is a bill of indi6lment againft fuch as ftudy re-
venge, and cannot put up the leaft difcourtefy. They would
have God forgive them, but they will not forgive others : they
will pray, come to church, give alms ; but, as Chrift faid,
Mark x. 21. ' Yet lackeft thou one thing;' they lack a forgiving
fpirit, they will rather want forgivenels from God, than they
w ill forgive their brother. How fad is it, that, for every flight
wrong, or difgraceful word, men fliould let malice boil in their
hearts ? would there be fo many duels, arrefts, murders, if men
had the art of forgiving.'^ Revenge is the proper fin of the devil ;
he is no drunkard, oradulterer, but this old lerpent is full of the
poifon of malice : and what fliall we fay to them who make
profelhon of religion, yet, inftead of forgiving, purfue others
defpitefully ? it was prophefied, the * wolf fliould dwell with
the lamb,' Ifa. xi. 6. But what fliall we fay, when fuch as pro-
fefs Lo be lambs become wolves ; Thele open the mouths of the
IN THE lord's prayer. 909
profane againll religion ; they will (\w, thefe are as full of ran-
cour as any. O whither is love and mercy fled ? If the Son of
man did come, fhould he find charity on the earth ? I fear but
little. Such as but cherifh anger and malice in their hearts,
and will not forgive, how can they pray, ' Forgive us, as we
forgive others P'Either they mull omit this petition (as Chry-
ibllom fdith, fome did in his time) or elfe they pray againft
themlelves.
Ufe '■>. Let it perfude us all, as ever we hope for falvation, to
pais by petty injuries and difcourtefies, and labour to be of for-
giving Ipirits, Col. iii. 13. * Forbearing one another, and
forgiving one another.'
Herein we refemble God. He is ready to forgive, Pf. Ixxxvi.
5. He befriends his enemies ; he opens his hand to relieve
them, who open their mouths againft him. It was Adam's
pride to go to refenjble God in omnifciency : but here it is law-
ful to refemble God in forgiving enemies : this is a God-liUe
difpofition ; and what is godlinefs but God-likenefs.?
2. To forgive is one of the higheft evidences of grace. When
grace comes into the heart, it makes a man, as Caleb, of ano-
ther fpirit, Numb. xiv. ^4. It makes a great metamorpholis,
it fweetens the heart, and fills it with love and candour. When
a fcion is grafted into a Hock, it partakes of the nature and fap
of the tree, and brings forth the fame fruit ; take a crab, graft
it into a pepin, it brings forth the fame fruit as the pepin ; fo
he who was once of a four crabby difpofition, given to re-
venge, when he isonce ingrafted into Chriit, he partakes of the
fap of this heavenly olive, and bears fweet and generous fruit :
he is full of love to his enemies, and requites good for evil. As
the fun draws up many thick noxious vapours from the earth,
and returns them in fweet fliowers : fo a gracious heart returns
the unkindnelfes of others, with the fweet influencesof love and
mercifulnefs, Pfal. xxxv. 13. * They rewarded me evil for
good : but as for me, when they were fick, my clothing wa^
fdckcloth, I humbled my foul with failing.* This is a good
certificate to (hew for heaven.
3. The blelfed example of our Lord Jefus ; he was of a for-
giving fpirit : his enemies reviled hmi, but he did pity them ,
their words were more bitter than the gall and vinegar they
gave him, but Chriil's words were fmoother than oil ; they fpat
upon him, pierced him with the fpear and nails, but he prayed
for them, ' Father, forgive them :* he wept over his enemies,
he filed tears for them that (hed his blood : never fuch a pat-
tern of amazing kindnefs. Chrift bids us learn of him, Mat.
xi, 29. he doth not hid us learn of him to work miracles, but
he would have us learn of him to forgive our enemies. If we
do not imitate GhrilVs life, we cannot be flived bv his (^eath.
Fp2
300 OF THE FIFTH PETITIOW
4. The danger of an implacable unforgiving fpirit : it hinders
the efficacy of ordinances; it is like an obftniction in the body,
which keeps it from thriving. A revengeful fpirit poifons our
facrifice ; our prayers are turned into fin : vpill God receive
prayer mingled with this (Irange fire ? Our coming to the facra-
ment is fin, we come not in charity^ fo that ordinances are turn-
ed into fin. It were fad if all the meat one did eat fhould turn to
poifbn ; malice poifons the facramental cup, men eat and drink
their own damnatiopi : Judas came to the paiibver in malice,
and after the fop Satan entered, John xiii. ^7.
5. God hath tied his mercy to tliis condition, if we do not
forgive, neither will he forgive us. Mat. vi. 15. * If ye for-
give not men their trefpalTes, neither will your heavenly Father
forgive your trefpafi'es.' A man may as well go to hell, for
not forgiving, as for not believing. How can they expect
mercy from God, whole bowels are fhut up, and are mercilefs
to their trefpafling brethren ? James ii. 13. ' He fliall have
judgment without mercy, that hath fhewed no mercy. I can-
not forgive, laid one, though I go to hell.
6. The examples of the faints, who have lieen of forgiving
fpirits. Joleph forgave his brethren, though they put him
into a pit, and Ibid him, Gen. 1. 21. ' Fear not, I will nou-
rifh you, and your little ones.' Stephen prayed for his perfe-
cutors. Mofes was of a forgiving fpirit ; how many injuries
and affronts did he put up ; The people of llVael dealt unkind-
ly with him, they murmured againllhim at the waters of Ma-
rah, (the water was not (b bitter as their fpirits) but he fell to
prayer for them, Exod. xv. 25. ' He cried unto the Lord, and
the Lord fhewed him a tree, wliich when he had call into the
waters, they were made fweet.' When they wanted water,
they fell a-chiding with Moles, Exod. xvii. 3. ' Why hall
thou brought us out of Egypt, to kill us with thirfl ?' As if
they had laid, if we die, we will lay our death to thy charge ;
here was enough to have made Mofes call for fire from heaven
upon them, but he pafleth by this injury, and, to fhew he for-
gave them, he becomes an interceffor for them, ver. 4. and let
the rock a broach for them, ver. 5. The prophet F];lijah feafled
his enemies, 2 Kings vi. 23. he prepared a table for them who
would have prepared his grave. Cranmer was famous for for-
giving injuries. When Luther had reviled Calvin, }iliom/i mil~
lies me diaboluni vocet ; I'hough he call me a devil a thoufand
times, yet I will love and honour him as a precious fervant of
Chrifi. When one had abul'ed and wronged a Chrillian, afk-
ing him w hat wonders hath your mafter Chrifi wrought ? faith
he, heiiath wrought this wonder, that though you have fb in-
jured me, yet I can forgive you, and pray lor you.
7. Forgiving and rcquittinggood for evil, is the bell way to
IN THE lord's prayer. SOl
conquer and melt the heart of an enemy. Saul having purfued
David with malice, and hunted him as a partridfi^e upon the
mountains, yet David would not do him milchief when it was
in his power. David's kindnefs melted Saul's heart, 1 Sam.
xxiv. 16, 17. 'Is this thy voice, my Ion David ? And Saul
litied up his voice and wept, and laid, Thou art more righteous
than 1, for thou halt rewarded me good.' This forgiving is
heaping coals, which nielts the enemy's heart, Rom. xii. 20.
This is the moft noble vi6tory, to overcome an enemy without
flriking a blow, tq conquer him with love. Philip of JNIace-
don, when it was told him that one Nicanor did openly rail
againft him, the king inttead of putting him to death, lent him
a rich prefent ; which did Co overcome the man, and made his
heart relent, that he went up and down to recant what he had
iaid againtt the king, and did highly extol the king's clemency.
8. Fori^jiving others is the way to have forgiveneis from God»
and is a (ign of forgiveneis.
(1.) It is the way to have forgivenefs, Matth. vi. 14. * If
ye forgive men their trefpades, your heavenly Father will alio
forgive you.' But one would think other things fliould Iboner
procure forgivetiels from God, than our forgiving others: no
iurely, nothing like this to procure forgiveneis ; f6r all other
acts of religion may liave leaven in them. God forbade leaven
in the facriiice, Exod. xxxiv. 25. One may give alms, yet
there may be the leaven of vain glory in this; the Pharilees
founded a trumpet, they did not give alms, but fell them for
applaufe, Matth. vi. 2. One may give his body to be burned,
yet there may be leaven in this, it may be a falfe zeal ; there
may be leaven in many afts of religion, which lours the whole
lump : but to forgive others that have oifended us, this can
have no leaven in it, no finiller aim ; this in a duty wholly fpi-
ritual, and it. done purely out of love to God ; hence it is, God
rilher annexeth forgivenefs to this than to the highed and moll
renowned works of charity, which are fo cried up in the world.
(2.) It is a hgn of God's forgiving us. U is not a caufe of
God's forgiving us, but a fign : we need not climb up into hea-
ven, to lee whether our lins are forgiven ; let us look into our
hearts, and fee if we can forgive others. Then we need not
doubt but God hath forgiven us ; our loving others is nothing
hut the refledion of God's love to us: Oh therefore, by all thele
arguments, let us be perfuaded to the forgiving others. Chrif-
tians; how many otVences hath God palfed by m us } our hns
are innumerable and heinous : is God willing to forgive us lb
many oll'ences, and cannot we forgive a few ? No man can do
fo much wrong to us all our life, as we do to God in one day.
Qu. But how mujl ice forgive ?
Anf. As God forgives us.
302 OF THE FIFTH PETITION, kc.
1. Cordially. God doth not only make a {hew of foro:iveners,
and keep our fins by him ; but doth really forgive, he pailetli
an a6t of oblivion, J er. xxxi. 34. So we muft not only fay, we
forgive, but do it with the heart. Mat. xviii. 35. * It ye from
your hearts forgive not.'
2. God forgives fully ; he forgives all our fins. He doth
not for fourfcore write down fifty, Pf. ciii. 3. * Who forgiveth
^11 thy iniquities.' Hypocrites pafs by fome offences, but re-
tain others. Would we have God deal fo with us to remit only
fome trefpaffes, and call us to account for the reft?
3. God forgives often ; we run afrefh upon the fcore, but
God multiplies pardon, Ifa. Ivii. 7. Peter alks ihc queftion,
Matth. xviii. 21. ' Lord, how oft fhall my brother fin againft
me, and I forgive him .^ Till feven times? Jefus faith to him,
1 fay not, until feven times, but, until feventy times feven.*
If he fay, I repent, you muft fay, I remit.
Qu. But this is one of the higheji acts of religion yjiepi and
blood cannot do it : how fliall I attain to it ?
Anf. I. Let us confider, how many wrongs and injuries we
have done againlt God : what volume can hold our errata ? Our
fins are more than the fparks in a furnace.
2. If we would forgive, fee" God's hand in all that men do or
fay againfl; us. Did we look higher than milruments, our
hearts would grow calm, and we fhould not meditate revenge.
Shimei reproached David and curled ; David looked higher,
2 Sam. xvi. 11. ' Let him alone, let him curfe, for the Lord
hath bidden him.' What made Chrift, that when he was re-
viled he reviled not again ? He looked beyond Judas and Pilate,
he faw his Father putting the bitter cup into his hand : and as
we miiit lee God's hand in all the affronts and incivilities we re-
ceive from men, fo we muft believe God will do us good by all,
if we belong to him, 2 Sam. xvi. 12. ' It may be the Lord
will requite me good for his curfing this day.' Quisquis detra-
liitjamcte meae addet mercedi meae, Aug. He that injures me
ihall add to my reward ; he that clips my name to make it
weigh lighter, fiiall make my crown weigh heavier. Well
iTiight Stephen pray for his enemies, * Lord, lay not this fin to
their charge,' Acts vii. GO. He knew they did but increafe his
glory in heaven ; every llone his enemies threw at him, added
a pearl to his crown.
3. Lay up a fi:ock of faith, Luke xvii. 4. * If thy brother
trefpuls againll thee (even times in a day, and feven times in a
day turn again unto thee, and lay, I repent, thou flialt forgive
him.' And the apoille laid to the Lord, * increafe our faith ;'
as if they had laid. We can never do this without a great deal
©f faith ; Lord, increafe our faith. Believe God hath pardoned
OF THE SIXTH PETITION, &C. 303
you, and you will pardon others ; only faith can throw duft
i^pon injuries, and bury them in the grave of forgetfulnels*
4. Think how thou halt fometinies wronged others; and
may it not be jnll with God that the fame meai'ureyou mete to
olhers, (honid be meai'iired to you again ? Halt thou not wrong-
ed others, if not in their goods, yet in their name? If thou hafb
not borne falfe witnefs againft them, yet perhaps thou haft
fpoken falfely of them : the confideration of this may make
Chrillians bury injuries in filence.
5. Get humble hearts. A proud man thinks it a difgrace to
put up an injury. What caufeth To many duels and murders
but pride? ' Be cloathed with humility,' Pet. v. b. He who
is low in his own eyes, will not be troubled much though others
lay him low : he knows there is a day coming, where there fhall
bearefurre6lion of names as well as bodies, and God will avenge
him of his adverfaries, Luke xviii. 7. 'And ftiall not God
avenge his own ele6t?' The humble foul leaves all his wrongs
to God to requite, who hath faid, * Vengeance is mine,' Rom,
xii. 19.
life, of comfort. Such as forgive, God will forgive them.
You have a good argument to plead with God for forgivenefs,
Lo, I am willing to forgive him who makes me no lUtisfaction,
and wilt not thou forgive me who haft received I'dtisfaction in
Chrift my furety. So ends the fifth petition.
OF THE SIXTH PETITION IN THE LORD'S
PRAYER.
ISIatth. vi. 13. And lead us not into temptation, but deliver
lis from evil.
This petition confiftsof two parts. Firji, Deprecatory,
* Lead us not into temptation.' Secondly, Petitory, * but de-
liver us from evil.'
Firfi, * Lead us not into temptation.* Doth God lead into
temptation ? God tempts no man to fin, James i. 13. ' Let no
man fay when he is tempted, I am tempted of God, for God
ternpteth not any man.' God doth permit fin, but doth not:
promote it. He who is an encourager of holinefs cainiot be a
patron of fin. God doth not tempt to that which he hath an
antipathy againft. What king will tempt his fubjedls to break
thofe laws which he himfelf hath eftabhlhed.
Qu. But is it not laid, God tempted Abraham? Gen. xxii. 1.
■/Inf. Tempting tliere was no more than trying. God tried
Abraham's faith, as a goldfinith tries gold in the fire : but there
304 OF THE SIXTH PETTTTOIT
is a great deal of difference between God's trying his people's
grace and exciting their corruption ; he trieth their grace, but
doth not excite their corruptions : man's fin cannot be jullly
fathered on God. God tempts no man.
Qu. What ih^n is the meaning of this, * Lead us not into
temptation f
Anf. When we pray, * Lead us not into temptation ;* the
meaning is, we defire of God, that he would not iuffer us to be
overcome by temptation. That we may not be given up to the
power of temptation, which is when we are trepanned into
tin.
'Qu. 9. Whence do temptations come ?
Anf. 1. Ab intra, ivom ourl'elves. The heart is /o?72e^pec-
cati, the bearer of all evil. Our own hearts are the greateft
tempters: qiiifqnejihi Satan ejl, James i. 14. ' Every man is
tempted when he is drawn away of his own luft.' The heart is
a perfe6t decoy.
9. Temptations come ah extra, from Satan. He is called
the Tempter, Mat. iv. 3. he lies in ambufh to do us mifchief ;
flat in procinclu diabolus, the devil lays a train of temptation to
blow up the foit of our grace : the devil is not yet fully call into
prilbn, but is like a priibner that goes under bail : the world is
his diocefe where hevifits ; we are fure to find Satan, whatever
we are doing, reading, praying, meditating: we find him
within, how he came there we know not; we are fure of his
company, uncertain how we came by it. A faint's whole life
(faith Auflin) is a temptation. Elias, who could fhut ht^aveii
by prayer, could not fliut his heart from a temptation. This is
a great moleftation to a child of God ; as it is a trouble to a
virgin to have her chaftity daily alTaulted. The more one is
tempted to evil, the more he is hindred from good : we are in
great danger of Satan the ' prince of the air ;' and we had need^
often pray, * Lead us not into temptation.* That we may fee
in what danger we are of Satan's temptations.
Confider, (1.) His malice In tempting. This hellifh ferpent
is fwelled with the poilbn of malice. Satan envies man's hap-
pinefs :' to fee a clod of dufl: fo near to God, and himfelf (once
a glorious angel) caft out of the heavenly paradife, this makes
him purfue mankind with inveterate hatred. Rev. xii. 1^2. * The
devil is come down to you having great wrath.' If there be
any thing this infernal fpirit of hell can delight in, it is to ruin
fouls, and bring them into the fiune condemnation with himfelf.
This malice of Satan in tempting mull needs be great, if we con-
fider three things :
1. That when ^atan is fo full of torment ^ yet, that at fuch
a time he fliould tempt. One would think that Satan fliould
Icarce have a thought free from thinking of his own nufery ;
IN THE lord's prayer. 30»
yet fuch is his rage and malice, that, when God is puniHiing
hinj, he is tempting. , .., . i i i
2. Satan's mahce is great, thathew.ll tenopt where he knows
he cannot prevail : he will put forth his iling, though he cannot
hurt. He fempted Chrift, Matilj. iy. 3. ' If ihou be he
Son of God.' He knew well enough Chrift was God as well as
man. yet he would tempt him. Such was his malice againlt
Chrift, that he would put an affVont upon CImft, though he
knew he could not conquer him. He tempts the eled to blal-
phemv: he knows he cannot prevail againft the elea; yet tuch
is his malice, that though he cannot ftorm the garrilon ot their
hearts, vet he will plant his pieces of ordinance againlt them.
3. Satan's malice is great, that though he knows his tempt-
ing- men to fin will increaie his own torment m he.l, yet he will
ncU leave otf tempting: every temptation makes his chain
heavier, and his tire hotter, yet he will tempt. Therefore Satan
bein- fuch a malicious revengeful ipirlt, had we not need pray
thatGod would not fufter hiin to prevail by his temptations?
* Lead us not into temptation.'
(y.) Confider Satan's diligence in tempting. 1 Pet. v. S.
« He walketh about.' He negleas no time; he who would
have us idle, yet he himfelf is always bulled. This lion is ever
hunting-- after his prty, he compalVeth fea and land to make a
profclyte : he walks about, he walks not as a pilgrim, but al(>y ;
he watcheth where he may throw in the lire ballot a temptation.
He is a reftlefs fpirit ; if we repulfe him, yet he will noi delift,
but come again with a temptation. Like Marcellus, a Komari
captain Hannibal fpeaks of, whether he was conquered, or did
conquer, he was never quiet. More particularly, Satan s diligence
in tempting is feen in this. ^ r -.
1. If he gets the leaft advantage by temptation he purines it
to the utmoft. If his motion to fin begins to take, he toUows it
clofe, and preileth to the act of fin. When he n^mpted Judas
to betray Chrift, and found that Judas was inchnable, and be-
gan to bite at the bait of thirty pieces of filver, he hurries him
on, and never leaves him till he had betrayed his Lord and
Mafter. When he had tempted Spira to renounce his religion,
and law Spira begin to yield, he follows his temptation dole,
and never left till he had made hirn go to the legate at Venice,
and there abjure his faitli in Chrift. • i •
2. Again, Satan's diligence in tempting is feen in this, Uie
variety of temptations he uleth. He doth not contme iymlelf
to one fort of temptation, he liaUi more plots than one: ft he
iinds one temptation doth not prevail, he will have another -. if
he cannot tempt .to luft, he will tempt to pride : it a tempta-
tion to covetoulhefs doth not prevail, he will tempt to protule-
nets : if he ctiinot fright men into deCpair, he will lee ft he can
Vol. 11. No. ly. ^ Q q
366 OF THE SIXTH PETITIOW
draw them to prefumption : if he cannot make them profane,
he will fee if he can make them Tormaiifts : if he cannot make
them vicious, he will tempt them to be erroneous. He will
tempt them to leave off ordinances; he will pretend revelations.
Error damns as well as vice ; the one piilols, the other poilons :
thus Satan's diligence in tempting is great, he will turn every
ftone, he hath feveral tools to work with ; if one temptation will
not do, he will make ul'e of another. Had not we need then to
pray, * Lead us not into temptation ?*
3. Confider Satan's po;;ver in tempting. Heiscalled, * the
prince of the world,' John xii. 31. andlhe * itrong man,' Luke
xi. 21. and ihe ' great red dragon,' who * with his tail cait
down the third part of the ftars,' Rev. xii. 4. He is full of
power, being an angel ; though Satan hath loft his holinefs yet
rot his (Irength. The devil's power in tempting is feen feveral
wavs: ]. He, is a fpirit having an intellectual being, can con-
vey himfelf into the fancy and poifun it with bad thoughts. As
the Holy Ghoft doth call in good motions, fo the devil doth
bad , he puts it into .ludas' heart to betray Chrifl, John xiii.
g.' 2. Satan, though he cannot compel the will, yet he can
prefent plea ling objects to the fenfes, which have a great force
in them. He fet a * wedge of gold' before Achan, and fo en-
ticed him with that golden bait. 3. The devil can excite and
ilir up the corruption within, and work fome inclinablenefs in
tlie heart to embrace the tempfation : thus he fiirred up corrup-
tion in David's heart, and provoked him to number the people,
1 Chron. xxi. 1. Satan can blow the fpark of a lull into a
flame.
4. Herein lies much of his power, that he being a fpirit, can
fo ftrangely convey his temptations into our minds, that we
cannot eafily dilcern whether they come from Satan, or from
ourfelves : whether they are his fuggellions, or the natural
births of our own hearts. A bird may hatch the egg of another
bird, thinking it is her own : often we hatch the devil's mo-
tions, thinking they come from our own hearts. When Peter
difiuaded ChriO from, futfering, fure Peter thought it came from
the good alfedtion, which he did bear to his matter. Matt. xvi.
22. little did Peter think Satan had a hand in it. Now, if the
devil hath fuch apovver to inftil his temptations, that we hardly
know whether they be his or ours, we are in a great deal of
d..iiger. and had need pray, not to be led into temptation.
Here, I know, Ibme are defirt)us to move the quefiion.
Qu. Hoio PiaU ice perceive when a motion comes from our oicn
heO"f.<!, and ichen from Satan?
AnJ'. It is hard (as Bernard faith) to diftinguifl) inter morfnm
ferpentis & ?norbum mentis, between thofe fuggellions which
IN THE lord's prayer. 307
come from Satan, and which breed out of our own hearts. But
I conceive there is this tiireeibld difference.
1. Such motions to evil .\s cone frotn our own hearts, fpring
up more leifureiy, and by degrees ; a fin is long concocted m
the thoughts, ere confent be given ; but ufually we inav know
a motion comes from Satan by its luddennefs; therefore a
temptation is compared to a dart, Epn. vi. 13, becaufeit is (liot
fuddenly. David's numbering the people was a motion which
the devil did inject fuddenly.
2. The motions to evil which come from our own hearts are
not fo terrible ; few are frighted at the light of their v. a chil-
dren ; but motions coming from Satan are more ghmlly and
frightful, as motions to blafphemy and felf-murder. Hence it
is temptatio4)s are compared to tiery darts, Eph. vi. for their
terribleneis, becaufe they do, as tlafhes of fire, ftartle and af-
fright the foul.
3. When evil thoughts are thrown into our mind, when we
lothe, and have reluclancy againfl ; when we ilrive againft them,
and flee from them, as Moles did from the ferpent, this Ihesvs
they are not the natural birth of our own heart, but the hand
of Joab is in this. Satan hath injected thele impure motions,
4. Satan's power in tempting appears by the long experi-
ence he hath gotten in the art ; he haih been a tempter, well
nigh as long as he hath beftn an angel. Who are fitter for ac-
tion than men of experience ? who is fitter to fleer a fhip than
an old experienced pilot ? Satan bath gained nujch experience,
by his being fo long verfed in the trade of tempting. He hav-
ing fuch experience, knows what are the temptations which
have foiled oiiiers, and are moll likely to prevail : the fowler
lays thofe fnares which have caught other birds. Satan having
fuch power in tempting, we are in danger, and had need pray,
• Lead us not into temptation.'
5. Confider Satan's fubtility in tempting. The Greek word
to tempt, fignifies to deceive. Satan in tempting, ufeth many
f ubtil policies to deceive ; we read of the depths of Satan, Rev.
ii. 24. and devices and ftratagems, "2. Cor. ii. 11. we read of
his fnares and his darts: he is called a lion for his cruelty, and an
old ferpent for his fubtility ; he hath feveral forts of fubtility in
tempting.
IJi, Subtility. The devil obferves the natural temper and
conllitution. Omnium dij'eulit mores. — T'he devil doth not know
the hearts of men, but he may feel their pulfe, ki\ow their tem-
per, and fo accordingly can apply himlelf. As the huil)und-
man knows what feed is proper to low in Inch a foil ; fo :^alan
finding out the temper, knows what temi'alion is proper to
fbw in fuch a heart. That way the tide ot a man's v^onltitution
runs, that way the wind of temptaliuu blows; batun tempts
Qq2
30S OF tHE SIXTH PETITION
the ambitious man with a crown, the fanguine man with beauty,
the covetous man with a wedge of gold. He provides favoury
Hieat, fuch a.s the finner loves.
2o?, Subtility. Satan choofeth the fitteft feafon to tempt in.
As a cunning angler cafts in his angle when the fifli will bait
beft ; the devil can hit the very joint of time when a temptation
is likelieft to prevail. There are feveral feafons he tempts in.
yi. In our tirll initiation and entrance into religion, when we
have newly given up our names to Chrilt. Satan will never
diiturb his valTals : but when we have broke his prilbn in con-
verfion, now he purfues us with violent temptations. Solet
inter primprdia conver/ionis acrius infurgere, Bern. When II-
rael were got a little out of Egypt, then Pharaoh purfues them.
Herod, as foon as Chrift was born, fent to deftroy him; lb
when the child of grace is newly born the devil labours to
ilrangle it with temptation. When the firil buddings and blol-
foms of grace begin to appear, the devil would nip thefe tender
buds vvi[h the fharp blafts of his temptations. Indeed, at firfl:
converfion, grace is lb weak, and temptation lb llrong, that
one would wonder' how the young convert efcapes with his life :
Satan hath a fpite at the new creature.
9d, Seafon. The devil tempts when he finds us idle, and
unimployed. We do not fow feed in fallow ground ; but Sa-
tan fows moft of his feed in a perlbn that lies fallow. When
the fowler fees a bird lit Hill and perch upon the tree now he
(hoots it ; fo when Satan obferves us to fit flill, now he flioots
his fiery darts of temptation at us. Mat. xiii. 23. * While men
flept, the enemy lowed tares ;' lb, while men flept in floth,
Satan fow his tares. AVhen David was walking on the leads,
and unim ployed, now the devil fet a tempting obje6l before
him, and it prevailed, 2 Sam. xi. 3.
3d, Seafon. When a perfon is reduced to outward wants
and firaits, now is the devil's tempting time. When Chrifi;
had fafted forty days and was hungry, then the devil comes and
tempts him with the glory of the world, Matth. iv. 8. When
provifions grow fhort, now Satan fets in with a temptation ;
What, wilt thon ftarve rather than fi;eal ? reach forth thy hand,
pluck the forbidden fruit. How oft doth this temptation pre-
vail ? how many do we fee, who, inftead of living by faith, live
by their Ihifts, and will Heal the veniibn, though they lofe the
blelTing.
Ath, Seafon. Satan tempts after an ordinance. When we
have been at hearing of the word, or prayer, or facrament ;
now Satan cafts in the angle of temptation. * When Chrift
had been fafting and praying, then came the tempter,' Matth,
iv. 3.
Qu. Why doth Satan choofe this time to tempt in, after an
IN THE lord's prayer. 309
ordinance ? one would think this were the mnjl difadvnnlageous
time for now the foul is raifed up to an heavenly frame ?
Anf. 1. Malice puts Satan upon it. 'I'he ordinances that
caufe fervour in a faint, caufe fury in Satan. He knows in
every duty we liave a defign againil him ; in every prayer we
put up a iuit in heaven -againfl him ; in the Lord's fupper, we
take the lacrament upon it, to fight under Chrift's banner
againft the devil ; therefore now Satan is more enraged, he now
lays his fnares, and flioots his darts againil us.
2. Satan tempts after an ordinance, bccaufe he thinks he
(hail now find us more fecure. After we have been at the fo-
lemn worfhip of God, we are apt to grow remifs, and leave off
former ftridnefs ; hke a foldier, that after the battle leaves off
his armour : now Satan watcheth his time; he doth as David
did to the Amalekites, after they had taken the fpoil, and were
fecure, they did eat and drink, and dance ; now David fell upon
them, and did fmite them, 1 Sam. xxx. 17- So when we grow
remifs after an ordinance, and perhaps too much indulge our-
felves in carnal delights, now Satan falls upon us by a tempta-
tion, and oft foils us. As after a full meal, men are apt to grow
drowly ; fo after we have had a full meal at an ordinance, we
are apt to flimiber and grow fecure, and now Satan Ihoot.s his
arrow of temptation, and hits us between the joints of our ar-
mour.
5th, Seafon. Satan tempts after fome difcoveries of God's love.
Satan, like a pirate, fets on a fliip that is richly laden ; fo when
a foul hath been laden with fpiritual comforts, now the devil will
be fliooting at him to rob him of all. The devil envies to (ee a
afoulfeafled with fpiritual joy. Jofeph's party-colured coat
made his brethren envy him, and plot againil him. After Da-
vid had the good news of the pardon of his fin (which muft needs
fill him with confolation) Satan prefently lenipled him to a new
fin in numbering the people : and foall his comfort leaked out,
and ^vas fpilt.
6th, Seajon. Satan tempts when he fees us weakefl:. He
breaks over the hedge where it is loweft ; as the fbn> of Jacob
came upon the Shechemites when they were (ore, and could
make no refillance, Gen. xxxiv. 25. At two times Satan comes
upon us in our weaknel's.
(1.) When we are alone ; fo he came to Eve when her huf-
band vva^ away, and fhe the lefs able to refill his temptation.
Satan hath this policy, he gives his poifon privately, when no
body is by ; others may dilcover his treachery. Satan is like
a cunning fuiter, that wooes the daughter when the parents are
from Ijome ; fo, when one is alone, and none near, now the
devil comes a wooing with a teiiiptation, and hopes to have the
match llruck up.
310 OF THE SIXTH PETITION"
(2.) When the hour ofdeath approach<=s. Asthe poor (heep
when it is fick and weak and can hardly help itl'elf, now (he
crows lie picking at it ; i'o, when a faint i.^ weak on his death-
bed, now the devil lies picking at him with a temptation ; he
referves his moll; furious alFaults till the hift. The people of
liTael were never fo fitrceiy aflaulted, as when they were going
to take poiiellion of the |»romiled land ; then all the kings of
Canaan combined their forces againll them ; fo, when the faints
are leaving the world, and going to fet their foot on the heavenly
Canaan, now Satan fets upon them by temptation ; he (ells
them, they are hypocrites ; ail their evidences are counterfeit.
Thus, like a coward, he^trikes the fiints when they are down ;
when death is ftiiking at the body, he is llriking at the fouL
This is his fecond fubtility, Satan choofeth the filteft feafon when
to throw in a tenptation.
3. Subtilitij. A third fubtil policy of Satan in tempting, is,
he baits his hook with religion ; the devil can hang out Chrift's
colours, and tempt to fin under pretences of piety. Now he is
the white devil, and transforms himlelf into an angel of light/
Celfus wrote a book full of error, and he entitled it, liber verita-
tis, the book of truth. So Satan can write the title of religion
upon his worft temptation. ,He comes to Chrifl with fcripture
in his mouth, * it is written,* &c. So he comes to many, and
tempts them to fin, under the pretence of religion ; he tempts
to evil, that good may qpme of it ; he tempts men to fuch un-
warrantable actions, that they may be put into a capacity of
honouring God the more. He tempts them to accept of pre-
ferment againll confcience, that hereby they may be in a condi-
tion of doing more good : he put Herod upon' killing John
Baptift, (hat hereby he might be kept from the violation of his
oath. He tempts many to ojiprelTion and extortion, telling
thein, they are bound to provide for their families. He tempts
many to make away v\ iih themfelves, that they iDay live no
longer to fin againll God : thus he wraps his poilbuous pills in
fugar. Who would fufpe6l him when he comes as a divine,
and quotes icripture.
4. SnbLility of Satan is, to tempt to fin gradually. The old,
ferpent winds himfelf in by degrees, he tempts firll to lefferfins,
that fo he may bring on greater. A fmall offence may occafion
a great crime ; as a little prick of an artery may occafion a mor-
tal gangrene. Satan firtl tempted David to an impure glance
of the eye, to look on Bathfheba ; and that unclean look occa-
fioned adultery and murder. Firft the devil tempts to go into
the company of the wicked, then to twifl; into a cord of friend-
fhip, and fo, by degrees, to be brought into the fame condem-
nation with them ; this is a great fubtility of Satan, to tempt to
IN THE lord's prayer. 311
lefler fins firft ; for thefe harden the heart, and fit men for the
committing of more horrid and tremendous (ins.
5, Snbtilitij. Satan's policy is to hand over temptations to us,
by ihoCe whom we lea ft fufpe6l.
1. By near friends ; he tempts us by them who are near in
blood. He tempted Job by a proxy, he handed over a temp-
tation to him, by hi.s wife. Job ii. 9. * Doll thou ftill retain thy
integrity ?' As if he ha'd faid, Job, thou feeft how, for all thy
religion, God deals with thee ; his hand is gone out Ibreagainll
thee : what, and Hill pray, and weep ? Caft otF all religion,
turn atheill; : ' curfe God, and die.' Thus fatan made ufe of
Job's wife to do his work : the woman was made of the nb»
and Satan made a bow of this rib, out of which he {hot the ar-
row of his temptation. Fer coftam petit cor. The devil oft
Hands behind the curtain, he will not be feen in the bufinefs,
but puts others to do his work. x\« a man makes ufe of a fer-
jeant to arrell another ; fo Satan makes ufe of a proxy to tempt :
as he did creep into the lerpent, (6 he can creep into a near re-
lation.
2. He tempts fometimes by religious friends ; the devil keeps
ftill out of fight, that his cloven foot may not be feen. Who
would have thought to have found the devil in Peter ? When he
diiiuaded Chrift from futfering, maiter, * fpare thyfelf ;' Chrill
i'pied Satan in the temptation, * Get thee behind me, Satan.*
When our religious friends would dilfuade us from doing our
duty, Satan is a lying Spirit in their mouths, and would by them
entice us to evil.
G. Siibliidij. Satan tempts fome perfons more than others :
fome are like wet tinder, who will not lb loon take the (ixe of
temptation as others. Satan tempts moll where lie thitiks his
policies will more eafily prevail ; Ibme are filter to receive the
impreilion of temptations, as (oft wax is fitter to take the ftamp
of the leal. The apoftle (peaks of ' veifels fitted for deti;ru{"lion/
Rom. ix. 22. fo there are veifels fitted to*- temptation. Some,
like the fpunge, fuck in Satan's temptations. There are five
Ibrts of perfons that Satan doth molt fit brooding upon by his
temptations.
\Ji, Ignorant perfons. The devil can lead them into any
fuare ; you may lead a blind man any whither. God made a
laW', that the Jews (hould not put a Itumbling-block in the way
of the blinil, Lev. xix. 14. Satan knows it is oaiy to put a
temptation in the way of the blind, at which they ihaii (tumble
into hell. When the Syrians were fmitten with biinduels,
the prophet I^IKha could lead them whether he would into the
enemy's country, 2 Iviugsvi. 20. The bu'd that is blind is fooii
ftiot by the fowler. Satan, the god of this world, blinds men
and then (hoots them. An ignorant man cannot fee the de-
S12 OF THE SIXTH PETITION"
vil*s fnares ; Sataa tells him fuch a thing is no fin, or but a lit-
tle one, and he will do well enough ; 'tis but repent.
2t////, Satan tempts unbelievers. He who, with Diagoras,
doubts of Deity, or, with the Phocinians, denies hell : what
iin will not this man be drawn to ? He is like metal that Satan
can call into any mould ; he can dye him of any colour. An
unbeliever will ilick at no fin : luxury, perjury, injuflice. Paul
was afraid of none lb much as them that did not believe, Rom.
XV. 31. ' That I may be delivered from them that do not be-
lieve in Judea/
3cf/y, Satan tempts proud perfons ; thefe he hath more
power of : None is in greater danger of falling by a tempta-
tion, than he who (lands high in his own conceit. When Da-
vid's heart was lifted up in pride, then the devil llirred him up
to number the people, 2 Sam. xxiv. 2. Celfae gravwre cqfic
decidunt tunes, feriuntgue fummos fuhnina monies ^ Hor. Sa-
tan made ufe of Haman's pride to be his fliame.
Athly, Melancholy perfons. Melancholy is afra Z>?7?>, a black
humour, leated chiefly in the brain. Melancholy clothes the
mind in fable, it doth difturb realbn ; Satan doth work much
upon this humour. There are three things in melancholy,
which gives the devil great advantage ; (l.) It unfits for duty,
it pulls olFthe chariot-wheels, it difpirits a man. Lute-fi;rings
when they are wet will not found ; when the fpirit is fad and
melancholy, a Chriflian is out of tune for ipiritual a6lions. (2.)
Melancholy fides often with Satan againil God ; the devil tells
fuch a perlbn, God doth not love him, there is no mercy for
him ; and the melancholy foul is apt to think lb too, and fets
his hand to the devil's lies. (3.) Melancholy breeds difcont^nl,
and difcontent is a caufe of many fins, unihankfulnefs, impa-
liertce, and oft it ends in felf-murder. Judge then what an ad-
vantage Satan hath againft a melancholy perlbn, and how eafily
he may prevail with his temptations. A melancholy perlbn
tempts the devil to tempt him.
Qthly, Idle perfons. He who is idle, the Devil will find him
work to do. Jerom gave his friend this counfel, To be ever
well employed, thatvvhen the tempiercame, hemightfind him
working in the vineyard. If the hands be not working, the
head will be plotting fin, Micah. ii. 1.
7. SuhtUily of Satan is, to give fome little refpite, and feem
to leave otf tempting a while, that he may come on after with
more advantage. As Ifrael made as if they were beaten before
the men of k\, and fled ; but it was a policy to draw them out
of their fenced cities, and enfnare them by an ambulb, Jolh.
viii. 15. The devil fometimes raifieth the fiege, and ftigns a
flight, that he may the better obtain the viclory. He goes
away for a time, that he may return when he iiees a better lea-
IN THE lord's PR/^YER. 3l3
foi), Luke xl. 24. * When the unclean fpirit is . gone out of a
man, he walks in dry places, lec^king relt ; and finding none,
he laiih I will return to mine houfe whence 1 came out.' Sa-
tan, by feigning a flight, and leaving otf tempting a while,
caufeth fecurity in perions, and ihey think they are fafe, and
are become victors ; when, on a fudden, Satan falls on, and
wounds them. As one that is going to leap, runs back a little,
tiiai he may take the greater jump ; Satan feems to retire and
run back a little, that he may come on again with a temptation
more furioully and fuccefsfully : therefore we need always to
watch and have on our fpiritual armour.
S. SuhtUity of the old lerpent is, either to take men off from
the ufe of means, or to make them mifcarry in the ule of
means. •
Firjl, He labours to take men oif from duty, from praying
and hearing ; hisdefign is todilcourage them : and, to do that,
he hath two artifices ;
1. He difcourageth them from duty, by fuggefting to them
their unworthinefs ; they are not worthy to approach to God,
or have any fignals of his love and favour, 'f hey are finful,
and God is holy, how dare they prefume to bring their impure
offering to God ? This is a temptation indeed. That we (hould
fee ourfelves unworthy, is good, and argues humility ; but to
think we Ihould not approach to God becaufe of unworthmefs,
is a conclulion of the devil's making. God faith, Come, thougli
unworthy ; by this temptation, the devil takes many otf from
coming to the Lord's table. O (faith he) this is a Iblemn or-
dinance, and requires much holinefs ; how darelt thou lb un-
worthily come, led thou eat and drink unworthily? Thus, as
Saul kept the people from eating honey, fo the devil by this
temptation, tears many from this ordinance which is fweeter
than honey and the honey-comb.
2. Satan endeavours to dilcourage from duty, by objecting
want of fuccefs. When men have waited upon God in the ule
of ordinances, and yet find not that comfort they defire : now
Satan dilheartens them, and puts them upon relblves of declin-
ing all religion ; they begin to fay as that wicked king, 2 Kings
vi. 33. ' Why Ihould I wait on the Lord any longer ?*
When Saul faw God anfwered him not by dreams and vilions,
Satan temjjted him to leave God's worfhip, and feek to the
witch of Endor, 1 Sam. xviii. (>. No anfwer of prayer comes,
therefore, faith Satan, leave off praying : who will low ieed
where no crop comes up } Thus the devil would, by his (iibtil,
logic, difpute a poor Ibul out of duty. But if he fees he cannot
prevail this way, to take men olf from the ufe of means, then
he labours,
Secondh/, To make them mifcarry in the ufe of means. By
Vol. U, No. ly. 11 r
S14 or THE SIXTH PETITION
this artifice he prevails over multitudes of profefibrs. The de-
vil Hands as he did at Jofliua's right-hand, to reliit men,
Zech. iii. 9. If he can't hinder them from duty, he will be fure
to hinder ihem in duty, two ways.
IJi, By cauhng di(lra6lion in the fervice of God ; and this
he doih by propofing objects of vanity, or by whilpenng in
men's ears, that they can fcarce mind what they are doing-
2d/y, Satan hinders, by putting mt^n upon doing duties in a
wrong manner. 1. In a dead formal manner, that fo they
may fail of the fuccefs. Satan knows duties done fuperficialiy
were as good to be left undone. That prayer which doth not;
pierce the heart, will never pierce heaven. 9. He puts them
upon doing duties for wrong ends. Finis fpedjicat actionem ;
he will make them look a-liquint, and have by-ends in duty,
JSIatth. vi. 6. ' Be not as the hypocrites, for they love to pray
(landing in the corners of the flreets, that they may be feen of
men. Prayer is good, but to pray to be feen of men, this was
the dead fly in the box of ointment ; the oil of vain-glory feeds
their lamp : finiiler aims corrupt and fly-blow our holy things.
Here is Satan's policy, either to prevent duty, or pervert it ;
either to take men off from the ufe of means, or make them
pjii'carry in the ufe of means.
, 0. Subtility, Satan can colour over fin with the name and
pretence of virtue. Alcibiades hung a curtain curioufly em-
broidered over a foul pitlure or i'atyrs ; fo Satan can put the
image of virtue over the foul picture of tin. Satan can cheat
men with falfe wares ; he can make them believe, that pre-
fumption is faith, that intemperate paffion is zeal, revenge is
prudence, covetoufnels is frugality, and prodigality good hof-
pitality. ' Come, fee my zeal far the Lord,' iaith Jehu. Sa-
tan perfuaded him it was a fire from heaven, when it was no-
thing but the wild-fire of his own ambition ; it was not zeal
but ftate-policy. This is a fubile art of Satan, to deceive by
tempting, and put men off with the dead child, inftead of the
live child ; to make men believe that is a grace, which is a fin ;
as if one fhould write balm-water upon a glals of poilbn. If
Satan hath all thefe fubtil artifices in tempting, are we not in
great danger from this prince of the air ? and had we not need
often pray, ' Lord, i'ufier us not to be led into temptation ? As
the ferpent beguiled Eve with his fubtility, 2 Cor. xi. 2. let
us not be beguiled by the fnares and policies of this heilifli Ma-
chiavel.
Satan hath a dexterity in fubtle contrivances ; he doth more
hurt as a fox, than a lion ; his fnares are worfe than his darts,
2 Cor. ii. II ♦ We are not ignorant of his devices.*
10. The next fubtility of Satan is, he labours to enfnare u»
IN THE Lord's PRAfER. 815
by lawful things, in Ileitis petimus omnes ; more are hurt by
lawful things, than unlawful, as more are killed with wine than
poifon : groi's fins atlVight, but hovv many take a furfeit and
die, in uling lawful things inordinately ? Recreation is lawful ;
eating and drinking are lawful, but many offend by excefs, and
their table is a fnare. Relations are lawful, but how oft doth
.Satan tempt to over- love ? how oft is the wife and child laid
in God's room ? excefs makes things lawful become finful.
11. Subtility of Satan is, to make the duties of our general
and particular calling hinder and juftle out one another. Our ge-
neral calling islervingGod, our particular calling is minding our
employments in the world. It is wifdom to be regular in both
thele, when the particular calling doth not eat out the time for
God's lervice, nor the fervice of God hinder diligence in a cal-
ling. The devil's art is to make Chriftians defedive in one of
thefe two : feme fpend all their time in hearing, reading, and
under a pretence of living by faith, do not live in a calling;
others Satan takes otl" duties of religion, under a pretence that
they mufl; provide for their families ; he makes them fo care-
ful for their bodies that they quite neglect their fouls. This is
the fubtility of the old lerpent, to make men negligent in the
duties (Zither of the firft tai)le or the fecond.
1^. Snblility of Satan in tempting is, to mifreprefent true ho-
Jinefs, that he may make others out of love with it. He painta
the face of religion lull of icars, and with feeming blemilhes,
that he may create in the minds of men prejudice againft it,
Satan reprefents religion as the mod melancholy thing, and
that he who embraceth it, mufl banifhalljoy out ofhisdio-
cels ; though the apoille faith, * Joy in believing,* Rom. xv.
13. Satan luggefts that religion expofelh men to danger ; he
(hews them the crofs, but hides the crown from them : he la-
bours to p«it all the dilgrace he can upon holinefs, that he may
tempt men to the renouncing of it. Satan abufeth the good
Chriiiian, and gives him a wrong name ; the truly zealous
man, Satan calls hot-headed and factious : the patient man,
that bears injuries without revenge, Satan reprefents him as a
coward ; the humble man is low-fpirited ; the heavenly man
Satan calls fool, he lets go things that are feen, for tilings that
are not feen ; thus the devil milreprel'ents religion to the world.
As John Hufs, that holy man, was painted with red devils ;
lb Salan paints holinel's with as deformed, milliapen a face as
he can, that he may by this temptation, draw men otifrom
Iblid piety, and n)ake them rather Icorn than embrace it. The
hand of Joab is in this : Satan is tempting perfons to atheifra,
to caft oil" all religion.
13. Subtility of Satan iu tempting is, to draw men off frcm
Rr-2
315 or THE SIXTH PETITION' - .
the love of the truth to embrace errror, 9 ThefT. ii. 11. * That
they (hould believe a lie.* Satan is called, in fcripture, not
only an un(,'lerin I'pirit, but a lying fpirit. As an unclean ipirit,
fo he labours to defile the foul with luft ; and as a lying fpirit
fo he labours to corrupt the mind wjth error: and indeed this
is dangerous, becaufe many errors do look fo like the truth, as
alchymy reprefents true gold. Satan thus beguiles fouls. Though
the fcripture blames heretics for being the promoters of error;
yet it chargeth Satan with being the chief contriver of it. They
I'pread the error, but the devil is a lying fpirit in their mouths.
This is Satan's great temptation : he makes men believe fucli
are glorious truths, which are dangerous impollures; thus he
transforms himfelf * into an angel of light.' What is the mean-
ing of Satan's fowing tares in the parable, Mat. xiii. 25. but
Satan's fowing error inftead of truth? How quickly had the
devil broached falfe doctrine in the apoftles' times. That it was
neceilary to be circumcifed, A6tsxv. 1. that angei-worfliip was
lawful, and that Chrilt w^as not yet come in the flefli ? 1 John
iv. 3. Now the devil tempts by drawing men to error, becaufe
lie knows how deadly his fnare is, and the great mifchief error
will do when it comes. I. Error is of a fpreading nature ; it
is compared to leaven, becaufe it fours, Mat. xvi. II. and to
gangrene, becaufe it fpreads, 2 Tim. ii. 17. (1.) One error
fpreads into more like a circle in the water, that multiplies into
more circles ; one error feldom goes alone. (2.) Error fpreads
from one perfon to another ; It is like the plague, which infeds
all round about. Satan, by infecting one peribn with error,
infects more : the error of Pelagius did fpread on a fudden to
Palelfine, Africa, Italy : the Arian error was atfirft but a iingle
fpark, but at laft it fet almoil all the world on fire. 2. The
devil lays this fnare of error, becaufe error brings divifions into
the church; and divifions bring an opprobrium and fcandal
upon the ways of God. The devil danceth at difcord : divifion
deftroys peace which was Chrift's legacy ; and love, which is
the bond of perfection. Not only Chrift's coat hath been rent,
but his body, by the divifions which error hath caufed. In
churches or families where error creeps in, whatanimofities and
fadions doth it make? it fets the father againft the fon, and the
fon againft the father. What fiaughters and bloodfiieds have
been occafioned by errors broached in the church ? 3. The
devil's policy in raifing errors, is to hinder reformation ; the
devil was never a friend to relormation. In the primitive times,
after the upoilles* days, the lerpent caft out of his mouth water
as a flood after the woman, Rev. xii. 15. Which was a deluge
otherefies, that fo he might hinder the progrefs of the gofpel.
4. Satan tempts to error, becaufe error devours godlinelis. The
Gnoilics, as Epiphanius obferves, were not only corrupted in
Iir THE lord's PRAYER. 317
Hieir judgments, liut in their morals; tliey were loofe in their
lives, Jude 4. ' Ungodly men, turning the grace of God into
lafcivionrntfs.* The Faniihlts afterwards turned ranters, and
gave themftlves over to vices and immoralities; and this they
did, hoaltingof the fpirit and perfection. 5. The devil's dehgn
in reducing by error, is, he know^s error is pernicious to fouls.
Error damos, as well as vice ; poifon kills as well as piftol.
2 Peti ii. I. ' They Ihall privily bring in damnable herefies.*
Now, if Satan be thus lubtiiin laying Ihares of error to deceive,
had not we need pray tliat God would not futfer us to be led
into temptation ; that he would make us wife to keep out of
the li)ares of error, or, if we have fallen into it, that he would
give us to recover out of the fuare by repentance ?
14. Another Jubtilitif of Satan is, to bewitch and enfnare
men, by letting pleahng baits before them ; the riches, pleafures,
honours of the world, Mat. iv. 9. ' All this will I give thee.'
How many doth Satan tempt with this golden apple ? Pride,
idlenefs, luxury, are the three worms which breed of plenty,
1 Tin), vi. 9. ' They that will be rich fall into temptation and
a fnare.' Satan kills with theie filver darts: how many furfeit
on lufcious delights? The pleafures of ihe world are the great
engine by which Satan batters down mens' fouls. His policy is
to tickle them to death, to damn them with delights. The
fielh would fain be pleafed, and Satan prevails by this tempta-
tion ; he drowns them in the fwect waters of pleafure, fuch as
have abundance of the world, walk in the midft of golden fnares.
We had need watcii our hearts in proi'perity, and pray not to
be ' led into temptation.* We have as much need to be care-
ful that we are not endangered by profperity, as a man hath to
be careful at a feali, where there are ibme poifoned diihes of
meat.
15. Suhtility of Satan in tempting is, to plead necelTity,
Satan's policy in tempting men under a plea of necelliJy is this,
he knows that necedity may in Come cales feem to palliate and
€xcufe a fin. It may feem to make a leiier evil good to avoid
a greater, as Lot oli'ered to expofe his daughters to the So-
domites, and was willing that they fhould defile them, that he
might prelerve the angel flrarjgers that were come into hishoufe.
Gen. \ix. 8. Doubtltfs Satan had a hand in this temptation,
and made Lot believe that the necellity of this adion would ex-
cult; the fin. The tradefman pleads a necelhty of unlawful
gain, ellehe cannot live; another pleads a necellity of revenge,
elle his credit would be impaired : thus Satan tempts merj to
fm, by telling thnm of the necefi'ity. Nay, the devil will quote
fcripture for it, that in Ibme cafes extraordinary, there may ba
a necelTity of doing that which is not jullifrable : did not David,
in cafe of necellity, ' eat the {hew bread, which was not lawful
318 Of THE SIXTH PETITIO*
for him, bat only the priefts?' Mat. xii. 4. Nor do we read
he was blamed ; then will Satan lay, why may not you in cafes
extraordinary trefpafs a Uttle, and take the forbidden fruit? O
beware of this temptation, tee Satan'scjoven foot in it: nothing
can warrant a thing in its own nature finful ; neceflity will not
jultify imf)iely.
10\ Siibtility of Satan in tempting is, to draw men to pre-
fumption. Prefumption is a confidence without ground : it is
inade up of two ingredients, audacity and I'ecurity ; this tempta-
tion is common. There is a twofold prefumption : (I.) Satan
tempts men to prefume of their own hearts, that they are better
than they are ; they prefume they have grace, when they have
none, they will not take gold on trufi;, but they will take grace
upontruil; the foolifli virgins prefumed that they had oil in
their vellels when they had none. Here that rule of Epicharmus
is good, " diflruft a fallacious heart." (2.) Satan tempts men
to prefume of God's mercy : though they are not fo good as
they fiiould be, yet God is merciful. They look upon God's
mercy with the broad fpectaclesof prefumption. Satan foothes
men up in their fins; he preacheth to them *' all hope, no
fear ;" and fo he deludes them with thefe golden dreams.
Quayn mullicum vanafpedefcendantad inferos, Aug. Prelum |)-
tion is Satan's draw-net, by which he drags millions to licll:
Satan by this temptation, oft draws the godly to fin ; they pre-
fume upon their privileges, or graces, and fo venture on occa-
fions of (in. Jeholhaphat twilled into a league of amity with
king Ahab, prefuming his grace would be antidote flrong enough
againft the infedlion, ^ Chron. xviii. 3. Satan tempted Peter
to prefume upon his own ftrength : and when it came to a trial,
he was foiled, and came off with (hame. We had therefore
need pray, * that we may notbe led into this temptation ;' and
with David, ' Keep back thy fervant from prefumptuous fins,'
Plal. xix. 13.
17. Subtiliti/ of Satan in tempting is, to carry on his defigns
againll us under the higheft pretences of friendlhip: he thus
puts filver upon his bait, and dips his poilbned pills in I'ugar.
Satan doth, as fome courtiers, make the greateft pretences of
love, where they have the moft deadly hatred. Joab's fword
was ufliered in with a kifs ; * He kified Abner, and then fmole
him under the fifth rib.' Satan puts otf his lion's ikin, and
comes in flieep's cloathing : he pretends kindncis and friend-
fliip : he would confult what might be for our good. 'J'hus
Sataii came to Chrilt, ' Command that thel'e Hones be made
bread,' Matth. iv. As if he had laid to Chrili, I fee thou art
hungry, and there is no table fpread for thee in the wildernels ;
1 thertfore, pitying thy condition, vvifli thee to get foraeihing
to cat , tuin itoues to bread, that thy hunger may be ilitisfied ;
IN THE I-ORD S PKAYER. 319
bat Chriflfpiefl the temptation, and with the fword of tlie Spi-
rit woundtd the old ierpent. Thus Satan came to Eve, and
tempted her under the notion of a friend ; eat, faitli he, of the
forbidden fruit ; for the Lord knows, that • in the day ye eat
thereof, ye Ihall be as gods.* as if he had faid, I perfuade you
only to that which will put you into a better condition than now
you are ; eat of this tree, and it will make you omnil'cient, ' ye
liiall be as gods.' What a kind devil was here ? But it was a
fubtil temptation, (lie greedily fwal lowing the bait, it undid her
and all her polterity. Let us fear his fallacious flatteries.
Tvneo Danaos ^- dona ferentes.
18. SuhtHitij is, when Satan hath tempted men to iin, he
perl'uades thetn to keep his counfel : like them that have Ibme
foul dileafe, they will rather die than tell the phyfician. It
were wifdom, in cafe ot lore temptation, to open one's mind to
ibme experienced Chrillian, whole counlel might bean antidote
againll the temptation : but the danger of a temptation lies in
the concealing of it ; it is like the concealing of temptation,
which may prove mortal. How had we need renew this peti-
tion, ' Lead us not into temptation ?'
U). Subtility of Satan in tempting is, to make ufe of fit tools
and engines, for the carrying on of his work ; that is, he makes
ul'e of Inch perfons as may be likely means to promote his
tempting defigns. The devil lays the plot of a temptation, and
as it were cuts out the work, and then he employs others to
finifli it.
(I.) Satan makes ufe of fuch as are in places of dignity.
Men of renown, he knows, if he can get theCe on his fide, they
may draw others into I'nares : when the princes and heads of
the tribes joined with Korah, they preiently drew a multitude
into the con (pi racy, Numb. xvi. "i, 10.
(•^.j The Devil makes ufe of fuch to carry on his tempting
deligns, as are men of wit and parts; fuch as, if it were poflible,
Oiould deceive the very eledt. He mult have a great deal of
cunning that (hall perfuade a man to be out of love with his
food : the devil can make ufe of fuch heretical fpirits as (hall
perfuade men to be out of love with the ordinances of God,
which they profefs they have found comfort in. Many who
once leemed to be firick frequenters of the houfe of God, are
now perfuaded, by Satan's cunning inlirumenls, to leave oflall,
and follow an ignusfaluns, the light within them. 'I'his is a
great fubtility of the devil, to make ufe of fuch cunning, fubtle-
pated men, as may be fit to carry on his tempting deligns.
(3.) Satan makes ufe of bad company to be uillruments of
tempting; they draw youth to Iin. Full they perfuade them
to come into their company, then to twill into a cord of friend-
oSO OF THE SIXTH PETITlOJf
flilp, then to drink with them ; and, by degrees, debauch them.
1 hefe are the devil's decoys, to tempt others.
20. SiibtiUtij of Satan is, he in his temptation, llrikes atfome
grace n)ore than others : as in tempting, he aims at fome per-
fons more than others*; To he aims at Tome grace more than
others; and if he can prevail in this, he knows what an advan-
tage it will l)e to hnn. If you alk what grace it is that Satan in
his temptatioils doth moil ftrike at ? I anfwer, it is the grace of
faith : he lays the train of his temptation to olow up the fort of
our faith, Fidei feu turn, percutit. Why did Chrilt pray more
for Peter's faith, than any other grace ? Luke xxii. 32. Be-
caule Chrift law that his faith was moft in danger, the devil
was ilriking at this grace. Satan, in tempting Eve, did labour
to weaken her faith, Gen. iii. 1. * Yea, hath God faid. Ye
iliall not eat of every tree of the garden ?' The devil would
perfuade her, that God had not fpoken truth ; and when he
had once wrought her to diltruft, then (he took of the tree.
'Tis called fcutumjidei, ' the fliield of faith,' Eph. vi. iQ.
Satan in tempting, llrikes moft at our fliiel'-l, he ailaults our
faith. True faith, though it cannot be wholly loft, yet it may
fufJ'er a great eclipfe ; though the devil cannot by temptation
takeaway the life of faith, yet he may the lively acting; he
cannot gratiam diruere, but he may debilitare.
Qu. But lohj/ dolh Satan in tempting chiefly fet upon our
faith? Anf. 1 Kings, xxii, 31. ' Fight neither with frntill nor
great, fave only with the king.' So faith is as it were the king
of the graces : it is a royal princely grace, and puts forth the
moft majefticand noble a6ls, theie'fore Satan fights chiefly with
this kingly grace. I fiiall ftievv you the devil's policy in af»
faulting faith moft.
IJi, Becaufe this is th«? grace doth Satan moft mifchief; it
makes the moft refiftance againft him, 1 Pet. v. 9. ' Whom
refill, ftedfaft in faith.' No grace doth more bruifethe ferpent's
head than faith. Faith is both a ftiield and a fword, defenfive
and often five. (1.) It is a fliield : a (hield guards the head,
defends the vitals ; the (hield of faith caufeth that the fiery
darts of temptation do not pierce us through. (.2.) Faith is a
fword, it wounds the red dragon.
Qu. Hole comes faith to be fofirong, that it can rejft Satan,
and put him to flight ?
Anf. \. Becaulie faith brings the ftrength of Chrift into the
foul ; Samfon's ftrength lay in his hair, ours lies in Chrift. If
a child be aifaulted, it runs and calls to its father for help ; fo,
when faith is allaulted, it runs and calls Chrift, and in his
ftrcnglh overcomes.
2. Faith furniflies itfelf with ftore of promifes ; the promifes
are faith's weapons to fight with. Now, as David by five ftones
IN THE lord's prayer. 321
in his fling, wounded Goliah, 2 Sam. xvii. 40. fo faith puts the
promiles, as Hones, into its fling, * I will never leave thee nor
forfake thee,' Heb. xiii. 5. * He will not break the bruifed
reed,' Matth. xii. 20. ' He will not I'ufl'er you to be tempted
above that ye are able,' 1 Cor. x. 13. ' The Lord will fliortly
bruife Satan under your feet,' Rom. xvi. 20. ' None fliall
pluck you out of my Father's hands,' John x. 29. Here are
live promiles, like five fl;ones, put in the fling of faith, and
with thele a believer wounds the red dragon. Now failh being
iuch a grace, that doth fo refill and wound Satan, he will watch
his opportunity that he may batter our fliield, though he can-
not break it.
9dly, Satan firikes mofl, at our faith, and would weaken and
deftroy it, becaufe faith hath a great influence upon all the
other graces ; faith fets all the graces a-work. Like fome rich
clothier, that gives out a ftock of wool to the poor, and fets
them all a-fpinning ; fo faith gives out a ilotk to all the other
graces, and lets them a-working. Faith fets love a-work, Gal.
V. 6. ' Faith which worketh by love.' When once the foul
believes God's love, this kindles love to God.
The believing martyrs burned hotter in love than in fire.
Faith fets repentance a-work. When the foul believes there is
mercy to be had, and that this mercy is for him, this fets the
eyes a- weeping, O, laith the foul, that ever I fliould otFend
fuch a gracious God ! Repenting tears drop from the eye of
faith, Mark ix. 23. * The father of the child cried out with
tears, Lord, I believe.' Faith fets his eyes abroach with tears ;
therefore the devil hath mofl: fpite at faith, and by liis tempta-
tions would undermine it, becaufe it is fuch an operative grace,
it fets allthe other graces on work. If the devil cannot deftroy
our faith, yet if he can diftiurb it, if he can hinder and flop the
actings of faith, he knows all the other graces will be lame and
una6live. If the fpring in a watch be flopped, it will hinder
the motion of the wheels : if faith be down, all theothergraces
are at a ftand.
21. Subtility of Satan in tempting, is, in broaching thofe
do6lrines that are flefli-pleafing. Satan knows the flefli love,^
to be gratified, it cries out for eafe and liberty ; it will not en-
dure any yoke, unlefs it be lined and made foft. The devil
will be fure fo to lay his bait of temptation, as to pleafe and
liumour the flefli. The word faith, ' Strive as in an agony'
to enter into glory ; crucify the flefli ; take the kingdom of
heaven by holy violence : now Satan, to enervate and weaken
thefe Icriptures, comes with temptations and flatters the tlefii ;
he tells men, there needs no fuch flrictnel's : why lb much zeal
and violence? a fotler pace will ferve ? fure there is an ealier
way to heaven : there needs no breaking the heart for fin : d»
Vol. II. No. 19. Sa
322 OF THE SIXTH PETITION
but confefs to a pried, or tell over a few beads, or fay fome
Ave Maries and this will procure you a pardon, and give
you admilTion into paradife. Or, the devil can go another way
to work ; if he fees men ftartle at popery, then he ftirs up the
flattering Antinomian, and he comes in another difguife, and
faith. What needs all this cofl ? what needs repenting tears ?
thefe are legal. What need you be fo ftri6l in your obedience ?
Cbrill hath done all for you, you may make ufe of your Chrif-
tian liberty : this temptation draws many away ; it takes them
olFfrom llri6tnefs of life. He who fells cheapefl {hall have
mort cullomers ; the devil knows this is a cheap eafy do6lrine,
■which will pleafe the fleih, and he doth not doubt but he fhali
have cuftomers enough.
22. Snbtility oi Sditsixi in tempting, is, in reference to holy
duties. His policy is either to hinder from duty, or difcourage
in duty, or put men on too far in duty.
I. To hinder from duty, as I Theif. ii. IS. ' I would have
come once and again, but Satan hindered me.' So many duties
of religion had been performed, but Satan hindered. The hand
of Joab is in this. There are three duties which the devil is aa
enemy to, and labours to keep us from.
1. Meditation, He will let men profefs, or pray and hear
in a formal manner ; this doth him no hurt, nor them no good ;
but he doth oppoie meditation, as being a means to compofe
the heart and make it ferious. Satan can Hand your fmall fhot,
if you do not put in this bullet : he cares not liow much you
hear, nor how little you medi^ate. Meditation is a chewing of
the cud, it makes the word digell, and turn to nourifliment ;
meditation is the bellov\''s ottheaffe6lions; the devil is an enemy
to this. When Chriil was alone in the wildernefs, giving him-
felf to divine contemplations, then the devil comes and tempts
him, to hinder him. He will thruft in worldly bufinefs, fbme-
thing or other to keep men off from holy meditation.
2. Duty, which Satan, by tempting, would keep us from, is
mortification. This is as needful as heaven, Col. iii. 5. * Mor-
tify your members which are upon earth, uncleannefs, inordi-
nate affedlion.' Satan will let men be angry v^ith fin, exchange
fin, reftrain fin, which is keeping fin prifoner, that it doth not
break out ; but when it comes to the taking away the life of fin,
Satan labours to (lop the warrant, and hinder the execution.
When fin is mortifying, Satan is crucifying.
3. Self-examination, 2 Cor. xiii. 5. ' Examine yourfelves :*
a metaphor from metal, that is pierced through, to fee if it be
gold within. Self-examination is a fpiritual inquifition fet up
in one's Ibul : a man muft fearch his heart for fin, as one would
fearch a houle for a traitor : or, as Ifiael fought for leaven to
IN THE lord's prayer. 393
burn it. Satan, if it be polTible, will by his temptations, keep
tnen from this duty ; he ufeth a great deal of fubtility.
(I.) Here, firft he tells them their eftate is good, and what
need they put thenifelves to the trouble of examination ?
Though men will not take their money on trult, but will ex-
amine it by the touch- (lone, yet Satan perfuades them to take
their grace on iruft. The devil perfuaded the foolilh virgins,
they had oil in their lamps.
(2.) Satan hath another policy, he will fhew men the faults
of others, to keep them from f'earching their own : fee what a
proud covetous man goes there. He will allow them l"pe6tacles
to fee what is amif^s in others, but not alooking-glafs to behold
their own faces, and fee what is amifs in themielves.
II. Satan's policy is to difcourage us in duty. When one
hath been about the performing of holy duties, then the devil
(lands up and tells him, he hath played the hypocrite ; he hatli
ferved God for a livre : he hath had finiller ends : his duties
have been full of diftra6lion ; they have been fly-blown with
pride : he hath offered the blind and lame, and can he expe6t
a reward from God? Satan tells a Chriftian, he hath increafed
his fin by prayer ; and, by this temptation, he would make a
child of God quite out of conceit with his duties, he knows not
whether he had bed pray or not.
III. Or thirdly. If this plot will not take, Satan labours
by temptation to put a Chrillian on too far in duty : if he can-
not keep a child of God from duty, he will run him on too far
in it. For inllance, humiliation and mourning for fin is a
duty, but Satan will put one on too far in it ; thou art not (laitli
he) humbled enough ; and indeed Satan never thinks a mcui is
humbled enough, till he defpair. He would make a Chrilliati
wade fo far in the waters of repentance, that he (hould wade be-
yond his depth, and be drowned in thegulph of defpair. Satan
comes thus to the foul. Thy fins have been great, and thy for-
row Ihould be proportionable to thy fins. But is it fo ? canft
thou fay thou hall been as great a mourner as thou hall been a
finner ? thou didll for many years drive no other trade but fin,
and is a drop of forrow enough for a fea of fin ? No ; thy Ibul
muft be more humbled, and lie Iteeping longer in the brinilh
waters of repentance. Satan would have a Clirillian weep liim-
felf blind, and in defperate mood throw away the anchor of
hope. Now, lelt any here be troubled with tfiis temptation,
let me fay this, this is a mere fallacy of Satan : for Ibrrow [>ro-
portioual)le to fiu is not attainable in this life, nor doth God ex-
pect it. Itisfufiicient for thee (Chrillian) if thou iiall a golpel- for-
row ; if thou grieveft fo far as to fee fin hateful, and Chriif^ pre-
Ci^u-s : if thou grieveft (b as to break off iniquity ; ii liiy remori'e
end in divorce, this is to be Immbled enou^li. Then the gold
Ss2
324 OF THE SIXTH PETITIOW
hath Iain long enough in the fire, when the drofs is purged out ?
then a ChrilVian hath lain long enough in humiliation, when the
love of fin is purged out ; this is to be humbled enough to di-
vine acceptation. God, for Chrifl:'s fake, will accept of this
forrow for fin ; therefore let not Satan's temptations drive to
defpair. You fee how fubtil an enemy he is, to hinder from
duty, or difcourage in duty, or put men on too far indxity, that
he may run them upon the rock of defpair. Had we not then
need (having f'uch a I'uhtil enemy) pray ' Lord, lead us not into
temptation ?' As the ferpent beguiled Eve, let us not be beguiN
ed by this helliih Machiavel.
23. Siihtility of Satan in tempting to the a6l of fin, is the
hopes of returning out of it by fpeedy repentance. But this is
a fallacy : it is eafy for the bird to fly into the fnare, but it is
not ealy to get out of the fnare. Is it fo facile a thing to re-
pent ? are there no pangs in the new birth ? is it eafy to leap
out of Delilah's lap mto Abraham's bolbm ? how many has
Satan flattered into hell by this policy, that if they fin, they
may recover themfelves by repentance } Alas ! is repentance ia
our power? a fpring-lock can fliut of itfelf, but it cannot open
without a key : we can (hut of ourfelves to God, but we cannot
open by repentance, till God open our heart, who hath the key
of David in his hand,
24. Suhtility of Satan in tempting, is, to put us upon doing
that which is good unleafonably.
(l.) To mourn for fin is a duty ; the facrifices of God are a
broken heart, Pfalm li. 17. But yet there is a time when it
may not befo feafonable : after fome eminent deliverance, which
calls for rejoicing, now to have the fpirits dyed of a fad colour,
and to fit weeping, is not feafonable. There wasa fpecial time
at the feafl; of tabernacles, when God called his people to chear-
fulnefs, Deut. xvi. 15. * Seven days (halt thou keep a folemn
feafi", to the Lord thy God, and thou flialt furely rejoice.' Now,
if at this time, the ifraelites had hung their harps upon the wil-
lows, and been difconfolate, it had been very unleafonable, like
mourning at a wedding. When God by his providence calls us
to thankfgiving, and we fit drooping, and, with Rachel, refufe
to be comforted, this is very evil, and favours of ingratitude.
This is Satan's temptation ; the hand of Joab is in this.
(2.) To rejoice isaduty, Pl'alm xxxiii. 1. • Praifeis comely
for the upright.' But when God, by his judgments, calls us
to weeping, now joy and mirth are unfeafbnable, Ifa. xxii. 12.
* In that day did the Lord call to weeping, and behold joy and
gladnefs.*
Oecolampadius, and other learned writers, think it was in
the time of king Ahaz, when the figns of God's anger, like a
IN. THE lord's prayer. 325
blazing (lar, did appear : now to be given to mirth was very un-
I'eafonable.
3. To read the word is a duty, but Satan will fometimes put
men upon it when it is unfealonable. To read it at home when
God's word is preaching, or the facrament adminillerin^, is
linfeafonabie, yea finful, as HuOiai (aid, 2 Sam. xvii. 7- ' The
counfel is not good at this time.* There was a let time enjoined
for the paiFover, when the Jews were to bring their offering to
the Lord, Numb ix. y. Had the people been reading the law
at home in the time of the paffover, it had not been in leafon,
and God would have punilhed it for a contempt. This is the
devil's fubtil temptation, either to keep us from duty, or to put
us upon it, when it is leaft in feafon. Duties of religion not
well timed, and done in feafon, are dangerous. Snow and hail
are good for the ground when they come in their feafon ; but in
hurveil; when the corn is ripe, then a ftorm of hail would do
hurt.
25. Subtilty of Satan in tempting, is, to perfuade men to de-
lay Uieir repenting and turning to God. He faith, as Hag. i.
2. ' The time is not yet come.' Now youth i^ budding, cr
you are but in the flower of your age, it is too foon to repent,
* The time is not not yet come.' This temptation is the devil's
draw-net, by which he draws millions to hell : it is a dangerous
temptation. Sin is duke venenum^ Bern, a poifon ; the longer
poilbn lies in the body, the more mortal : by delay of repent-
ance, fin (Irengthens, and the heart hardens. The longer ice
freezeth, the harder it is to be broken: The longer a man
freezeth in impenitency, the more dilucuit it will be to have his
heart broken. When (in hath gotten a haunt, it is not eafy
Ihaken otf. Befides, the danger of this temptation to delay re-
pentance, appears in this, becaule life is hazardous, and may
on a fudden expire. What fecurity have you that you fhall
live another day? Life is made up of a few flying minutes ; it
is a taper foon blown out. Jam. iv. 14. * What is your life it
is but a vapour.' The body is like a veflel, tuned with a little
breath ; ficknefs broacheth this veffel, death draws it out : how
dangerous therefore is this temptation, to procrallinate and put
off turning to God by repentance ! Many now in hell did pro-
pofe to repent, but death furprized them.
26. Subli/iti^ o{ 'Snia.n in tempting is, to infringe and weaken
the faint's peace. If he cannot dellroy their grace, he will dit-
turb their peace. Satan envies a Chrillian fliould have a good
day ; and if he cannot keep them from heaven, he will keep
them from an heaven upon earth. There is nothing (next to
holinefs) a Chrillian prizeth more, than peace and tranquility
of mind : this is the cream of life, a bunch of grapes by the
way. Now, it is Satan's great policy to Ihake a Chriliian's
325 OF THE SIXTH PETITION
peace ; that, if he will go to heaven, he fhall go thither through
frights and plenty of tears. The devil throws in his fire-balls
ot temptation, to fet the faints' peace on fire. Offuch great
concern is fpiritual peace, that no wonder if Satan would by
his intricate fubiilities, rob us of this jewel.
Spiritual peace is a token of God's favour. As Jofeph had
a fpecial teftin>ony of his father's kindnefs in the party-coloured
coat he gave him : fo have the faints a fpecial token of God's
good will to them, when he gives them inward peace, which
is, as it were, the party-coloured coat to wear. No wonder
then, if Satan fo much rageagainft the faints' peace, and would
tear off this comfortable robe from them.
The devil troubles the waters of the faints' peace, becaufe
hereby he hopes to have the more advantage of them.
(I.) By this perplexing of their fpirits. Satan takes off their
chariot wheels ; unfits them for the fervice of God : body and
mind are both out of temper, like an inftrument out of tune,
Sadnefs offpirit prevailing, a Chriftian can think of nothing
but his troubles ; his mind is full of doubts, fears, furmiles, fo
that he is like a perfon diftrafted and he is fcarce himfelf;
either he negle6ls the duties of religion, or his mind is taken off
from them vvhil6 he is doing them. Efpecially there is one
duty that melancholy and fadnefs of fpirit unfits for, and that
is thankfulnefs. Thankfulnefs is a tribute or quit-rent due to
God, Pf cxlix. 3. 'Let the faints be joyful, let the high
praifes of God be in their mouth.' But when Satan hath
difturbed a Chriftian's fpirit, and filled his mind full of black,
and almolt difpairing thoughts, how can he be thankful ? It re-
jpiceth Satan to fee how his plot takes : by making God's chil-
dren unquiet, he makes them unthankful,
(2.) Satan, by troubling the faints' peace, hath this advan-
tage of laying a llumbling-block in the way of others ; by this
policy, the devil gets an occafion to render the ways of God
unlovely to thofe who are looking heaven- ward. He fets before
new beginners, the perplexing thoughts, the tears, the groans
of them who are wounded in fpirit, to fear them quite off' from
all ftrioufnefs in religion. He will obje6l to new beginners.
Do you not fee how thefefad fouls torture themfelves with me-
lancholy thoughts, and will you change the comtbrts and plea-
iures of this life to fit always in the houfe of mourning } will
you efpoufe that religion, which makes you a terror to your-
felves, and a burden to others ? can you be in iove with fuch a
religion, as is ready to fright you out of your wits ? This ad-
vantage the devil gets by troubling the famts' peace, he would
difcourage others who are looking towards heaven ; he \\oulcl
beat them olf from prayer, and hearing all ibul-awakeiiiug iisr-
IN THE lord's PRAYEIl. 327
mons, left they fall into this black humour of melancholy, and
end their days in defpair.
(3.) By this fubtil policy of Satan, in diflurbing the faints'
peace, and making them believe God doth not love them, he
hath his advantage, he fometimes fo far prevails over them, as
to make them begin to entertain hard thoughts of God . Through,
the black lpe6tacles of melancholy, God's dealings look fad and
ghalily. Satan tempts the godly to have ftrange thoughts of
God ; to think he hath caft otf all pity, and hath forgotten to
be gracious, Pf. Ixxvii. and to make fad conclufions, Ifa.
xxxviii. 13. * I reckoned, that as a lion, fo will he break
all my bones ; from day, even to night, wilt thou make
an end of me.* The devil fetting in with melancholy,
caufelh a fad eclipfe in the foul ; it begins to think God hath
fhut up thefprings of mercy, and there is no hope. Hereupon
Satan getteth further advantage of a troubled fpirit ; Ibmetimes
he puts the troul)led foul upon finful wifhes and execrations
againfl; it^lf ; Job, in diltemper of mind, curfed his birth-day.
Job iii. 3. Job, though he did not curfe his God, yet h^
curfed his birth-day. Thus you fee what advantages the de-
vil gets by raifing llorms, and troubling the faints' peace ; and
let me tell you, if the devil is capable of any delight, it is to
fee the faints' difquiets ; their groans are his mufic ; 'tis a fport
to him to fee them torture themfelves upon the rack of melan-
choly, and almoft drown themfelves in tears. When the godly
have unjuft furmifes of God, queflion his love, deny the work
of grace, and fall to wifhing they had never been born ; now
Satan is ready to clap his hands, and Ihoutfor a vi6lory.
Having (hewn you the advantages the devil gets by this
temptation of diflurbing the faints* peace, I fhall anfweraquel-
tion. By what arts and methods doth Satan, m tempting, dijiurh
the faints* peace ?
Anf. (1.) Satan flily conveys evil thoughts, and then makes
a Chriftian believe they come from his own heart. The cup
was found in Benjamin's fack, but it was of Jofeph's putting
in ; fo a child of God oft finds atheiftical, blafphemous thoughts
in his mind, but Satan hath caft them in. The devil doth, as
ibme, lay their children at another's door ; fo Satan lays his
temptations at our door, fathers them upon us, and then we
trouble ourfelves about them, and nurfe them, as if they were
our own.
Ci.) Satm difturbs the faints* peace, by drawing forth their
fins in the moll black colours, to aft'rightthem, and make them
ready to give up the Ghoft, Satan is culled the accul'er of the
brethren; not only becaufe he accufeth them to God, but ac-
cufeth them to themfelves ; he tells them, they are guilty of
fuch fins, and they are hypocrites ; whereas the fius of a be-
SS8 OF THE SIXTH PETITION
liever fhew only that grace is not perfect, not that he liath no
grace. When Satan comes with this temptation, fhew him
that fcripture, 1 John i. 7. * The blood of Jelus Chri.fthis foil
cleanfeth us from all fin.*
27. Siibti/ity of Satan is, by plaufible arguments, to tempt
men to hefelo defe, to make away themfelves. This tempta-
tion doth not only crofs 4he current of fcripture, but is abhorrent
to nature to be one's own executioner : yet fuch cunning arti-
fices doth Satan, that he perfuades many to lay violent hands
upon themfelves, which the bills of mortality witnefs. (l.) He
tempts fome to do this in terror of confcience, telling them, All
the hell they fhall have is in their confcience, and death will
give them prelent eafe. (2.) He tempts others to make away
themfelves, that they may live no longer to fin againft; God.
(3.) Others he tempts to make away themfelves that they may
prefently arrive at happinefs ; he tells them, the beft of the
iaints defire heaven, and the fooner they are there the better.
Aun;in fpeaks of Cleombratas, who hearing Plato read a lec-
ture of the immortality of the foul, and the joys of the other
world, /e m praet cipitum dejecit \ threw himfeif down a deep
precipice, or rock, and killed himfeif. This is Satan's plot ;
but we muft not break prifon, by laying violent hands upon our-
lelves, but ftay till God fend and open the door. Let us pray,
• Lead us not into temptation.' Still bear in mind that icrip-
ture, Exod. xx. 13. * Thou flialt not kill.' Clamitat in cce-
him vox fanguinis If we may not kill another, much lefs
ourfelves ; and take heed of.difcontent, which often opens the
door to felf- murder.
Thus I have fhewn you twenty-feven fubtilties of Satan in
tempting, fo that you may the better know them, and avoid
them.
There is a (lory of a Jew that fhould have poifone^l Luther ;
but a friend fent to Luther the picture of this Jew, warning him
to take heed of fuch a man, when he Taw him ; by which means
he knew the murderer, and efcaped his hands. I have told
you the fuhtil devices of Satan in templing ; I have fhewn you
(as it were) the pi6lure of him that would murder you : i be-
feech you, being forewarned, take heed of the murderer.
\Jly Uj'e. From this fubtilty of Satan in tempting, let me
draw two inferences.
1. It may adminifter matter of wonder to us how any foul is
faved. How may we admire, that Satan, this Abaddon, or
angel of the bottomlefs pit, Rev. ix. 11. this Apollyon, this
foui-devourer, doth not ruin all mankind ! What a wonder is it
thatlbme are preferved, that neither Satan's hidden fnares pre-
vail, nor his fiery darts j that neither the head of the ferpent,
nor the paw of the lion dellroys them } Sure it will be matter
' IN THE lord's prayer. 329
of adniiration to the faints, when they come to heaven, to think
bow iirant^ely they came thither; that, notwithltanding all the
force and iVaud, the power and pohcy of hell, yet they fhouid
arrive fafe at the heavenly port : this is through the fafe con-
dud of Qhrifi;, the captain of our falvation ; Michael is too hard
for the dragon.
8. Is Satan fo fubtil ? See then what need we have to pray
to God for wifdom to difcern the fnaresof Satan and llrength to
refift them : we cannot of ourfelves ftand againll temptation ;
'\i we could, this prayer were needlefs, * lead us not,' &c. Let
us iDot think we can be too cunning for the devil, we can efcape
]bis wiles and darts. If David and Peter, who were * pillars
in God's temple,' fell hy temptation, how foon fliould fuch
>veak reeds as we be blown down, did God leave us. Take
Chrifl's advice. Mat. xxvi. 41. ' Watch and pray, that ye
enter not into temptation.*
Inference 3. See wh^t the end of all Satan's fubtilties in
tempting is, he is a tempter, that he may be an accufer. He
lays the plot, enticeth men to fin, and then brings in the in-
dictnjent ; as if one ftiould make another drunk, and then com-
plain of him to the magiftrate for being drunk. The devil is
firll a tempter, and then an informer; firll a liar, and then a
murderer.
Having (hewn you the fubtilties of Satan in tempting, 1 (hall
anfwer two quellions ;
Qu. 1. Why doth God fuffer his faints to be Jo hurried and
buffeted by Satan's temptations ?
Anf. The Lord dolh it for many wife and holy ends.
(I.) He lets them be tempted to try them. The Hebrew
word 7iija in pyhil, fignifies both to tempt and to try ; tempta-
tion is a touchftone, to try what is in the heart; the devil
tempts that he may deceive, but God lets us be tempted to try
us. Qui non tentatur 71071 probatnr, Aug.
1. Hereby God tries our fiucerity. Job's fincerity was tried
by temptation ; the devil told God that Job was an hypocrite,
and Jcrved God only for a livery ; but, laith he, * touch him,
(that is, let me tempt him) and then fee if he will not curfe
thee to liiy face?' Job i. 11. Well God did let the devil touch
him by a temptation, yet Job remains holy, he worfliips God,
and blelfeth God, ver. i'O, 21. Here Job's fincerity was prov-
ed ; Job had fiery temptations, but he came out of the fire a
golden Chriftian. * Temptation is a toudiftone of fincerity.'
2. By temptation God tries our love. The wife of Tigranea
did never fo (hew her chaftity and love to her hulband, as whea
Ihe was tempted by Cyrus, but did not yield ; fo, our love to
God is feen in this, wh^n we can look a temptation in the face,
and turn our back upon it ; though the devil come as a ferpent
Vol. II. No. 19. T i
330 OF THE SIXTH PETITION
fubtilly, and offers a golden apple, yet we will not touch the
forbidden fruit. When the devil fhewed Chrift all the king-
doms of the world, and the glory of them, fuch was Chrifl's
love to his Father, that he abhorred the temptation. True love
will not be bribed. When the devil's darts are moft fiery, a
faint's love to God is moft fervent.
3. By temptation, God tries our courage, Hof. vii. 11.
* Ephraim is a filly dove without an heart.' So it may be faid
of many, they are ex corde, without an heart ; they have no
heart to refill a' temptation; no fooner doth Satan come with
his folicitations, but they yield ; like a coward, as foon as the
thief approacheth, he delivers his purfe ; but he is a valorous
Chriftian, that brandifheth the fword of the Spirit againft Satan,
and will rather die than yield. The courage of the Romans
was never more feen than when they were afiaulted by the Car-
thaginians ; the heroic fpirit of a faint is never more feen than
in a field-battle, when he is fighting with the red dragon, and
by the power of faith puts the devil to flight. Fidei rohor poteji
ejje concv[jum, non exaij/um, Tertul. This is one reafon why
God lets his people be tempted, that their metal may be tried,
their fincerity, love, magnanimity; when grace is proved, the
gofpel is honoured.
2. God fuffers his children to be tempted, that he may be
kept from pride. Quo.t non gu/ajhpcrauit, Cypro Pride crept
once into the angels, and into the apoftles, when they difputed
* which of them (hould be greatefi;;' and in Peter, * though all
men forfake thee, yet I will not,' as if he had had more grace
than all the apoftles. Pride keeps grace low, that it cannot
thrive; as the Ipleen fvvells, fo the other parts of the body con-
fume; as pride grows, fo grace confumes. God refills pride,
and, that he may keep his children Innnble, he fuft'ers thern
fometimesto fall into temptation, 2 Cor. xii. 7. * Left I ftiould
be exalted, there was given to me a thorn in the flefh, a mei-
fenger of Satan to buffet me :' when Paul was lifted up in re-
velations, he was in danger to be lifted up in pride : now came
the melfenger of Satan to buffet him ; that wasfome (ore temp-
tation to humble him. The thorn in the flefli was to prick the
bladder of pride ; better is that temptation that humbles me,
than that duty which makes me proud. Rather than a Chrif-
tian ftiould be proud, God lets him fall into the devil's hands a
while, that he may be cured of his impofthume.
{3.) God lets his people be tempted, that they may be fitter
to comfort others, who are in the fame diltrefs : they can fpeak
a word in due feafcn to fuch as are weary. St. Paul was trained
up in the fencing-ll'hool of temptation, 2 Cor. ii. U. And
he was able to acquaint others with Satan's wiles and ftratagems.
A man that hath rid over a jjlace where there are quick-lands.
IN THE LORD S PRAYER. 331
is the fitteft to guide others through that dangerous way ; he
who hath been butleted by Satan, and hath felt the claws of
this roaring lion, is the tittefl, man to deal with one that is
tempted.
(4.) God lets his children be tempted, to make them long
more for heaven, where they fliall be out of gun fliot ; there
they fliall be freed Irom the hilling of the old ferpent. Satan
is not yet fully call; into prifon, but is like a prifoner that goes
under bail, he doth vex and molell the taints ; he lays lus fuares,
throws his fire-balls, but this is only to make the people of God
long to be gone from hence, and that they may pray that they
had ' the wings of a dove,' to fly away beyond Satan's temp-
tations. God fulfered Ifrael to be vexed with the Egyptians,
that they might long the more to be in Canaan. Heaven is the
centrum, a place of reft, centrum quietatwium ; no bullets of
temptation fly there. The eagle that foars aloft in the air, and
fits perching upon the tops of high trees, is qot troubled with
the Hinging of ferpents : fo, when believers are gotten above
into the empyrean heaven, they fliall not be ftung with the old
ferpent. The devil is caft out of the heavenly paradile. Hea-
ven is compared to an exceeding high mountain. Rev. xxi. 10.
It is lb high, that Satan's fiery darts cannot reach up to it.
NuUns ibi hojlium metus, nnllcc injidke demonutn, Bern.
The temptations here are to make the faints long till death
found a retreat, and call them off the field where the bullets of
temptation fly fo thick, that they may receive a victorious crown.
Thus I have anfwered this quellion, why God lets his dear fer--
vants be tempted.
Qu. 2. What rocks ofjupport are there , or what comfort, for
tempted fouls f
^itf. iji. That it is not our cafe alone, but hath been the
cafe of God's eminent faints, 1 Cor. x. 13. 'There hath no
temptation taken you but that which is common to man,' yea,
to the beft : men, Chrift's lambs, which have had the ear-mark
of election upon them, have been fet upon by the world. Elijah
that could fliut heaven by prayer, could not fliut his heart from
a temptation, I Kings xix. 4. Job was tempted to curfe God,
Peter to deny Chrift ; hardly ever any faint hath got to heaven,
but hath met with a lion by the way : j'ortem quam omnes fan^ti
patiuntur nemo recnfut. Nay, Jefus Chrill hmifelf, though he
was free from fin, yet not from temptation ; we read of Chrift's
baptifm, Mat. iii. and Mat, v. I. ' Then was he led into the
wildernefs to be tempted of the devil.' No fooner was Chrill
out of the water of baptifm, but he was in the fire of temptation ;
and if the devil would fet upon Chriil, no wonder if he let upo^ii
us. There was no fin in Chrift, no powder for the devil's fire;
temptation to Chrill, was like a bur on a cryflal-glafs, which
Tt2
53*2 OF THE SI3tTH PETITION
glides off ; or like a fpark of fire on a marble pilHr, which will
not ftick ; yet Satan was ib bold as to tempt Chrift. This is
fome comfort, fuchas have been our betters, have wreflled with
temptations.
2rf. Rock of fupport that may comfort a tempted foul, is,
that temptations (where they are burdens) evidence grace.
Satan doth not tempt God's children, becaufe they have fin in
them, but becaufe they have grace in them. Had they no
gpce, the devil would not difturb them : where he keeps pof-
I'efiion all is in peace, Luke xi. 21. His temptations are to rob
the faints of their grace. A thief will not aflault an empty
houfe but where he thinks there is treofure ; a pirate will riot
fit upon an empty fhip, but one that is full fraught with fpices
and jewels ; fo (he devil moft aifaults the people of God, be-
caufe he thinks they have a rich treafure of grace in their hearts,
and he would rob therti of that. What makes fomany cudgels
be thrown at a tree, but becaufe there is i'o much fruit hanging
upon it ? The devil throws his temptations at you, becaufe he
fees you have fo much fruit of grace growing upon you.
Though to be tempted is a trouble, yet to think why you arrf
tempted is a comfort.
3d. Rock of fupport or comfort, is, that Jefus Chrift is near
at hand, and ftands by us in all our temptations. Here take
notice of two things.
1. Chrift's fympathy in temptation. 2. Chrift's fuccour in
temptation.
(1 ) Chrift's fympathy in our temptations. Nobis compatitur
Chrifivs.
Heb. iv. 15. * We have not an high-prieft who cannot be
touched with the feeling of our infirmities.' Jefus Chrift doth
fympathize with us ; he is fo fenfible of our temptations, as if
hehimielflav under them, and did feel them in his own foul. As
in mufic, when one llring is touched all the reft found, fo
Chrift's bowels found ; we cannot be tempted but he is touch-
ed. ]f you (aw a wolf worry your child, would you not pity
your child } You cannot pity it fo as Chrift doth tempted ones.
Chrift had a fellow-feeling when he was upon earth, much more
now in glory.
Qu. But how can itjiandmth ChrijV s glory now in heaven ,
to have a felloiv -feeling of our miferies and temptations?
Anf. i'his fellow-feeling in Chrift arifeth not from an infir-
mity or paftion, but from the myilical union between him and
his members, Zech. ii. 8. * He that toucheth you toucheth
the apple of mine eye.' Every injury done to a faint Chrift
takes as done to him in heaven ; every temptation is a ftriking
at Chrift, and he i^^ touched with the feeling of our temptations.
(2.) Chrift's fuccour in temptation. As the good Samaritan
IN THE load's prayer. 335
firft had compaflTion on the wounded man, th6re wasfympathy,
then he poured in wine and oil, there was I'uccour, Luke x. 34.
So when we are wounded by the red dragon, Chrill is firft
touched with compaffion, and then he pours in wine and oil,
Heb. ii. IS. * In that he hirnlelf hath fuff'ered, being tempted,
he is able to fuccour them that are tempted.' The Greek word
lo fuccour [bceCltefai^ lignifies to run fpeedily to one's help; Co
fierce rs Satan, lb frail is man, that Chrift, who is God-man,
runs fpeedily to his help. When Peter was ready to fink, and
laid, ' Lord fave me,' Chrill prefenlly ftretched forth his hand,
and caught him ; fo when a poor (bul is tempted, and cries to
heaven for help, * Lord lave me,' Chrill comes in with his
auxiliary forces : nojcit Chrijius, our Lord Jefus knows what i£
is to be tempted, therefore he is fo ready to fuccour fuch as are
tempted. It hath been an obl'ervation, that child-bearing wo-
men are more pitiful to others in their travails, than fuch wo-
men as are barren ; fo the Lord Jefus having been in travail by
temptations and fuff'erings, is more ready to pity and fuccour
fuch as are tempted.
Concerning Chrill's fuccouring the tempted, confider two
things; (I.) Chrill's ability, (2.) His agility to fuccour.
IJi, Chrill's ability to fuccour, Heb. ii. 18. * He is able to
fuccour them that are tempted.* Chrilt is called Michael, Rev.
kii. 7. which fignifies ** Who is like God." Tho' the tempt-
ed foul is weak, yet he fights under a good Captain, • the
Lion of the tribe of Judah.' When a tempted foul fights,,
Chrift comes into the field as his fecond. Michael would be too
hard for the dragon : when the devil lays the fiege of a tempta-
tion, Chrill can raife the fiege when he pleal'es; he can beat
through the enemy's quarters, and can fo rout Satan, that he
Ihall never be able to rally his forces any more. Jefus Chrilt
is on the faint's Itde, and who would defire a better life-guard
than omnipotency ?
9d/t/, Chrill's agility in fuccouring. As Chrift is abl^ to fuc-
cour the tempted, fo he will certainly fuccour them. Chrill's
power enables him, his love inclines him, his faiihfulnefs en-
gages him to fuccour tempted fouls. This hs a gif'eat comfort toi
a Ibul in teriiptaiion, he hath a fuccouring Saviour. As God
did fuccour Ifrael in the wildernefs among licry ferptnts, they
had the rock let abroach, the manna, the pillar of cloud, the
brazent ferpent, what was this but ai type of God's fuccouring
a poor foul in the wildernefs of temptation. Hung with the devil •
that fiery ferpent ? Alexander beu)g allied how he could fleep
fb fecurely, when his enemies were about him, laid, Aniipater
is awake, who is always vigilant. So v^'hen our lenipfing ene-
my is near us, Jefus Chrilt is awake, Uho is a wall of fire about
osi There is a great deal of fuccour to the tempted in the
S34 OF THE SIXTH PETITION
names given toClirift : as Satan's names may terrify, fo Chrifl's
names may luccour. The devil is called Apollyon, the de-
"vouror, Rev. ix. 11. Chrift is called a Saviour; the devil is
called the * flrong man,' Matth. xii. 29. Chrift is called El
Gibhor, the ' mighty God,' Ila. ix. 6. The devil is called the
acculer, Rev. xii. 10. Chrift is called the advocate, 1 John
ii. I. The devil is called the tempter. Mat. iv. 3. Chrift is
called the comforter, Luke ii. 23. The devil is called the
prince of darknefs. Chrift is called the fun of righteoufaefs.
The devil is called the old ferpent, Chrift is called the brazen
ferpent that heals, John iii. 15.
Thus the very names of Chrift have fome fuccour in them for
tempted fouls.
Qu. Hoio, and in what manner, doth Chriji fuccour them that
are tempted? *
Jnf. Several ways :
1. Chrift fuccours them, by fending his Spirit, whofe work
it is to bring thol§ promifes to their mind, which are fortifying,
John xiv. 25. ' He fliall bring all things to your remembrance.*
The Spirit furniftieth us with promifes, as fo many weapons
to fight againft the old ferpent, Rom. xvi. 20. ' The Lord
will (hortly bruife Satan under your feet.' I Cor. x. 13.
* God will not fufter you to be tempted above that ye are able,*
Gen. iii. 15. * The ieed of the woman fliall break the lerpent's
head.' We are oft in times of temptation, as a man that hatli
his houfe befet, and cannot find his weapons, he hath his fword
and gun to feek : now, in this cafe, Chrift fends his Spirit, and
he brings things to our remembrance ; that helps us in our
combat with Satan. The Spirit of Chrift doth to one that is
tempted, as Aaron and Hur did to Moles, they put a ftone
under him, and held up his hands, and then Ifrael prevailed ;
fo God's Spirit puts the promifes under the hand of faith, and
then a Chriftian overcomes the devil, that fpiritual Amalek.
The promife is to the foul, as the anchor is to the ftiip, which
keeps it fteady in a ftorrn.
2. Chrift fuccours them that are tempted by his bleffed * in-
terceding for them.' When the devil is tempting, Chrift is
praying. That prayer Chrift put up for Peter when he was
tempted, extends to all his faints, Luke xxii. 32. Lord, faith
Chrift, it is my child that is tempted ; Father, pity him. W^hen
a poor foul lies bleeding of his wounds the devil hath given
him, Chrift prefents his wounds to his Father, and in the vir-
tue of thofe, pleads for mercy. How powerful muft Chrift's
prayer needs be ? He is a favourite, John xi. 42. He is both
an high prieft and a fon : if God could forget that Chrift
were a prieft, yet he cannot forget that he is a Son. Belides
Chrift prays for nothing but what is agreeable to his Father's
IK THE lord's PRAYER. 53o
will : ff a king's fon petitions only for that which his father
hath a mind to grant, his fuit will not be denied.
3. Chrift fuccurs his people, by taking off the tempter. A
fhepherd, when the flieep begin to ftraggle, may fet the dog on
thelheep to bring it nearer the fold, but then he calls off the dog
again ; God will take off the tempter, I Cor. 10. 13. * He
will with the temptation make a way to efcape,* he will make
an outlet. Chrift will rebuke the tempter, Zech. iii. 2. * The
Lord rebuke thee, O Satan.' This is fo fmall fupport, that
Chrifl fuccours the tempted. The mother fuccours the child
moft when it is fick ; (he fits by its bed-fide, brings it cordials ;
fo, when a foul is moft aflaulted, it fhall be moft affifted.
Obj. But I have dealt unkindhj loith C/iriJi, and finned againji
}vs\lov€ ; and Jure he will notfaccour tne, but let me peri/li in the
battle 9
Anf. Chrift is a merciful higb-prieft, and will fuccour thee
notwithftanding thy failings. Jofeph was a type of Chrift ;
his brethren fold him away, and the * irons entered into his
l<>ul :' yet afterwards, when his brethren were ready to die in
the famine, he forgot their injuries, and fuccoured them with
money and corn ; ' I am faith he, Jofeph your brother ;' fo will
Chrift fay to a tempted foul, " I know thy unkindnelfes, how
thou haft diftrufted my love, grieved my Spirit, but I am Jo-
feph, I am Jel'us, therefore I will fuccour thee, when thou art
tempted."
Ath Rock of fupport. The beft man may be moft tempted.
A rich fhip may be violently fet upon by pirates: he who is
rich in faith, yet may have the devil (that pirate) fet upon them
by his battering pieces. Job, an eminent faint, yet how fiercely
was he affaulted ? Satan did (mite his body, that he might tempt
him, either to queftion God's providence, or quarrel with it.
St. Paul was a chofen veffel, but how was this vefiel battered
wjth temptation-? 2 Cor. xii. 7.
Obj. But is it not/aid, ' He who is born of God the wicked
one toucheth him not .?' 1 John v. 1 6.
Ajif. It is not meant, that the devil doth not tempt him, but
he toucheth him not, that is tuSiulethali, Cajetan, with a deadly
touch, I John v. 16. * There is a fin unto death.' Now Satan
with all his temptations doth not make a child of God fin * a
fin unto death.* Thus he toucheth him not.
5th Rock of fupport. Satan can go no further in tempting
than God will * give him leave ;' the power of the tempter is
limited. A whole legion of devils could not touch one f^wine,
till Chrift gave them leave. Satan would have fitted Peter to
have fifted out all his grace ; but Chrift would not fuffer him,
* I have prayed for thee,' &c. Chrift binds the devil in a chain.
Rev. XX, i. If Satan's power were according to his malice, not
336 OF THE SlafLTk PETTTIOir
one foul fliould be faved ; bjiit be is a chaiqed ertemy, this js a
comfort, Satan cannot go a bair's breadth beyond God's per-
miffion. Jf an enemy cpiild not touch a child further than the
father did appoint, fure be fhould do the child no great hurt.
6tli Rock of fupport. It is not the having a temptation
wakes guilty, but the giving conlient ; we cannot hinder a temp-
tation ; Elijah, that could by prayer fliat heaven, could not
fliut out a temptation ; but if we abhor the temptation, it is our
burden not our (in. We read in the old law, if one went to
force a virgin, and (he cried out, (he was reputed innocent ; if
^atan would by temptation commit a r?ipe upon a Chriftian,
and he cries out, and will not give confent, the Lord will charge
it upon the devil's (core. It is not the laying the bait hurts the
fi(h, if the fifh do not bite.
7th Rock of fupport. Our beingtempted is no fign of God's
hating us. A child of God oft thinks God doth not love him,
becaufe he lets him be haunted with the devil ; jton fequitur ,
this is a wrong conclulion : was not Chrift himfelf tempted .f*
yet by a voice from heaven proclaimed, * This is my beloved
Son,' Mat. iii. 17. Satan's tempting, and God's loving, may
ftand together. The goidfrnith loves his gold in the fire ; God
loves a faint, though (hot at by fiery darts.
Sth Rock of lupport. Chrift's temptation was for our confo-
lation, Aquaignis. Jefus Chrift is to be looked upon as a pub-
lic perfon, as our head and reprefentative ; and what Chrilldid,
he did for us ; his prayer was for us, his fuflFering was for us ;
when he was tempted, and overcame the temptation, he
overcame for us. Chrift's cenquering Satan, was to (hew that
ele6l perfons fhali at laft be a conqueror over Satan ; when
Chrift overcame Satan's temptation, it was not only to give us
an example of courage, but an aiVurance of conqueft : we have
overcome Satan already in our bead, and we (hall at laft per-
fe6tly overcome.
9 ^/i Rock of fupport. The faints' temptations (ball not be
above their ftrength. The iutenift will not ftretch tlie ftrings
of his lute too hard left they break, 1 Cor. x. 13. ' God is
faithful who will not fuller you to be tempted above that you are
able.' God will proportion your ftrength to the ftroke, 2 Cor.
xii. 0. * My grace is fufticient for thee.' The torch light of
faith (hall be kept burning, notwithllandmg all the winds of
temptation blowing.
lOth Rock of fupport. Tbefe temptations (ball produce
much good.
1. They fiiall quicken a fpirit of prayer in the faints, they
fliall pray more and better, temptation is orationes Jiahellem^
the exciter of prayer : perhaps, before, the faints came to God
as cold falters iu prayer, they prayed as if they prayed pot.
IN THE lord's prayer. 337
Temptation is a medicine for (ecurity : when Paul had a mef-
fenger of Satan to bufi'et him, he was more earned in prayer,
2 Cor. xii. 8. ' Three times 1 befought the Lord ;' the thorn
in his flefh was a I'pur in his fides to quicken him in prayer.
The deer beiii^ (hot with the dart, runs falter to the water ;
when a foul is (hot with the fiery darts of temptation, lie runs
the filler to the throne of grace : now he is eartieft with God,
either to take off the tempter, or to (land by him when he is
tempted.
2. God makes the temptation to fin a means to prevent fin.
The more a Chrillian is tempted, the more he fights againfi. the
temptation ; the more a challe woman is alfaulted, the more
fhe abhors the motion : the ftronsjer Joleph's temptation was,
the ftronger was his oppofilion. The more the enemy attempts
to fl;orm a caftle, the more he is repelled and beat back.
3. Godly temptations caufeth the increaf*^ of grace. Ujius
Chrijiianus temptatnsmiUe ; " one tempted Chrifiian (faith Lu-
ther) is worth a thoufand." He grows more in grace : as the
bellows increafeth the flame : lo the bellows of a temptation
doth increafe the flame of grace.
4. By thefe temptations God makes way for comfort ; as
Chrid after he was tempted, the angels came and minillred
unto him, INIatth. iv. 11. As, when Abraham had been war-
ring, Melchifedeck brought him bread and wine to revive his
fpirits. Gen. xiv. 18. lb, after the faints have been warring with
Satan, now God fends his Spirit to comfort them ; which made'
Luther fay, that temptations were amptexus Chrijii, Chrilt's
embraces, becaufe he doth then mofl; fweetiy manifeil himlelf
to the foul. Thus you fee what rocks of fupport there are for
tempted fouls.
That I may further comfort fuch as are tempted, let me fpeak
to two cafes of the tempted.
IJi Cafe. I have horrid temptations to hJajyihemy.
Anf. Did not the devil tempt Chrift after this manner ? Mat.
iv. y. ' All this will I give thee if thou wilt fail down and wor-
ship me.* What greater blafphemy can be imagined, than that
the God of heaven and earth Ihould worflilp the devil } Yet
Chritl was- tempted to this. If when blalphemous thoughts
are inje6led, you tremble at them, and are in acoldfweat, they
are not yours, Satan (hall anfwer for them ; let him that plots
the treaibn, fuller.
2rf Cafe. jB?/f my cafe is yet worfe : I have been tempted to
J'uch fins, and have yielded : the tempter hath overcome me.
Anf. I grant, that, through the withdrawing of God's grace,
and the force of a temptation, a child of God may be overcome.
David was overcome by a temptation in caie of Bathlheba, and
numbermg the people. There is a party of ^lace in the hwartj
Vol. 11. No. \i). U u
SSS OF THE SIXTH PETITION
true to Chrift ; but fometimes it may be overvoted by corrup-
tion, and then a Chriilian yields : it is fad thus to yield to the
tenipter. But yet let not a child of God be wholly difcouraged,
and fay there is no hope : let me pour in fome balm of Gilead
into this wounded foul.
I. Though a Chriftian may fall by a temptation, yet the
feed of God is in him, 1 John iii, Q. 'His feed remaineth in
him.' Gratia concutitnr non excntitui\ Aug. A man may be
bruifed by a fall, yet there is life in him : a Chiiftian, being
foiled by Satan, may be like him who going to Jericho, fell
among thieves, * wounded and half dead,' Luke x. o{). but ftill
there is a vital principle of grace, his feed remains in him.
S. Though a child of God may be overcome in praelio, in a
Ikirmifli, yet not iJi hello, in the main battle : an army may be
worfted in a fkirmKh, but overcomes at lall. Though Satan
may foil a child of God in fkirmifli by temptation, yet the be-
liever fhall overcome at laft : a faint may be foiled, not con-
quered ; he may lofe ground not lofe the victory.
3. God doth not judge of his children by one a6tion, but by
the frame of their heart : as God doth not Judge of a wicked
man by one good action, fo neitlier of a godly man by one bad
a6tion : an holy perfon may be worfled by a temptation, but
God doth not meafure him by that. Who meafures milk when
it feethes and boils up? God doth not take the meafure of a
faint, when ihe devil hath boiled him up in a padion, but God
judgeth of him by the pulfe and teniper of his heart : he would
fear God ; when he fails he weeps. Gud looks which way the
bias of his heart Hands : if his heart be fet againll fin, God will
pardon.
4. God will make a faint^s being foiled by temptation, turn
to his fpiritual advantage.
(1.) He may let a regenerate perfon fall by a temptation, to
make him more v/atchful : perhaps he walks loofeiy, and fo
was decoyed into (in ; but for the future he grows more curious
and cautious in his walking. The foiled Chriflian is a vigilant
Chriitian ; he will have a care of coming within the lion's chain
any more, he will be fliy and fearful of the occafion of fin ; he
will not go abroad without his fpiritual armour, and he girds on
his armour by prayer. When a wild bead gets over the hedge,
and hurts the corn, a man will make his fence itronger ; ib,
when the devil gets over the fence by a temptation, and foils a
Chriitian, he will be fure to mend his fence, and be more vigilant
againll a temptation afterwards.
(2.). God lets his children be fometimes foiled by a tempta-
tion, that they may fee their continual dependanceon God, and
may go to him for ilrength. We need not only habitual grace»
to Hand againll temptation, but au,\iliary grace ; as the boat
IN THE LORD*S PRAYER, 339
needs not only the oars, but wind, to carry it againft a ftrong
tide. God lets his children fometimes fall by a temptation,
that, feeing their own weaknefs, they may relt more on Chrift
and free-grace. Cant. viii. 5.
(3.) God, by lutfering his children to be foiled by a tempta-
tion, will fettle them the more in grace; they Ihall get ilrength
by their foils. The poets feign, that AntiEas the giant, in
wreftling with Hercules, got Itrenglh by every fall to the ground :
it is true here; a faint, being foiled in wreftling with Satan,
gets more I'piritual ftrength. Peter had never fuch a ftrength-
ening in his faith, as after his being foiled in the high priell's
hall: how was he fired with zeal, fteeled with courage? He
who before was dallied out of countenance by the voice of a
maid, now dares openly confefs Chrift before the rulers and ihe
councils. Ads ii. 14. The Ihaking of the tree fettles it the
more ; God lets his children be Ihaken with the wind of temp-
tation, that they may be more fettled in grace afterwards.
This I have fpoken, that fuch Chriftians as God hath fuffiered
to be foiled by temptation, may not call away their anchor, or
give way to fad defpairing thoughts.
Obj. But this may feem to make Chriftians carelefs whether
they fall into a temptation urnot, if God can make their being
foiled by a temptation advantageous to them.
Anf. We muft diltinguilh between one who is foiled through
vveaknefs, and through wilfulnefs ; if a foldier fights, but is
foiled for want of ftrength, the general of the army will pity
him, and bind up his wounds ; but if he be wilfully foiled, and
proves treacherous, he muft expert no favour ; fo, if a Chrif-
tian fight it out with Satan, but is foiled for want of ftrength
(as it was with Peter) God will pity him, and do him good by
his being foiled ; hut if he be foiled wilfully, and runs into a
temptation, (as it was with Judas) God will (hew him no favour,
but will execute martial law upon him.
The ufes remain.
IJfe 1. See in what continual danger we are. Satan is an
exquifite artift, a deep head-piece, heliesinambufli to enfnare ;
he is the tempter, it is his delight to make the faints (in; and
he is fubtil in tempting, he hath ways and methods to deceive.
Firji, He brings a laint into (in, by making him confide in his
habitual graces. Satan makes him believe he hath fuch a (lock
of grace, as will antidote him againlt all temptations; thus
Satan deceived Peter, he made him truft in his grace : he had
fuch a cable of faith and llrong tack lings, that though the winds
of temptation did blow never lb fierce, he could weather the
point; ' Though all men forfake thee, yet I will not;' as if he
had more grace than all the apollles ; thus he was led into
temptation, and fell in the battle ; a man may make an idol of
U u2
340 or THE SIXTH PETlTlOy
grace. Habitual grace is not fufficient without auxiliary. The
boat needs not only oars, but a gale of wind to carry it againlt
the tide ; fo we need not only habitual grace, but the blowing
of the Spirit, to carry us againll a ftrong temptation.
Secondly, Satan tempts to fin by the baits and allurements of
the world. Fanus pecunice funus ajiimcc,— One of Chrill's own
apoftles was caught with a filver bait. Such as the devil can-
not debauch with vice, he will corrupt with money : * all this
will I give thee,' was his lalt temptation. Mat, iv. 9. Achau
was deluded by tlie wedge of gold. Sylvelter II. did fell his
foul to the devil for a popedom.
Thirdly, ScLtan templs to im,fuhf pec ie boni, under a malk
and fliew of good ; his temptations leem gracious motions.
1. He tempts men to duties of religion: you would think
this ftrange, that Satan fhould tempt to duty ; but it is fo. I.
He tempts men to duty out of finilter ends. Thus he tempted
the Pharifees to pray and give alms, that they might be leen of
men. Mat. vi. 5. Prayer is a duty, but to look a-fquint in
prayer, to do it for vain glory, this prayer is turned into fin.
2. He temps to duty, when it is not in feafon. Numb, xxviii.
2. • My offering and my bread for my liicrifices, fliall ye offer
unto me in their due iealon.' Satan tempts to duty when it is
out of feafon : he tempts to read the word at home, when we
ihould be hearing the word ; he will fo tempt to one duty as it
may hinder another. 3. He tempts fome to duty, out of defign
that it may be a cloak for fiq. He tempts them to frequency
in duty, that they may fin and be lefs fufpeded. He tempted
the Pharifees to make long prayers, that they might devour
widows' houfes under this pretence, Mat. xxiii. 14. who would
fufpedl him offalfe weights, that fo oft holds a Bible in his
hand ? Thus cunning is Satan, he tempts duty.
2. He tempts men to fin, out of a fhew of love to Chrift, :
you will think this (Irange, but there is truth in it. Many a
good heart may think what he doth is in love to Chrift, and all
this while he may be under a temptation. Chrill told Peter he
mufi; fuller at Jerufalem ; Peter took him and rebuked him,
* Be it far from thee, Lord,' Matth. xvi. 21. as if he had faid
to Chrift, Lord, thou haft deferved no luch fliameful death,
and this (hall not be unto thee. Peter, as he thought, did this
out of love to Chrift, but Peter was all this while under a temp-
tation. What had become of us, if Chrift had hearkened to
Peter, and bad not futfered ? So, when Chrilt walhed his dif-
ciples feet, Peter was fo mannerly that he would not let Chrift
wafh his feet, John xiii. 8. ' Thou ftialt never v.alh n»y feet.',
This Peter did (as he thought) out of love and refpect to Chrilt :
Peter thought Ctirift was too good to waih his feet, and there-
fore would have put Chrift oft'; but this was ^ templalion, the
IN THE lord's prayer, 341
devil put Peter upon this finful modelly ; .lie ilruck at Peter's
lalvation, infoniuch that ChrilUalth, * If I \va(h thee not, thou
had no part in me.' So again, wlien the Samaritans would
not receive Chrill:, thedilciples, James and John, faid, ' Lord,
wilt thou that we command tire from heaven to conlume them ?*
Luke ix. 54. They did this, as they thought, out of love to
Chrift : they would with for fire to conlume his enemies : but
they were under a temptation ; it was not zeal, but the wild-
fire of their own pallion ; * ye know not (faith Chrill) what
Spirits ye are of.'
Fourthly, Satan tempts to that fin which a man's heart is
naturally molt inclinable to ; he will not tempt a civil man to
grofs fin, this is abhorring to the light of nature ; Satan never
lets a difh before men that they do not love : but he will tempt
a civil man to pride and to trull in his own righteoulhefs, and
to make a Saviour of his civility. The fpider weaves a web out
of her own bowels; the civil man would weave a web of falva-
tion out of his own righteouluelis. See then in what danger we
are, when Satan is continually lying in ambulli with his temp-
tations.
Inf. 2. See man's inability of himfelf to refill a temptation.
Could he Hand of himfelf againll a temptation, this prayer
were needlefs, ' Lead us not into temptation :' no man jiath
power of himfelf to refill a temptation, further than God gives
him ftrength, Jer. x. £3. ' O Lord, I know that the way of
man is not in himfelf.' If Peter who had true grace, and
Adam who had perfe6t grace, could not fland againtl tempta-
tion, much lefs can any Hand by the power of nature ; which
confutes the dodrine of free-will : what freedom of will hath
man, when he cannot refill the leafl temptation ?
Inf. 3. Here is matter of humiliation, that there is in us
fuch an aptitude and pronenels to yield to temj)talion — Neti-
mur in vetitum — We are as ready to fwallow a temptation, as
the fifh to fwallow the bait. If the devil tempt to pride, lull,
envy, revenge ; how do we fymbolize with Satan, and embrace
his liiares ? Like a woman that hath a fuiter come to her, and
ftie doth not need much wooing, fhe prefently gives her con-
lent : Satan comes a- wooing l)y temjjtation, and we loon yield ;
he llrikes fire, and we are as dry tinder that calcheth the (irjl
ipark ; he knocks by temptation, and it is lad to think how
loon we open the door to the devil, which is as if one lliould
open the door to a thief; this may caufe a fpring of tears.
Inf. 4. See hence, a Chrillian's life is no eafy life ; it is mi-
litary ; he hath a Goliah m the field to encounter with, one
that is armed with power and lublilty ; he hath his wiles and
darts. A Chrillian mull be continually watchingand fighting;
Satan's defigns cany death in the front, i Pet. v. 8. ' Seeking
345 OF THE SIXTH PETITION
whom he may devour :' therefore we had need be always with
our weapons in our hand. How few think their life a warfare ?
Though they have an enemy in the field, that is always laying
of fnares, or (hooting of darts, yet they do not ftand centinel,
or get their fpiritual artillery ready ; they put on their jewels,
but not their armour, Job xxi. 12. ' They take the timbrel
and harp, and rejoice at the found of the organ,' as if they were
rather in mufic than in battle. Many are afleep in floth, when
they (liouid be fighting againfl Satan ; and no wonder the de-
Til Ihoots them when he finds them afleep.
life 2. It reproves them who pray, * Lead us not into temp-
tation : yet run themfelves into temptation : fijchare they who
go to plays and mafquerades, and hunt after fl;range flefli. Some
go a flower pace to hell, but fuch as run themfelves into temp-
tation, thefe go galloping thither : we have too many of thefe
in this debauched age, who, as if they thought they could not
fin fafl; enough, tempt the devil to tempt them.
Uje 3. Exhortation. Let us labour that we be not overcome
by temptation.
Qu. What means may be iifed, that Satan's temptations may
not prevail againji us ?
Anf, 1. Avoid Iblitarinefs. It is no wifdom in fighting with
an enemy to give him the advantage of the ground : we give
Satan advantage of the ground when we are alone. Eve was
ioiled in the abfence of her hufband. A virgin is not fo foon
let upon in company, Eccl. iv. 10. ' Two are better than
one.' Get into the communion of faints, and that is a good
remedy againft temptation.
2. If you would not be overcome of temptation, beware of
the predominancy of melancholy ; this is eira bilis, a black hu-
mour feated chiefly in the brain. Melancholy dillurbs reafon,
and expofeth to temptation. One calls melancholy balneum
d'laboli, the devil's bath ; he bathes himfelf with delight in fuch
a perfon. Melancholy clothes the mind in fable, it fills it with
fuch difmal apprehenfions, as oft end in felf-murder.
3. If you would not be overcome of temptation, fl:udy fo-
briety, 1 Pet. v, S. ' Befober, becaufe your adverfary walketh
about.' Sober-mindednels confifts in the moderate ufe of earthly
things : an immoderate defire of thefe things oft brings men into
the fnare of the devil, 1 Tim. vi. 9. ' They that will be rich
fall into a fnare.* He who loves riches inordinately, will pur-
chafe them unjuftly. Ahab would fwim to Naboth's vineyard
in blood. He who is drunk with the love of the world, is
never free from temptation ; he will pull down his foul to build
up an eftate. Quid non mortalia peclora cogis aurifacra fames .^
— Be fober, take heed of being drunk with the love of the
world, lelt ye fall into temptation.
IN THE lord's prayer. 343
4. Be always upon your guard, watch againft Satan's wiles,
and fubtilities, I Pet. v. 8. * Be vigilant, becaufe your adver-
fary the devil walks about.' A Chriilian mull; excubias agere
keep watch and ward : fee where Satan labours to make a
breach, fee what grace he moll ftrikes at, or what fin he moll
tempts to, Mark xiii. 37. * I lay, unto you all, watch.'
Watch all the fenfes, the eye, the ear, the touch ; Sutan can
creep in here ; O how needful is the fpiritual watch I fhall Sa-
tan be watchful, and we drowfy ? Doth he watch to devour us,
and fhall not we watch to fave ourfelves ? Let us fee what fm
our heart moll naturally inclines to, and watch againll this.
5. Beware of idlenefs ; Satan fows moil of his feed in fallow
ground. It was Hierom's counfel to his friend, to be ever bu-
fied, that if the devil did come he might find him working in
the vineyard. Idlenefs tempts the devil to tempt: the bird
t!iat fits ftill is fliot : he that wants employment, never wants
temptation : when a man h;ith nothing to do, Satan will bring
grill to the miln, and find him work enough.
6. Make known thy cafe to fome godly friend : the hiding a
ferpent in the bofom, is not the way to be fafe ; when the old
lerpent hath gotten into your bofom by a temptation, do not
hide him there by keeping his counfel. If afpark be got into
the thatch, it is not wifdom to conceal it, it may fet the houl'e
on fire ; conceal not temptation. The keeping of fecrets is for
familiar friends : be not fo great a friend to Satan, as to keep
his fecrets ; reveal your temptations, which is the way to pro-
cure others prayers and advice, let all fee that you are not true
to Satan's party, becaufe you tell all his plots, and reveal his
treafons. Befides the telling of our cafe to fome experienced
Chriflian, is the way to have eafe ; as the opening of a vein
gives eafe, fo the opening of our cafe to a friend gives eafe to
the foul, and a temptation doth not fo much enflame,
7. Make ufe of the word. This the apollle calls the • fword
of the fpirit,' Eph. vi. 17. a fit weapon to fight againft the
tempter. This ' fword of the Spirit' is gladiiis anceps, a two-
edged fword : it wounds carnal lull, and it wounds Satan.
He who travels a road where there is robbing, will be Cure to
ride with his fword ; we are traveling to heaven, and in this
road there is a thief will always befet us, Satan is in every place
where we go ; he meets us at church, he doth not mils a fer-
mon, he will be tempting us there ; fometimes to drowlinefs ;
when you fleep at a fermon, the devil rocks you afleep ; fome-
times he tempts by diflracling the mind in hearing, fometime*
he tempts to queltion the truth of what you hear; thus we
meet with the tempter at church. And he tempts in the fliop,
he tempts you to ufe collufion and deceit, Hof. xii. 7. ' The
ballances of deceit are in his hand ;* fo that we meet with the
344 OF THE SIXTH PETITION
tempter every where ; therefore, this thief being in the road,
we had need ride with a fword ; we mull have the * fword of
the Spirit about us.' We mud have (kill to ul'e this fword, and
have an heart to draw it out, and this fword will put the devil
to flight. Thus our blefled Saviour, when Satan tempted him
to diitrufl; and blafphemy, he ufes a fbripture weapon, * It is
written.* Three times Chritl wounded the old ferpent with
this fword. Chrift could with his power and authority have
rebuked the prince of the air, as he did the winds ; but he
flops the devil's mouth with fcripture, ' It is written.' It is
not our vows and refolutions will do- it, it is not the papilla' holy
water or charms will drive away the devil, but let us bring the
word of God againft him ; this is fuch an argument as he cannot
anfwer. It was a faying of Luther, *' I have had great trou-
bles of mind, but fo foon as I laid hold on any place of fcripture
and tlaid myfelf upon it, as upon my chief anchor, ftraightway
my temptations vaniflied away." There's no temptation but
we have a fit fcripture to anfwer it. If Satan tempts to fab-
bath- breaking, anfwer him, * It is written. Remember to keep
the fabbath day holy.' If he tempts to uncleannefs, anfwer
him. ' It is written, whoremongers and adulterers God will
judge.' If he tempts to carnal fear, fay, ' It is written, fear
not them that kill the body, and after that, have no more that
they can do.* No fuch way to confute temptation as by fcrip-
ture ; the arrows which we flioot againft Satan muft be fetched
out of this quiver. Many people want this fword of the Spirit,
they have not a Bible ; others leldom make ufe of this fword,
but let it ruft ; they look feldom into the fcripture, therefore
no wonder they are overcome by temptations. He who is
well (killed in the word, is like one who hath a plaifter ready,
to lay upon the wound as foon as it is made, and fo the danger
is prevented. Oh lludy- the fcripture, and you will be too
hard for the devil ; he cannot ftand agaiuft this.
8. Let us be careful of our own hearts, that they do not de-
coy us into fin. The apoltle faith, ' a man is drawn away of
his own heart, and enticed.' James i. 14. Quisfque /ihi Satan
eji, Bern. Every man hath a tempter in his own bofom. A
traitor within the cafi;le is dangerous. The heart can bring
forth a tetTiptatic>n, though Satan do not midwHe it into the
world ; if Satan were dead and buried the heart would draw us
to evil. As the ground of all difeafes lies in the humours of the
body ; fo the feed of all fin lies in the original luft. Look to
your hearts^.
9. If you would not be overcome of temptation, flee the
* occafions of fin.' Occafionsof fin have a great force in them
to awaken lull within. He that would keep himfelf iVee from
infedlon, will not coiije near an infecled houfe, if you would bft
IN THE lord's PRAYER. 345
f6ber, avoid drunken company. Jofeph when he was enticed
by his miilreftf, rtiunned the occafion ; the text faith, ' he would
not be with her,' Gen. xxxix. 10. If you would not been liiured
with popery, do not hear the mafs. The Nazarite, who was
forbid wine, might not eat grapes, which might occafion in-
temperance. Come not near the borders of a temptation.
Suppole one had a body made of gun powder, he would not
come near the leall fpark of fire, left he fhould be blown up ;
many pray, * lead us not into temptation,' and they run them-
felves into temptation.
10. If you wocld not be overcome by temptation make ufe
of faith, • above all things take the fhield of faith/ Eph. vi. 16'.
Faith wards off Satan's fiery darts, that they do not hurt,
1 Pet. V. Q. ' Whom refift, ftedfalt in the faith.' Mariners in
a ftorm flee to their anchor ; flee to your anchor of faith :
laith brings Chrift along with it, duellers bring their fecond
with them into the field ; faith brings Chrift along for its fecond.
Faith puts into Chrift, and then the devil cannot hurt us. The
chicken is fafe from the birds of prey, under the wings of the
hen ; and we are fecure from the tempter, under the wings of
the Lord Jefus. Though other graces are of ufe to refift ihe
impulfions of Satan, yet faith is the conquering grace; faith
takes hold of Chrill's merits, value and virtue : and fo a ChriC*
tian is too hard for the devil. The ftars vanifti when the fun
appears : Satan vaniftieth when faith appears.
11. If you would not be overcome of temptation, be much
in prayer. Such as walk in infectious places, carry antidotes
about them ; prayer is the belt antidote againft temptation.
When the apollle had exhorted ' to put on the whole armour
of God,' Eph. vi. 11. he adds, ver. 18. 'Praying with all
prayer.' Without ih\s, reliqua arma parum proj'unt, Zanchy.
All other weapons will do little good. Chrift prefcribes this
remedy, * W^atch and pray, leail ye enter into temptation,*
Mark xiv. 38. A Chriftian fetcheth down ftrength from hea-
ven by prayer. Let us cry to God for help againft the tempter,
as Sanipfon cried to heaven for help. Judges xvi. 28. * O
Lord God, remember me and ftrengthen !ne, I pray thee, that
1 may be avenged of the Phifillines.' And ver. 30. * The
h'^tife '' upon the lords, and upon all the people.'
*ayer \s fiageltum diaboli, it whips, and torments the devil ;
t apollle f3ids us ' pray without ceafing.' I Thelf. v. 17. It
was Luther's advice to a lady, when temptation came, to fall
upon her knees by prayer. Prayer doth ali'uage the force of a
temptation. Prayer is the belt charm or fpell we can ufe
againft the devil. Temptation may bruife our heel ; but, by
prayer, we wound the ferpent's head. Wlien Paul had a * mef-
fenger of Satan to buffet him,' what remedy doth he ufe ? He
Vol. 11. No. 19. Xx
346 OF THE SIXTH PETITION
betook himfelf to prayer, 2 Cor. xii. 8. * For this thing I be-
Ibught the Lord thrice, that it might depart from ine.' When
Satan aflaults furioiifly, let us pray fervently.
12. If you would not be overcome of temptation, be humble
in you own eyes ; fuch are neareft falling, who prefume of
their own (Irength. Penelton, who laid, his fat flefh fhould
melt in the fire : inftead of his fat melting, his heart melted, and
he turned from the truth. When men grow into a big con-
ceit, God lets them fall, to prick the bladder of pride. O be
humble! fuch are like to hold beft out in temptation, who
have mod grace ; but God gives more grace to the humble,
James iv. 6. Beware of pride ; an impofthume is not more
dangerous in the body, than pride in the foul. The doves
(faith Pliny) take a pride in their feathers, and in their flying
high; at laft they fly fo high, that they are a prey to the
hawk ; when men fly high in pride and felf-confidence, they
become a prey to the tempter.
13. If you would not be foiled by temptation, do not enter
into a dif(>ute with Satan. When Eve began to argue the cafe
with the lerpent, the ferpent was too hard for her ; the devil,
by his logic dilputed her out of paradife ; Satan can minee fin,
make itfmall, and varnifli it over, and make it look like virtue ;
Satan is too fubtil a fophiller to hold an argument with him.
Difpute not, but fight. If you enter into a parley with Satan,
you give him half the victory.
14. If we would not be "overcome of Satan, let us put on
Chrift;ian fortitude. An enemy we mull expe«5l who is either
Ihooting of darts, or laying of Ihares, therefore let us be armed
with courage, 2 Chron. xix. 11. * Deal courageoufly, and the
Lord fliall be with the good.* The coward never won vi6loiy ;
and, to animate us in our combat with Satan. (1.) We have a
good captain that marcheth before us, Chrillis called the ' cap-
tain of our falvation,' Heb. ii. 10. Ci.) We have good ar-
mour; grace is armour of God's making, Eph. vi. 11. (3.)
Satan is beaten in part already ; Chrift hath given him his
death wound upon the crofs. Col. i. 15. (4.) Satan is a chain-
ed enemy, his power is limited ; he cannot force the will ; it
was all Eve complained of, that the ferpent * deceived her,'
not conftrained her. Gen. iii. 13. Satan hdth avjiutiumjuae}!'.
dendi not potentiam cogendi ; he may perfuade, not compeL
(;>.) He is a curled enemy, and God's curfe will blafl; him ;
therefore put on holy gallantry of fpiritand magnanimity. Fear
not Satan. Greater is he that is in you, than he that is againft
you.
13. If we would not be overcome of a temptation, let us call
in the help of others. If an houfe be fet on fire, would not you
call in help } Satan tempts, that he may rob you of your foul ;
IN THE lord's prayer. 347
acquaint fome friends with your cafe, and beg for their counfel
and prayers. Who knows but Satan may be caft out by the
joint prayers of others ? In cafe of temptations, how exceeding
helpful is the communion of faints ?
16. If we would not be overcome of a temptation, let us
make ufe of all the encouragements we can. If Satan be a roar-
ing lion, * Chrift is the Lion of the tribe of Judah :' If Satan
tempts, Chrift prays : if Satan be a ferpent to fting, Chrift is a
brazen ferpent to heal; if the confli6t be hard, look to the
crown, James i. 19. Whilft we are fighting, Chrift will I'uccour
us ; and when we overcome he will crown us. What makes
the foldier endure a bloody fight, but the hope of a golden har-^
veft. ? Think, that (hortly God will call us out of the field where
the bullets of temptation fly fo faft, and he will (iet a garland of
glory upon our head. How will the cafe be altered ? Inftead of
lighting, finging ; inftead of an helmet, a diadem ; inftead of a
fword, a palm branch of vi6lory ; inftead of armour, white
robes; inftead of Satan's fkirmiflies, the kiftes and embraces of
a Saviour, the viewing thefe eternal recompences, would keep
us from yielding to temptation. Who would to gratify a lull,
lofe a crown ?
Ufe 4. A word of counfel to fuch as are tempted ; he fo wife
as to make good ufe of your temptations. As we thould labour
to improve our afflictions, i'o to improve our temptations. We
fhould pick fome good out of temptation, as Samfon got honey
out of the lion.
Qu. What good comes out of a temptation? Can there he
any good in being fet upon by an enemy ? Can there be any good
to have fiery darts fiot at us ?
Anf. Yes, God that can make a treacle of poifon, can make
his people get much good by their temptations. Firft, hereby
a Chriftian fees that corruption in his heart, which he never
faw before. Water in a glafs looks pure, but let it on the fire,
and the fcum boils up ; ib in temptation a Chriftian fees that
fcum of fin boil up, that pafiion and diftruft of God, as he
thought had not been in his heart. Secondly, hereby a Chrif-
tian fees more of the wiles of Satan, and is belter able to with-
ftand them ; St. Paul had been in the fencing- fchool of tempta-
tion, and he grew expert in finding out Satan's ftratagems,
2 Cor. ii. 11. * We are not ignorant of his devices.' Thirdly,
hereby a Chriftian grows more humble ; God will rather let his
children fall into the devil's hands, than be proud : temptation
makes the plumes of pride fall, 2 Cor. xii. 7. * Left I Ihould
be exalted above meafure, there was given me a thorn in the
flelh.' Better is that temptation that humbles, than that duty
which makes one proud. Thus you fee how much good a Chril-
Xx2
348 OF THE 5IXTH PETITION
tian may get by temptation ; which made Luther fay, three
things make a good divine, prayer, meditation, temptation.
Ufe b. To fuch as have been under fore temptations and buf-
fetings of Satan, to luft, revenge felf-murder, but God hath
ftood by them, and given them ftrength to overcome the temp-
ter.
1. Be very thankful to God ; fay as 1 Cor. xv. 57- * Thanks
be to God, who gives us the vi6tory.' Be much in doxology.
Why were we kept more than others from falling into fin }
Was it becaufe temptation was not fo ftrong r No, Satan fhoots
his darts with all his force. Was the caufe in our will ? No,
fuch a broken fhield would never have conquered Satan's temp-
tations ; know, that it was free grace that beat back the temp-
ter, and brought us off with trophies of vi6lory. O be thankful
to God : had you been overcome with temptation, you might
have put black fpots in the face of religion, and given occafion
to the enemies of God to blafpheme, 2 Sam. xii. 14. Had you
been overcome you might have lain lick of a * wounded fpirit,'
and cried out with David of * broken bones.' After David
yielded to temptation, he lay for three quarters ofa year in hor-
ror of mind : and fome divines think, he never recovered his full
joy to the day of his death. O therefore, what caufe have they
to ftand upon mount Gerizzim blefling of God, who in a field of
battle, have got the better of Satan, and been more than con-
querors ! Say, as the Plalmift, Pfal. cxxiv. 6. ' Bleffed be the
Lord who haih not given us as a prey to their teeth :' fo bleffed
be God who hath not given us as prey to Satan that roaring
Jion. When God putJj mercy in the promifes, we muft put
praife in the conclufion.
2. You that have been tempted, and come ofFvi6lors, be full
of fy m'pathy, pity tempted fouls ; fhew your piety in your pity.
Do you fee Satan's darts flicking in their fides.? Do what you
can to pull out thefe darts : communicate your experiences to
them ; tell them how you broke the devil's fnare, and your Sa-
viour was your fuccourer. — The apoflle fpeaks of reftoring others
in the ' f'pirit of meeknefs,' Gal. i. 6. The Greek word for
reft, alludes to chirurgeons, who fet bones out of joint; fo,
when we fee fuch as are tempted, and Satan hath, as it were,
put their bones out of joint, labour to put them in joint again,
with all love, meeknefs and compafTion- A word ' fpoken in
feafon, may relieve a foul fainting in temptation :* and you may
do, as the good Samaritan, drop in oil and wine into the wound,
Luke x. 34. Vir fpiritualis confiUa magis guam convitia medi^
tatur, Aug.
3. You that ha-ve got a conquefl of Satan, be not fecure.
Think not that you fhall never be troubled with the tempter
more : he is not like the Syrians, 2 Kings vi. 23. * The bands
TN THE lord's PRAYER. 349
of Syria came no more into the land of Ifrael.* A cock, if he
be made once to run away, he will fight no more; but', it is
not fo with Satan, he isarelllefs enemy : and if you have beaten
him back, he will make a frefli onfet. Hannibal faid of Mar-
cellus, a Roman captain, that whether he did beat or was
beaten, he was never quiet.
When Chrill had worlled Satan, he went away from Chrift,
but ad tempus, for a fealbn, Luke iv. 13. as if he meant to
come again. When we have gotten the better of Satan, we
are apt to grow fecure, to lay afide our armour, and leave ofV
our watch; which, when Satan perceives, then he comes upon
us with a new temptation and wounds us : he deals with us as
David did with the Amalekites, when they had taken the fpoil,
and were fecure, 1 Sam. xxx. 16. * They were fpread upon
the earth, eating, and drinking, and dancing:* then, ver. 17.
* David I'mote them, and there efcaped not a man of them.*
Therefore, after we have got the better of the tempter, we muft
do as the mariners in a calm, mend our tackling, as not know-
ing how foon another dorm may come. Satan may for a time
retreat, that he may afterwards come on more fiercely : he may
go away a while, and bring other feven fpirits with him, Luke
xi. 26.
Therefore, be not fecure, but (land upon your watch towers;
lie in your armour, always expeCl a fight. Say, as he that hath
a fliort refpite from an ague, I look every day when my fit (hall
come ; fo fay, I look every day when the tempter fliould come;
1 will put myfelf into a warlike pollure. Satan, when he is
beat out of the field, is not beaten out of heart, he will come
again. He had little hope to prevail againll Chriil: Chrid gave
him three deadly wounds, and made him retreat; yet he de-
parted only ' forafeafon.' If the devil cannot conquer us,
yet he knows he fliall moleft us ; if he cannot deftroy us, he
willfurely dillurb us; therefore we muft, with the pilot, have
our compafs ready, and be able to turn our needle to any point
where temptation (hall blow. If the tempter come not i'o foon
as we expe6l, yet, by putting ourfelves into a pofture, we have
this advantage, we are always prepared.
To conclude all ; let us oft make this prayer, * Lead us not
into temptation.' If Satan wooes us by a temptation, let us
not give conlent. But in cafe a Chrillian hath, through weak-
nefs (and not out of a defign) yielded to a temptation, yet let
him not * call away his anchor:' take heed of defpair, this is
worfe than the fall itfelf.
Chriltian, keep thy foul in the brinilh waters of repn^^,
and God will be appealed. Repentance gives the foul a vomit:
Chrift loved Peter after his denial of him, and fent the firft
news of his rel'urre6tion to him ; * Go tell the dilljiples and
S50 OF TrfE SIXTH PETITION
Peter.* It is an error to think that one ad of fin can deftroy
the habit of grace : It is a wrong to God's mercy, and a Chrif-
tian's comfort, to make this defpairing conclufion that after one
hath fallen by temptation, his eftate is irrecoverable. There-
fore, Chriftian, if thou haft fallen with Peter, repent with Peter,
and God will be ready to feal thy pardon.
Matth. vi. 13. But deliver us from evil.
The fecond branch of this fixth petition is, libera nos a
mala: * Deliver us from evil.' There is more in this petition
than is expreifed ; the thing exprefi'ed is, that we may be kept
from evil, the thing further intended is, that we may make a
progrefs in piety, Titus ii. U. * Denying ungodlinefs, and
worldly lufts;' there is being delivered from evil; * that we
Ihould live foberly, righteoufly, and godly ;' there is a progrels
in piety.
I begin with the firft thing in this petition expreffcd, ' De-
liver us from evil.'
Qu. What evil do we pray to be delivered from ?
Anf. 1. In general, from the evil of fin.
2. More particularly, we pray to be delivered,
(1.) From the evil of our own heart, it is called an evil heart,
Heb. iii. 12.
(2.) From the evil of Satan ; he is called the evil one, Mat,
xiii. 19.
(3.) From the evil of the world ; it is called the prefent evil
world. Gal. i. 4.
Firji, in general, * Deliver us from evil :' we pray to be de-
livered from the evil of fin. Not that we pray to be delivered
immediately from the prefence and in-being of fin, for that can-
not be in this life, we cannot fhake off this viper ; but we pray,
that God would deliver us more and more from the power
and pra6lice, from the fcandalous a6tsof fin, which call a reflec-
tion upon the gofpeL
Sin then is the deadly evil we pray againfi; ; * Deliver us from
evil ;' with what pencil (hall I be able to draw the deformed
face of fin ? The devil would baptize fin with the name of vir-
tue ; it is eafy to lay fair colours on a black face.
But I fliall endeavour to fhew you what a prodigious monfler
fin is; and there is great reafon we fhould pray, * Deliver us
from evil.'
Sin is, (as the apoftle faith) exceeding finful, Rom. vii. 13.
Sin is the very fpirits of mifchief diftilled; it is called * the ac-
IN THE lord's PRAYEft. * 35l
curfed thing,' Jofh. vii. 13. That fin is the mofl execrable
evil, appears feveral ways:
1. Look upon fin in its original.
2. Look upon fin in its nature.
3. Look upon fin in the judgment and opinion of the godly,
4. Look upon fin in the comparative.
5. Look upon fin in the manner of cure.
6. Look upon fin in its direful efiPeds ; and when you have
{"een all tliefe, you will apprehend what an horrid evil fin is, and
what great reaCon we have to pray, ' Deliver us from evil.'
Iji, Look upon fin in its original ; it fetcheth its pedigree
from hell. Sin is of the devil, John viii. 34. Sin calls the de-
vil father. It hferpentis vene7ium, as Aun;in faith, it is the
poifon the old lerpent hath fpit into our virgin-nature.
«t//</. Look upon fin in its nature, and fo it is evil. (I.) See
what the fcripture compares it to. Sin hath got a bad name,
it is compared to the vomit of dogs, 2 Pet. ii. 22. to a men-
firuous cloth, Ifa. xxx. 22. which, as Jerom faith was the mofl;
unclean thing under the law : it is compared to the plague,
1 Kings viii. 38. to a gangrene, 2 Tim. ii. 17- Perfons under
thel'e difeafes we would be loth to eat and drink with.
(2.) Sin is evil in its nature, as it is injurious to God three
ways :
1. It is a breach of God's royal law, 1 John iii. 4. Sin is a
tranlgreflion of the law : It is crimen lafae majejiutis, high trea-
fon againft heaven. What greater injury can be offered to a
prince, than to trample upon his royal edicts? Neh. ix. l(i.
' They have caft thy laws behind their backs.'
2. Sin is a contumacious affront to God, it is a walking con-
trary to him, Lev. xxvi. 40. the Hebrew word for fin fignifies
rebellion : fin flies in the face of God, Job xv. 25. ' He llretch-
eih forth his hand againft God.' We ought not to lift up a
thought againll God, much lefs to lift up an hand agaiaft him ;
but the finner doth fo. Sin is Deicidlum ; it would not only un-
throne God, but ungod him : if fin could help it, God fhould
be no longer God.
3. Sin is injurious to God, as it is an a6t of high ingratitude.
God feeds a fiuner, fcreens ofl'many evils from him ; yet he not
only forgets God's mercies, but abuleth them, Hof. ii. 8. ' I
gave her corn, and wine, and oil, and multiplied her filver,
which they prepared for Baal.' God may fay, I gave thee wit,
health, riches, which thou haft employed againll me. A fin-
ner makes an arrow of God's mercies, and ihootsathim, 2 Sam
xvi. 17. * Is this thy kindnefs to thy friend ?' Did God give
thee life to fin ? Did he give thee wages to lerve the devil ? O
what an ungrateful thing is fin 1 Ingratitude forfeits mercy, as
the iiierchaut dolh his goods by not paying cuftom.
352 OF THE SIXTH PETITION •
(3.) Sin IS evil in its nature, as it is a foolifli thing, Luke
xii. 20. * Thou fool, this night thy foul (hail be required of
thee.' Is it not fooiilh to prefer a fhort leafe before an inherit-
ance ? A finner prefers the pieafure of fin for a feafon, before
thofe pleafures which run at God's right hand fur evermore. Is
it not folly to gratify an enemy ? Sin gratifies Satan. Morta-
Hum errores epulaejunt daemonum, men's fins feaft the devil.
Is it not folly for a man to befelo defe, guilty of his ovi^n de-
ftru6tion, to give himfelf poifon ? A. finner hath an hand in his
own death, Prov. i. 18. ' They lay wait for their own blood ;*
no creature did ever willingly kill itfelf but man.
(4.) Sin is a polluting thing. Sin is not only a defe6lion,
but a pollution ; it is as rufi: to gold, as a ftain to beauty ; it is
called ' filthinefs of flefh and fpirit,' 2 Cor. vii. 1. It makes
the foul red with guilt, and black with filth. Quanta feed itus
vitiofae mentis ! Cicer. This filth of fin is inward : a fpot in
the face may be eafily wiped off, but to have the liver and lungs
tainted is far worfe ; fin hath got into the confcience. Tit. i.
J5. Sin defilesall the faculties, the mind, memory, affedlions,
i»s if the whole mafs of blood were corrupted ; fin pollutes and
fly-blows our holy things ; the leper, in the law, if he had
touched the altar, the altar had not cleanfed him, but he had
polluted the altar ; an emblem of fin's leprofy fpottingour holy
things.
(3.) Sin is a debafing thing, it degrades us of our honour,
Dan. xi. 26. • In thofe days (hall ftand up a vile perfbn.'
This was fpoken of Antiochus Ephiphanes, who was a king, and
liiif name fignifies illuftrious ; but fin had made him vile, Sitj
blots a man's name ; nothing fo turns a man's glory into fliame
as fin doth : fin makes a man like a bead, Pf. xlix. 20. it is
worfe to be like a beaft, than to beabeafl; ; it is no fliame to be
a beaft, it is a fliame for a man to be like a beaft. Lull makes
a man brutilh, and wrath makes him devilifli.
(6.) Sin is an enflaving thing. A finner is a flave, when he
fins nioft freely. Grave fervituth jugum, Cicero. Sin makes
men the devil's fervants ; Satan bids them fin, and they do it ;
he bid J udas betray Chrifl;, and he did it ; he bid Ananias tell
a lie, and he did it ; A6ls v. 3. When a man commits a fin,
he is the devil's lackey, and runson his errand ; they whoferve
Satan, have fuch a bad mafter, that they will be afraid to re-
ceive their wages.
(7.) Sin is an unfavoury thing, Pfalm xiv. 3. * They are
altogether become filthy ; in the Heb, they are become Itink-
ing! Sin is very noifometo God : that perlbn who ftiall vvorfliip
in God's houfe, yet live in the iin of uncleannefs, let him be
perfumed with all the fpices of Arabia, his prayers are un-
favoury, Ifd. i. 13. * Incenfe is an abomination tome i' there-
IN THE LORD S PRAYER. 353
fore God is fuid to * behold the proud afar off,' Pf. cxxxviii.
6. He will not come near the dung-hill linner, that hath fuch
noifome vapours coming from him,
(8.) Sin is a painful thing, it cofts men much labour and
pains to accomplilh their wicked defigns, Jer. ix. 5. * They
weary themfelves to commit iniquity.' Feccatnmejlfui, ii)/ius
p(rna. What pains did Judas take to bring about his trealbn ?
He goes to the high pried, and then after to the band offoldiers,
and then back again to the garden. What pains did the pow-
der-traitors take in digging through a thick Hone wall ? What
pains m laying their barrels of powder, ajid then covering them
with crows of iron ? How did they tire out themfelves in fin's
drudgery? Chrylbllom faith, virtue is eafier than vice : It is
eafier to be fober than intemperate : it is eafier to ferve God
than to follow fin. A wicked man I'weats at the devil's plough,
and is at great pains to damn himfelf.
(9.) Sin is a difturbing thing; whatever defiles, difl:urbs.
Sin breaks the peace of the foul, Ifa. Ivii. 91. * No peace to
the wicked.' When a man fins prefumptaoufiy, he llutfs his
pillow with thorns, and his head will lie very unealy when he
comes to die. Sin caufeth a trembling at the heart. When
Spira had finned, he had a hell in his confcience ; he was in
that horror, that he profeffed he envied Cain and Judas. Charles
IX. who was guiltv of the mafl'acre in Paris, was afterwards a
terror to himfelf ; he was frighted at every noife, and could not
endure to be awakened out of his fleep without mufic. — Sin
breaks the peace of the foul. Cain, in killing Abel, llabbed
half the world at a blow, but could not kill the worm of his own
confcience. Thus you fee what an evil fin is in the nature of
it ; and had we not need pray, ' Deliver us from evil.'
Sdly, Look upon fin in the judgment and opinion of the
godly, and it will appear to be the molt prodigious evil.
1. Sin is fo great an evil, that the godly will ratlier do any
thing than fin, Heb. xi. 24. * Mofes chofe rather to fuffer with
the people of God, than to enjoy the pleafures of fin.* The
primitive Chrillians faid, ad leonum pot/ns quam lenonein^ they
chofe rather to be devoured by lions without, than lulls within.
Irenacus was carried to a place, where was a crofs on one fide,
und an idol on the other, and he was put to his choice, either to
bow to the idol, or fuffer on the crofs, and he chol'e the latter.
A wife man will choofe rather to have a rent in liis coat than
in his flelh : the godly will rather endure outward futferings
than a rent in their confcience. So great an evil is in fin, tha^
the godly will not fin for the greatetl gain ; they will not fin
though they might purchafe an ellate by it, nay though they
were fure to promote God's glory by it.
2. The godly tefl:ify fin is a great evil, in that they defire to
Vol. II. Nu. 20. Y y
354 OF THE SIXTH PETITION
die upon no account more than this, that they may be rid of
fin ; they are defirous to put otf the clothing of the flefh, that
they may be unclothed of fin : it is their greatefl; grief that
they are troubled with fuch inmates, they have the ft;irrings of
pride, lufi:, envy. It was a cruel torment Mezentius ufed, he
tied a dead man to a living : thus a child of God hath corrup-
tion joined with grace : here is a dead man tied to the living.
So hateful is this, that a believer defires to die for no other rea-
fon more than this, that death fliall free him from fin. Sin
brought death into the world, and death fhall carry fin out of
the world. Thus you fee, in the opinion of the godly, fin is
the moll hyperbolical and execrable evil.
Athly, Look upon fin in the comparative, and it will appear
to be the moft deadly evil. Compare what you will with it ;
1. Aftliaions, 2. Death, 3. Hell, and fl.ill fin is worfe.
Firji, Compare fin with affliction : there is more evil in a
drop of fin, than in a fea of affli6lion.
1. Sin is the caufe of affliction, the caufe ib more than the
eflPeCt. Sin brings all mjlchief : fin hath ficknefs, fword, fa-
mine, and all judgments in the womb of it. Sin rots the name,
confumes the eftate, waftes the radical moift-ure. As the poets
feign of Pandora's box, when it was opened, it filled the world
full of difeafes ; when Adam broke the box of original righ-
teoufnefs, it hath caufed all the penal evils in the world. Sin
is the Phaeton that fets the world on fire. Sin turned the an-
gels out of heaven, and Adam out of paradife. Sin caufeth
mutinies, divifions, maflacres, Jer. xlvii. 6. ' O thou fword of
the Lord, how long will it be ere thou be quiet ?* The fword
of God's juftice lies quietly in the fcabbard, till fin draws it out
and whets it againfl;a nation. So that fin is worfe than afflic-
tion, it being the caufe of it : the caufe is more than the effect.
2. God is the au-thor of affliction, Amos iii. 6. ' Is there any
evil in a city, and the Lord hath not done it?' It is meant of the
evil of affliction. God hath an hand in affliction, but no
hand in fin : God is the caufe of every aCtion, fo far as it is na-
tural, but not as it is finful. He who makes an inftrument of
iron, is not the caufe of the ruft and canker which corrupts the
iron ; fo God made the infirument of our fouls, but the ruft
and canker of fin, which corrupts our Ibuls, God never made,
Peccatmn Deus non feceit, Auftin. God can no more aCt evil,
than the fun can darken. In this fenfe fin is worfe than affliction,
God hath an hand in affliction, butdifclaims||having any hand in
fin.
3. Affliction doth but reach the body, and make that mifer-
able ; but fin makes the foul miferable. The foul is the moft
noble part. The foul is a diamond fet in a ring of day ; it is
excellent in its effence, a fpiritual, immortal fubltunce ; ex-
IN THE lord's prayer. 355
cellent in the price paid for it, redeemed with the blood of
God, Ads XX. ^8. It is more worth than a world ; the world
is of a coarfer make, the foul of a tiner fpinning : m the world
we fee the finger of God, in the foul the image ot God. lo
have the precious foul endangered, is far worle than to have
the body endangered. Sin wrongs the I'oul, Prov. via. 5(j.
Sin calls tliis jewel of the foul overboard. AlIli6lion is but.
Ikin deep, it can but take away the life, but fin takes away the
foul Luke xii. •20. The lofs of the foul is an unparalled lots,
it can never be made up again. " God (faith St. Chryfoftom)
hath given thee two eyes, if thou iofeft one, thou hall ano-
ther •" but thou hall but one foul, and if that be loll, it caa
never be repaired." Thus fin is worfe than affliaion ; the
one can but reach the body, the other ruins the foul. Is there
not great reafon then, that we Ihould often put up this petition,
* Deliver us from evil }' t • j r
4. Afflidions are good for us, Pf. cxix. 71. It is good tor
me that 1 was afflicted.' Many can blefs God for affliction.
Affliction humbles. Lam. iii. ly. ' Remembering my afflic-
tion the wormwood and the gall, my foul hath them llill in re-
membrance, and is humbled in me. ' Afflictions are compared to
thorns, Hof. ii. 8. thefe thorns are to prick the bladder of pride.
Affliction is the fchool of repentance, Jer. xxxi. IS. ' Thou
hall challifed me, and I was challifed : I nepented. 1 he hre
being put under the llill, makes the water drop from the rofes :
the fire of affliction makes the water of repentance drop trotn
the eyes. Affliaion brings us nearer to God. The loadlk)ne
of mercy doth not draw us lb near to God as the cords ot afflic-
tion. When the prodigal was pinched with want, then, laith
he * I will arife and go to my fVither,' Luke xv. 18. Afflic-
tions prepare for glory, 'i Cor. iv. 1?. /This light affl.c^.oa
works for us an eternal weight of glory ; 1 he limner lays his
gold upon dark colours: lb God lays full the dark colours ot
affliftion, and then the golden colour of glory. 'I'hus afflidion
is for our good ; but fin is not for our good, it keeps good thmgs
from us Jer. v 25. ' Your fins have withholdengood things
from you.' Sin Hops the current of God's mercy, it precipi-
tates men to ruin. Manaflbh's affliction brought him to humi-
liation ; but Judas' fin brought him to defperation.
5 A man may beafflided, and his confcience may be quiet.
Paul's feet were in the Hocks, yet he had the witneis ot his
confcience, 2 Cor. i. 12. The head may ache yet the heart
mav be well : the outward man may be affli6led, yet the tout
may dwell at eale,Pl' xxv. 13. The hail may beat upon the
tiles of the houfe, when there is mufic within ; in the midft of
the outward pam, there may be inward peace. 1 tius, m atttic-
tiou. conlciencc may be quiet ; but wlieu a man commits a
Yy2
356 OF THE SIXTH PETITION
prefumptuoiis, fcandalous fin, confcience is troubled : by de«
filing the purity of confcience, we lofe the peace of confcieuce.
When Spira had finned, and ahjinvd the faith, he was a terror
to himfelf, he had an hell in his confcience. Tiberius the em-
peror feit fuch a iiing in his confcience, that he told the fenate,
he fuifered death daily.
6. In affli6tion we may have the love of God. Afflictions
are love-tokens, Rev. iii. 1(). ♦ As many as I love, I rebuke.'
A ffli6lions are fliarp arrows, but fhot from the hand of a loving
father. If a man Ihould throw a bag of money at another, and
it fi-;ouid bruife him a little, and raife thefliin, he would not be
offended, but take it as a fruit of love ; lb when God bruifeth
us with affli6tiou, it is to enrich us with the golden graces of his
Spirit, all is love : but when we commit fin, God withdraws
his love ; it is the fun overcafi; with a cloud, nothing appears
but anger and difpleafure. When David had fiimed in the mat-
ter of Uriah, 2 Sam. xi. 27. The thing that David had done
difpleafed the Lord.
7. There are many encouragements to fuffer affliction, God
himfelf fuifers with us, Ifa. Ixii. 9. ' In all their affli6tions he was
affli(5led.' God will ftrengthen us in our futferings, Pf. xxxvii.
39. ' He is their fi;rength in the time of trouble.' Either God
makes our burden lighter, or our faith ftronger. He will com-
penfateand recompenfe our futferings. Mat. xix. 29. * Every
one that hath forlaken houfes .or lands for my name's fake, fhall
receive an hundred-fold, and inherit life everlafling.' Here are
encouragements, to futler afflidion, but there is no encourage-
ment to fin ; God hath brandithed a flaming-fword of threaten-
ings to deter us from fin, Pf. Ixviii. 21. * God Ihall wound the
hairy fcalp of Cuch an one as goes on Hill in his trelpalfes.' There
is a flying roll of curfes which enters into the houfe of a finner,
Zech. V. 4. 'Ifa man fin, be it at his pearl, Deut. xxxii. 42.
* I will make mine arrows drunk with blood.' God will make
men weavy of their fins, or he will make them weary of their
lives. Thus fin is worfe than affli6tion : there are encourage-
ments to iutier affli6lion, but no encouragement to fin.
8. When a peribn is afflicted, only he himfelf fuflers ; but by
finning o]>enly he doth hurt to others. (I.) He doth hurt to
the unconverted ; one man's fin may lay a ftone in another
man's way, at which he may ftumble and fall into hell ; O the
evil of fcandalous fin ! Some are dilcouraged, others hardened ;
thy finning may be the caufe of another's damning, IVJal. ii. 7,
8. The priells going wrong caufed others to ftumble. {'■>.) He
doth liurt to the converted : by an open fcandalous fin he ofiends
weak believers, and fo fins againll Chrift, 1 Cor. viii. 12, Thus
fin is worie than afflidlion becaufe it doth hurt to others.
» IN THE lord's prayer. - 357
- 9. In afflidion the faints may rejoice, I ThefT. i. G. * Ye re-
ceived the word in much afflidion with joy,' Heb. x. 34. ' Ye
took joyfully the fpoiling of your goods.' Ariftotle fpeaks of a
bird that lives amoup; thorns, yet fings fweetly ; fo a child of
God can rejoice in aillidions. St. Paul had his phfon-fongs,
Rom. V. 3. ' We glory in tribulation.' The Greek word figni-
fies an " exuberancy of joy, a joy with boafting and triumph."
God doth oft pour in thofe divine confolationsas caufe the laints
to rejoice in afflitlions ; they had rather have their afflitSlions,
than want their comforts ; God doth candy their wormwood
with fugar, Rom. v. 5. You have feen the fun-fhine when it
rains ; the faints have had the (fiinings of God's face, when af-
fli6tions have rained and dropped upon them. Thus we may
rejoice in aftli6tion, but we cannot rejoice in fin, Hof. ix. 1.
• Rejoice not, O Ifrael for joy, as other people, for thou haft
gone a- whoring from thy God.' Sin is a matter of fliame and
grief, not of joy. David having finned in numbering of the
people, * his heart fmote him,' 2 Sam. xxiv. 10. As the prick-
ing of a vein lets out the blood ; fo, when fin hath pricked the
confcience it lets out the joy.
10. Aflli6tion is a magnifying of a perfon. Job vii. 17,
* What is man, that thou fhouldeft magnify him, and vifit
him every morning ?* That is, vifit him with aflliclion.
Qu. How doth afjiiSiio'ns inagnify us ?
Anf. (I.) As they are figns of Ibnlliip, Heb. xii. 7. * If ye
endure challening, God deals with you as fons.' Every print
of the rod is a bagde of honour, (y.) As the fufferings of the
godly have raifed their fame and renown in the world ; the zeal
and conltancy of the martyrs in their i'utferings have eternized
their name : O how eminent was Job for his patience ! James
V. 1 1. • Ye have heard of the patience of Job,' Job the fuf-
ferer was more renowned than Alexander the conqueror. Thus
afflictions magnify a perfon, but fin dolh not magnify but vilify
liini. When Eli's Ions had iinijed and profaned their piiellhood,
they turned their glory into Ihame ; the text faith, * They made
themfelves vile,' 1 Sam. iii. 13. Sin calls an indelible blot on a
man's name, Prov. vi. 32, 33. ' Whofo commits adultery with
a woman, a wound and difhonour fliall he get, and his reproach
ihall not be wiped away.'
11. A man may futfer affli6lion, and bring honour to religion.
Piiul's iron chain made the gofpel wear a gold chain ; futfering
credits and propagates the gofpel; butcomnHlling of fin brings
a dilhonour and fcandal upon the ways of God. Cyprian faith,
when in the primitive times a virgin, who vowed herfelf to re-
ligion, had defiled hQ\' Q\r<x[\\\.y , totumecclpjiae ca:tnmernhej'cere^
Ihame and grief filled the face of the whole congregation.
When fcandalous fins are coaimitted by a few, they bring a re-
358 OF THE SIXTH PETITION
proach upon all them that profefs ; as three or four brafs {hil-
lings in a fum of money make all the reil fufpe6ted.
12. When a man's afflidtions are on a good account, that he
Ajft'ers for Chrill, he hath the prayers of God's people. 'Tis
no fmall privilege te have a flock of prayer going ; it is Ifke a
merchant that hath a part in leveral ftiips : fuffering faints have
a large fhare in the prayers of others. Ads xii. 5. ' Peter was
in prifon, but prayer was made without ceafing of the church to
God for him.' What greater happinefs than to have God's
promil'es, and the faints' prayers ? but when a man fins pre-
fumptuoufly and fcandaloufly, he hath the faints bitter tears and
jull cenfures : he is a burden to all that know him, as David
fpeaks in another cafe, Pfal. xxxi. 11. * They that did fee me
without, fled from me.' So a fcandalous finner, the people of
Cod flee from him, he is like an infected perfon, every one fliuns
and avoids him.
13. Affli6lion can hurt a man only while he is living, but fin
doth hurt him when he is dead. As a man's virtues and alms
may do good when he is dead, foa man's fins may do him mif-
chief when he is dead. When a fpider is killed, the poifon of
it may do hurt ; fo the poifon of an evil example may do much
hurt, when a man is in his grave. Afllidlion at moll can but
lull a man's life, but fin lives, and doth hurt, when he is gone.
Thus you fee fin is far worfe than aftli6tion.
Secondly y Sin is worfe than death. Arifi:otle calls death the
terrible of terribjes, and Job calls it, * the king of terrors,' Job
xviii. 4. but fin is more deadly than death ilfelf. (l.) Death,
though it be painful, yet it were not hurtful but for fin ; it is fin
that imbitters death and makes it iling, 1 Cor. xv. bii. ' The
iling of death is fin.' Were it not for fin, though death might
kill us, it could not curfe us. Sin poiibns death's arrow, io
that fin is worfe than death, becaufe it puts a fling into death.
(2.) Death doth but feparate between the body and the ioul :
but fin, without repentance, feparates between God and the
foul. Judges xviii. 24. * Ye have taken away my gods, and
what have I more?' Death doth but take away our life from
lis, but fin takes away our God from us; fo that fin is worfe
than death.
Thirdly, Sin is worfe than hell. In hell there is the worm
and the fire, but fin is worfe. (1.) Hell is of God's making,
but fin is none of his making ; it is a monfter of the devil's creat-
ing. (2.) The torments of hell are a burden only to the fin-
ner, but fin is a burden to God, Amos ii. 13. * 1 am prelled
under you, as a cart is preiTed that is full of flieaves.' (3.) In
hell torments there is fomething that is good ; there is the ex-
ecution ot God'sJLifl:ice, there isjufticein hell ; but fin is the
moll unjull thing ; it would rob God of his glory, Chrift of his
IN THE lord's prayer. 359
purchafe, the foul of its happinels ; fo that it is worfe than
hell.
^thhjy Look upon fin in the manner of its cure; it coil dear
to be done away : the guilt of fin could not be removed but by
the blood of Clirift ; he who was God muft die, and be made
a curfe for us, before fin could be remitted. How horrid is fin,
that no angel or arch-angel, nor all the powers of heaven, could
procure the pardon of fin, but it coft the blood of God ; If a
man fliould commit an offence, and all the nobles fhould kneel
upon their knees before the king for him ; but no pardon could
be had, unlefs the king's fon be arraigned and fuffer death for
him ; all muft conceive it was an horrible fa6t that muft be the
caufe of this ; fuch is the cafe here, the Son of God muft die
to appeafe God's anger for our fins. O the agonies and fuffer-
ingsofChrift! (I.) In his body ; his head crowned with thorns.
Lis face fpit upon, his fide pierced with the fpear, his hands
and feet nailed, — Totum pro vulnere corpus — (2.) He fuffered
in his foul, Mat. xxvi. 38. * My foul is exceeding forrowful
unto death.' He drank a bitter cup, mingled with curfes ;
which made him, though he was fanctified by the Spirit, fup-
ported by the Deity, comforted by angels, fweat drops of blood,
and cry out upon the crofs, * My God, why haft thou forlaken
me?' All this was to do away our fin. View fin in Chrift's
blood, and it will appear of a crimfon colour.
Othb/, Look upon fin in the difmal efte6ls of it, and it will
appear the moft horrid prodigious evil, Rom. vi. 23. ' The
wages of fin is death,' that is, the ' fecond death,' Rev. xxi.
8. Sin hath ftiame for its companion, and death for its wages.
A wicked man knows what fin is in the pleafure of it, but doih
not know what fin is in the punifhment of it. Sin is Scorpio
pungensy it draws hell at the heels of it. This hellifti torment
confills of two parts ;
1. Poena damni, the punifliment of lofs, Mat. vii. 23. * De-
part from me.' It was a great trouble to Abfalom, that he
might not ^e the king's face ; to lofe God's finiles, to be banifhed
from his prefence, in whofe prefence is fulnefs of joy, how fad
and tremendous! this word * depart,' (faith Chryfoftom) is
worfe than the fire. Sure fin muft be the * greateft evil,' which
leparates us from the * greatell good.*
2. Poena fenjiis, the puniftjment of fenfe. Mat. xxv. 4l.
* Depart from me, ye curled, into everlafting fire, prepared foe
the devil and his angels.* Why, might finners pledd, Lord, if
we muft depart from thee, let us have thy 'blefting:' no, 'Go,
ye curfed :' but if we muft depart from thee, let it be into fome
place of eafe and reft; no. Go into fire. But, if we muft into
fire, let it be for a little time ; let the fire be quickly put out ;
no. Go into everlafting fire: but if it be fo, that we muft be
SCO OF THE SIXTH PETITION
there, let us be with good company, no, ' with the devil and
his angels.' O what an evil is fin ! all the torments of this life
are but Indihrmm ^- rifits, a kind of fport to hell torments : what
is a burning fever to the burning in hell ! it is called * the wrath
of the Almighty,' Rev. xix. 13. The Almighty God inflids
the punifliment, therefore it will be heavy. A child cannot
ilrike very hard, but if a giant ftrike he kills with a blow : to
have the Almighty God to lay on the flroke, it will be intoler-
able. Hell is the emphasis of mifery. The body and foul,
which have finned together, fhall fuffer together: and thei'e
torments fhall have no period put to them. Rev. ix. 6. ' They
Ihall leek death, and fhall not find it.' Rev. xiv. 11. * And
the fmoke of their torments afcendeth for ever and ever ;' here
the wicked thought a prayer long, a fabbath long ; but how
long will it be to lie upon beds of flames forever.^ This word,
ever, breaks the heart; thus you fee fin is the moft deadly and
execrable evil : look upon it in its original, in its nature, in the
judgment and eftimate of the wife ; look upon it comparatively,
it is worfe than affli6lion, death, hell ; look upon it in the man-
ner of cure, and in the difmal effe6t, it brings eternal damna-
tion : is there not then a ereat deal of reafon that we fhould
make this prayer, * deliver us from evil?'
life I. Branch I. Is fin fuch a deadly, pernicious evil, the
evil of evils? See then what it is we are to pray moft to be de-
livered from, and that is from fin, our Saviour hath taught us
to pray, • deliver us from evil.' Hypocrites pray more againfb
temporal evils than fpiritual. Pharaoh prayed more to have
the plague of hail and thunder to be removed, than his hard
heart thould be removed, Exod. ix. 28. The Ifraelites prayed,
telle J'erpentes, take away the ferpents from us, more than to
have their fin taken away. Numb, xxi. S. The hypocrite's
prayer is carnal, he prays more to be cured of his deafnefs and
lameneis, than of his unbelief: more that God would take away
his pain, than take away his fin. But our prayer fhould be,
* deliver us from evil.' Spiritual prayers are bed : hail thou
a difeal'ed body ? pray more that the dileafe of thy foul may be
removed, than thy body, Pfal. xli. 4. • Heal my foul, for I
have finned.' The plague of the heart is worfe than a cancer
in the bread, had thou a child that is crooked ? Pray more to
have its unholinefs removed than its crookednefs : fpiritual
prayers are more pleafing to God, and are as mufic in his ears-
Chrid hath here taught us to pray againd fin, ' deliver us from
evil.'
II. Branch. If fin be fo great an evil, then admire the won-
derful patience of God that bears with finners. Sin is a breach
of God's royal law, it drikes at his glory; now, for God to
bear with finners, who provoke him, it lliews admirable patience j
IN THE lord's prayer. 361
well may he be called, * the God of patience,' Rom. xv. 4, 5.
It would tire the patience of the angels, to bear with men's fins
one day; but what doth God bear? How many aftVonts and
injuries doth he put up? God lees all the intrigues and horrid
impieties committed in a nation, Jer. xxix. 23. * They have
committed villainy in Ilrael, and have committed adultery ;
even 1 know, and am a witnels, faith the Lord.' God could
flrike men ' dead in their fins;' but he forbears, and relpites
theuj. Methinks I fee the juilice of God with a flaming fword
in his hand, ready to (Irike the ftroke; and patience lieps m for
the finner, Lord, fpare him a while longer. Methinks I hear
the angel laying to God, as the king of Ifrael to the prophet,
2 Kings vi. 21. ' Shall I fmite them? Shall I fmite them ?'
Lord here is fuch a finner, Ihall I fmite him ? Shall I take otF
the head of fuch a drunkard, fwearer, fabbath-breaker ? And
God's patience faith, as the drefier of the vineyard, Luke xiii.
8. * Let him alone this year.' O the infinite patience of God,
that fin being lb great an evil, and lb contrary to God, he fi)ould
bear with finners To long! 1 Sam. xxiv. 19. ' If a man find his
enemy, will he let him go well away ?' God finds his enemies,
yet he lets them go, he is not prefently avenged on them.
Every fin hath a voice to cry to God for vengeance ; Sodom's
fin cried, Gen. xviii. 20. Yet God fpares men ; but let not
finners prefume upon God's patience : if they repent not, long
forbearance is no forgivenefs ; God's patience abufed will leave
men more inexculable.
in. Branch. If fin be fo great an evil, then there is no fin
little. There is no little treafon ; every fin ilrikes at God's
crown and dignity : and in this fenfe it may be faid, as Job
xxii. 5. • Are not thy iniquities infinite :' The leafl; fin (as the
Ichoolmen fay) is infinite objeftive, becaufe it is committed
againft an infinite Majefty ; and befides, nothing can do away
fin, but that which hath an infinitenefs in it; for though the
fufferings of Ch rill (as man) were not infinite, yet the divine na-
ture did (bed forth an infinite value and merit upon his futfer-
ings. So that as no fin is little, there is no little hell for fin. As
we are not to think any of God's mercies little, becaufe they are
more than we can deferve ; fo neither are we to tiimk any of
our fins little, becaufe they are more than we can anfwer for.
That fin weefteem lighteft, without Chrill's blood will be heavy
enough to fink us into perdition.
IV. Branch. If fin be fo great an evil, then fee whence all
perfonal or national troubles come ; they come from the evil of
fin ; our fin grows high that makes our divifions grow wide ;
fin is the Achan that troubles us, it is the cockatrice egg, out
of which comes a fiery flying ferpcnt. Sin is like PhEBton,
who, as the poets feign, driving the chariot of the fun, fet the
Vol.. II, No. SO. ■ Z z
3()^ OF THE SIXTH PETITION
world on fire. Sin, like the planet Saturn, hath a malignant in-
fluence : fin brings us into llruits, 2 Sam. xxiv. 14. * David
faid unto Go'l, I am in a great llrait.' Jer. iv. I7. ' As
keepers of a field are they againft her round about :' as horfes
or deer in a field are fo incloCed with hedges, and lb narrowly
watched, that they cannot get out; fo Jerufalem was fo clofe
befieged with enemies, and watched, that there was no efcape
for her: whence was this? ver. 18. ' This is thy wickednefs.*
All our evils are from the evil of fin. The cords that pinch us
are of our own twitting. Flagitium et fiagellum funt tanquam
acus ft fihim. Sin raifeth all the llorms in confcience : the
fvvord of God's judice lies quiet till fin draws it out of the fcab-
bard, and makes God whet it againlt a nation.
V. Branch. If fin be fo great an evil, then how little reafon
hath any one to be in love with fin? I'onie are fo infatuated
with fin, that they delight in it. The devil can fo cook and
drefs fin, that it pleafeth the fianer's palate, Job xx. 12.
* Though wickednefs befweet in his mouth.' Sin is as delight-
ful to corrupt nature, as meat to the tafie. Sin is a feaft on
which men feed their lufls ; but there is little caufe to be fo in
love with fin. Job xx. 14. ' Though wickednefs be fweet in
his mouth, it is the gall of afps within hijn.' To love fin, is to
hug an enemy. Sin puts a worm into confcience, a fling into
death, a fire into hell. Sin is like thole locufis. Rev. ix. T.
* On their heads were as it were crowns like gold, and they
had hair as the hair of women, and their teeth were as the teeth
of lions, and they had tails like fcorpions, and they had ftings
in their tails.' After the woman's hair comes in the fcorpion's
fting.
VI. Branch, If fin be fo great an evil, then what may we
judge of then) who make light of fin, as if there were no danger
in it ; as if God were not in earnell when he threatens fin ; or
as if minifters were about a needleis work, when they preach
againit fin ? Some people make nothing of breaking a com-
mandment ; they make nolhi!)g of telling a lie, of cozening, of
fiandering ; nothing of living in the fin of uncleannefs ; if you
weigh fin in the balance of Ibme men's judgtnents, it weighs
very light : but, who are thofe that make fo very light of fin ?
Solomon hath defcribed them, Prov. xix. y. * Fools make a
mock of fin.' Stultits in vitia cko dilahititr, \i\dor. Who but
fools would make light of that which grieves the Spirit of God ?
Who but fools would put fuch a viperous fin in their bolbm ?
Who but fools would laugh at their own calamity, and make
I'ports while they give themfelves poifon.
VII. Brunch. If fin be lb great an evil, then I infer, that
there is no good to be gotten by fin ; of this thorn we cannot
gather grapts. — If fiu be lb deadly an evil, then we cannot get
IN THE LORD*S PRAYER. 303
any profit by it ; no man did ever thrive upon this trade ;
Thofe Atheilts lUid, Mai. iii. U. • It is vain to lL>rve God,
and what profit is it ?' But we may fay n)ore truly, what pro-
fit is there in fin ? Rom. vi. 21. What fruit had ye in tliefe
things, whereof ye are now afljamed ?' Wliere are your earn-
ings ? What have you gotten hy fin? It hath (hame for its
companion, and death for its wages. What profit had Achan
of his w€dge of gold ? That wedge feemed to cleave afuuder his
Ibul from God. What profit had Ahab of the vineyard he
got unjultly ? The dogs licked his blood, I Kings xxi. 19.
What prolit had Judas of his treafon ? For thirty pieces he i'old
his Saviour, and bought his own damnation. All the gain men
get by their fins, they may put in their eye ; nay, they mull,
and weep it out again.
VIII. Branch. If fin be fo great an evil, fee then the folly
of thole who venture upon fin, becaufe of the pleafure they
have in it, 2 Thefi". ii. 12. * Who have pleafure in unrigh-
teeufnels.' As for the pleafure of fin, (1.) It is but feeming,
it is but a plealant fancy, a golden dream. ('2.) And befides,
it is a mixed plealure, it has bitternefs intermingled, Prov. vii.
17. ' I have (faith the harlot) perfumed my bed with myrrh,
aloes, and cinnamon. For one fvveet, here are two bitters ;
cinnamon is fweet, but myrrh and aloes are bitter ; the har-
lot's pleafure is mixed. There are thofe inward fears and
lafhes of confcience, as imbitter the pleafure. 3. If there be
any pleafure in fin, it is only to the body, the brutifii part ;
the foul is not at all gratified by the pleafure, Luke xii. 19.
* Soul, take thy eal'e ;' he might have more properly laid,
* Body, take thy eafe ;' the foul cannot feed on fenfual objecb.
4. In ihort, that pleafure men talk of in fin, is their difeafe.
Some take pleafure in eating chalk or coals, this is from their
difeafe ; i'o, when men talk of pleafure in eating the forbidden
fruit, it is from the ficknefs and dileafe of their luuLs, ' they put
bitter for fvveet,' Ifa. v. 20. O what folly is it, for a cup of
pleafure, to drink a fea of wrath ? Sin will be bitter in the end,
Prov. xxiii. 31, 32. 'Look not on the wine when it is red,
when it gives its colour in the cup ; at lalt it bites like a ler-
pent.' Sin will prove like Ezekiel's roil, fvveet in the mouth,
but bitter in the belly, wel in ore, felin corde. Aik Cain now,
how he likes his murder? Achan, how he likes his golden
wedge ? O remember that faying of Auilin, Momentanenm eji
quod deleUaty acternum (piod cruciat. The pleafure of fin is
foon gone, but the (ling remains.
IX. Branch. If fin be fo great an evil, then, what wifdom
is it to depart from evil : Job xxviii. 28. * To depart from
evil is underftandiiig.' 'I'o fin is to do foolilhly ; therefore, to
depart from fin, is to do wifely. Solomon faith, Piov. jixix..
Z z2
S64 OP THE SIXTH PETITION
6. ^ In every tranfgreflion is a fnare.' Is it not wifdom to
avoid a fnare ? Sin is a deceiver, it cheated our firft parents ;
inflead of being as gods, they became as the beafks that perifh,
Pf. xlix. 2P. Sin hath cheated all that have meddled with it,
is it not wifdom to fhun fuch a cheater? Sin hath many fai^
pleas, and tells how it will gratify all the fenfes with pleafure ;
But, faith a gracious foul, Chrill's love is fweeter ; peace of
ccnicience is fweeter ; what are the pleafures of fin to the plea-
fures of paradife ? Well may the faints be called wife virgins,
becaufe they fpy the deceits that are in fin, and avoid thefnares.
' The fear of the Lord, that is wifdom; and to depart from
evil, is underfl^anding.*
X. Branch. If fin be fo great an evil, then, how juftifiable
and commendable are all thofe means which are ufed to keep
men from fin ? how juftifiable are a minifter's admonitions and
reproofs? Tit. i. 13. * Rebuke them fharply ;' cuttingly; a
metaphor from a chirurgeon that fearches a wound, and cuts
out the proud flefti, that the patient may be found ; fo God's
minifter comes with a cutting reproof, but it is to keep you
from fin, and to fave your fouls. Si merito ohjurgaverit te ali-
quis, J'cito quia profuit, Seneca. ** Efteem them your beil
friends, who would keep you from finning againft God." If a
man were going to poilbn or drown himfelf, were not he his
friend who would hinder him from doing it ? All a miniller's
reproofs are but to keep you from fin, and hinder you from
felf-murder ; all is in love, 2 Cor. v. 11. ' Knowing the terror
of the Lord, we perfuade men.' It is the palTion of mofl to be
angry with them that would reclaim them from fin, Amos v.
10. ' They hate him that rebuketh in the gate.' Who is angry
•with the phyfician for prefcribing a bitter potion, feeing it is to
purge out the peccant humour? It is mercy to mens' fouls to
tell them of their fins. And furely thofe are priefl;s for the de-
vil, 2 Cor. xi. 13. who fee men go on in fin, and ready to drop
into hell, yet never pull them back by a reproof; nay, perhaps
flatter them in their fins. God never made minifters as falfe
glaffes, to make bad faces look fair : fuch make themfelves
guilty of other men's fins.
XI. Branch. If fin be fo great an evil, the evil of evils, then
fee what a bad choice they make, who choofe fin to avoid af-
fli<5tion : as if, to fave the coat from being rent, one (hould fuffer
his flefli to be rent. It was a falfe charge that Elihu brought
againft Job, chap, xxxvi. 21. * Thou haft chofen iniquity ra-
ther than afHidion.' This is a bad choice. AfRi6lion hath a
promife made to it, 2 Sam. xxii. £8. but fin hath no promife
made to it. Affliction is for our good, but fin is not for our
good ; it would entail hell and damnation upon us. Spira
chofe iniquity rather than affliction, but it coft him dear ; he at
IN THE LORD S PRAYER. 3(55
lad repented of his choice. He who commits fin to avoid
lutrering, is like one that runs into a lion's den to avoid the
dinging of a gnat.
XII. Branch. If fin be fo great an evil, fee then whatfhouid
be a Chriliian's great care in this life to keep from fin ; • De-
liver us from evil.* Some make it all their care to keep out
of trouble ; they had rather keep their fkin whole, than their
conlcience pure : but our care fhould be chiefly to keep from
fin. How careful are we to forbear fuch a dilh, as the phy-
ficians tell us is hurtful for us : it will bring the ilone or gout ?
Much more fiiould we be careful that we eat not the forbidden
fruit, which will bring divine vengeance, 1 Tim. v. 22. ' Keep
thyfelf pure.* It hath always been the ftudy of the faints to
keep aloof off from fin, Gen. xxxix. 9. * How can I do this
great wickednefs, and fin againil God .''* Pf. xix. 13. * Keep
back thy fervant from prelum ptuous fins.' It was a faying of
Anfelm, If fin were on one fide, and hell on the other, he would
rather leap into hell than willingly fin againfi; God. O what a
mercy is it to be kept from fin ! We count it a great mercy to
be kept from the plague and fire ; but what is it to be kept
from fin ?
XIII. Branch. Is fin fo great an evil .? fee then that which
may make us long for heaven, when we (ball be perfedly freed
from fin, not only from the outward acts of fin, but from the
in-being of fin. In heaven we (hall not need to pray this prayer,
• Deliver us from evil.' What a bleifed time will it be, when
we fiiatl never have a vain thought more? Then Chrift'sfpoufe
ftiall bejineniacnla aut ruga, without fpot or wrinkle, Ephef. v.
27. Now there is a dead misn tied to the living : we cannot
do any holy duty, but we mix fin ; we cannot pray without
wandering; we cannot believe without doubting: but then,
our virgin-fouls fliall not be capable of the lealt tincture of fin,
but we fhall all be as the antjels of God.
In heaven we (hall have no temptation to fin. The old fer-
pent is cafi: out of paradile, and his fiery darts iliall never come
near to touch us.
2(^ Uj'e of exhortation. And it hath two difi;in6t branches.
I. Branch. To all in general. If fin be fo great und pro-
digious an evil, then, as you love your fouls take heed of fin."
If you talle of the forbidden fruit, it will coftyou dear, it will
colt you bitter tears, it may colt you lying in hell ; O therefore
flee from fin.
(1.) Take heed of fins of omifiion. Mat. xxiii. 23. It is as
well dangerous not to do things commanded, as to do things
forbidden, b^.taie think it no great matter to on)il reading
fcrtpture : the Bible lies by like rufty armour, which they never
ule : they think it no great matter to omit family or clofwt-
366 OF THE SIXTH PETITION
prayer ; tbey can go feveral months, and God never hear of
them. Thei'e liave nothing fanctified to them ; they feed upon
a curie; ' for every creature is fanaified by prayer,' 1 Tim. iv.
5. The bird may fhame many, it never takes a drop, but the
eye is hfted up towards heaven. O take heed of living in the
negiedl of any known duty. It was the prayer of a reverend
holy man on his death-bed, * Lord, forgive my fins of omif-
fion.'
(2.) Take heed of fecret fins. Some are more modeft than
to fin openly in a balcony ; but they will carry their fins under
a canopy, they will fin in fecret. Rachel did not let her father's
images be feen, ' but (he put them under her, and fat upon
them,' Gen. xxxi. 34. Many will be drunk, and unclean, if
they may do it when no body may fee them ; they are like one
that (huts up his fliop windows, but follows his trade within
doors. But if fin be lb great an evil, let me warn you this day,
not to fin in fecret: Know, that you can never fin fo privately,
but that there are two witnefTes always by, God and confcience.
(3.) Take heed of your complexion-fin, that fin which your
nature and conftitution doth moft incline you to. As in the
hive there is a mafler-bee, fo in the heart there is a mafter-fin,
Pf. xviii. 23. • 1 have kept myfeif from mine iniquity.' There
is fome fin that is a fpecial favourite, the peccatiim. in deliciis,
the darling-fin that lies in the bolbm, and this doth bewitch and
draw away the heart. O beware of this.
Qu. Hoxo 7nay this darling-fin be knoicn ?
Anf. 1. That fin which a man doth moft cherifh, and to
which all other fins are fubfervient ; that is the fin which is
moft tended and waited upon : the Pharifees darling-fin was
vain-glory, all they did was to feed this fin of pride, Matth. vi.
2. * That they may haveglory of men ;' when they gave alms,
they founded a trumpet. If a llranger had afked the queftion.
Why doth this trumpet found ? The anfwer was, the Pharifees
are going to give alms to the poor. Their lamp of charity was
filled with the oil of vain-glory, Matth. xxiii. 5. all their works
for to be feen of men. Pride was their bofom-fin. Oftentimes
covetoufnefs is the darling-fin ; all other fins are committed to
maintain this. Why do men equivocate, opprefs, defraud, take
bribes ? All is to uphold covetoufneis.
2. That fin which a man doth not love to have reproved, is
the darling-fin : Herod could not endure to have his incefl
fpoken againft : if John Baptifl; meddles with that fin, it (hall
coft him his head.
3. Thai fin which hath moft power over one, and doth mod
eafily lead him captive, that is the beloved of the foul. There
are fome fins a man can better put otf, and give a repulfe to :
but there is one fin, which, if it comes to be a fuiter, he cannot
IN THE lord's prayer. 367
deny, bnt is overcome by it ; this isthe borom-fin. The young
man in the goCpel had a complexion-fin which he could not re-
fill, and that was the love of the world ; his filver was dearer
to him than his Saviour. It is a fad thing a man (hould be i'o
bewitched by a lull, that he will part with the kingdom of hea-
ven to gratify it.
4. That fin which men ufe arguments to defend, is the dar-
ling-fin. To plead for fin, is to be the devil's attorney ; if the
fin be covetoufnefs, and we vindicate it ; if it berafli anger, and
we juflify it, Jonah iv. 9. ' I do well to be angry :' this is the
complexion-fin.
5. That fin which doth moft trouble one, and fly m his face
in an hour of ficknefs and diftrefs, that is the beloved fin. When
Jofeph's brethren were diftrelfed, their fin came to remembrance
in felling their brother. Gen. xii. 2. So, when a man is upon
his fick-bed, and confcience fliall fay, Doft not thou remember
how thou haft lived in fuch a fin, though thou hafl been often
warned, yet thou wouldft not leave it ? Confcience reads a cur-
tain-le<5lure ; fine that was the darling-fin.
6". That fin which a man is moft unwilling to part with, that
is the darling-fin. Jacob could of all his fons, moft hardly part
with Benjamin, Gen.xlii. 36. 'Jofeph is not, and Simeon is not,
and ye will take Benjamin away.' So faith the finner, this and
that fin I have parted with ; butmuft Benjamin go ? mufti part
with this delightful fin ? that goes to the heart. This is the
Dalilah, the beloved fin. O if fin be fuch a deadly evil, dare
not to indulge any bofom-fin : this is of all the moft dangerous :
like an humour (Iriking to the heart, which is mortal. Leave
open but one gap, the wild beaft may enter at it : one darling
fin lived in, is letting open a gap for Satan to enter.
(4.) Take heed of the fins which attend your particular call-
ings. A calling you m\jft live in ; Adam in Paradile tilled the
ground,; God never (ealed warrants to idlenefs ; but every call-
ing hath itsfnare: as fome fin in living out of a calling, fo others
fin in a calling. Remember how deadly an evil fin is ; avoid
thofe fins which you may be expoled to in your trade ; take
heed of all fraud and collufion in your dealings, Matth. vii. i?.
* Whatfoever ye would that men ftiould do to you, do ye even
fo to them.*
1. Take heed of a deceitful tongue in felling : the fcripture
makes it the character of one that goes to heaven, Plal. xv. ^.
* He fpeaketh the truth from his heart.' It is the cuftom of
many to fay, the commodity ftands them more, yet take lefs.
This is hardly credible.
9. Beware of a deceitful balance, Hof. xii. 7- ' The balances
of deceit are in his hand.' Men, by making their weights
lighter, make their accounts heavier.
368 OF THE SIXTH PETITION
3. Beware of fophifticating, minirling and embafing commo-
dities, Amos viii. 6. ' They fell the reful'eof the wheat.' They
would pick out the bed grains of the wheat, and fell the vvoril
at the fame price as they did the bell : to mix a coarfer commo-
dity with a fine, and yet fell it all for fine, is no better than de-
ceit, Ifa. i. 2.
4. Beware of ftretching your confciences too far, or taking
more for a commodity than it is worth, Lev. xxv. 14. If thou
felleft ought unto thy neighbour, ye ihall not opprefs one ano-
ther.' There is a lawful gain allowed, yet one may not fo ad-
vantage himlelf as to damnify another. Let that be the tradef-
man's motto, Afks xxiv. 16. * A confcience void of offence
towards God and towards man.* He hath an hard bargain,
that doth ' purchafe the world with the lofs of his foul.'
3. Sin being fo deadly an evil, • take heed of the appear-
ance of fin.' Abflain not only from apparent evil, but the ap-
pearance of evil ; if it be not abfolutely a fin, yet if it looks like
fin, avoid it. He who is loyal to his prince, not only forbears to
have his hand in treafon, but he will take heed of that which
hath a (hew of treafon. Jofeph's miftrefs tempted him, and he
fled and would not be with her, Gen. xxxix. 12. An ap-
pearance of good is too little, and an appearance of evil is too
much.
( 1 . ) The appearance of evil is oft an occafion of evil : dalliance
is an appeaj'ance of evil, and oftentimes it occafions evil.
Touching the forbidden fruit, may occafion tailing : dancing
in malquerades, hath often been the occafion of uncleannefs.
(2.) The appearance of evil may fcandalize another, 1 Cor.
viii. 12. When ye fin againft; the brethren, and wound their
weak confcience, ye fin againfl; Chrifl; : finning againft a mem-
ber of Chrift, is a finning againil Chrift.
Thus you fee, fin being fo deadly an evil, we fhould avoid
all fin ; fins of omiffion, fecret fins, complexion-fins, fins that
attend our particular calling, yea, the appearance of evil.
Qu. What means /hall ice life to be kept from the a^s of
fn ?
Anf. 1. If you would be preferved froma6lual and fcandalous
fins, labour to mortify original fin. If you would not have the
branches bud and blolfom, fmile at the root. I know original
fin cannot in this life be removed, but labour to have it fubdued.
Why do men break forth into a6lual fins, but becaufe they do
not mortify heart fins ? Supprefs the firft rifings of pride, luft,
paflion ; original fin unmortified, will prove fuch a root of bit-
ternefs, as will bring the curled fruit of fcandalous fin.
2. If you would be kept from a<5lual fins, think what an
odious thing fin is. Befides what you have heard, remember,
fill is the accurfed thing, Jolh. vii. 21. It is the abonainable
IN THE lord's prayer, 369
thing Hod liatp?, Jer. xliv. 4. ' O do not this ahoniinahle thing
that I hate.' Siu is the fpirit of witchcraft ; it is the devil's
excrement; it is called filthinefs, James i. 21. If all theeviJs ia
the world were put together, and their quinteHence llrained out,
they could not make a thing fo filthy as fin doth. So odious is
a finner, that God lothes the fight of him, Zech. xi. 8. ' My
foul iothed them.' He who defiles himfelf with avarice, what
is he but a ferpent licking the duft ? He who defiles himfelf
with the lull of uncleannefs, what is he but a fwine with a man's
head ? He who defiles himfelf with pride, what is he but a blad-
der, which the devil hath blown up ? He who defiles himlelf
with drunkenuefs, what is he but aoeaft that hath got the fi;ag-
gers ? To confider how odious and bafe a thing fin is, would be
a mean to keep us from finning.
3. If you would be kept from a6tual fins, get the fear of God
planted in your hearts, Prov. xvi. 6. ' By the fear of the Lord
men depart from evil.' Cavehis Ji pavebis ; fear is a bridle to
fin, and a fpur to holinefs. Fear puts an holy awe upon the
heart, and binds it to its good behaviour. By the fear of the
Lord men depart from evil. When the emprefs Eudoxia,
threatened to banilh Chryfofl:om, *' Tell her (faith he) I fear
nothing but fin." Fear \s janitor anhnae : it fiands as a porter "
at the door of the foul, and keeps fin from entering : all fin is
commtted for want of the fear of God, ^om. iii. 14. ' Whole
mouth is full ofcurfing and bitternefs ; their feet are fwi ft to
fhed blood ; there is no fear of God before their eyes.' Holy
fear (lands centinel, and is ever watching again it fecurily, pride,
wantonnefs. Fear is a Chriftian's life-guard, to defend him
againll the fiery darts of temptation. Si vis efje feciints, J'emper
time. The way to be fafe, is always to fear, Prov. ii. 14.
(4.) If we would be kept from a6lual fins, let us be careful to
avoid all the inlets and occafions of fin ; run not into evil com-
pany ; he that would not have the plague, will not go into aa
infe6ted houl'e. Guard your fenfes, which may be the inlets to
fin. Keep the two portals, the eye and the ear; efpecially,
look to your eye ; much fin comes in by the eye, the eye is oft
an inlet to fin, fin takes fire at the eye : the firft fin in the world
began at the eye. Gen. iii. G. * Wlien the woman (aw that the
tree was good for food, and was pleafant to the eyes, then fhe
took of the fruit thereof.' Looking begat lulling. Intemper-
ance begins at the eye : looking on the wine when it is red, and
gives its colour in the glafs, cauleth excefs of drinking, Prov.
xxi. 31. Covetoufnefs begins at the eye, Jofh. vii. 21. * When
I (liw among the I'poils, a goodly Babylonilh garment, and a
wedge of gold, I coveted and look them.* The fire of luft be-
gins to kindle at the eye ; * David walking upon the roof of his
houfe, (aw a woman wafhiug herfelf, and fiie was (faith the
Vol. n. No. 20. 3 A
370 OF THE SIXTH PETITION
text) beautiful to look upon, and he fent meflengers and took
her, and defiled himfelf with her,' 2 Sam. xi. 2. O therefore
look to your eyes, ' Job made a covenant with his eyes,' Job
xxxi. 1. If the eye be once inflamed, it will be hard to (land
out long againil fin : if the out*works are taken by the enemy,
there !s great danger of taking the whole caftle.
5. If you would be kept from a6lual grofs fin, (ludy fobriety
and temperance, 1 Pet. v. 8. Sobrii efte, be fober. Check the
inordinancy of appetite ; fin dcih frequently make its entrance
this way. By gratifying the fenfual appetite, the foul, that is
a-kin to angels, is enflaved to the brutilh part. Many drink, if
not to drunkennefs, yet to "!lrowfinefs. The not denying the
fenfitive appetite, makes men's confcience fo full of guilt, and
the world fo full of fcandal. If you would be kept from running
into fin, lay reftraint upon the flefli. What hath God given
reafon and confcience for, but to be a bridle to check inordinate
defires ?
G. If you would be kept from actual fins, be continually upon
your fpiritual watch.
(1.) Watch your thoughts, Jer. iv. 14. * How long (hall thy
vain thoughts lodge within thee ?' Sin begins at the thoughts.
Firft;, men cherifti revengeful thoughts, then they dip their
hands in blood. Set a fpy over your thoughts.
(2.) Watch your pafifions : Pafiions of anger, paflionsof luft.
The heart is ready to be deftroyed by its own pafiions, as the
veffel is to be overturned by th? fail. Paflion tranfports beyond
the bounds of reafon; it is hrevis injania, Seneca. A fliort
frenzy. Mofes", in a paffion, i'pake unadvifedly with his lips,
Pf. cvi. 3. The difciples, in a paifion, called for fire from hea-
ven. A man in a paflion is like a Ihip in a ftorm, that hath
neither pilot nor fails to help it, but is expofed to the waves and
rocks.
(3.) Watch your temptations. Satan continually lies in am-
buth, and watcheth to draw us to fin : Jiat m procin^u diabo'
Ins : he is fifhingfor our fouls : he is either laying of fnares, or
fliooting of darts ; therefore we had need watch the tempter,
that we be not decoyed into fin. Moft fin is committed for
want cl watchfulnefs.
7. If you would be kept from the evil of fin, confult with the
oracles of God, be well verfed in fcripture, Pf. cxix. 11. * Thy
word have I hid in my heart, that I might not fin againft thee.*
The word is, anceps gladins , a two-edged fword, to cut afunder
men's lulls. When the fogs and vapours of fin begin to arife,
let but the light of fcripture thine into the foul, and it difpels
thofe fogs ; * let the word of Chrift dwell richly in you,* Co!,
iii. 26. Alphonfus, king of Arragon, read over tlie Bible four-
teen times. The word Ihews the damnable evil of fin, it fur-
IN THE lord's prayer. 371
nirtieth us with precepts, which are fo many receipts and anti-
dotes againft fin. When Chrill had a temptation to fin, he
beat back the tempter, and wounded him three times with this
fword of the Spirit, * It is written.*
Why do men Hve in fin, but becaufe they either do not read
the word, or do not believe it?
8. If you would be preferved from grofs prefumptuous fin,
get your hearts fired with love to God. Love hath great force
in it, it is ' llrong as death ;* it breaks the league between the
heart and fin.
Two things in God caufe love.
(1.) His * orient beauty :* Mofes defired to fee forne glimpfe
of it ; * Lord, fhew me thy glory.'
(2.) His amazing love : what a prodigy of love was it, to
gfive his Son out of his bofom, and lay Cuch a jewel to pawn for
our redemption ! thefe two, the orient of God's beauty, and the
magnitude of his love, may, like two loadllones, draw our love
to God, and if we love him, we will not fin againll him ; he
that loves his friend, will not by any means difpleafe him. I
have read of four men, meeting together, who alked one another,
what it was that kept them from finning ? One faid, the fear
of hell ; another (aid the joys of heaven ; the third faid, the
odioulhefs of fin ; the fourth faid, that which keeps me from
fin, is, love to God ; Ihall I fin againlt fo good a God ? (hall I
abule love ? Love to God is the beft curbing- bit to keep from
fin.
9' If you would be kept from the evil of fin, be diligent in
a calling. Dii lahoribus omnia vendunt.-^?i.da.m in paradife
muft till the ground. Such as live idly, expofe themfelves to
fin ; if we have no work to do, Satan will find us work ; he
fows moll of his feed in fallow ground. A woman being much
tempted to fin, came to the Rev. Mr. Greenhara for advice,
what (he fhould do to refill the temptation ? He gave her this
anfwer, be always well employed, ihat lb when Satan comes,
he may find thee bufied in thy calling, and thou raayell not be
at leifure to liften to his temptations.
10. If you would be kept from fin, fix the eye of your mind
upon the * beauty of holinefs.* Holinefs confills in our con-
formity to God : Holinefs is the fparkling of the divine nature,
a beam of God (hining in the foul. How lovely is Chrill's bride,
when decked and befpangled with the jewels of holinefs ? What
makes the feraphims angels of light, but their holinefs ? Do but
think with youifelves what a fplendid, glorious thing holinefs is,
and it will caufe a difgull and hatred of fin, which is fo contrary
to it. The beholding of beauty, makes one, out of love with
deformity.
11. If you would keep from the evil of fin, meditate fre-
3 AsJ
372 OF THE SIXTH PETITION
quently on death, Firji, the unavoidableners of it, Heb. ix. 27.
Statutum eji, ' It is appointed tor all men once, to die.' We
are not fo lure to lie down this niuht in bed, as we are to lie
down in the grave. Secondhj, The uncertainty of the time.
We are but tenants at will : we hold our life at the will of our
landlord, and how foon may God turn us out of this houfe of
clay ? Death oft comes when we leall look for it. The flood
(.as fome learned writers oblerve) came in the month of Zip k or
April, in the Ipring ; when the trees were bloHoming, and the
birds finging, then came the flood, when they leait looked for
it : fo, oft in the fpring of youth, when the body is moil healthy
and the fpirits moil fprightly and vigorous, and death is leait
thought on, then it comes. Could we think often and ferioufly
of death, it would give a death's-wound to fin. Nihil Jit re-
vocato peccata qiiam crebra mortis contemplatio. Aug. No
ftronger antidote againft fin than this ; I am now finging, and
to-morrow may be dying? What, if death ihouid take me
doing the devil's work, would it not fend me to him to receive
my wages ? Would but the adulterer think, I am now in the
a6lof fin, but how ibon may death come, and then I who have
burned in luft, rnufl burn in hell : this fure would llrike a
damp into him, and make him aiVaid of going after llrange flefh.
19. If you would be kept from grofs fcandalous fins, beware of
a covetous heart. Covetoufnefs is a dry drunkennefs. He who
thirils infatiably fifter the world, will llick at no fin, he will be-
tray Chriil and a good caufe for money. Cui nihil fatis, eidem
nihil turpe, Tacitus. I Tim. vi. 10. ' The love of money is the
root of all evil.' From this root comes, Firfl, theft. Achan's
covetous humour made him ileal the wedge of gold, Jofh. vii.
21. Covetoufnefs makes the goals fo full. Secondly, From
this root comes murder. Why did Ahab flone Naboth to
death, but to poflfefs his vineyard ? 1 Kings xxi. 13. Covet-
oulhefs hath made many fwim to the crown in blood. Third-
ly, From this bitter root of covetoufneis proceeds cozenage :
it is the covetous hand holds falie weights. Fourthly, From
this root of covetoufneis comes uncleanneis. You read of the
hire of a whore, Deut. xxiii. 18. For money (he would let
both her conii::ience and chaflity be fet to iale. O if you
would be kept from the evil of fin, beware of covetoulbefs which
is the inlet to fo many fins. \6. Let us be much in prayer to
God, to keep us from ingulphing ouri'elves in fin, Pi", xix. 13.
* Keep back thy fervant from preilimptuous fins.' We have
1)0 power inherent to keep ouri'elves from evil. Arnoldus faith,
that man, in his corrupt eilate, hath alnjiias reliquias %;itae fpi-
ritualis — ibme reliques of ipiritual life left. And Arminius
laith, man hath a luiTiciency of grace in himfelf, whereby he
njay ahftinere a u'lalo, abilain from evil ; free- will is a fulfici^nt
IN THE lord's prayer. 373
curb to check and pull him back from fin. But then what
needed Chrill to have taught us this prayer ; Libera nos a malo^
* Deliver us troni evil ?' If we have power of ourlelves to keep
from (in, what need we pray to God for power? Alas! if
David and Peter, who had an habit of grace, fell, for want of
a freOi gale of the Spirit to hold them up, much more will they
be in danger of falling, who have only the power of free-will to
hold them.
Let us therefore fue to God for ftrength to keep us from fin-
ning : pray that prayer of David, Pf. cxix. 117. ' Hold thou
me up, and I fhall be fafe.' And that other prayer, Pf. xvii.
6. • Hold up my goings in thy paths, that my footllepsflip not.*
* Lord, keep me from dithonouringthee,* keep me from the de-
filing fins of the age, that I may not be the worfe for the times,
nor the times the worle for me. ' Keep back thy I'ervant from
prefumptuous fins.' Lord, whatever I futfer, keep me from
fin. The child is fafe in the nurfe's arms ; and we are only
fafe from falling into fin, while we are held up in the arm's of
Chrifl; and free grace.
IL Branch of the exhortation hath an afpe6l to God's cliil-
dren. You that are profefibrs, and carry Chrill' s colours, I be-
leechyou, above all others, to take heed ot'lin; beware of any ac-
tion that is Icandalous and unbecoming the gofpel : you have
heard what a prodigious hyperbolical evil fin is. Come not
near the forbidden fruit, HoC. iv. 15. • Though Ifrael play the
harlot, yet let not Judah offend.' So, though wicked men run
into fin, yet let not the fpoufe of Chrill defile the breafls of her
virginity. Sin doth ill become any, but doth worfe become pro-
feffors. Dung is unhandlbme in the flreet ; but to fee it in the
temple, how otfenfive id it } Leproly in the foot doth ill, but to
fee a leprous fore in the face is much worfe ; to fee fin break
forth in them who have a face of religion, is moil to be abomi-
nated. The fins of the wicked are not lb much wondered at,
Dan. xii. 10. ' The wicked Ihall do wickedly.' It is no won-
der to fee a toad fpit poifon. It was not fo much wonder to
fee Cain or Ahab fin : but to fee Lot's inceft, to fee David's
hands rtained with blood, this was llrange. When the fun is
eclipfed, every one ftands and looks upon it ; fo, when a child
of light is eclipfed by fcandalous fin, all fl;and and gaze at this
eclipfe.
The fins of God's people do, in fome fenfe, more provoke
God than the fins of the wicked. We read of the provokings
of his fons and daughters, Deut. xxxii. ly. The (ins of the
wicked anger God, but the fiub of his people grieve him. The
fins of God's people have a more malignant aipe6t, and are of a
blacker dye than others ; there are thole aggravations in the
374 OF THE SIXTH PETITION
fins of God's people, as are not to be found in the fins of th*
unregenerate, in eight particulars.
For, I. The godly have fomething which may ponere ohicem\
reftrain them from fin. Wicked men, when they fin, have no
principle to rellrain them ; they have wind and tide to carry
them, but have nothing to pull them back from fin ; but a child
of God hath a principle of grace to give check to fin ; he hath
the impuUes of God's Spirit dilTuading him from evil ; there-
fore, for him to commit fin, is far worle than for others : this
is to fin more defperately ; it is as if a woman ftiould go about
to kill in her womb. Chriftian, this thou art to do, when thou
finneil prelumptuoully, thou doft what in thee lies to^kill the
babe of grace in thy Ibul.
2. The fins of God's people are greater than others, becaufe
they fin againft more mercy. This is like a weight put in the
fcale, it makes fin weigh heavier. God hath given Chrift to a
believer; he hath cut him otf from the wild ftock of nature,
and grafted him into the true olive ; and for him to abufe all
this mercy, it is to outdo the wicked, and to fin with an higher
aggravation, becaufe it is to fin againft greater love. How was
Peter's fin enhanced and accented ; that when Chrift had done
more for him than others, he had dropped fome of the holy oil
upon him, he had taken him into the number of the apoftles,
he had carried him up into the mount of transfiguration, and
fliewn him the glory of heaven in a vifion ; now, that Peter
iliould deny Chrift after all this mercy, this was heinous, and
could not be forgiven, but by a miracle and prodigy of love.
3. The fins of the godly are worfe, and have this aggravation
in them, that they fin againft more clear illuminations than the
wicked. Job xxiv. 13. They are of thofe that rebel againft the
light : light is there taken figuratively for knowledge. It can-
not be denied but the wicked fin knowingly : but the godly have
a light beyond them, fuch a divine penetrating light, as no hy-
pocrite can attain unto : they have better eyes to fee fin than
others: and for them to meddle with fin, and embrace this
dunghill, how muft this needs provoke God, and make the fury
rile up in his face? Oh therefore, you that are the people of
God, flee from fin ; your fins are more enhanced, and have
worfe aggravations in them than the fins of the unregenerate.
4. The fins of the godly are worfe than the fins of the un-
regenerate ; for, when they fin, it is againft great experiences.
They have felt the bitternels of fin in the pangs of the newr
birth, and afterwards God hath Ipoken peace, and they have
had an experimental tafte how ' Iweet the Lord is;* and yet,
after thele experiences, that they (hould touch the forbidden
fruit, venture upon a prefumptuous fin, how doth this enhance
and aggravate their guilt, and is like putting a weight more ia
IN THE lord's prayer. 375
the Tcale to make their fin weigh heavier? The wicked, whea
they fin, never tailed the fweetnels of an heavenly life ; they
never knew what it was to have any fmiles from God ; they
never tafted any thing fweeter than corn and wine, therefore no
wonder if they fin : but for a child of God, who hath had fuch
love tokens from heaven, and fignal experiences from God, for
him to gratify a lufl, how horrid is this ! it was an aggravatioa
of Solomon's fin, that his heart was turned from the Lord whicti
had appeared to him twice, 1 Kings xi. 9.
5. The fins of the godly are greater than others, becaufe
they fin againfl: their IbnQiip. When wicked men fin, they fia
againil the command : but when the godly fin, they fin againfl;
a privilege, they abufe their fonfhip. The godly are adopted
into the family of heaven, they have a new name : Is it a light
thing (faid David) to be fon-in-law to a king? So, to be called
the ions of God, to be heirs of the promifes, is no fmall honour:
now, for fuch to run into an open offence, it is a finning againfl:
their adoption ; they hereby make themfelves vile, as if a king's
fon fiiould be tumbling in the mire, or lie among fwine.
(5. The fins of the godly are worfe than others, becaufe they
are committed againit more vows and engagements. They
have given up their names to God ; they have bound themfelves
Iblemnly to God by oath, Pf. cxix. 10(). * I have fworn that
I will keep thy ftatutes.' And in the fupper of the Lord they
have renewed this facred vow; and, after this, to run into a
prefumptuous fin, itisa breach of vow, a kind of perjury, which
dyes the fin of a crimfon colour.
7. The fins of the godly are worfe than others, becaufe they
bring a greater reproach upon religion. For the wicked to fin,
there is no other expected from them ; fwine will wallow iti
the mire ; but when flieep do (b, when the godly fin, that re-
dounds to the difhonour of the gofpel, 2 Sam. xii. 24. * By
this deed thou huft given great occafion to the enemies of the
Lord to blafpheme.' A iluin in (carlet, every one's eye isupom
it : for the godly to fin, it is like a fpot in fcarlet, it is more
taken noticeof, and it refleAs a greater cliflionour upon the ways
of God. When the lun is eclipfed, every one Hands and looks
upon it ; fo, when a child of light is eclipfed by fcandalous fin,
all Hand and gaze at this eclipfe. How doth the gofpel fuffer
by the milcarriages of the godly ? Their blood never can walh
oif the llain that they bring upon religion.
8. The fins of the godly are worfe, becaufe they are a mean
to encourage and harden wicked men in fin. If the wicked fee
the godly to be loole and uncircumipe6t in their lives, they
think they may do fo too : The wicked make the godly their
pattern, not in imitating their virtues, but their vices; and is
not this fearful, to be a mean to darau otberi? Thele are the
376 OF THE SIXTH PETITION
aggravations of the fins of the godly : therefore you, above al!
others, beware of prefumptuous (in : your (ins wound con-
fcience, weaken grace, and do more highly provoke God than
the fins of others, and God will be fure to puni(h you : whoever
efcapes, you fhall not, Amos iii. 3. * You only have I known
of all the families of the earth, therefore I will punifh you for
all your iniquities.* If God doth not damn you, yet he may
lend you to hell in this life : he may caufe fuch agonies and
tremblings of heart, that you will be a terror to yourfelves ; you
may draw nigh to defpair, and be ready to look upon yourfelves
as caft-aways. \yhen David had Itained himfelf with adultery
and murder, he complained of his broken bones, Pfal. li. 8. A
metaphor, to fet forth the grief and agony of his foul : he lay in
lore defertion three quarters of a year, and it is thought he ne-
ver recovered his full joy to his dying day. Oh therefore, you
who belong to God, and are enrolled in his family, take heed of
blemifhing your profefiion with fcandalous fin ; you will pay dear
for it ; think of the broken bones : though God doth not blot
you out of his book, yet he may caft you out of his prefence,
Pfal. li. U. He may keep you in long defertion. You may
feel fuch lafhes in your confcience, [that you may roar out, and
think yourfelves half in hell.]
So much for the firft, * Deliver us from evil :' we pray to be
delivered from evil, in general, that is fin.
Secondly, In fpecial. ' Deliver us from evil.' We pray to be
delivered from evil, under a threefold notion. (1.) From the
evil of our heart. It is called an evil heart, Heb. iii. 12. C^.)
From the evil of Satan. He is called ' the evil one,' Matth.
xiii. 10. (3.) From the evil of the world. It is called an • evil
world,' Gal. i. 4.
\Jiy In this petition, ' deliver us from evil,' we pray to be
delivered from the evil of our heart, that it may not decoy and
trepan us into fin. The heart is the poilbned fountain, from
whence all adual fins flow, Mark vii. ^l. ' Out of the heart
proceed evil thoughts, fornications, murders.' The caufe of all
evil lies in a man's own brealt, all fin begins at the heart. Lull
is firft conceived in the heart, and then it is midwifed into the
world. Whence comes rafh anger } The heart lets the tongue
on fire. "^Jhe heart is a (hop or work-houfe, where all fin is
contrived and hammered out : how needful therefore is this
prayer, ' deliver us from evil,' from the evil of our hearts? The
heart is the greateil feducer, therefore the apollle James faith,
• every man is drawn away of his own lull, and enticed,' James
i. 14. The devil could not hurt us, if our own hearts did not
give conlent. All that he can do is, to lay the bait, but it is
our fault to fwallow the bait.
O let us pray to be delivered from the lufts and deceits of
IN THE lord's prayer. 377
our own heart, * Deliver Hsfrom evil.' Lutlier feared his heart
more than the pope or cardinal, and it was Auftin's prayer,
libera me, Domiue, a meipfo ; Lord deliver me from myfelf. It
was a erood advice one gave to hi? friend, Caveas teipfum. Be-
vi'are of the bofom traitor, the tielh. The heart of man is the
Trojan horfe, out of which comes a whole army of lufts.
9dly, In this petition ' deliver us from evil,' we pray to be
dehvered from the evil of Satan. He is * the evil one,* Matt,
xiii. U)>
Qu. In 7vhat re/pec} is SataiJ the evil one ?
An/. 1. He was the hrll inventor of evil, John viii. 44.
• He plotted the firll treafon.'
€. His inclination is only to evil, Eph. vi. IC.
3. His conltant practice in doing evil, I Pet. v. 8.
4. All the evils and milchiefs that fall out in the world, he
hath fome hand in them.
(I.) He hinders from good, Zech. iii. 1. * He fhewed me
Jodiua the hiiih-prielt lUmding before the angel of the Lord,
and Satan at his right-hand to relitl him.'
(9.) He provokes to evil ; lie put it into Ananias' heart to
lie, Acts V. 3. • Why hath Satan filled thine heart to lie to the
Holy Gholl ?' the devil blows the fire of lull and iirife. When
men are proud, the old I'erpent hath poilbned them, and makes
thein Iwell. Thus he is the evil one; and well may we pray,
* Lord, deliver us from tire evil one.' The word Satan in the
Hebrew fignifies an opponent or adverlary.
1. He is a reftlefs adverfary, he never fleeps ; fpiritsneed no
deep. He is a peripatetic, ' He walks about,' '2 Pet. v. 8.
And, how doth he walk ? not as a pilgrim, but as a fpy ; he
narrowly obferves where he may plant his pieces of battery, and
mak^ his all'aults with moll advantage againlt us. Satan is a
lubtil engineer ; there is no place that can fecure us from Sa-
tan's alldults and inroads. VV'e rtnd him while we are praying,
hearing, meditating. We are fure of his company, uncertain
how we came by it.
i2. Satan is a puilfant adverfary, he is armed with power.
He is called the ' ftrong man,' Luke xi. '2\. He takes men
captive at his pleafure, isJ Tim. ii. ^Jci. ' Who are taken cap-
tive by him at his will,' who are taken alive by him. It alludes
to a bird that is taken alive in the fnare ; thus you fee he is the
evil one. The devil's work is to angle for mens' luuls ; he lays
fuitable bails ; he allures the ambitious man with honour, the
covetous man with riches: he baits his hooks with filver; he
allures the lullful man with beauty, he tempts men to Dalilah's
lap to keep them from Abraham'.-^ bofom. The devil glories in
the damnation of fouls. How needful then is this prayer, ' De-
liver us from evil .?' Lord, keep us from the evil one; though
Vol. II. No. 'iO. 3B
S7S OF THE SIXTH PETITION
Satan may folicit to fin, fuffer us not to give confent ; though
he may aiTault the caftle of our hearts, yet let us not dehver up
the keys of the callle to our mortal enemy.
3c?/?/, In this petition, ' Dehver us from evil,' we pray to he
dehvered from the evil of the world. It is called an evil world,
Ga!. i. 4. not but that the world, as God made it, is good, but
through our corruption it becomes evil, and we had need pray,
deliver us from an evil world.
Qu. In lohatj'enfe is it an evil ivorld ?
Anf. 1. As it is a defiling world. It is like living in an in-
fe<5tious air, it requires an high degree of grace to ' keep our-
felves unfpotted from the world,' James i. 27. It is as hard to
live in the world and not be defiled, as to go much in the fua
and not be tanned.
(1.) The opinions of the world are defiling ; that a little re-
ligion will ferve the turn ; like leaf-gold, it mufl be fpread but
thin ; that morality runs parallel with grace : that to be zealous,
is to be righteous over-much. That it is better to keep the fkin
whole than the confcience pure : that the flefli is rather to be
gratified than mortified. Thefe opinions of the world are de-
filing.
(*S.) The examples of the world are defiling examples, have
a great force in them to draw us to evil, — Princeps imperio
magnus exemplo jnajor. Princes are looking-glafies which we
drel's ourfelves by ; if they do "evil, we are apt to imitate them.
Great men are copies we fet before us, and ufually we write
mofi: like the copy when it is blotted. There is a great prone-
nefs in us to follow the example of the world ; therefore God
hath put in a caveat againft; it, Exod. xxiii. 2. * Thou (halt not
follow a multitude to do evil.* How eafily are we hurried to
fin, when we have the tide of natural corruption, and the wind
of example to carry us ? Lot was the world's wonder ; the
complexion of his foul kept pure in Sodom's infe6lious air.
The river of Peru in America, after it hath run into the main
fea, keeps frefii, and doth not mingle with the fait waters ; to
this river might Lot be compared, whofe piety kept frefh in
Sodom's fait water. Bad examples are catching, Pf. cvi. 35.
* They were mingled among the heathen, and learned their
works.* Had not we need then to pray. Lord, deliver us from
this evil world ? Living in the world is like travelling in a dirty
road.
2. It is an evil world, as it is an enfnaring world. The world is
full of fnares. Company is a fnare, recreation is a fnare, oaths
are fnares, riches are golden fnares ; — Opes irritamenta malo-
rum. The apoftle fpeaks of ' the luft of the flefh, the luft of
the eye, and the pride of life,' 1 John ii. 16. The lufl of the
flefh is beauty, the luft of the eye is money, the pride of fife is
IN THE lord's prayer. 379
honour; thefe are the natural man's trinity, In mundo fplendor
opum, gloriae majejias voluptatum illecebrae ah amore Dei nos
ajirahunt. The world is a flattering enemy, whom it killes, it
oft betrays; it is afilken halter : the pleafures of the world, like
opium, call men into the fleep of fecority. Lylimachus i'old
his crown for a draught of water ; fo many part with heaven for
the world. It is an enl'naring world : the king of Armenia was
fent prifoner to queen Cleopatra in golden fetters : too many
are enflaved with the world's golden fetters. The world be-
witched Demas, 2 Tim. iv. 10. One of Ch rift's own apollles
was caught with a filver bait. It is hard to drink the wine of
profperity, and not be giddy. Thus the world, through our in-
nate corruption, is evil, as it is a fuare, 1 Tim. vi. y. ' They
that will be rich, fall into temptation, and a fnare.' If an angel
were to live here there were no danger of the world's enl'naring
him, becaufe he hath no principle within to receive the temp-
tation : but we have a c"orrupt principle that I'uits with the
temptation, and that makes us always in danger.
3. It is an evil world, as it is a diicouraging world. It calls
fcorn and reproach upon them who live virtuoufly ; what, will
you be holier than others, wifer than your aiiceilors ? The
world deals with the profeHors of religion, asSanballatdid with
the Jews when they were building, Neh. iv. 1. • He mocked
the Jews, and laid. What do thefe feeble Jews? Will they for-
tify themfelves? Will they revive the Itones out of the heaps of
rubbilh that are burnt }' So the wicked world calls out Iquibs
of reproach at die godly, what, will ye build for heaven ? What
needs all this cod? What profit is it to ferve the Almighty?
thus the world will pluck otf our chariot-wheels when we are
driving towards heaven : they are called cruel mockings, Heb.
xi. 36. It requires a great meafure of lan6lity to withltand the
difcouragements of the world, to dance among ferpents, to
laugh at reproaches, and bind them as a crown about our head.
4. It isan evil world, as it is a deadniiig world. It dulls and
deadneth the atfedlions to heavenly objects. The world cools
holy motions, like a damp in a filver-mine, which puts out the
light : earthly things choke the feed of the word. A man en-
tangled in the world is fo taken up about fecular concerns, that
he can no more mind the things above, than the earth can aC-
cend, or the elephant fly in the air : and, even fuch as have
grace in them, yet, when their atVe(ftions are bulimed with the
earth, they fmd themfelves much indifpoft.d to meditation and
prayer : it is like fwimming with a Hone about the neck.
5. It is an evil world, as it is a maligning world. It doth
difgull and hate the people of God, John xv. Uh ' Becaufe ye
are not of the world, therefore the world hateth you.' Hatred
is (as Ariftotle faith) againft the whole kind. Haman's hatred
3 By
^SO OF THE SIXTH PETITION
was againft the feed of the whole Jews. When j'ou can find a
ferpent without a Iting, or a leopard without fpots, then you
may exped to find a wicked world without hatred. The white
that is (hot at Is piety, Pf. xxxviii, £0. * They are mine adver-
faries, hecaufe I follow the thing that is good.' The world
pretends to hate the godly for fomething elfe, but the ground
of the quarrel is holinefs. The world's hatred is in)placable :
anger niay be reconciled, hatred cannot; you may as well re-
concile heaven and hell, as the two feeds. If the world hated
Chrilt, no wonder it hates us, John xv. 18. * The world hated
nie before it haled you.' Why fhould any hate Chrilt ? This
blefied Dove had no gall, this Rofe of Sharon did lend forth a
molt Iweet perfume, but this fliews the world's balenefs, it is a
Chrift-hating and a iaint- hating world. Had not we need to
pray, deliver us from this evil world ?
0. It is an evil world, as it is a deceitful world.
(1.) There is a deceit in dealing. Hoi', xii. 7. ' He is a mer-
chant, the baliances of deceit are in his hand.' The Hebrew-
word rimmah in pihil, fignifies both to deceive and opprels. He
who dares ule deceit, will not fpare to opprels.
('^.) There is a deceit in friendfliip, Prov. xx. 6. ' But a
faithful man who can find ?'
Trita frequenfqne via eft per amici fallere nomen
Some ule too much courtlhip in friendflup, they are like
trumpets which make a great noii'e, but within they are hollow.
Si)me can flatter and hate, conmjend and cenl'ure. Melin ore,
felin corde. Dii^embled love is worle than hatred.
(3.) There is a deceit in riches, Matth. xiii. 22. * The de-
ceitfulnefs of riches.' The world makes us believe it will iU-
tisfy our defires, and it dolh but increafe them ; it makes us
believe it will Hay with us, and it takes wings, Prov. xxiii. 5.
7. It is an evil world, as it is a dilquieting world. It is full
of trouble, John xvi. 33. The world is like a bee-hive ; when
we have tailed a little honey, we have been fiung with a thou-
fand bees. St. Bafil was of opinion, that before the fall, the
rofe did grow without prickles : but now every fvveet flower of
our life hath its prickles. There are many things caule dil-
cpiiet ; loin of friends, law-fuits, croflfes in ellate : relations are
not without their troubles : fume are troubled that they want
children, others troubled that they have children : the world is
a vexing vanity. If a man be poor, he is defpifed by the rich;
if he be rich, he is envied by the poor. If we do not find it an
enfiiaring world, we fliall find it an affliding world ; it hath
more m it to wean us than tempt us. The world is a fea,
where we are tolled upon the furgina- waves of Ibrrow, and
often in danger of (hipwreck ; the world is a wildernefs full of
fiery ierpents. [What llorms of perfecution are railed againll
IN THE lord's prayer. 3Sl
the righteous ?' 2 Tim. iii. IS.] The wicked are briars, Mic.
vii, 4. where Chriil's (heep lol'e ibme of their golden fleece.
Then had we not need pray, Lord, deliver us from being hurt
by this evil world ? Why ihould we love the world ? Though
we are commanded to love our enemies, yet this enemy we
mull not love, 1 John. ii. 15. * Love not the world.'
I have been all this while opening the hrll lenfe of this peti-
tion, * Deliver us from evil ;* we pray to be delivered from fin
in general, and to be delivered from evil under this threefold
notion, from the evil of our heart, from the evil of Satan,
from the evil of the world. Ere I leave this, let me infert a
Caution. Not that our abftaining from, or forbearmg the ex*
ternal a6ls of fin , is (ufficient to entitle us to falvation : but
when we pray, * Deliver us from evil,' there is more implied
in it, namely, that we make a progrefs in holinefs. Being di-
vorced from (in is not enough, unlefs we are elpouled to virtue ;
therefore in fcripture thefe two are joined, Pfal. xxxiv. 14.
• Depart from evil, and do good.' Rom. xii. 9. and Ifa. i.
lO. ' Ceale to do evil, learn to do well.' 2 Cor. vii. I. * Let
us cleanfe ourfelves from all filthincfsof flefh and fpirit, perfect-
ing holinefs.' Leaving fin is not enough, unlets we embrace
rij^hteoulhefs. Virtutis eji magis honejia agere, qiiam non tur"
pia. As it is in the body, it is not enough that the dileafe be
Hopped, but it muft grow in health ; lb it is in the foul, it is
not enough a6ls of fin be forborne, (which is the (lopping a di(«
eafe) but it mult be healthy, that is, grow in holinefs.
U/e. Which reproves thole who labour only to fupprefs the
outward a6ls of fin, but do not preCs on to holinefs ; they ceafe
from doing evil, but do not learn to do well. Their religion
lies only in negatives ; they glory in this, that they are given
to no vice, none can charge them with any foul milcarriages,
Luke xviii. 11. • God, 1 thank thee, that I am not as other
men are : extortioners, unjuit, adulterer?.' This is not enough,
you mull advance a Hep further in Iblid piety ; it is not enough
that a field be not Ibwn with tares or hemlock, but it mull be
(own with good (eed. Confider two things :
1. If this be the bell certificate you have to (hew that you are
not guilty of grols fin, God makes no account of you. A piece
of bials, though it be not i\> bad as clay, yet not being fo good
as filver, it will not pal's for current coin ; lb, tho' you are not
grol&ly profane, yet not being of the right metal, wantiug the
(tamp of holinels, you will never pals current in heaven.
2. A man may abllain from evil, yet he may go to hell for
not doing good, Matth. iii. 10. * Every tree that bringeth not
forth good fruit, is hewn down, and call into the (ire.* Why
were the foolilh virgins Ihut out? they had done no hurt, they
had not broke their lamps ; yea^ but their fault was, there was
38S ^ OF THE SIXTH PETITION
no goodnefs in them, they had no oil in their lamps. Oh there-
fore let us not content ourfelves in being tree from grols adts of
fin, but let us launch forth further in holinefs ; let us cleanfe our-
felves from all pollution, perfecting holinefs.
Secondly^ ' Deliver us from evil,' that is, from temporal
evil. We pray that God vi'ill either prevent temporal evils, or
deliver us out of them.
1. We pray that God will prevent temporal evils; that he
will be our fcreen to ftand between us and danger, Pfal. vii. 1.
* Save me from them that perfecute me.' We may lawfully
pray againft the plots of the wicked, that they prove abortive ;
that, though they have a defign upon us, they may not have
their defire upon us, Pfal. cxH. y. * Keep me from the fnare
which they have laid for me.'
^. We pray that God will deliver us out of temporal evils;
that he will remove his judgments from us, whether famine,
fword, peltilence, Pfal. xxxix. 10. ' Remove thy ftroke away
from me.* Yet with this
Caution. We may pray to be delivered from temporal evils,
only lb far as God fees it good for us. We may pray to be de-
livered from the evil of fin abfolutely, but we muft pray to be
delivered from temporal evils conditionally, lb far as God fees
it fitting for us, and may (land with his glory.
Uje. In all the troubles that lie upon us, let us look up to
God for eafe and fuccour ; ' Deliver us from evil,' lia. viii.
19. * Should not a people feek unto their God ?' To blame then
are the papifts, who knock at the wrong door ; when they are
in any trouble, they pray to the faints to deliver them ; when
they are in danger of fliipwreck, they pray to St. Nicholas;
when they are in a lit of the fever, they pray to St. Petronelle ;
when they are in travail, they pray to St. Margaret. How un-
lawful it is to invocate faints in prayer, 1 will prove from one
fcripture, Rom. x. 14. * How then fhall they call on him, in
whom they have have not believed }* We may pray to none but
fuch as we believe in ; but we ought not to believe in any faint,
therefore we may not pray to him. The papifts have, in their
Lady's Pfalter, diredied their prayers for deliverance to the
Virgin Mary ; Deliver me, O Lady. Benedi(5ia Domina, in
manibus tuis repo/ita eji nojlra falus ; O thou blelfed Lady, in
thy hands our falvation is laid up. But ' Abraham is ignorant
of us,' Ifa. Ixiii. 1(3. The faints and Virgin Mary are ignorant
of us.
To pray to faints, is idolatry advanced to blal'phemy. Our
Saviour hath taught us better, in all our diftrelfes to pray to
God for a cure, ' Deliver us from evil.' — He only knows wlmt
our troubles are, and can give us help from trouble ; he only,
that laid the burden on, can take it otF. David went to God,
IN THE LORD S PRATER. 383
Pf. XXV. 17. * O bring thou me out of my diftreffes.' God
can, with a word, heal, Pf. cvii. 20. ' He ient forth his word,
and healed them.' He delivered the three children out of the
fiery furnace, Jofeph out of prifon, Daniel out of the lion's den :
this proves him to be God, becaufe none can deliver as he doth,
Dan. iii. 29. * There is no other that god can deliver after this
fort.' Let us then, in all our ilraits and exigencies, feek to
God, and fay, * Deliver us from evil.'
\
A FEW
SEILECT SERMONSj
PREACHED BY THE
Rev. Mr. THOMAS WATSON,
LATE MINISTER OF' St. STEPHEN'S, WALBROOiq.
— -^><r,"'lKjglT05(x!'.'.'t>o
OF WISDOM AND INNOCENCY.
Matth. X. 16. Be ye therefore wife as ferpents, and harmlefs
as doves.
THE apoftle faith, * all fcripture is of divine infpiration/
2 Tim. iii. 1(5. God's word i.s compared to a lamp, for
its enlightening quality, Pfal. cxix. 105. and to filver refined,
for its enriching quality, Pfal. xii. 6. Among other parts of
facred writ, this, in the text, is not the leait; ' Be ye wife as
ferpents, and innocent as doves.* This is the fpeech of our
blelfed Saviour ; his lips were a tree of life which fed many ; his
works were miracles ; his words were oracles, and defcrve to
be engraven upon our hearts as with the f)Oint of a diamond.
This is a golden fentence ; * Be ye wife as ferpenis, and
harmlefs as doves.* Our Lord Jefus, in this chapter, \Ji,
Gives his apoftles their commiirion ; 2d/y, Foretels their dan-
ger ; 3dly, Gives them feveral inftru6lions.
I. Chrift gives his apoftles their commiffion. Before they
went abroad to preach, Chrift ordains theia ; ver. 5. * Thefe
twelve Jefus fent forth.' Thofe who exercife in the minifterial
function muft have a lawful call, Heb. v. 4. * No man takes
this honour to himfelf, but he who is called of God.' Chrdt
gave not only the apoftles and prophets a call to th^ir olFice,
(who were extraordinary minifters) but even paftorsand teachers,
Eph iv. 11.
Qu. But if one have gifts, is not this fiifficient to the minifterial
office ?
Anf. No : As grace is not fufficient to make a minifier, fo
neither is gifts; therefore it is obfervable, that the fcripture
puts a ditference between gifting and fending, Rom. x. 15.
* How (hall they preach unlefs they be fent,^' If gifts were
Vol,. II. No. go. 3 C
386 OF WISDOM AND INNOCEMCY.
enoup^h to conftitule a minifter, the apoftle fliould have faid,
* How (hall ihey preach unleis they be gifted?' But he faith,
* Unlefs they be font :' which denotes a lawful call, orinvefliture
into the office. The attorney that pleads at the bar, may have
as good gifts as the judge that fits upon the bench ; hut he nuift
have a lawful commiflion before he fit as a judge. If it be thus
in matters civil, much more in church-matters, which are of
higher concern. Thofe therefore, who ufurp the work of the
miniftry without being folemnly fet apart for it, difcover more
pride than zeal, and they can expect no blefiing, Jer. xxiii. 32.
* I fent them not, nor commanded them ; therefore they (hall
not profit this people faith the Lord.' So much for the firft,
the apoflles' commiffion they received ; * Thefe twelve JefuS
fent forth.'
II. Chrift foretels their danger, ver. \6. * Behold I fend you
forth as (heep in the midd of wolves.' The apoftles were going
about a glorious work, but an hazardous work ; they would
meet with enemies fierce and lavage, like wolves^ As all that
will live godly in Chriil fliall meet with fufferings ; fo commonly
Chrift's anibafi'adors encounter the deepeft trials. Mofl of the
apoltles died by the hands of tyrants : Peter was crucified with
his bead downwards, Luke the evangeliil was executed on an
olive-tree, John was call by Domitian into a veflel of fcalding
oil. Maximinus the emperor (as Euiebius relates) gave charge
to his officers, to put none to death but the governors and paf-
tors of the church. The miniilers are Chrift's antejignani, his
enfign-bearers, to carry his colours, therefore they are mod fhot
at: they hold forth his truth, Phil., i. 17- * lam fet for the
defence of the gofpel.' The Greek word, Cheimai, alludes to
a foldier that is fet in the forefront of the battle, and hath all
the bullets flying about his ears. The minifter's woik is to part
between men and their fins ; and this caufeth oppofition. When
Paul preached againft Diana, all the city was in an uproi»r^
A6ls xix. This may ftir up prayer for Chrift's rainifters, that
tliey may be able to vvithftand thealfaults of the enemy, 2 TheflT.
iii. 2.
III. Chrift; gives the apoftles their inftru6lions, whereof this
in the text was one : ' Be ye wife as ferpents, and innocent as
doves' (1.) The exhortation, • Be ye wife.' (2.) The fimile
* as ferpents.' (3.) The qualification of this wifdom ; a wi(^
dom niixed with innocency, ' Harmlefs as doves.'
This union of the dove and the ferpent is hard to find. Mat.
xxiv. 45. ' Who then is a wifeand faithful fervant?' On which
I'lace, faith St. Chryfojlom, it is an hard matter to find one
iititliful ajid wife. Faithful, there is the dove; wife, there is
. the U ipent : it is hard to find both. If one would feek for a
luilhful man, queftionlefs he may find many, if for a wile man.
or MTISDOM AND INWOCENCY* 387
he miv finrf many ; but if he feek for one both wife and
faithful, this is rnra avis, hard to find, yet it is podible,
thontih not conunon. Moles, a man learned in all the wilUotri
of the Egyptians, Ads vii. ^'2. there was the wifdom of the
ferpent; and the meekeft man alive. Numbers xii. 3. ' Now
the man Mofes was very meek, above all the men upon the face
of the earth ;* there was the innocency of the dove. Daniel
was an excellent perfon, Dan. v. 14. * Excellent wifdom is
found in thee;' there was the prudence of the ferpent ; and
Dan. vi. 4. ' The prefidents and princes (ciught to find occa-
(ion againll Daniel, but they could find no occafion or fault ;*
behold here the innocency of the dove. Look on St. Paul,
A6ts xxiii. 6. * When Paul perceived that the one part were Sad*
ducees, and the other Pharifees, he cried out, I am a Pharil'ee ;*
by which I'peech Paul got all the Pharifees on his fide ; here was
the wifdom of the ferpent: and ver. 1. * I have lived in all
good confcience before God unto this day :* here was the in»
nocence of the dove. How amiable is this, the union of the
dove and ferpent.!* The fcripture Joins thefe two together,
* meeknefs and wifdom,* Jam. iii. 13. Wifdom, there is the
ferpent : meeknefs, there is the dove. This beautifies a Chrif-
tian, when he hath theferpent's eye in the dove's head. We
mufl have innocency with our wifdom, elfe our wifdom is but
craftinefs ; and we mud have wifdom with our itmocency, elfe
our innocency is but weaknels. We mull have the innocency
of the dove, that we may not circumvent others ; and we muft
have the wifdom of the ferpent, that others may not circumvent
us. We mull have the innocency of the dove, that we may not
betray the truth ; and the wifdom of the ferpent, that we may
not betray ourfelves. In fhort, religion without policy, is too
weak to be fafe : policy without religion, is toofubtil to be good.
When wifdom and innocency, like Caftor and Pollux, appeair
together, they prefage the (bul's happinefs.
Doer. 3. That Ckrijiians mujl be botli toife and innocent,
I begin with the tirll, wife : be ye * wife as ferpents.'
1. 1 fliall fpeak concerning wifdom in general. Solomon
faith, * Wifdom is the principal thing,' Prov. iv. 7. * It is
better than riches,' Prov. iii. 14. * Happy is the man that
findeth wifdom : for the merchandife of it is better than tire
merchandife of filver.' If the mountains were fjearl, if every
fand of the fea were a diamond, it were not comparable to wif-
dom. Without wifdom, a perfon is like a (hip without a pilot,
in danger to fplit upon rocks. Job fets forth tlie encomiuoi
and piaife of wifdom. Job xxviii. 13, 18. * I'he price of
of wifdom is above rubies.* The ruby is a precious Hone,
tranfparent, of a red fiery colour. It is reported of one of the
kings of India, that he wore a ruby of that bigaefs and fpien-
3Ca
388 OF WISDOM AND INNOCENCY.>
dour, that he might be feen by it in the dark ; but wifdom
cafts a more fparkling colour than the ruby, it makes usfhine as
angels. No chain of pearl you wear doth fo adorn you as wil-
dom. Wifdom confilts chiefly in, three things: (i.) Know-
lejdge todifcern. {"2.) Skill to judge. (3.) A6livity to profe-
cute.
1. Knowledge to difcern where happinefs lies.
2. Skill to judge what will be the fitteft means to conduce
to it.
3. A6tivity to profecute thofe things which will certainly ac-
complith that end. So much for wifdom in general.
More particularly : wifdom is varioufly diftinguiihed. It is
either natural, moral, or theological.
1. A natural wifdom ; which is feen in finding out the arca-
nanatiircc, the fecrets of nature. Ariftotle was, by iome of the
ancif^nts, called an eagle fallen from the clouds, becaufe he was
of fuch railed intelleduals, and had fo profound an infight into
the cauies of things. This natural wifdom is adorning, but it is
not fufFicient to falvation. St. Hierom brings in Aritlotle with
his fyllogii'ms, and Tully with his rhetoric, crying out in hell. '
2. A moral wifdom ; which confifts in two things malum
refpnendo, bonumeligendo. Moral wifdom lies in the rejection
of thofe things which are prejudicial, and the ele6tion of thofe
things which are beneficial ; this is called prudence. Know-
ledge without prudence may do hurt ; many a man's wit hatli
undone him, for want of wifdom. : >
3. A theological orfacred wifdom ; which is our knowing of
God, who is the fupreme and fovereign good. Greece was
counted the eye of the world for wifdom .'' and Athens the eye
of Greece ; but neither of them knew God, A6ts xvii. 23.
• I have found an altar with this infcription, To the unknown
God.' To know God, in whom is both vermn et bonum, truth
and goodnefs, is the mafter-piece of wifdom, 1 Chron. xxviii.
9. ' And thou, Solomon my fbn, know thou the God of thy fa-
ther.* And this knowledge of God is through Chrift : Chrift
is the glafs in which the face of God is feen. Col. i. 15. And
then we know God aright, when we know him not only with a
knowledge of fpeculation, but appropriation, Pfal. xlviii. 14.
• This God is OUR God.' This knowledge of God isthemoft
fublime wifdom : therefore it is called ' Wifdom from above,*
Jam. iii. 17.
But to come nearer to the text, and fpeak of the wifdom of
the ferpent : * Be ye wife as ferpents.*
Qu. But muji we in every thing he like the ferpent ?
An I'. No ; our Saviour meant not that in every thing we
fhould imitate the ferpent. 1 thall fhew you, (1.) Wherein we
fhould not be like the ferpent ; (2.) Wherein we ftiould be
like the ferpent.
OF WISDOM AND INNOCENCY. SS9
I. Wherein we fliould not be like the ferpent.
1. The leipent eats dult, Ifa. Ixv. 25. ' Dufl: fliall be the
ferpent's meat.' It was a curie upon the ferpent. Thus we
ihotild not be like the I'trpent, to feed immoderately upon
earthly things. It is uhl'urd for him that hath an heaven-born
foul, capable of communion with God and angels, to eat greedi-
ly the ferpent's meat : a Chriftian hath better food to feed on ;
the heavenly manna, the precious promifes, the body and blood
of Chrill. It) is counted a miracle to find a diamond in a gold
mine ; and it is 'as great a miracle to find Chrift, the pearl of
price, in an earthly heart. The lapwing wears a little coronet
on its head, yet feeds on dung ; to have a crown of profeffion
on the head, yet feed inordinately on thefe dunghill-comforts, is
unworthy of a Chriitian. What a poor contemptible thing is
thew.orld? Itcannot fill the heart ; If Satan (hould takeaChrif-
tian op to the topof the pinnacle, and (hew him all the kingdoms
and glory of the world, what would he fliew him, but a (hew,
a plealant delufion ? There is a lawful ufe God allows of thefe
outward things, but the fin is in the excefs. The bee may
fuck a little honey from the leaf : but, put it in a barrel of ho-
jiey, and it is drowned. The wicked are thus chara6terized,
Eph. iii. 19. ' They mind earthly things.' They are like
Saul, hid among the llutf. We (hould be as eagles, flying
aloft towards heaven ; and not as ferpents, creeping upon the
earth, and licking the dnft.
2. The ferpent is deceitful. The ferpent ufeth many fliifts,
and glides (b cunningly, that we cannot trace him. This was
one of thofe four things which wife Agur could not find out,
* the way of a ferpent upon a rock,' Prov. xxx. l[}. It is a de-
ceitful creature ; we fhould not in this fenfe be like the ferpent,
for deceitfulnefs. Naturally we too much refemble the ferpent
for fraud and collufion, Jer. xvii. <}. ' The heart is deceitful
above all things.' }J}, Deceit towards man ; (1.) 'I'o dilfem-
ble friendfhip ; to cover malice with pretences of love ; to com-
mend and cenfure, to flatter and hate; a Judas' kifs, and a
Joab's fword ; mclin ore, fel in corde (9.) To difl'emble ho-
nefiy ; to pretend jull dealing, yet ufe falfe weights.
^dhj. Deceit towards God ; to draw nigh to God with the
lips, and the heart is far from him : to ferve God, and feek
ourfelves ; to pretend to love God, and yet be in league with
fn) ; we Ihould not in this fenfe be like the ferpent, deceitful
and given to Ihiftif. O be upright ! be what you feem to be :
God loves plainnefs of heart, Pfal. li. 6". The plainer the dia-
mond is, the more it fparkles ; the [)lainner the heart is, the
more it f|^arkles in God's eye. What a commendation did
ChriU j;ive Nathariiel } John i. 47. * Behold an IlVaelite in-
deed, in whom there is no guile.*
e^
or WISDOM AND INNOCENCT.
3. The lerpent cafts the coat, but another new coat comes
in the room ; in this we fhould not be hke the ferpent, to caft
the coat, to call otTone (in, and another lin as bad to come in
the room. The drunkard leaves his drunkennefs, but it im-
pairs his health, his credit, his purfe, and falls to the fin of co-
zenage ; the prodigal leaves his prodigality, and turns ufurer ;
this is as if one difeafe fliould leave a man, and he fhould fall
into another as bad ; his ague leaves hinri, and he falls into a
confumption. O be not like the ferpent, that cafls one coat
and another comes ; this is hke him in the gofpel, that had one
devil go out of him, and feven worfe fpirits came in the room".
Matt. xii. 45.
4. The ferpent is a venomous creature, it is full of poifon^
Deiit. xxxii. 24. In this be not like the ferpent. It is laid of
wicked men, their poifoii is like the poifon ofa ferpent, Pf. Ivill.
4. What is this poifon ? It is the poilbn of malice ; mahce is the
devil's pi6lure. Lull makes men bruiifh, and malice makes
them devililh. Malice carries in it its own punilhment ; a ma-
licious man, to hurt another, will injure himfelf. Quintilian
fpeaks of one who had a garden of flowers, and he poifoned his
flowers, that his neighbour's bees fucking from them might be
poifoned, and die. Oh be not venomous like the ferpent! rtia-
lice is mental murder ; you may kill a man and never touch hintij
1 John iii. 15. * Whofoever hateth his brother is a murderer.*
Malice fpoils all your good duties ; the malicious man dehles
his prayer, poifons the lacramental cup ; he eats and drinks his
own damnation.' I have read of one who lived in malice, and
being afked how hecould fay the Lord's prayer? He anfwered,
I leave out thofe words, * As we forgive them them that tref-
pafs againfl us.* But St. Auftin brings in God replying thus to
him : '* Becaufe thou dnll not fay my prayer, therefore I will
not hear thine." The malicious man is not like to enjoy either
earth or heaven : not the earth, for the ' meek (hall inherit the
earth,* Mat. v. 4. Nor is he like to enjoy heaven, for God
• will beautify the meek with falvation,* Pf. cxlix. 4. lb that the
malicious man is cut off both from earth and heaven.
5. The ferpent is given to hifling: fo it is faid of thebafililk.
In this be not like the ferpent, to hi(s out reproaches and invec-
tives againfl; the faints and people of God ; they are the feed of
the ferpent that hifs at godlinefs. The Lord will one day
reckon with men for all their hard fpeeches, Jude 15. Lucian
"vvas fuch an one who did hifs out and fcofl againfl; religion ; and
as a jufi judgment of God, he was torn in pieces by dogs,
6. The ferpent Itoppeth her ear : it is an obllinate deafnefs,
Pf. Iviii. 4. ' 7'hey are as the deaf adder, which lloppeth her
ear.' In this be not like the ferpent, obftinately to flop your
ears to the voice of God's word. While God calls you to re»
OP WISDOM AND INNOCENCT. 391
pent of fin, be not aa the bafiliik, to flop your ear, Zecb. vii.
il. • They retufeil to hear; and flopped thejr ears, that they
might not hear.* The word denouiiceth threaten'mgs againll
fin ; hut many, inftead of beintj, like the Publican, fmitinsf on
their breail, they are deaf as adders, (loppina: their ears. If you
fliut your ear againll God's word, take heed God doth not fliut
heaven againll you : if God cries to you to repent, and you will
not hear ; when you cry for mercy, God will not hear, Zech.
ifii. 13. * As he cried and they would not hear, fo they cried
and I would not hear, faith the Lord of holls.'
7. The ferpent calls her coat, but keeps her fling : in thig
fenfe be not 1 ke the ferpent, to cail off the outward acts of fin,
and keep the love of fin : he whole heart is in love with any
fin, is an hypocrite. (1.) A man may forbear fin, yet retain
the love of it : he may furbear the a6t of grofs Ww, for mi dine
pcenae, for fear of hell ; as a man may forbear a dilh he loves,
for fear it Oiould bring his difeafe upon him, the flone or gout.
(2.) A man may forfuke fin, yet keep the love of fin ; he may
forfake fin either out of policy or necelfity : ]Jl, Policy ; vice
will impair his health, eclipfe his credit ; therefore out of policy
he will forfdke it : or '2dhj, NecefTiry ; perhaps he can follow
the trade of fin no longer ; the adulterer is grown old, the pro-
digal poor ; either the purfe fails, or the llrengih. Thus a man
way refrain the ad of fin, yet retain the love of fin ; this is like
the fer(>ent, which calls her coat, but keeps her iling. O take
heed of this! herein be not like the ferpent; remember that
Ciying of H ierom , gravins eji peccatum diligere qnain perpeirare ;
i.t is worfe to love fin than to commit it: a man may commit
fin throiioh a temptation, or out of ignorance ; and when he
knows it 10 be a Cm, he is forry for it ; but he that loves fin,
his will is in the fin, and that aggravates it, and is like the dye,
which makes the wool of a crimfon colour.
8. Serpents are chafed away with fweet perfumes ; the per-
fume of harts-horn, or the fweet odour of the Styrax will drive
the fnrpent away. In this be not like the ferpent, to be driven
away with the fweet perfumes of holinels, Carnal hearts are
for things only which delight the fenles : they will difcourfe of
news ortraltii;, here they are in their element ; but let a man
bring with him the fweet porfmne of religious difcourl'e, let him
tilk of Chnll, or living by f^iith, this fpiritual perfume drives
them away : oh, be not in this like the ferpent! how do you
think to live with the faints in heaven, that cannot endure their
company here ? You hate the fweet favour of their ointments,
tbe fragrant nerfume of their sfraces.
Cf. Th^' ferpent {as is noted of the Stellio, a kind of ferpent)
doth no fooner call his llcin, but he eat?, it up again : in this be
not like the ferpent to forfake fin, and then take it up again,^
392. OF WISDOM AND INNOCENCY.'
2 Pet.' ii.'22. It is happened according to the proverb, * The
dog is returned tp his own vomit again.' Such were Denias
and Julian. Many after a divorce el'pouCe their fins again ; as
if one's ague fhould leave him a while, and then come again :'
the devil Teemed to be call out, but comes thelecond time, and-
the ' end of that man is vvorfe than his beginning,' Luke xi,
S4. becaufe his fin is greater, he fins knowingly and wilfully,
and his damnation will be greater.
10. Serpents are great lovers of wine. Pliny, who writes
the natural hiftory, faith " If ferpents come where wine is,
they drink infatiably." In this be not like the ferpent ; though
the fcripture allows the ufe of wine, 1 Tim. v. 23. yet it forbids
the excefs, Eph. v. 18. * Be not drunk with wine, wherein is
excels.* Be not like the ferpent in this Movers i)f wine.' Be-
caufe this fin of drunkennefs doth fo abound in this age, I (hall
enlarge fomething more on this head. It is faid of the old
world, ' They ate, they drank, till the flood came,' Lukexvii.
S7. Drinking is not a fin, but the meaning is, they drank to
intemperance ; they difordered themfelves with drink ; and
God let them have liquor enough, firft they were drowned in
wine, and then in water.
There is no fin which doth more deface God's image than
drunkennefs, it difguifeth a.perfon, and doth even unman him :
drunkennefs makes him have the throat of a fifli, the belly of a
fwine, and the head of an afs ; drunkennefs is the lliame of na-
ture, the extinguiflier of reafon, the fliipwreck of challity, and
the murder of conicience ; driuikennefs is hurtful for the body,
the cup kills more than the cannon ; itcaufeth dropfiej;, catarrhs,
apoplexies ; drunkennefs fills the eyes with fire, and the legs
with water, and turns the body into an hol'pital ; but the great-
eft hurt is that it doth to the Ibul ; excels of wine breeds the
worm of confcience. The drunkard isfeldom reclaimed by re-
pentance, and the ground of it is partly, becaufe, by this fin,
the fenfes are fo inchanted, reafon fo impaired, and luft fo in-
flamed ; and, partly, it is judicial, the drunkard being fo be-
fotted with this fin, God faith of him as of Ephraim, Hofea iv.
17. ' Ephraim is joined to idols, let him alone ;' fo, this man
is joined to his cups, * let him alone,' let him drown hifhfelf ia
liquor, till he fcorch himfelf in fire. How many woes hath God
pronounced againft this fin, Ifa. xxviii. 1 . * Wo to the drunkards
of Ephraim !' Joel i. 5. * Howl, ye drinkers ofwine !' drunk-
ennefs excludes a perfon from heaven, 1 Cor. vi. 10. * Drunk-
ards (hall not inherit the kingdom of God :' a man cannot go to
heaven reeling. King Solomon makes an oration full of invec-
tives againft this fin, Piov. xxiii. 99. * Who hath wo ? Who^
hath contentions? Who hath babbling ? Who liath red nets of
eycK ? they that tarry long at the wine. W^ho hath conten-
OF WISDOM AND INNOCENCT* 393
tions ?* Drink, when nbnfed, breeds qnarrels, it caufeth duels.
.* Who hath habblinu?' When one is in drink, his tongue runs,
he will reveal any f'ecrets of his friend. • Who hath rednefk of
eyes?' Rednefs of eyes comes Sometimes from weeping, but
too often from drinkijig ; and what is the iii\ie ? ver. 32. ' At
lalt, the wine biles like a ferpent, and (lings hke an adder.'
The wine Ihiiles in the glafs, but flings in the confcience.
Driinkeunels is a fin againft all the ten commandments. (1.)
Diunkennefs calls oft^he true God, Hof. iv. 11. * Wine
takes away the heart.:' It takes the heart off from God, (2.)
It makes the belly a god, Phil. iii. 19. To this the drunk-
ard pours drink offerings ; there is a breach of the fecond
commandment. (3) The drunkard in his cups takes God's
name in vain by his oaths. (4.) The drunkard makes no
oirt'erence of days ; he is feldom fober on a fabbath ; he on that
day worfliips Bacchus. (5.) The drunkard honours neither his
natural father, nor the magiftrate his civil father ; he will be in-
temperate tho' the laws of the land forbid it. {6.f The drunk-
ard commits murder. Alexander killed his friend Clytus whea
lie was drunk, for whom he would have given half his kingdom
when he was fober. (7.) The drunkard's wine proves lull.
Auftin calls w\ne fo)nentum iibidinis, the inflamer of iuft. Nun^
guam ego ebrinm cajium putavi ; I never did believe a drunkea
man to be chafte, faith Hierom. (8.) The drunkard is a thief;
he fpends that money upon his drunken lull, which fliould have
been given to charitable ules ; fo he robs the poor. (9.) The
^drunkard is a flanderer ; he cares not when he is on the ale-
bench, how he doth defame and belie others ; when he hath
taken his full cups, he is now fit to take a falfe oath. (10.) The
drunkard fins againft the tenth commandment ; for he covets to
get another's eliate, by circumvention and extortion, that he
may be the better able to follow his drunken trade. Thus he
iins againft the ten commandments.
If this fin of drunkennefs be not reformed, I pray God, the
fword 1)6 not made drunk with blood. And whereas fome will
go to fliift off this fin from themfelves, that they are no drunk-
urds, becaufe they have not drunk away their reafon ami fenfes;
they are not fo far gone in drink that they cannot go : he is a
drunkard in the fcripture fenfe, who is mighty to drink wine,
£la. v. 92. * He is a drunkard (faith Solomon) that tarries long
at the wine,* Prov. xxiii. 30. He who fits at it from morning
to night, that drinks away his precious time, though he doth
not drink away his reafon, he is a drunkard that drinks more
than doth him good, and that, though he be not himfelf drunk,
yet he makes another drunk, Hab. ii. 15 ' Wo to him that gives
his neighbour drink, that putteft thy bottle to him, and makeft
him drunk.' Oh ! I befeech you, be not in this like the ferpent.
Vol. II. No. 20. 3D
S94 OF WISDOM AND INNOCENCY.
lovers of wine. This I fear is one caufe wiiy the word preached
dofii fo little good on many in this city, they drink away fer-
inons ; they do as the hunted deer when it is wounded, runs to
the water and drinks ; fo, when they have been at a (ermon,
and the arrow of reproof hath wounded their eonfcience, they
run prefenily, and drink away thofe conviftions ; they fteep the
fermon in wine. The tavern-bell doth more hurt, than the fer-
monbell doth good. Thus you have feen wherein we Ihould not
be like ferpents.
11. Wherein we fliould be Hke the ferpent, and that is, in
prudence and wildom ; ' be ye wife as ferpents.' The ferpent
is a moil prudent creature, therefore the devil made ufe of the
ferpent to deceive our firfi; parents, becaufe it was fuch a fubtil
creature. Gen. iii. 1. ' The ferpent was more fubtil than any
bead of the field.' There is a natural wifdom and fubtilty in
every part of the ferpent, and we (hould labour to imitate them,
and be * wife as ferpents.'
Firft, The ferpent hath a fubtilty in his eye, he hath a An-
gular Iharpnefs of fight ; therefore, among the Grecians, a fer-
pent's eye was a proverbial fpeech for one of a quick underftand-
ing; in this we (hould be hke the ferpent. Get the ferpent's
eye, have a quick mfight into the myfteries of the Chriftian re-
ligion. Knowledge is the beauty and ornament of a Chrillian,
Prov. xiv. 18. * The prudent are crowned with knowledge.*
Get the ferpent's eye, * be divinely illuminated.' Faith, with,
out knowledge, is prefumption ; zeal, without knowledge, is
paflion, Prov. xix. 2. ' Without knowledge the mind is not
good :' for one to fay he hath a good heart, who hath no know-
ledge, is as if one (hould fay he hath a good eye, when he hath
no fight. In this be like the ferpent, of a quick underftanding.
Secondly, The ferpent hath a prudence and fubtilty in his
ear ; the ferpent will not be deluded with the voice of the
charmer, but * (lops its ear :' In this we muft be * wife as fer-
pents,' (lop your ears to falfe teachers, who are the devil's
charmers. (I.) We muit flop our ears to Arminian teachers,
who place the chief power in the will, as if that were the helm
that turns about the foul in converfion, 1 Cor. iv. 7. ' Who
maketh the^ to difier from another ?' Ego meipfmn difcerno^
faid Grevinchovious, I have made myfelf to differ. Be as the
ferpent, (lop your ears to fuch do6lrine. (2.) We muft (lop
our ears to Socinian teachers, who raze the foundation of all re-
ligion, and deny Chrifl's divinity. This the apodle calls • a
damnable hereiy,' 2 Pet. ii. (3.) We muft (lop our ears to po-
pifti teachers, who teach merit, indulgencies, tranfubftantiation ;
who teach that the pope is the head of the church. Chrift is
called the head of the church, Eph. v. 23. For the pope to be
head, is, to make the church monftrous, to have two heads :
Popifli teachers teach the people nonfenle and blafphemy ; they
OF WISDOM AND INNOCENCY. 395
caufe the people to pray without underftanding, to obey without
realbn, to believe without fenfe : It is a damnable religion ;
therefore worlhipping the bead, and drinking the cup of God's
Midignation are put together. Rev. xiv. i). Oh ! in this be * wife
as ferpents;' (lop your ears to the charming of falfe teachers.
God hath given his people this uifdom, to ftop their ears to
heretics, John x. 3. * A ftranger will they not follow, but flee
from him.'
Thirdly, The ferpent hath a chief care to defend his head ; a
blow there is deadly : fo in this we (hould ' be wife as ferpents;"
our chief care fhould be to defend our head from error. The
plague in the head is worll. Loofe principles breed loofe prac-
tices. If the head be tainted with erroneous opinions, that be-
lievers are free a lege morali ; that there is no refurredtion ; that
we may do evil that good may come of it ; what fin will not
this lead to ? Oh keep your head : Error is afpiritual gangrene,
2 Tim. ii. 1?. which fpreads, and, if not prefently cured, is
mortal. Herefies deflroy the do6lrine of faith, they rend the
mantle of the church's peace, and eat out the heart of religion.
TheGnoliics, as Epiphanius obferves, did not only pervert the
judgment of their profelytes, but brought them at laft to corpo-
real uncleannels; error damns as well as vice. Vice is like kill-
ing with a pillol, and €rror killing with poifon. O be wife as
ferpents, defend your head. * Be ye wife as ferpents, and harm-
lefs as doves.'
Our Saviour Chrift here commends to us the wifdom of the
ferpent, and the innocency of the dove. The e\e&. are called
wile virgins, ^Matth. xxv. 4. Virgins, there is the dove, wile,
there is the ferpent. We mull have innocency with our wil-
dom, elfe our wifdom is but craftinefs ; and we mud have wif-
dom with our innocency, elfe our innocency is but weaknefs. We
muft have the innocency of the dove, that we may not circum-
vent others ; and we mull have the wifdom of the ferpent, that
others may not circumvent us.
Do^. Chriltians muft be both wife and innocent. This union
of the dove and the ferpent is hard to find, but it is poinble ;
Moles was learned in all the wifdom of the Egyptians, A6ls
vii. 22. there was the prudence of the ferpent ; and he was
* meek above all the men upon the face of the earth,' Numb,
xii. 3. there was the innocency of the dove. But the moft fa-
mous inllance of wildrm and innocency was in our Saviour :
when the Jews came to him with an enfnaring qiieftion, Mark
xii. 14. • Is it lawful to give tribute to Casfar or not ?' Chrift
anfwers wifely, vei*. 17. * Render to Caifar the things that are
Caefcir's, and to God the things that are God's :' deny not Caelar
his civil right, nor God his religious worlhip; let your loyalty
be mixed with piety : here he Ihewed the wifdom of the fer-
3D2
39(5 OP WISDOM AN© INNOCENCY.
pent. And would you fee Chrift's innocency ? 1 Pet. ii. 22.
* There was no guile found in his mouth ;' who, when he was
reviled, reviled not again : He opened his mouth in praying
for his enemies, but not in reviling them : behold here the in-
nocency of the dove.
Two things I am to fpeak of ; the ferpent, and the dove.
I. The Serpent.
Qu. Wherein Jhould we he like the ferpent ?
Anf. In prudence and fagacity ; * Be ye wife as ferpents.*
The ferpent is the moft prudent creature ; therefore the devil
made ufe of the ferpent to deceive our firll parents, Gen. ii. 1.
* The ferpent was more fubtil than any beaft of the field.*
There was a natural wifdom and fubtilty in every part of the
ferpent : and herein we fhould endeavour to imitate him ; * Be
wife as ferpents.'
1. The ferpent hath a fubtilty in his eye : he hath a lingular
iharpnefs of fight : therefore among the Grecians, a ferpent's
eye was a proverbial fpeech for one of a quick underftanding.
In this we fhould be like the ferpent, have a quick infight into
the myl^eries of the gofpel. Get the ferpent's eye, Prov. x.
14. * Wife men lay up knowledge.' Faith without knowledge
is prefumption, zeal without knowledge is frenzy.
2. The ferpent hath a prudence and fubtilty in his ear : the
ferpent will not be deluded with the voice of the charmer, but
Hops its ears: in this ' be wife as ferpents ;' ftop your ears
from fuch as would difcourage you from llri6l holy walking.
Some infpired by Satan, would raife prejudices againfi; the ways
of God, that they are ftrewed with thorns of mortification and
perfecution : if you will be religious, you muft hang your harps
upon the willows, and bid adieu to all joy. Ads xxviii. 22.
* This fe6l is every where fpoken againll :' Oh, ' be wife as fer-
pents!' Stop your ears to fuch as would difcourage you from
jioly walking ; they are the devil's charmers. Godiinels is the
root on which all truejoy grows ; folid joy, though not wanton,
Pfal. cxxxviii. 5. * Yea they willfing in the ways of the Lord.*
Adsix. 31. If we leave God, whither fliall we go? When
Saul left God, he went tothe witchof Endor, 1 Sam. xxviii. 8.
3. The ferpent hath a fubtilty in its wings : for naturalifts
report, fuch ferpents are found in Ethiopia, as have wings ; and
thefcripture mentions a fiery flying ferpent, Ila. xiv. 2y. which
wings denote the fubtilty of the ferp-mt in the hafty profecution
of his prey : in this be like the ferpent, in having winged de»
fires after heavenly obje6ts. Defire is the wing of the foul,
which fets it a flying : hafte after ordinances, they are pabulum
(inimae^ the food of the foul ; fly to them with appetite. Get
the ferpent's wing, Pfal. cxxii. 1. ' Come let us go up to the
boufe of the Lord.' We know not how long we fljall enjoy
OF WISDOM AND INNOCENCY. 397
the blenirtgs of the fanftuary : when manna was to ceafe on the
fevenlh day, the peo(»le of Ifrael gathered twice as much on the
fixth. If We have the wifdom from above, we (hall neglect no
lealbn wherein we may get the bread of life broken to us.
4. Serpents have a fubtilty and prudence in their drinking;
before they drink, expiiunt veiienum, they caft up their poilbn.
In this we ihould be ' wife as ferpents ;' before we come to
ordinances, we (hould caft up the poifon of fin by repentance.
If a man takes opium or mercury, a cordial will do him no good :
So, as long as men feed on Iheir fins, ordinances will do them
no good ; nay, much hurt : they eat and drink their own dam-
nation. In this therefore let us * be wife as ferpents ;' caft up
the poifon of (in, before we come to drink of the waters of the
fanctuary.
Q. The ferpent hath a fubtilty in his whole body, which he
wraps together like a circle to defend his head ; a blow on the
head is deadly, and his chief policy is to fafe-guard his head :
in this let us learn of the ferpent our chief care (hould be to de-
fend our head from error; the apollle calls them danmable he-
refies, ^ Peter ii. 1. they dellroy the do6lrine of faith, rend the
coat of the church's peace, and eat out the heart of religion.
Let us, as the ferpeni, defend ouf head ; let us keep our head
from Socinian opinions, who deny the Deity of Chrift ; from
popilh opinions, merit, image- worfliip, tranfubftantiation :
papifts cauCe the people to pray without underftanding, to obey
without reafbn, to believe againft fenfe. Have a care to defend
your head from being tainted with popiih aphorifms. Thus
you fee wherein we (hould be like the ferpent, in prudence and
fagacity.
II. The fecond thing I am to fpeak of is the dove; ' be
harmlefs as doves.* The dove is an excellent creature ; it was
fo acceptable, that in the old law, God would have the dove
ofJered in facrifice : the Holy Ghoft, when he would appear in
a vifible (liape, afi'umed the likenefs of a dove. Mat. iii. 16.
We (hould be as doves in three refpe(^s ; I. In refpeA of meek-
Befs; II. In refpe6t of innocency ; III. In refpect of purity.
I. In refpe6l of meeknefs. The dove is the erublem of
niecknefs ; it '\s fine felle, without gall : we fhould be as doves
for meeknefs ; we mull avoid unruly pallion, which is brevis in-
Jania^ a (hort frenzy ; we muft be without the gall of bitternefs
and revenge ; we mull be of mild fpirits, praying for our ene-
mies : So Stephen, Ads vii. (jO. ' Lord, Lay not this fin to
their charge.' This dove-like meeknefs is the bell jewel and
ornament we can wear, I Pet. iii. 4. ' 'I'heornamentof a meek
fpirit, which is, in the fight of God, of great price.' Pallion
doth difguife, meeknefs adorns.
II. We Ihould be as doves for innocency.
398 OF WISDOM AND INNOCENCY.
The innocency of the dove is feen in two things. (1.) Not
to deceive. (2.) Not to hurt.
1. Not to deceive. The dove is, without gall, fo without
guile ; it Hoth not deceive or he at the catch : thus we (hould
be as the dove, without fraud and craft. There is a holy fim-
plicity conjniendal)le, Rom, xvi. 19. * I would have you fimple
concerning evii ;' to be a bungler at fin, not to have the art to
beguile, this ib a good fimplicity : as Nathaniel, * in whofe
fpirit there is no guile,' John i. 4'^. Where almoil is this dove-
like innocence to be found? We live in an age, wherein there
are more foxes than doves : perfons are full of guile, they ftudy
nothing but fallacies, that one knows not how to deal with them,
Pfal. xxi. 2. * With a double heart do they (peak.'
2. Not to hurt. The dove roftra non laedis, the dove hath
no horns or talons to hurt, only wings to defend itfelf by flight:
other creatures are commonly well armed ; the lion hath its
paw, the boar its tufk ; the (lag its horns ; but the dove is a
moft harmlefs creature, it hath nothing wiierewith to offend :
Thus we fhould be as doves for harmleifnefs ; we (hould not do
wrong to others, but rdther fuffer wrong. Such a dove was
Samuel, 1 Sam. xii. 3. * Whofe ox have I taken? or whofe afs
have I taken ? or whom have I defrauded ?' He did not get
mens* eftates into his hands, or raife himfelf upon the ruins of
others. How rare is it to find (uch doves ? Sure they are flown
away. ' How many birds of prey are there?' Micab vii. 2.
* They all lie in wait for blood, they hunt every man his brother
with a net;' thefe are not doves, but vultures : * they travail
with mifchief, and are in pain till they bring forth.
ni. We fliould be as doves for purity. The dove is the
emblem of purity ; it loves the pureft air, it feeds on pure grain ;
the raven feeds on the carcale, but the dove feeds pure. Thus
let us be as doves for (anility, ' Cleanfing ourielves from all
pollution bothof flelh and fpirit,' 2 Cor. vii. 1. Chnti's dove
is pure, Cant. v. 2. ' My dove, my undefiled.' Let us keep
pure among dregs, 1 Tim. v. 22. * Keep thyfelf pure.' Bet-
ter have a rent in the flefh, than an hell in the confcience : the
dove is a chafte, pure creature ; let us be doves for purity.
Ufe 1. See here the nature of a good Chrillian ; he is wiieand
innocent : he hath fo much of the ferpent, that he doth not for-
feit his difcretion ; and fo much of the dove, tha" he dnih not
defile his confcience. A godly man is looked upon by a carnal
eye, as weak and indifcreet, as having fomething of the dove,
hut nothing of the lerpent : to believe things not leen, to choofe
fufferings rather than fin, this is counted folly ; but the world
is niillaken in a believer, he hath his ej'esin his head; he knows
what he doth ; he is prudent, as well as holy ; he is wile
that finds the pearl of price ; he is wife that provides for eter-
OF WISDOM AND INNOCENCY. 399
Dity ; he is the wifefl: man that hath wit to fave his foul : he is
wife that makes him his friend who fhall be his judge. The
godly man a<5ts both the politician and the divine ; he retains
his inirenuity, yet he doth not part with his integrity.
Lf/tf 2. Reproof. It reproves them who have too much of
the lerpent, but nothing of the dove, Jer. iv. 22. * Wife to
do evil, but to do good they have no knowledge ;' Thefe are
like the devil, who retains his fubtility, but not his innocency.
We have many in this age like the ferpent for craftinefs, Dan.
viii. 2.5. ' Through policy he Ihall caufe craft to profper/
Men have the head- piece of fubtilty, but want the bread- plate
of honelly ; they are wile to contrive fin, to forge plots, to iludy
compliance, rather than confcience ; the port they aim at is
preferment ; the com pais they fail by is policy ; the pilot that
Iteers them is Satan. Thelie have the craftinefs of the fevpent,
* They are wife to do evil.*
2. They are like the ferpent for mifchief. You know the
fiery I'erpents did fling Ifrael ; thefe have the (ling of the fer-
pent ; they have a (ting in their tongues, dinging the people
of God with bitter flanders and inve<5lives, calling them fa6lious
and feditious ; and they ding with their indi6tments and ex-
communications. Gal. iv. 2y. Such dinging ferpents were
Nero, Dioclelian, and Julian ; and their fpirit is yet alive in
the world. Thefe have too much of the ferpent in them, but
nothing of the dove, 2 Pet. ii. 3. * Their damnation flumber-
eth not.'
Ufe 3. Exhortation. To put in prafticeour Saviour's coun-
fel in the text, join the ferpent and the dove together, wifdom
and holinefs : Here lies the knot : this is the great didiculty,
to unite thefe two together, the ferpent and the dove, prudence
and innocency ; if youfeparate thefe two, you fpoii all.
Qu. Wherein doth a Chrijiianjoin thefe two together, thefev'
pent and the dove, prudence and holinefs ?
Anf. This I fhall anfwer in twelve particulars.
I. To be wife and innocent confids in this, to be fenfible of
an injury, yet not revenge it. A Chridian is not a doic, nor
yet a fury : he is fo wife, that he knows when an injury is done
him : but fo holy, that he knows how to pafs it by ; this is a
mod excellent temper of Ibul ; I had almod faid angelical. As
the wind doth allay the heat of the air, lb grace doth allay the
lieat of revenge. Mofes herein fliewed a mixture of the fer-
pent and the dove : Miriam murmured againfl him, Numb,
xii. 2. * Hath the Lord fpokeo only by Mofes ?' Is he the
only prophet to declare God's mind to us ? Mofes wasfo wife,
as to difcern her pride, and flighting of him ; yet fo meek as to
bury the injury : When God llruck her with leprofy, he prays
for her. Numb. xii. 13. * Heal her now, O God, 1 befeech
400 or WISDOM AND INNOCENCV.
ihee.' Anr] upon his prayer, (he was cured of hrf leprofy«
A ^ood Chiiflian hath Co much wifdotn as to difcvin his ene-
nicy's malice, but fo much grace as to conquer his own : He
knows it is the glory of a man to pafs by a tranigreHTion, Prov.
xix. U. Though a Chriftian hath fo much |)rudence as to
vindicate himfelf, yet fo much goodnefs as not to avenge him-
feif. Behold here the ferpent and the dove united, fagacity
and innocency.
9. The mixing wifdom and innocency is feen in this, (o be
humble, but not bafe. Humility is part of the dove's innocency,
1 Pet. V. 5. * Be ye clothed with humility.* St. Paul, though
the chief of the apollles, calls himfelf * the leaft of faints.'
A gracious foul hath low thoughts of himfelf, and carries
himfelf lowly towards others ; but, though he be humble, he
is not bafe ; though he will not faucily refift his fuperiors, he
will not finfuUy humour them : though he will not do fuch
proud a6lions, as to make his enemies hate him, yet he will
not do fuch fordid a6tions as to make them defpife him ; here
is the ferpent and the dove united.
A good Chriftian is fo humble as to oblige others, but not fo
unworthy as to difobey God. St. Paul, as far as he could with
a good confcience, did * become all things to all, that he might
gain fome,' 1 Cor. ix. 20, 22. But he would not break a com-
mandment to gratify any. * When God's glory lay at flake,
who more refolute than Paul ?' Gal. ii. 5. The three children
were humble, they gave the king his title of honour ; but they
were not fordid ly timorous, Dan. iii. 18. * Be it known unto
thee, O king, we will not ferv^e thy gods.' Though they (hewed
reverence to the king's perfbn, yet no reverence to the image
he had fet up. A good Chriftian will not do any thing below
himfelf : though he is for obeying of laws, yet he will not pro-
llitute himfelf to mens' lufts. He is humble, there he (hews
the innocency of the dove : but not bafe, there he (hews the
wifdom of the ferpent.
3. The prudence of the ferpent, and innocency of the dove.
Is feen in this, to ' reprove the fin,' yet * love the perfon.' We
are commanded to reprove. Lev. xix. 17. 'Thou (halt not
hate thy brother in thy heart ; thou (lialt rebuke him, and not
fu(fer fin upon him.' Not to reprove fin, is to approve it ; but
this fword of reproof is a dangerous weapon, if it be not well
handled : to reprove, and yet love, is to a6t both the ferpent
and the dove.
Qu. How may a Chrijlianfo reprove Jin^ as to J}iewlove to the
perfon ?
Arif. J. In taking afitfeafon to reprove another ; that is, when
his anger is over ; as, when God did rebuke Adam, he came
to him ' m the cool of the day,' Gen. iii. S. So, when we are
or WISDOM AWD INNOCENer. 4<il
to reprove any, we are to come lo them when their fpiiits are
more cool, and fit to receive a reproof. To reprove a man when
he is in a paHlon, is to give lliong water in a fever ; it cloth
more hurt than good. By obCerving a Ht feafon, we (hew both
prudence and hoUnel's ; we difcover as well difcretion as affec-
tion.
2. Reproving fin.fo as to (hew love to the perfon, is feen in
this, when, though we tell him plainly of his fin, yet it is in
mild, not provoking words, S Tim. li. 26. * In meeknefs in-
ftructing thole that oppofe themfelves.' Peter tells the Jews
plainly of their fin in crucifying Chrifi;, but ufeth luafives and
gofpel lenitives, lo illure and encourage them to believe. Acts
ii. y ). ' Him ye have taken, and by wicked hands crucified ;'
ver. .:J8. * Repent and be baptized in the name of Jefus Chrift
for the remiirion of fin : for the proniile is to you, and to your
children.' Reproof is a bitter pill, and hard to fwallow, there-
fxne we mud dip it in lugar ; ufe thofe fweet mollifying expref-
'fions, that others may lee love coming along with the reproof.
David compares reproof to oil, Pf. cxii. 5. Oil fupplies the
joints when they are hard and llitF ; our reproofs benig mixed
with the oil of compalTion, they work mofi kindly, and do moil
foften lliir obdurate hearts.
3. Reproving fin, yet to love the perfon, is when the end of
our reproof is not to revile him, but to reclaim him. While
we go to heal mens' confciences, we muft take heed of wound-
ing their names. The furgeon, in opening a vein, fhews both
/kill and love ; fkill in not cutting an artery ; and love, in let-
ting out the bad blood ; here is the mixing the ier|>ent and the
dove ; the wifdom of the ferpent is feen, in not reproaching the
finner; the innocency of the dove is feen in reclaiming hiin
from fin.
4. Prudence and holinefs is feen in this, to ** know what we
fiiould do, and do what we know." To know what we fliould
do, there is the wifdom of the ferpent ; to do what we know,
there is the innocency of the dove, John xiii. 17. Knowledge
is a jewel adorns him that wears it ; it is the enriching and be-
fp;mgling of the mind ; knowledge is the eye of the foul, to
guide it in the right way : but this knowledge muft be joined
wiih holy pra6tice : to feparate practice from knowledge, ' is to
feparate the dove from the lerpent.' Many illuminated heads
can difcourfe fluently in matters of religion, but they do not
live up to their knowledge, this is to have good eyes, but to
have the feet cutoff; they know they (hould not br«ak the fab-
bath, they fhould not defame nor defraud : but they do not
j>ra6tife what they know ; here they leparate the dove frofti
the lerpent, virtue from knowledge. Hov/ vaia is knowledge
without practice ! as if one (hould know a is^vereign mediciut
Vol. II. No. 21. 3E
402 or WISDOMAND INNOCENCY.
and not apply it. Satan is a knowing fpirit, he hath enotrgh
ot the ferpent ; but that which makes him a devil is, he wants^
the dove, he doth not pradife holinefs.
5. To mix the ferpent and dove, is to keep two trades going.
To underftand worldly affairs, there is the wifdom of the ferpent ;
yet not neglp6t the foul, there is the innocency of the dove. God
hath faid, * Six days (halt thou labour,' Exod. xx. P. Religion
did never grant a patent to idlenefs ; there is a lawful care to be
had about fecular things ; to have infight into one's calling is
a commendable wifdom, but with this wifdom join the dove'»
innocency ; fo follow your calling, as not to negleft your foul.
The foul is a precious thing, it would beggar the angels to give
half the price of a foul. Our greateft care (hould be to get
grace. While you put gold in your bag, do not forget to put
oil in your veffel. Trade beyond the Eaft Indies : drive a
trade of holinefs. * This merchandife is better than the mer-
chandife of filver,' Prov. iii. 14. Live in a calling, but efpe-
cially live by faith; look to the providing for your families,
but efpecially to the favingof your fouls. The ibul is the an-
gelical part, the lofs of this can never be made up again. God
(filth Chryfoftom) hath given a man two eyes ; if he lofe one,
he hath another ; but he hath but one foul : if he lofe that, it
is irrecoverable, it can never be made up again. O unite the
ferpent and the dove, prudence and holinefs ; ufe the world,
but love your foul ; trade on earth, but beware of breaking in
your trade for heaven. How many part thefe two, the ferpent
and the dove.? They are wife for the world, but fools for their
fouls. It is too often feen, that men pull down their fouls to
build up an eftate.
6. To join the ferpent and the dove, prudence and innocen-
cy, confilis in this, to know how to give counfel, and how to
keep counfel. He hath the wifdom of the ferpent, that can
give counfel : he knows how to advife another in difficult cafes,
and fpeak a word in due feafon, 9 Sam. xvi. 13. ' The counfei
of Ahitophel was as if a man had enquired at the oracle of God.*
But this is not enough, to have the wifdom of the ferpent in
being able to give counfel, but there muft be the innocency of
the dove too, in keeping counfel. If a friend's fecret be im-
parted to us (unlefs in cafe of blood) we are not to reveal it,
A friend \s alter idem, as one's own foul, Deut. xiii. 6. and
what he imparts of his heart, (hould be kept under lock and key,
Prov. XXV. 9. * Difcover not a fecret unto another, left he that
hear thee put thee to ftiame,' kc. To difclofe a friend's fe-
crets, though it be not trealbn, it is treachery, it is moft un-
chriftian ; a word may be fpoken in fecret, which, when it is
trumpeted out, may occafion quarrels or law-fuits. He that
cannot keep a matter committed to him, is like a velfel that
OP WISDOM AND INNOCENCY. 403
T«ns out, or a Tick ftomach that cannot keep the meat, but
brings it up again. He that publiflieth his tViend's lecret doth
pubiifh his own (hame.
7. To mix thefe two, prudence and holinefs, is to know the
feafons of grace, and improve thein ; to know the lealbns of
grace, there is the wii'dom of the ferpent. It is wifdom in the
hufbandman to know the fit time for pruning of trees, fowing
of feed : fo it is no lefs wifdom to know the golden fealbns of
grace : while we hear the joyful found, while we have pray-
ing hours, while the Spirit of God blows on our hearts, here is a
gale for heaven. The day of grace will not always lalt ; the
ihadows of the evening feem to be ftretched out ; things look as
if the gofpel tended apace to a fun fetting : be wife as ferpents,
to know wliata prize is put in your hands. And with ihe fer-
pent join the dove, that is, in improving the feafons of grace.
The (lork and turtle not only know their I'eafon but improve
it ; they approach to the warmer climate againli the fpriug,
iaith Phny. Here is the ferpent and dove united, knowing and
improving the day of grace ; when we profit by ordinances,
when we mix the word with faith, when an ordinance halli
ilamped holinels upon us, as the leal leaves its print upon the
wax ; thisia to improve the feafons of grace.
8. The ferpent and the dove, wifdom and innocency is to be
moderate, yet zealous. Moderation is good in fome cafes,
Phil. iv. 3. ' Let your moderation be known to all.'
Firjt, Moderation is good in cafe of anger. When the paf-
fions are up, moderation fits as queen and governefs in the foul ;
it allays the heat of paflTion. Moderation is fraenum irae, the
bridle of anger.
Secondlify Moderation is good in cafe of law-fuits ; fo the
Greek word for moderation, is properly taken. If there be a
difpnie in law between us and others, we are not to take the
extremity of the law, but ufe Chrillian equity and mildnefs ;
nay, for peace's fake, cedere de jure, rather part with fome of
our right, than opprefs them : this much honours the gofpel.
Thirdly, Moderation is good in things inditferent. Things
ought not to be rigoroufly impofed in God's worlhip, which are
not of divine injuuClioii : God never made governors of the
church to be like pilots ofalhip, to Iteer men's con fciences
which way they pleafe. Moderation and Chrillian forbearance,
in things inditferent, would much tend to the peace and unity
ot the church. All this moderation is commendable, and Ihews
the wifdom of the ferpent : but remember tojoin the dove with
the ferpent ; we mult lb exercife moderation, as withal to che-
riih zeal. St. Paul in fome things was moderate, he did not
prtl's circumcifion, A6ts xv. 25. He was tender of laying a
yotie upon tiie coufciences of the dilciples ; but he kiad zeal with
3 E sJ
404: OF WISDOM AND INNOCENCY.
his moderation, when he faw their idolatry at Athens, the fire
pr his zeal broke forth, Acts xvii. l(j. ' His fpirit was Uirred
in him.' It was good advice Calvin gave to Melandhon, that
he fhould not fo aftc6t the name of moderation, as to loCe all his
zeal. 'J'o be cool and (ilent when God's blelfed truths are un-
dermined or adulterated is not moderation, but lukewarmnels,
which is to God a moft hateful temper, Rev. iii. 15. * I would
you were cold or hot ;' and afly thing but lukewarm. I'bis is
to (hew prudence and holinefs, when we are moderate, yet
zealous.
9. To unite ferpent and dove, confifts in this, when we dew
fend the truth by argument, and adorn it by life : defending the
truth is the ferpent's wifdom : an intelligent Chriftian can con-
vince gainfayers. This witdom of the lerpent was eminently
in Stephen, A6ts vi. 9. * There arofe certain of the fynagogue,
difputingwith Stephen, and they were not able to refiflthe wif-
dom and fpirit by which he fpake.' We read in the a6^s and
monuments of the church, John Fryth, martyr, being oppofed
by three papifts, he, like another Hercules, fighting with ail the
three at once, did, by his wifdom, fo convince them, that one
of them turned from popery, and became a zealous proteftant.
Herein is the wifdom of the ferpent, not only to love them that
profefs the truth, but to filence them that oppofe it. But with
this wifdom of the ferpent, there muft be joined the innocency
of the dove ; together with defending the truth by argument,
there muft be adorning it by life, Tit. ii. 10. ^ That they may
adorn the do6trine of God our Saviour.' There are fome who
can difpute for the truth, but difgrace it by their bad living;
this is to aiSl both the ferpent and the dove, when we not only
plead for the truth ; but walk in the truth ; like Nazianzen, of
jvhom it was laid, he did thunder in his doc\rine, and hghten
in his converfation.
10. The uniting the ferpent and the dove, is to be ferious in
religion, yet cheerful. Serioufnefs puts the heart in an holy
frame, it tixeth it on God. Serioufnefs is to the foul, as ballad
to the Ihip, it keeps the foul from being overturned with vanity ;
the heart is ever beft when it is ferious. But this ferioufnefs
in religion muft be mixed with cheerfulnefs : cheerfulnefs con-
duceth to health, Prov. xvii= 22. It honours religion, it pro-
claims to the world we ferve a good mafter ; cheerfulnefs is a
friend to grace, it puts the heart in tune to prail'e God, Pfal.
Ixxi. 21. Uncheerful Chriftians, like the fpies, bring an evil
report on the good land : others fufpect there is fomething un-
pleafant in religion, that they who profefs it hang their harps
upon the willow.-, and walk fo dejedtedly. Be ferious, yet
cheerful, Phil. iv. 4. ' Rejoice in the Lord always.' Why
was Chrift anointed, but to give the oil of joy for mourning?
OF WISDOM AND INNOCF.NCY. 405
Ifa. xvi. 1. Joy is as well a fruit of the Spirit as faith. Gal.
V. 2y. One way of grieving the Spirit (lUith Hein(ius) is l>y
Chriilians' uncheerful walking : It" you would render the gofpel
lovely, mix the dovt; and the ferpent; be lerious, yet cheerful
in God.
il. The uniting of the ferpent and the dove, wifdom and
holinefs, confilis in this, when we lb lay up as we lay out. It
is a duty to provide for our charge, I Tim. v. 8. * If any man
provide not for his own, he is worfe than an infidel.* Vo lay
up for our family, here is the wifdom of the ferpent, but we
mult lay out for the poor too, here is the mixture of the dove,
1 Tim. vi. 17. ' Charge them that are rich in the world, that
they do good, that they be rich in good works.' The poor
man is as it were an altar, if we bring our alms and lay upon it,
with fuch facrifjces God is well pleafed. Faith, though it halh
ibmetimes a trembling hand, it muft not have a withered hand,
but mull ftrelch forth itfelf to works of mercy ; there's nothing
loft by charitablenefs, Prov. xi. 25. * The liberal foul fiiall be
made fat,' Pfal. xli. I. * BlefTed is he that confidereth the poor,
thou wilt make all his bed in his ficknefs,' While men do fo
remember their fati)ily, that they do not forget the poor, they
(hew both prudence and piety ; they unite the ferpent and the
dove.
12. The ferpent's wifdom and the dove's innocency is feen
in this, fo to avoid danger, as not to commit fin ; to preferve
our liberty, yet keep our integrity. There is a finful efcuplng
danger, namely, when we are called to fuffer for the truth, and
we decline it, but there is an eCcaping danger without fin ; as
thus, when we do not betray ourielves into the enemies hands
by rafiinels, nor yet betray the truth by cowardice, we have a
pattern of this in our Saviour; he avoided his enemies in one
place, that he might preach the gofpel in another, Luke iv. 30.
• They brought him to the brow of the hill, that they might caft
him down headlong : but he palling through the midftof them,
went his way :' there was Chrift's wifdom in not betraying him-
felftohis enemy: and ver. 43. ' I mult preach to other cities
alio;' there was his holinefs. ChriiVs fecuring of himfelf, was
in order to the preaching of the gofpel. This is to mix pru-
dence and innocency, whea we fo avoid danger, as we do not
commit fin.
Thus I have, as briefly and as clearly as I could, (hewn you
how we mull unite thelii two, the ferpent and the dove, pru-
dence and holinefs : for want of coupling thefe two together
religion doth much fuffer in the Chriftian world. ** VVhat
Chrill halh joined together let no man put afunder." Obferve
thefe two, prudence and holint-fs ; here is the ferpent's eye in
the dove's head. When thefe two, wifdom and innocency
40(5 WHO ARE IN CHRIST,
{like Caftor and Pollux) appear together, they prefage much
good and huppiuels that will befai a Chrillian.
WHO ARE IN CHRIST, ARE NEW CREATURES.
1 Cor. v. 17. Therefore, if any man he in C/irift, he is a
new creature \ old things are pajfed away y behold all things
ere become new,
i'*- In this fcripture confills theeflTence, and foul of religion.
I note here two things.
1. DocT. That the true definition of a Chrifiian is to be in
Chrifi.
* If any 'man be in Chrift.' He may be in the church vifible,
yet not in Chrift; it is not to be baptized into Chrift's name,
makes a true Chriftian ; but to be in Chrift, that is to be grafted
into him by faith. And if to be in Chrift makes a Chriftian,
then there are but few Chriftians : Many are in Chrift nominally,
not really : they are in Chrift by profeffion, not by myftical
union. Are they in Chrift that do not know him? Are they
in Chrift who perfecute them that are in Chrift? Sure fuch aa
holy head as Chrift will difclaim fuch fpurious members.
9. DocT. That whojbever is in Chrift, is a new creature.
For iiluftration, I fliall Ihew, I. What a new creature is ;
II. What kind of work it is.
I. What a new creature is : it is a fecond birth added to the
firft, John iii. 3. It may be thus del'cribed : it is afupernatural
"Work of God's Spirit, renewing and transforming the heart into
the divine likenefs.
1. The efticient caufeof the new creature, is the HolyGhoft:
no angel or archangel is able to produce it. Who but God can
alter the hearts of men, and turn ftones into flefh ? If ihe new
creature were not produced by the Holy Ghoft, then the grea'eft
glory in a maa's converfion would belong to hin)felf : but his
glory God will not give to another. The turning of the will to
God is from God, Jer. xxxi. ly. * After I was turned, i re-
pented.*
2. The organical caufe, or inftrument by which the new crea-
ture is formed, is the worj of God, James i. IS. ' Of his own
will begat he us, by the word or truth.' The .word is the feed,
out of which I'prings the flower of tlie new creaiuie.
3. The matter of which the new creature conhfts, is the re-
ftoring God's image loft by the fall. i
Qu. Butduth God in the new creature, give a new faul /
Auf. No ; he doth not bellow new lacuities, but new quali-
ARE NEW CREATURES. 407
ties. As in the altering of a lute, the ftrings are not new, but
the tune is mended ; (b, in the new creature, the fubilance of
the foul is not new, but is new tuneci by ^race : the lieart that
before was proud, is now humble ; the eyes, that before were
full of luft, are now full of tears. Here are new quaUties in-
fufed.
II. What kind of work the new creature is.
ly?, The new creature is a work of divine power ; fo much it
imports, becaufe it is a creation. The lame power which raifed
Chrift from the grave, goes to the produdlion of the new crea-
ture, Eph. i. 20. It is a work of greater power to produce the
new creature, than to make a world. It is true, in refpeiSl of
God, all things are alike poCTible to him : but, as to our appre-
henfion, it requires a greater power to make a new creature,
than to make a world : For,
1. When God made the world, he met with no oppofition :
but when God is alx)ut tx> make a new creature, he meets with
cppofilion ; Satan oppofeth him, and the heart oppofeth iiim.
2. It coft God nothing to make the world, but to make the
new creature colls him Ibmething ; Chrift himfelf was fain to
become man. In making the world, it was but fpeaking a
word ; but in making the new creature, it coft Chrill the fhed-
ding of his blood.
3. God made the world in lix days ; but he is carrying on the
new creature in us all our lives long. The new creature is but
begun here, it is not perfe6ted or drawn in all its orient colours
till it come to heaven.
^dlif. The new creature is a work of free-grace. There '\%
nothing in us to move God to make us anew ; by nature we are
full of pollution and enmity, yet now God forms the new crea-
ture. Behold the banner of love difplayed ? The new creature
may fay. By the grace of God I am what I am. In the crea-
tion we may fee the ftrength of God's arm, in the new creature
we may fee the working of God's bowels. That God (hould
confecrate any heart, and anoint it with grace, is an act of pure
love : that he fliould pluck one out of the (late of nature and not
another, mult be refolved into free-grace, Mat. xi. 2{). ' ^ven.
fo, Father, for fo it feemed good in thy fight.' This will in-
creafe the laints' triumphs in heaven, that the lot of free- grace
fliould fall upon them, and not on oMiers.
Sdly, The new creature is a work of rare excellency. A na-
tural man is a lufpp of earth and fir^ God lothes him, Zech.
xi. 8, but upon the new creature is a fpiritual glory, as if we
Ihould fee a piece of cl;iy turned into afparklinff diamond, Cmt.
iii. 16. * Who U this that cometh out of the wildernefs, like
pillars of fmoke perfumed -.vith myrrh and frankincenfe?' That
IS the natural man coming out of the wddernefsof lin, perfumed
408 WHO ARE IN CHRISt,
with all the graces of the Spirit. The new creature muO: needs
be glorious, for it partakes of the divine nature, 2 Per. i. 4. A
Ibui beautified with holinefs, is like the firmament befpaiigled
with glittering liars. It is God's leffer heaven, Ifa. Ivij. 15.
In the incarnation, God made himfelf in the imageof man ; in
the new creation, man is made in the image of God ; by our
being creatures, we are the fons of Adam ; by being new crea-
tures, we are the members of Chriil. Reafon makes one live
the life of a man, the new creature makes him live the life of
God : a new creature excels the rational nature, and equals the
angelical. It is excellent to hear of Chrifl; being crucified for
us, but more excellent to have Chrift formed in us.
Concerning the new creature I ftiall lay down two pofitions.
\Ji Pojit. That it is not in the power of a natural man to con-
vert himfelf ; becaufe it is a new creation. As we cannot make
ourfelves creatures, fo not new creatures.
Qu. But ichy doth God command ns to convert ourfelves, if
ue have no power? Ezek. xviii. 31. * Make you anew heart.*
Anf. \. We once had power. God gave us a flock of holi-
yiefs, but we loll it. Ifa mailer give his lervant money to em-
ploy in his fervice, and he walle and embezzle it, may not the
mailer require his money of him ? Though we have loll our
power to obey, God hath not loll his right to command.
2. Though men cannot convert themfelves, and make them-
felves new creatures, yet they may do more than they do in a
tendency to it : they may avoid temptations, they may read the
%vord ; the fame feet that carry them to a play, will carry them
to a fermon ; they may implore divine grace ; but they do not
what they are able ; tlify do not improve the power of nature
to the utmoft, and put God to the trial whether he will give
grace.
3. God is not wanting to them who feek to him for grace.
Dens volentihus non deejt; he is willing to put to his helping
'hand. With his command there goes a promiCe, Ezek. xviii.
31. * Make you a new heart;' and there is a promile, Ezek,
xxxvi. "-26. ' A new heart will I give you.'
2c? Po/it. When God converts a finner, he doth more than
life a moral perfualion.
For converlion is a new creation, Eph. iv. 24. The Pela-
gians talk much of free-will ; they fay, '* the will of man is by
riature afleep, and converfion is nothing but the awakening a
fmner out of lleep, whichfs done by moral perfuaHon." But
• man is by nature dead in fin,' Eph. ii. 1. And God mull do
niore than awaken him, he muft enliven him before he be a new
creature.
1/? Ufe. Terror to fuch as are not new creatures. Such as
are Hill growing upon the ftock of old Adam, who continue in
ARE NEW CREATURES. 409
their fins, nnd are refolved fo to do, thefe are in the pall of bit-
ternefs, and are fhemoft miferablecreatures that ever God nuide,
exct |)t the devils. Thefe ftand in the place where all God's
arrows fly ; thefe are the centre where all God's curfcs meet.
An iinregenerate perfon is like one in debt, that is in fear to be
arretted ; he is every hour in fear to be arrefted by death, and
carried prifoner to hell. Can that traitor be happy, who is fed
by his prince in prifon, only to be kept alive for execution ?
G'od feeds the wicked as prifoners, they are referved for the day
of wrath, 2 Pet. ii. 9. How fhould this fright men out of their
natural condition, and make them reftlefs till they are new
creatures.
9d Ufe. TrJaL Whether we are new creatures ; our falva-
tion depends upon it.
I. I fliall fliew you the counterfeits of the new creature, or
that which feeiDS to be the new creature, and is not.
l/i. Counterfeit natural honefty, moral virtue, prudence,
jultice, liberality, temperance; thefe make a glorious fliew in
the eye of the world, but difler as much from the new creature,
as a meteor from a ftar. Morality indeed is commendable, and
it were well if there were more of it ; this our Saviour loves,
Mark x. «l. * Then Jefus beholding him, loved him.' It was
a love of compalTion, not eleftion. Morality is but nature at
boa, it doth not amount to grace (1.) There is nothing of
Chrift in morality ; and that fruit is four which grows not on
the root Chrift. (2.) Moral anions are done out of a vain-glo-
rious humour, not any reipe6t to God's glory. The apoftle
calls the heathen iDagiftrates unjuft, 1 Cor. vi. 1. While they
were doing juilice in their civil courts, they were unjuft : their
virtues became vices, becaufe faith was wanting, and they did
all to raife them trophies for their own praife and fame. So
that morality is but the wild olive of nature, it doth not amount
to grace. Heat water to the higheft degree, you cannot make
wine of it, it is water ftill ; fo, let morality be raifed to the
higheil, it is nature ftill; it is but old Adam put in a better
drefs. I may fay to a civil man, * yet lackeft thou one thing,'
Mark x. 21. Moral virtue may ftand with the hatred of godli-
nefs. A moral man doth as much hate holinefs, as he doth
vice. The Stoicks were moralifts, and had fublime notions
about virtue, yet were the deadlieft enemies St. Paul had. Ads
xvii. 18. So that this is a counterfeit jewel.
erf, Religious education is not the new creature. Education
doth much cultivate and refine nature : education is a good
wall to plant the vine of grace againft, but it is not grace.
King Joafti was good as long as his uncle Jehoiada lived ; but
when Jehoiadadied, all Joadi's religion was buried in his uncle's
grave, Q Kings xii. 2. Have not wefeen many who have been
V^oL. II. No. 21. SF
410 "WHO ARE IN CHRIST,
trained op relitricufly under their parents, and were very hope*
ful,, yet thele liair blolToms of hope have been blown off, and
they have lived to be a iharae to their friends ?
irf, A iorm of godHuels is not the new creature. Every
bird that bath fine feathers, hath not fweet fleOi ; all that Ihine
with the golden feathers of profeffion, are not faints, 2 Tim.
iii. 5. * Having a form of godiinefs, but de^nying the power.*
What is a iifelef^ form? Formality is the ape of piety : forma-
lifis may perform all the external parts of religion: pray, faft,
give alms. Whatever duties a believer doth in fincerity, the
lame may a formaliu do in hypocrify. How devout were the
Pharifees ? How humble was Ahab ? What a reformer was
Jehu? Yet this was but a formal iliew of religion. Daedalus,
by art, made imases to move ot themlelves, infomuch that peo-
ple thought tliey were living : formalilts do fo counterfeit, and
jii^y a df^votion, that others tbmk they are living faints ; they
are religious moimtebanks.
Ath, Every change of opinion doth not amount to the new
creaf'jre : man may change from error to truth, yet be no new
creature ; here is a change in the head but not in the heart :
one may be orthodox in his judgment, yet not cordially em-
brace the golpel ; be may be no papift, yet no true believer.
He who is changed only in opinion, is but almoli a Chriliian,
and l"baU be but almolt faved.
olJi, Every fudden pafiion, or fiirring of the affections, is not
the new creature. There may be afteciJons of Ibrrow : fome,
upon the reading the hiftory of Chrilt's pafiion, may be ready
to weep ; but it is only a natural tendernels, which relents at
any tragical fight. Affections of defi re may be ftirred, John
vi. ' Lord, evermore give us this bread :' but thefe bafely de-
ferted Chrifi, and would walk no more with him, ver. 66.
Many defire heaven, but will not come up to the price. Atiec-
tions of joy may be liirred ; in the parable, the fecond fort of
hearers are faid to ' receive the word with joy,' Malth. xii. 20.
What was this but to have the affections moved with delight in
hearing? Yet, that this did not amount to the new creature, is
plain, 1. Becaufe thofe hearers are faid to have no root. 2.
Becaufe they fell away, ver. 21. king Herod did hear John
Baptift gladly ; be was much ailected with John's preaching;
Where then was the defect? Why was not Herod a new crea-
ture ? The reafon was, becaufe Herod was not reformed by the
Baptift's preaching; his affections were moved, but his (in
was not removed. Many have fweet motions of heart, and
feem to be much affected with the word, but their love to iin is
f" r than ibeir iove to the word ; therefore all their good
a.,..;. .lis prove abortive, and come to nothing.
6lk, One may have trouble lor Cn, yet not be anew cjreature.
AHE SEW CREATURES. 411
Trouble of fpirit may appear, %vhile God's jnd^raeDts lie upon
men ; when tbefe are removed theiriroubieceaietD, Pf. Ixxviiu
84- * When he llew them, then they Ibu^t him ; neverwheteGi
they did flatter him with their lips.' Metal thai raelU in a
furnace, take it out of the furnace, and it retur*? to it* former
hardneis: many, in lime of licknels, I'eem to be like melted
metal; What weeping and wriniiing of hands? Wbat confei^
fions of fifl will they onake ? Do not thefe look like new crea-
tures } But, as Ibon as they recover, they are as bad as ever ;
their pangs go oti aeain, and it never comes to a new birth.
7th, A n^Q may have the Spirit, yet not be a ^w creature.
The apoltle luppoleth a cale, that one might be made partaker
of the Hoiy Gholt, yet fall away, Heb. vi. 4. A maii may have
fome flight traolient work of the Spirit, but it doth not go to
the root : he may have the common gifts of the Spirit, but not
the fpecial ?race; he may have the Spirit to coDviDCe bim, not
to convert hira : the light he hath is like a winter fun, wbtck
hath little or no intiuence, it doth not make him more bolv ?
he hath the motions of the Spirit, but walks after tfee fle(h.
8th f Ever}' abfiainiug from fin is not the new creature. This
abftaining may be, (I.) From reliraining grace, not renewing
grace : as God with-heid Laban from hurting Jacob, Gen. xxxi.
"ii. The Lord may relirain men from lin, by the terror of a na-
tural conlcience. CoDtcience llands as the angel with a drawa
fword, and faith, Do not this evil. Men may be frighted iVora
fio, but not divorced. (2.) Men may abftain from lie tor a
while, and then return to it a?ain ; as Saul ieiton puriuine Da-
vid for fome time, and then hunted him again. This ;s iikr a
man that holds his breath ando- water, and then takes breath
again, Jer. xxsiv. 15, 1(5. * Ye were now turaed, and bad
done right in my fight : but ye turned and polluted my holy
Dame.' (3.) Men may leave grois fin, and yet live in more fp*-
rilual fins; leave drunkennef<, and live in pride ; leave uDciean-
nefs, and live in malice : The Pbarilee boaiied he was no adul-
terer, but he could not fay he was not proud or fupertV" • :
here he left gro.sfin, and lived in fpiritual fins- {4-) Mc /
leave fin partially ; abftain from Ibme 6as, not all ; they feed
fome fin in a corner. Herod left many fins, but one fin be
lived in, viz. inceft. All this doth not amount to the new crea-
ture.
II. I (hall Ihew you wherein the etfence of the new creature
confifis-
\fi. In general. To the contiituting of the new creature,
there mult be a great change wrought. He who is a new cre.i-
ture, is not the fame man he wjks. AUer idem. He is of ano-
ther fpirit, Xumb. xir. ^24. * My ferrant Caleb, becaul'e he had
aooiher ipiril.' Woea the hariot La;s came to cue of her okl
3 F C
il3 WHO ARE IN CHRIST,
acquaintance after he was converted, and tempted him to fin,
ego nonfum ego, faith he, '• 1 am not the lame man."
When one becomes a new creature, there is inch a vifible
change, that all may fee it ; therefore it is called a change from
darknefs to light, A6ls xxvi. 18. Paul a perfecutor, when con-
verted, was fo altered, that all who faw him, wondered at him,
and could fcarce believe that he was the fame man, Ads ix. 21.
as if another foul had lived in the lame body. Mary Magda-
lene, an unchalle finner, when once favingly wrought upon,
what a penitent creature did fhe become? fiereyes, that were
enticement to luft, (he takes penance of them, and waflied
Chrift's feet with her tears : her hair, which (lie was proud of,
and which was a net to entangle her lovers, (he now takes pe-
nance of it, and wipes Chrift's feet with it. Thus the new
creature makes a vilible change. Such as are the fame as they
were, as vain and proud as ever, here is no new creature to be
feen ; for then a mighty change would appear, 1 Cor. vi. 11.
' And fuch were fome of you, but ye are waftied, but ye are
fan6tified,* &c.
But every change doth not evidence the new creature. (1.)
There is a change from one extreme to another, from a prodi-
gal to an ufurer ; from a Turk to a Papift. This is as if one
ftiould recover of one difeafe and die of another. (9.) There is
an outward change, which is like the wathing of a fwine. Ahab
was much changed to outward view, when he • rent his clothes,
and put on fackcloth,' 1 Kings xxi. 27. infomuch that God
ftands and wonders at him : '* Seeft thou how Ahab humbleth
himfelf :' Yet, for all this, he was but an hypocrite.
Qu. What change then is that which is requijite in the new
creature ?
Anf. It is an inward change, a change of heart. Though the
Jieart be not new-made, it is new-moulded, Jer. iv. 14. * Wath
thy heart, O Jerufalem.' Ahab's clothes were rent, but not
his heart. The outward change will do no good without the
inward : what will become of them then, who have not fomuch
as an outward change ?
l^husyou fee in general, that in the produ6lion of the nevr
creature, there muft be a change.
2fl?/y, More particularly, the change in the new creature con-
fifls in two things; and they are both let down in the text:
• old things are paflfed away ; behold all things are become
new.'
I. * Old things are paflfed away.' Old pride, old ignorance ;
old malice : the old houle muft be pulled down ere you can fet
up a new.
Obj. Bat if all old things muft pafs away, then there are «•
ARE NEW CREATURES. 413
new creatures : who can be quite freed from Jin ? Doth not Paul
comp/din of a hodi/ of death i
Anf. We miill know that the change wrought in the new
creature, iJiouyh it be a thorough change, yet it is not a per-
ie6t change ;, hi) will remain. As ihere ts a principle of grace,
lb of corruption ; hke wine and water mixed, there is in tlie
regeneraie lleih as well as Ipirit. Here is a queftion arifeth.
Qu. If fin in the regenerate is not xjuile done away, then hoia
far niufi one put off the old man, that he may be a new creature '?
Ot" which hereafter.
* Therefore if any man be in Chrift, he is a new creature :
old things are paiied away, behold all things are become new.*
Dfxit. 'That whofoever is in Chrift is a new creature.
We are now upon the trial of the new creature. In it there
is a change wrought, and this change confills in two things :
which are fet down in the text, viz. 1. ' Old things are pai-
fed away,' 2. ' All things are become new.'
1. * Old things are paifed away.' Old pride, old ignorance,
old malice. The old houfe mull be pulled down ere you can
iiet up a new.
Obj. Bat if all old things mnfl pqfs away, then there are no
new creatures. Who can be quite freed from Jin? Doth not
Faul complain of a body of death ^
Anf. We mull know the change wrought in the new crea-
ture is but imperfect; as there is a principle of grace, fo of cor-
ruption ; like wine and water mixed, there is in the regenerate
flefli as well as fpirit.
Qu. If Jin in the regenerate is not quite done away, then
how far muji one put off the old man that he may be a new crea-
ture ^
Anf. 1. There mud be a grieving for the remains of cor-
ruption, Rom. vii. 24. * O wretched man that I am, who (hal!
deliver me from this body of death.?' Paul did not cry out of
his futferings, his being beaten with rods, Uiipwrecked, Honed ;
but (like the bird of paradife) he bemoaned himfelf for lin. In
the new creature there mull be quotidiunus mugitus, a daily
mourning for the indwelling prefence of corruption ; a child of
God doth not wear fin as a gold chain, but as a letter.
2. In the new creature there mult be a deteftation of old
things ; as one would deteft a garment in which is thie plague :
it is not enough to be angry with lin ; but we mull hate it^
Pfal. cxix. 1()2. ' 1 hale and abhor lying.' Hatred it- thehighcll
degree of enmity ; and we mull hate fin not only for its hurtful
etfeCl, but its ioathl'ome nature; as oue hales a toad for its
])oilbnful quality.
:i* la the new creature there i:; an oppofition ag-diuft all old
414 ■WHO ARE IN CHRIST,
things: a Cliridian not only complains of fin, but fights againft
it, Gal. V. 17.
Qu. But may not a natural man oppofe fin ?
■ Anf. Yes: but there is a great difference between his op-
pofing fin, and the new creatures oppofing it.
ly?. There is a difference in the manner of oppofitton. (I.)
The natural man oppofeth fin, only for the fhame of it, as it
eclipfeth his credit; but the new creature oppofeth fin for the
filth of it ; it is the fpirit of milchief ; it is like rufi; to gold, or
as a ftain to beauty.
2. The natural man doth not oppofe all fin. (1.) He doth
not oppoi'e inward fins, he fights againft fuch fins as are againft
the light of a natural confcience ; but not againll heart fins, the
firft rifings of vain thoughts, the fl;irrings of anger and concupi-
fcence, the venom and impurity of his nature. {2.) He doth
not oppofe gofpel Tins ; pride, unbelief, hardnefs of heart, fpi-
ritual barrennels : he is not troubled, that he can love God no
more. (3.) He oppofeth not complexion-fins ; fuch as the bias
©f bis heart carries him more ftrongly to, as lufl; or avarice : he
faith of his conftitution-fins, as Naaman, 2 Kings v. 18. ' In
this thing, the Lord pardon thy fervant.* But the new crea-
ture oppofeth all kinds of fin, odiiint circumfpeciem ; as he that
hates a ferpent, hates all kinds of ferpents, Pfal. cxix. 140. * I
hate every falfe way.*
^dly, 'fhere is difference between the natural man's oppofing
fin, and the new creature's oppofing fin, in regard of the mo-
tives.
A natural man oppofeth fin from carnal motives ; to ftop the
mouth of conference, and to prevent hell.
But the new creature oppofeth fin upon more noble motives ;
out of love to God, and fear of difhonouring the gofpel.
4. in the new creature there is mortifying old corrupt luffs.
Gal. V. ^4. * They that are Chrill's have crucified the flefh.*
The new creature isfaid to be ' dead to fin,' Rom. vi. 11. He
is dead as to the love of fin, that it doth not bewitch : and as
to the power of it, that it doth not command. The new crea-
ture is continually crucifying fin : fome limb of the old Adam
every day drops off': though fin doth not die perfectly, it dies
daily.
A gracious foul thinks he can never kill fin enough ; he deals
with fin as Joab with Abfalom, 2 Sam. xviii. 14. ' He took
three darts in his hand, and thruff them through the heart of
Abfalom.* So, with the three darts of faith, prayer, and re-
pentance, a Chriftian thrufts through the body oi fin ; he never
thinks this Abfalom is enough dead. •
;-Try then, if we have this firft figu of the new creature, * old
ARE NEW CREATURES. 4t5
things are paflTed away.* There is a grieving for dn, a detef-
ting it, an oppofing it, a mortifying it ; this is the pading away
of old things, though not in a legal fenle, yet in an evangelical ;
and though it be not to fatisfaAion, yet it is to acceptation.
The fecond trial of the r>€\v creature, is ' all things are become
new.' The new creature is new all over : grace, though it be
but in part, yet it is in every part.
By nature every branch of the foul isdefiled with fin, as every
part of wormwood is bitter ; fo, in regeneration, every part of
the foul is replenidied with grace ; therefore grace is called the
new man, Eph. iv. 24. Not a new eye, or a new tongue, but
a new man ; there are new difpofitions, new principles, new
aims ; * all things are become new.*
I. In the new creature there is a new underftanding, Eph,
iv. 23. ' Be ye renewed in the fpirit of your mind.' The
firft thing a limner draws in a picture, is the eye: when God
newly limns us, and makes us new creatures, the firlt thing he
draws in our fouls is a new eye ; the new creature ib enlighten-r
ed to fee that which he never law before.
I. He knows Chrill after another manner. An unconvert-
ed man. by the light of common grace, may believe Chrift to
be the Son of God ; but the new creature knows Chrift after
another guife manner, fo as to eileem him above all, to adore
him, to tosjch him by faith, to fetch an healing virtue from
him.
9. The new creature knows himfelf better than he did. When
the fun (bines into a room, it difcovers all the dull and cobwebs
in it ; i'o, when the light of the Spirit (hines into the heart, it
difcovers that corruption which before lay hid ; it Ihews a man
his own vilenefs and nothingnefs. Job xl. 4. ' Behold, I anti
vile.' A wicked man, blinded with lelf-love, admires himfelf ;
like Narciflus, that feeing his own (hadow upon the water, fell
in love with it. Saving-knowledge works felf-abafement ;
* Lord, thou art in heaven, and I am in hell,' liiid a martyr.
Hath this day- liar of knowledge Ihined on our mind ;
II. The new creature is renewed in his confcience ; the con*
fcience of a natural man is either blind, or dumb, or feared;
but confcience in the new creature is renewed. Let us examine.
Doth confcience check for fin } The lealt hair makes the eye
weep ; and the leait fin makes coulcience fmite. How did
David's heart fmite him for cutting off the lap of Saul's gar-
ment ! a good confcience is a liar to guide, a regifter to record,
ajudge to deterujine, a witnels to accufe or excufe ; if con-
Icience doth all thele oftices right, then it is a renewed con-
fcience, and fpeaks peace.
III. In the new creafcure the will is renewed. An old bowl
may have a new bias put into it ; the will having a new bias
416 HvnO ARE IN CHRIST^
of grace put into it, is (Irongly carried to good. The ^111 of a
natural man oppofeth God ; when the wind goes one way, and
the tide another, then there is a (lorm : fo it is, when God's
will eoes one way, and ours another ; but when our will goes
With God's, as the wind with the tide, then there is a fweet
calm of peace in the foul ; the fanclified will aniwers to God's
will, as the echo to the voice, Pfal. xxvii. «8. * When thoa
faidft, feek ye my face, my heart faid unto thee, thy face. Lord,
will I feek.' And the will being renewed, like the primwn mo^
bile, it carries all theaffe6lions along with it.
IV. The new creature hath a new converfation. Grace al-
ters a man's walk ; before, he walked proudly, now humbly :
before, loofely, now holily ; he makes the word his rule, and
Chrift's life his pattern, Phil. iii. £0. * Our converfation is in
heaven.' As a fliip that is failing eaftward, there comes a gale
of wind and blows it weftward ; lb, before a man did fail hell-
ward, and on a fudden the Spirit of God comes upon him, and
blows him heaven-ward ; here is a new converfation. It was
a fpeech of Oecolampadius ** I would not fpeak or do any
thing that I thought Jelus Chrift would not approve of, if he
Were here corporeally prefent." Where there is circumcidon
of heart, there is circumfpection of life ; if we find it thus that
• all things are become new,' then we are new creatures, and
flial! s;o to the new Jerufalem when we die.
Uj'e 3. Exhortation. Labour to be new creatures ; nothing
elfe will avail us. Gal. vi. 14. ' Neither circumcifion availelh
any thing, nor uncircumcifion, but a new creature.' We are
for new things ; we love new fafhions, and why not new hearts ?
but people are full of prejudices againll the new creature.
Obj. I. If ice are new creatures, there mvji he fo muchftrici-
nefs hi religion, Jo much praying and loatching, as difcourageth,
j^nf. (I.) Is there any thing excellent to be obtained with-
out labour ? What pains is taken in fearching for a! vein of (il-
Ter, or feeking the pearl? Men cannot have the world without
labour; and would they have falvation fo ? (2.) The labour in
religion bears no proportion with the reward. What area few
tears thed to a weight of glory ? The foldier is content to wreftle
with difficulties, and undergo a bloody light, for a glorious vic-
tory. In all labour for heaven, there is profit : itislikea man that
digs in a gold mine, and carries away all the gold. (3.) Men
take more pains to go to hell : what pains doth an ambitious
man take to climb to the pinnacle of honour ? Tullia rode over
the dead body of her father, to be made queen. How doth the
covetous mail tire hinifelf, break his fleep, and his peace, to get
the world ? Thus Ibme men take more pains in the fervice of
fin, than oibers do in purfuit of holinefl. Men talk of pains in
?cligioo ; when God's Spirit comes into one, it turns labour
ARE NEW CREATURE3. 417
into delight. It was Paul's heaven to ferve God, Rom. vii. 22.
* The vv°iys of wii'dom are pleaCantnefs,' Prov. in. 17. It is
like walking among beds of fpices, which call forth a fweet per-
fume.
Obj. 2. But if loe leave our old company, and become new
creatures, ive fhall he expofed to many reproaches.
Anf. Who are they that (peak evil of religion but fuch as are
evil ? Male de me loqnnntur , fed mali, laid Seneca. Befides, is
it not better that men reproach us for being good, than that
God damn us for being wicked ! Matth.v. 11. ' Blefled are ye
when men Oiall revile you.' Stars are never the lels glorious,
though they have ugly names given them, as the bear and the
dragon. A faint's reproaches are like a foldier's fears, honour-
able, I Pet. iv. U. * If ye are reproached for the name of Chrilt,
the Spirit of God and of glory refts upon you.' While men cUp
your credit to make it weigh lighter, they make your crowa
heavier.
Having anfwcred thefe objedions, I come now to re-aliume
the exhortation, above all things labour do be new creatures.
MOTIVES.
\fl. In this, true Chrillianity doth confill. It is not baptifra
makes a Chrillian ; many are no better than baptifed heathens.
The eflontial part of religion lies in the new creature, Rom. ii.
29. ' Circumcilion is that of the heart.' Every thing hath a
name from the better part ; we call a man a reafonable creature,
becaufe of his foul, whicii is the more noble part ; lb one is
called a ChriRian, becaufe he a6ts from a principle of the new
creature, which the carnal man doth not.
2rf/</, It is the new creature fits us for communion with God ;
we cannot converfe with God till then. Birds cannot converfe
with men unlefs they had a rational nature put into them, nor
can men converfe with God, unlefs, being made new creatures,
they partake of the divine nature. Communion with God is a
myllery to moll: everyone that hangs about the court doth
not fpeak with the king ; all that meddle with holy duties, and,
as it were, hang about the court of heaven, hath not communioa
with God : it is only the new creature enjoys God's prefence ia
ordinances, and fweetly converfes with him, as a child with a
Father.
Mly, The neceffity of being new creatures.
1. Till then we are odious to God, Zech. xi. 8. * My foul
lothed them.' A (inner is to God worfe than a toad ; a toad
hath no poifon, but what God hath put into it ; but a (inner
hath that which the devil hath put into him. Ads v. 3. ' Why
hath Satan filled thy heart to lie ?' A wicked man is poifelled
with an evil fpirit, ope man is polfeQ'ed with the devil of pride,
another with the devil of majice ; this mail needs make peil>n3
Vol. II. No. 21, ' 3G
418 WHO ARE IN CHRIST,
odioijs to God, to be pofffclTed with the devil. Thus it is till
we become new creatures.
2. Till we are new creatures, our duties are not accepted
with God ; they are but wild grapes, (i.) Becauie God accepts
no man, but where he fees his image. The new creature is
called the ' renewing of God's image,' Eph. iv. 24. When they
brought Tamerlane a pot of gold, he afked what ftamp it had
on it, and when he faw the Roman ftamp on it, he refufed it :
lb, if God doth not lee his own ftamp and image on the foul, he
reje6ts the moft fpecious fervices. (9.) Duties of religion are
Hot accepted without the new creature, becaufe there is that
wanting which fliould make them a fweet favour to God. The
holy oil for the tabernacle was to be made of feveral fpices and
ingredients, Exod. xxx. 23. Now, if any of thefe fpices had
been left out, it had not been pleafing. The unregenerate man
leaves out the chief I'pice in his duties, and that is faith. And,
Heb. xi. 6. * Without faith it is impoflible to pleafe God.*
Faith bys hold on Chrill, and fo is accepted.
3. Such as are not new creatures, but grow upon the ftock
of old Adam, get no benefit by ordinances : they are to them
as diafcordium in a dead man's mouth ; they lofe their virtue :
nay, not only ordinances do them no good, but hurt. It were
lad, if all a man did eat fhould turn to poifon. The word
preached is a ' favour of death ;' it is not heahng, but harden-
ing : nay, Chrift himfeif is arcidentally a * rock of offence,'
1 Pet. ii. 7. The wicked (tumble at a Saviour, and fuck death
from the tree of life.
4. Without being new creatures, we cannot arrive at heaven.
Rev. xxi. 27. * There fliall in no-wife enter into it any thing
that defileth.* Heaven is not like Noah's ark, that received
clean and unclean. A finner is compared to fwine, 2 Pet. ii.
22. and fliall a fwinifli creature tread upon the golden pavement
of heaven. Indeed the frogs came into king Pharaoh's court,
but in heaven there is no entertainment for inch vermin.
It is only tlie new creature qualifies us for glory : this confe-
crales the heart, and only the pure in heart ftiall fee God. The
new creature elevates the foul, as the loadftone elevates the iron.
A foul renewed by grace, is fit to afcend to the heavenly glory.
Athly, The excellency of the new creature. (1.) The no-
bility. (2.) The immortality. (I.) The nobility. The new
creature fetcheth its pedigree from heaven ; it is born of God ;
God counts none el(e of the blood royal : it ennobles a man's
fpirit : he afpires after the favour of God, and looks no lower
than a crown. The new creature raifeth one to honour : he
excels the princes of the earth, Plal. Ixxxix. 27. and is fellow-
commoner with angels.
(2.) The in)murlality. The new creature is begotten of the
ARE NEW CREATURES. 419
incorruptible leed of the word, and never dies; it lads as lon^
aji the foul, as angels, as heaven. God hath laid out much coit
upon it, and if it perilh, he fhould lole all his coir. When
Xerxes dellroyed all the temples in Greece, he caufedthe tem-
ple of Diana to be preferved for its beautiful (Iru^lure ; the new
creature is God's temple adorned with all the graces, which he
will not fuffer to be demolilhed. Riches take wings ; kings*
crowns tumble in the duft : nay, fome of the graces may ceafe ;
faith and hope fliall be no more, but the new creature abideth
for ever, 1 John ii. 27.
bthhj. The mifery of the unregenerate creature ; dying fo, I
may lay fo of him, as Chrift faid of Judas, Mark xiv. 21. ' It
were good for that man if he had not been born.' Better have
been a toad, a ferpent, any thing, if not a new creature ; the
old finner mull go into old tophet, Ifa. xxx. 33.
Damned caititFswill have nothing to eal'e their torments : not
one drop of honey in all their gall. In the Ikcrifice ofjealoufy
there was no oil put to it, Numb. v. In hell there is no oil of
mercy put to the fut]fering3 of the damned to lenify them.
Therefore get out of the wild olive of nature : labour to he
new creatures, left you curfe yourfelves at laft. A finful life
•will caufe a defpairing death.
Qu. What /hall we do to he new creatures ?
Anf. 1. Wait on the ordinances. The preaching of the word
is the feed of which the new creature is formed ; this is the
trumpet which mull make the dead in fin come out of their
grave.
2. Pray earneftly for the new creature ; * Lord, thou haft
made me once, make me again ; what (hall I do with this old
heart .^ It defiles all it toucheth.' Urge God with his promife,
Ezek. xxxvi. 26. * A new heart will I give you.' Say, Lord,
I am as the dry bones, but thou didft caufe breath to come into
them, Ezek. xvii. 10. Do the fame to me : breath a fuperua-
tural life of grace into me.
U/e 4. Thankfulnefs. Let fnch as are new creatures, ftand
upon mount Gerizzim, blelTing and prufing God : afcribe all to
the riches of God's love; fet the crown upon the head of free
grace ; God hath done more for you, than if he had made you
kings and queens ; though you have not fo much of the world
as others, you are happier than the greatcll monarclis upon
earth ; and, I dare fay, you would not change with them. The
cipofiles feldom fpeak of the new creation, bwt tltey join fome
thankful praifes with it, I Pet. i. 3- ' Blelled be God, who ac-
cording to his abundant mercy, hath begotten iis again to a live-
ly hope,' Col. i. 12. ' Giving thanks to the Father, who hath
made us meet for the inheritance in light.' 'i'iie new creature
is a fign of election, a badge of adoption. What diftinguiJliing
G ^2
420 THE ART OF DIvInE CONTENTMENT.
Jove is this, that God fliould make any^ of us new creatures
when he hath left the greateil part of the world to perifli in
their fips? Such as are patterns of mercy, ftiould be trumpets
of praife.
THE ART OF DIVINE CONTENTMENT.
CHAP. I.
THE INTRODUCTION TO THE TEXT.
Phil. iv. 11.' I have learned, in whatfoever Jiate I am, there-
with to be cojitent.
These words are brought in by way of prolepfis, t©
anticipate and prevent an objection. The apoftle had, in the
former verfes, laid down many grave and heavenly exhortations;
among the reil, ' to be careful for nothing,' ver. Q. Not to
exclude, 1. A prudential care; for, * he that provideth not
for his own houie, hath denied the faith, and is worfe than an
infidel,' 1 Tim. v. 8. Nor, 2. A religious care ; for, we muft
give all * diligence to make our calling and election fure,' 2 Pet.
i. 10. But, 3. To exclude all anxious care about the iffues
and events of things ; • take no thought for your life, what you
ftiall eat," Matth. vi. 25. And in this fenfe it fliould be a Chrif-
tian's care not to be careful. ■ The word in the Greek [careful]
comes from a primitive, that fignifies " to cut the heart in
pieces," a foul-dividing care ; take heed of this. We are bid
to * commit our way unto the Lord,' Pfal. xxxvii. 5. The
Hebrew word is, ' roll thy way upon the Lprd.' It is our
work to caft care, 1 Pet. v. 7. And it is God's work to take
care. By our immoderacy we take his work out of his hand.
Care, when it is eccentric, either diftruftful or dlftracting, is
very diflionourable to God ; it takes away his providence, as if
he fat in heaven and minded not what became of things here
below ; like a man that makes a clock, and then leaves it to go
of itfelf. Immoderate care takes the heart off" from better
things ; and ufually, while we are thinking how we fhall do to
live, we forget how to die. Care is a fpiritual canker, that doth
wafte and difpirit ; we may fooner by our care add a furlong to
our grief, than a cubit to our comfort. God doth threaten it
as a curfe, * They fliall eat thtir bread with carefulnefs,' Ezek.
xii. ly. Better fall than eat of that bread. * Be careful for
nothing.'
Now, left any one fliould fay, yea, Paul thou preacheft that
THE ART OF DIVINE CONTENTMENT. 421
to US, which thou haft fcarce learned thyfelf; haft thou learned
not to be careful ? The apoftle I'eems tacitly to anfwer that, in
the words of ihe text ; * I have learned, in whatfoever ftate I
am, therewith to be content.*
A rpeech worthy to be engraven upon our hearts, and to be
written in letters oi gold upon the crowns and diadems of princes.
The text doth branch itlelf into thefe two general parts,
I. The Icholar, Paul : ' 1 have learned.'
II. The Icilbn : ' in every itate to be content.'
Chap. II. The firll branch of the text, the fcholar, with the
firlt pro poll tion.
I begin with the firft. I. The fcholar, and his proficiency;
* 1 have learned.* Out of which I (hall, by the bye, obferve
two things by way of paraphrafe, 1. It is not [Gr. ekoiifa,'] but
[Gr. emat}iun.~\ The apollle doth not fay, I have heard, that
in every caiel (hould be content ; but, I have learned. Whence,
1 Do6t. It is not enough for Ckrijiians to hear their duty, but
they muft learn their duly. It is one thing to hear, and another
thing to learn ; as it is one thing to eat, and another thing to
conco6t. St. Paul was a pra6tili()ner. Chrillians hear much,
but it is to be feared, learn little. There was four. forts of
ground in the parable, Luke viii. 5. And but one good ground :
an emblem of this truth, many hearers, but few learners. There
are two things which keep us from learning.
1. Slighting what Ave hear. Chrift is the pearl of price:
when we difeileem this pearl, we flial! never learn either its
value, or its virtue. The gofpel is a rare myftery ; in one place
(A6ls XX. 24.) It is called the gofpel of grace, in another,
(I Cor. iv. 4.) The gofpel of glory : becaufe in it, as in a tranf-
parent glafs, the glory of God is refplendent. But he that hath
learned to contemn this mytlery, will hardly ever learn to obey
it : he that looks upon the things of heaven as things by the bye,
and perhaps the driving of a trade, or carrying on fonie politic
defign to be of greater importance ; this man is in the high road
to damnation, and will hardly ever learn the things of his
peace. Who will learn that which he thinks is I'carce worth
learning?
2. Forgetting what we hear. If a fcholar have his rules laid
before him, and he forgets them as fall as he reads them, he
will never learn, Janjesi- 25. Ariftotle calls the memory the
fcribe of the foul ; and Bernard calls it the llomach of the foul,
becaufe it hath a retentive faculty, and turns heavenly food into
blood and fpirits, we have great memories in others things ; we
remember that which is vain. Cyrus could remember the name
of every Ibldier in his huge army ; we remember injuries. This
is to fill a precious cabinet with dung,; but, quam,J'aciHs ohlivio
boni? As Hierom laith, how Iboii do we forget the facred
423 THE ART OF DIVINE CONTENTMENT.
truths of God ? We are apt to forget three things ; our faults,
oiir friends, our inliruftions. Many Chriflians are like fieves ;
put a fieve into the water, and it is full ; but take it forth of
the water, and all runs out ; fo, while they are hearing of afer-
iiion, they remember fomething ; but take the fieve out of the
water, as foon as they are gone out of the church, all is forgot-
ten. • Let thefe fuyings (faith Chrift) fink down into your
ears ;' Luke ix. 4i. In the original it is, put thefe faying into
your ears ; as a man that would hide a jewel fronti being fi^olen,
locks it up fafe in his cheft. Let them fink ; the word muil
not only fiill as dew »hat wets the leaf, but as rain which foaks
to the root of the tree, and makes it frudtify. Oh, how oft
doth Satan, that fowl of the air, pick up the good feed that is
fown !
Ufe. Let me put you upon a ferious trial. Some of you
have heard much ; you have lived forty, fifty, fixty years, under
the blefled trumpet of the gofpel ; what have your learned ? You
may have heard a thoufand fermons, and yet not learned one.
Search your confciences.
1. You have heard much againfi; fin : are you hearers? or
are you fcholars ?
How many fermons have you heard againfi; covetoufnefs,
that it is the root on which pride, idolatry, treafon, do grow ?
2 Tim- iv. 2. and 4. One caWs it a metropolitan fin : it is a
complex evil, it doth twifi: a great many fins in with it. There
js hardly any fin, but covetoufnefs is a main ingredient into it ;
and yet are you like the two daughters of the horfe-leech, that
cry, Give, give. How much have you heard againft rafii anger;
that it is a fiiort frenzy, a dry drunkennefs ; that it refis in the
bofom of fools; and upon the leaft occafion do your fpirits be-
gin to take fire : How much have you heard againfi fwearing?
It is Chrift's exprefs mandate, * fwear not at all,' Mat. vi. 34.
This fin, of all others, may be termed the unfruitful work of
darknefs, Eph. v. 11. It is neither fvveetened with pleafure,
nor enriched with profit (the ufual vermilion wherewith Satan
doth paint fin.) Swearing is forbidden with a fuhpcena.
While the fwearer flioots his oaths, like flying arrows at God to
pierce his glory, God flioots a flying roll of curfes againft him,
Zech. V. 2. And do you make your tongue a racket by which
you tofs oaths as tennis-balls? Do you fport yourfelves with
oaths, as the Philillines did withSamfon, which will at laft pull
the houfe about your ears ? Alas ! How have they learned what
fin is, that have not learned to leave fin? Doth he know what
a viper is, that will play with it?
3. You have heard much of Chrift;, have you learned Chrill ?
The Jews (as Jerom iaith) carried Chr; t in their Bibles, but
THE ART OF DIVINE CONTENTMENT. 493
not in their heart ; their found ' went into all the earth,' Rom.
X. ly. The proj^hitb and apollles were as trumpeis, whole
Ibiind went abroad into the world ; yet many llioul'ands wlio
heard the uoile of thefe trumpets had not learned Clnift, * they
have not all obeyed,' ver. \0.
1. A man may know much of Chrift, and yet not leara
Chrift ; the devils knew Chrifi;, Matth. i. ^4.
2. A man may preach Chrift, and yet not learn Chrift, as
Judas and the pfeudo apollles, Phil. v.Jo.
A man may profcis Chrift, and yet not learn Chrift ; there
are many profellbrs in the world that Chrift will profels againft,
Matth. vii. 29, 23.
Qu. IVliat is it then to learn Chriji?
Anf. 1. To learn Chrilt, is, to be made like Chrift ; when the
divine charafters of his holmels are engraven upon our hearts.
* We all with open face, beholding as in a glafs the glory of the
Lord, are changed into the fame image,' 2 Cor. iii. 18. There
is ? metamorphofis n^ade : a finner, viewing Chrift's image la
the glafs of the gofpel, is transformed into that image. Never
did any man look upon Chrift with a fpiritual eye, but went
away quite changed. A true faint is a divine lanfcape or pic-
ture, where all the rare beauties of Chrift are lively pourtrayed
and drawn forth. He hath the fame fpirit, the lame judgment,
the lame will, with Jefus Chrilt.
2. To learn Chrift, is to believe in him : * My Lord,. my
God,' John XX. 28. When we do not only credere Deum, hat
in Deuin ; which is the actual application of Chrift to ourfelves,
and as it were the fpreading of the facred medicine of his blood
upon our fouls. You have heard much of Chrift, and yet can-
not with an humble adherence lay, * My Jefus :' Be not of-
fended if I tell you, the devi! can fay his creed as well as you.
3. To learn Chrift, is to love Chrift. When we have bible-
converfations, our lives, as rich diamonds cafta fparkling luftre
in the church of God, Phil. i. 17. and are (in feme fenfe) pa-
rallel with the life of Chrift, as the tranfcript with the original.
So much for the full notion of the word.
Chap. lU. Concerning thefecond propofition.
L This word * 1 have learned,* is a word imports didlculty,
it ftjews how hardly the apoftle came by contentment of mind ;
it was not bred in nature. St. Paul did not come naturally by
it, but he had learned it. It coll him many a prayer and tear,
it was taught him by the Spirit.
Whence Doct, 2. Goud things are hard to come by. The
hufinefs of rtiitiion is not. fo facile as n.oft do imagine. * I
have learned,' lailh St. Paul. Indeed you need not learn a
man to lin, this is natural, Pf. Iviii. 3. and therefore facile, it
comes as water out of a fpring. It is an eafy thing to be wick-
494 THE ART OF DIVINE CONTENTMENT.
ed : hell will be taken without, ftorm ; but matters of religion
muft be learned. To cut the flefh is eaiy, but to prick a vein
and not cut an artery is hard. The trade of fin needs not to
be learned, but the art of divine contentment is not atchieved
without holy indultry : ' I have learned.'
There are two pregnant reafons, why there niuil be fo much
fludy and exercitation.
1. Becaufe fpiritual things are againfl nature. Every thing
in religion is antipodes to nature. There are in religion two
things, credejita etfacienda, and both are againfl; nature. 1.
Credencia, matters of faith ; as, for men to bejuftified by the
righteoulhefs of another, to become a fool that he may be wife,
to (kve all by lofing all ; this is againlt nature. 2. Fadenda,
matters of pra6lice ; as, I. Self-denial ; for a man to deny his
own wifdom, and fee himfelf blind ; his own will, and have it
melted into the will of God : plucking out the right eye, be-
heading and crucifying that fin, which is the favourite, and lies
neareft to the heart ; for a man to be dead to the world, and in
the midd of want to abound ; for him to take up the crofs, and
follow Chrift, not only in golden, but in bloody paths ; to em-
brace religion, when itisdreffed in night-clothes, all the jewels of
honour and preferment being pulled off; this is againlt nature,
and therefore muft be learned. Self-examination; for a man
to take his heart (as a watch) all in pieces : to let up a fpiritual
inquifition, or court of confcipnce, and t raver fe things in his
own foul ; to take David's candle and lantern, Plal. cxix. 105.
and fearch for fin: nay, as judge to pals the fentence upon
himfelf, 2 Sam. xxxiv. 17. this is againil nature, and will not
eafily be attained to without learning. (3.) Self-reformation,
"j'o lee a man as Caleb of another fpirit, walking antipodes to
himfelf, ihe current of his fife altered, and running into the
channel of religion ; this is wholly againil nature. When a
Hone alcends, it is not a natural motion, but a violent : the mo-
tion of the foul heaven- ward, is a violent motion, 4t mull be
Jearned ; flefli and blood is not flvilled in thefe things ; nature
can no more caft out nature, than Satan can call out Satan.
2. Becaufe fpiritual things are above nature. '^I'here are
fome things in nature that are hard to find out, as the caufes
of things, which are not learned without itudy. Ariftotle, a
great philofopher, (whom iome have called an eagle falleti from
the clouds), yet could not find out the motion oithe river Eu-
ripus, therefore threw himfelf into it; what then are divine
things, which are in fphere above nature, and beyond all human
difquifition? as the Trinity, tlie hypolialical union, the myliery
of faith to believe againil hope ; only God's Spirit can light our
candle here. The apolile calls tliele ' the deep things ot God,
1 Cor. ii. 10. The gofpel is full of jewels, but they are lucked
THE ART OF DIVINE CONTENTMENT. 42S
up from fenfeand reafon. The angels in heaven are fearching
into thefe facred depths, 1 Pet. i. ^'2.
Ufe. Let us beg the Spirit of God to teach us : we mufl; be
div'mttas edodli ; the eunuch could read, but he could not un-
derftand, till Philip joined himfelf to his chariot, Ads viii. 29.
God's Spirit muft join itfelf to our chariot : ^le muft teach, or
we cannot learn ; * All thy children (hall be taught of the
Lord.' Ifa. liv. 13. A man may read the figure on the dial,
but he cannot tell how the day goes, unlefs the fun fhine upon
the dial ; we may read the Bible over, but we cannot learn to
purpofe till the Spirit of God fhine into our hearts, 2 Cor. \v.
0". Oh, implore this bleifed Spirit, it is God's prerogative royal
to teach. * I am the Lord thy God, that teacheth thee to
profit,' Ifa. xlviii. 17. Minillers may tell us our leflbn, God
only can teach us ; we have loft both our hearing and eye- fight,
therefore are very unfit to learn. Ever fince Eve liftened to the
ferpent, we have been deaf ; and fince flie looked on the tree
of knowledge, we have been blind ; but when God comes to
teach, he removes thefe impediments, Ifa. xxxv. 5. We are
naturally dead, Eph. ii. 1. who will go about to teach adead
man? Yet, behold, God undertakes to make dead men to un-
derftand myfteries ! God is the grand teacher. This is the
reafon the word preached works fo differently upon men ; Two
in a pew ; the one is wrought upon etfe6lually, the other lies
at the ordinances as a dead child at the breaft, and gets no
nourifliment. What is the reafon ? becaufe the heavenly gale
of the Spirit blows upon one, and not upon the other ; one hatU
the * anointing of God, which teacheth him all things,' 1 John
ii. 27. the other hath it not. God's Spirit fpeaks fsveetly, but
irrefiftibly. In that heavenly doxology, none could fing the
new fong, but thofe who were fealed in their foreheads. Rev.
xiv. 2. reprobates could not fing it. Thofe that are flvill'ul in
the myfi:eries of lalvation, mull have the feal of the Spirit upon
them. Let us make this our prayer. Lord, breathe thy Spirit
into thy word ; and we have a promife, which may add wings
to prayer, Luke xi. 13. * If ye then being evil, know how to
give good gifts unto your children ; how much more fliallyour
heavenly Father give his Spirit to them that afk him ?'
And thus much of the firll part of the text, the fcholar,
which I intended only as a (hort glofs or paraphrafe.
Chap. IV. Thefecond branch of the text, the lfju7i itfelf,
with ike prop ojition.
II. I come to the fecond, which is the main thing, the leflbn
itfeif ; * In whatfoever ftate I am, therewith to be content.'
Here was a rare piece of learning indeed, and is certainly
more to be wondered at in St. Paul, that he knew how to turn
himfelf to every condition, than all the learning in the world be-
VoL. II. No. 21. 3H
426 THE ART OF DIVINE CONTENTMENT.
fides, which hath been fo applauded in former ages by Julius
Csefer, Ptolemy, Xenophon, the greiat admirers of learning.
The text hath but few worde in it, ' in every ilate content :*
but if that be true, which one Fulgentius faid, that the moft
golden fentence is ever meafured by brevity and fuavity, then,
this is a moit accomplifhed fpeech ; here is magnum in parvo.
The text is hke a precious jewel, little in quantity, but great in
worth and value.
The main propofition I fhall infift upon, is this, that a graci-
ous fpirit is a contented fpirit. The do6lrine of contentment is
very fuperlative, and till we have learned this, we have not
learned to be Chriftians.
1. It is an hard leflbn. The angels in heaven had not learn*
cd it ; they were not contented. Though their eftate was very
glorious, yet they were ftill foaring aloft, and aimed at fome-
thing higher, Jude, ver. 6. ' The angels which kept not their
firft eftate.' They kept not their eftate, becaufe they were not
contented with their eftate. Our firft parents, clothed with the
white robe of innocency in paradife, had not learned to be con*
tent ; they had afpiring hearts, and thinking their human nature
too low and home-fpun, would be crowned with the Deity, and
be as gods. Gen. iii. 5. Though they had the choice of all the
trees of the garden, yet none would content them but the tree
of knowledge, which they fuppofed would have been as an eye-
falve to have apade them omhifi:ient. Oh then, if this leflbn
were fo hard to learn in innocency, how hard fhall we find it,
who are clogged with corruption.
2. It is of univerfal extent, it concerns all. 1/?, It concerns
rich men. One would think it needlefs to preis thofe to con-
tentment whom God hath blefted with great eftates, but rather
perfuade them to be humble and thankful, nay, but I fay, be
content. Rich men have their difcontents as well as others ;
as appears, (1.) When they have a great eftate, yet they are
difcontented, that they have no more; they would make the
hundred talents a thoufand. A man in wine, the more he drinks,
the more he thirfts : covetoufnefs is a dry dropfy ; an earthly
heart is like the grave, that is never fatisfied, Prov. xxx. lO*.
Therefore I fay to you, rich men, be content. (2. ) Rich men,
if we may fuppofe them to be content with their eftates (which
is feldom) yet, though they have eftate enough, they have not
honour enough ; if their barns are full enough, yet their turrets
are not high enough. They would be fome body in the world,
as Theudus, * who boailed himfelf to be fome body,* A6ls v.
3d. They never go fo cheerfully as when the wind of honour
and applaufe fills their fails ; if this wind be down, they aredif-
contented. One would think Haman had as much as his proud
heart could defire : he was fet above all the princes, advanced
THE ART OF DIVINE CONTENTMENT. 427
Upon fhe pinnacle of honour to be the fecond man in the king*
donj, Elih. iii. 1. Yet in the midft of all his pomp, becaule
Mordecai woulcl not uncover and kneel, he is dilcontented,
ver. 2. and full of wrath, ver. 5. and there was no way to af-
ihdge this pleurify of revenge, but by letting all the Jews' blood,
and otFering them up in facrifice. The itch of honour is feldom
allayed without blood ; therefore I fay to you rich men, be con-
tent. (3.) Rich men, if we may fuppofe them to be content
with their honour and magnificent titles; yet they have not al-
ways contentment in their relations. She that lies in the bo-
fom, may fometimes blow the coals ; as Job's wife who in a
pet would have him fall out with God himfelf, ' Curfe God,
and die.' Sometimes children caufe difcontent ; how often is
it feen that the mother's milk doth nourifli a viper ? and that
he that once fucked her breaft, goes about to fuck her blood ?
Parents do often of grapes gather thorns, and of figs thifi:les ;
children are fweet brier. Like the rofe, which is a fragrant
flower; but, as Bafil faith, it hath its prickles. Our relative
comforts are not all pure wine, but mixed : they have in them
more dregs than fpirits, and are like that river Plutarch fpeaks
of, where the waters in the morning run fweet, but in the even-
ing run bitter. We have no charter of exemption granted us
in this life ; therefore rich men had need be called upon to be
content.
9dly, The doctrine of contentment concerns poor men. You
that do fuck fo liberally from the breads of providence, be con-
tent; it is an hard leflbn, therefore it had need be fet upon the
fooner. How hard is it when the livelihood is even gone, a
great eftate boiled away almoft to nothing, than to be content-
ed. The means of fubfifi;ence is in fcripture called our life, be-
caufe it is the very finews of life. The woman in the gofpel
fpent * all her living upon the phyficians,' Luke viii. 43. In the
Greek it is, Qie fpenther whole lifeupon the phyficians, becaufe
Ihe fpent her means by which (lie fliould Hve. It is much when
poverty hath clipped our wings, then to be content ; but, though
hard, it is excellent; and the apoftle here had ' learned in
every ftate to be content.' God had brought St. Paul into ae
great variety of conditions as ever we read of any man, and
yet he was content ; elfe fure he could never have gone through
it with fo much cheerfulnefs. See into what vicilfitudes this
blefied apollle was caft : * we are troubled on every fide,' 9 Cor.
iv. 8. There was the fadnefs of his condition ; but not dil^
trefied. there was his content in that condition : we are per*
plexed, there is his atflidtion ; but not in defpair, there is his
conteniation. And, if we read a little further, 2 Cor. xi. 4.
* In afflictions, in necelfities, in dillreffes, inftripes, in imprifon-
meuts, in tumult?,' &c. There is his trouble : and behold hi»
3R^
428 THE ART OF DIVINE CONTENTMENTr
content, ver. 10. * As having nothing, yet poflefling all things."
When the apoftle was driven cut of all, yet in regard of that
fweet contentnnent of mind (which was like mufic in his foul) he
poffefled all. We read a fhort map or hiftory of his lutt'erings,
2 Cor. ix. 23, 24, 25. * In prifons more frequent, in deaths
oft,' &c. Yet behold the bleffed frame and temper of his fpirit,
* I have learned, in whatfoever ftate I am, therewith to be con-
tent.' Which way foever providence did blow, he had fuch
heavenly (kill and dexterity, that he knew how to fteer his courfe.
For his outward eftate he was indifferent : he could be either on
the top of Jacob's ladder, or the bottom ; he could fing either
placentia or lachrymce, the dirge or the anthem; he could be
anything that God wouldhave him : ' I know how to want, and
how to abound ;' here is a rare pattern for us to imitate. Paul,
in regard of his faith and courage, was like a cedar, he could not
be llirred ; but for his outward condition, he was like a reed
bending every way with the wind of providence. When a pro-
fperous gale did blow upon him, he could bend with that, ' I
know how to be full :' and when a boifterous gull of affli6lion
did blow, he could bend in humility with that, * I know how
to be hungry.' St. Paul was (as Ariftotle fpeaks) like a die
that hath four fquares ; throw it which way you will, it falb
upon a bottom : let God throw the apoflle which way he would,
he fell upon this bottom of contentment. A contented fpirit is
hke a watch : though you carry it up and down with you, yet
the fpring of it is not fhaken, nor the wheels out of order ; but
the wateh keeps its perfe6t motion : lb it was with St. Paul, tho'
God carried him into various conditions, yet he was not lift up
with the one, nor caft down with the other ; the fpring of his
heart was not broken ; the wheels of his atfedions were not dil-
ordered, but kept their conftant motion towards heaven ; ftill
content. The fhip that lies at anchor may fometimes be a little
fhaken, but never finks; fleQi and blood may have its fears and
difquiets, but grace doth check them ; a Chriftian, having call
anchor in heaven, his heart never finks ; a gracious fpirit is a
contented fpirit. This is a rare art; Paul did not learn it at
the feet of Gamaliel. *I am inftru6led,' ver. 12. lam ini-
tiated into this holy myftery ; as if he had faid, I have gotten
the divine art, I have the knack of it ; God mult make us right
artifls. If we Hiould put fome men to an art that they are not
fkilled in, how unfit would they be for it ? Put an hufbandman
to limning or drawing pi(5lures, what flrange work would he
make ? This is out of his fphere. Take a limner that is exa6t
in laying of colours, and put him to plough, orfethim to plant-
ing or grafting of trees, this is not his art, he is not flcilled in it ;
bid a natural man live by faith, and when all things go crofs be
contented ; you bid hira do what he hath no ikill in, you may
THE ART OF DIVINE CONTENTMENT. 499
ais well bid a child guide the ftern of a fhip ; to live contented
upon God in the deficiency of outward comforts, is an art whicli
*' flefti and blood haili not learned ;" Nay, many of God's
own children, who excel in fome duties of religion, when they
come to this of contentment, bow do they bungle ? They have
fcarce commenced mailers of this art.
Chap. V. The refo/ving of fame quejiions.
For the illullration of this doctrine, 1 Ihall propound thefe
queftions.
Qu. 1. Whether a Chrijiian may not he fenjihle of his condi'
tiun, and yet be contented ?
Anf. Yes ; for elfe he is not a faint, but a ftoic. Rachel did
well to weep for her children, there was nature; but her fault
was, fhe refufed to be comforted, there was dilcontent. Chrift
himfelf was fenbble, when he fweat great drops of blood, and
faid, * Father, if it be poflible, let this cup pals from me,*
Mat. xxvi. 39. yet he was contented, and fweelly fubmitted
his will : • Neverthelefs, not as I will, but as thou vviit.' The
apoltle bids us ' humble ourlelves under the mighty hand of
God,' 2 Pet. V. 6. which we cannot do unlefs we are lenlible
of it.
Qu. 2. Whether a Chrifiian may not lay open his grievances
to God, and yet he contented 9
Anf. Yes : * Unto thee I opened my caufe,' Jer. xx. 12.
and * David poured out his complaint before the Lord,' PU cxlii.
2. We may cry to God, and delire him to write down all our
injuries? (hall not the child complain to his father ? When any
burden is upon the fpirit, prayer gives vent, it eafeth the heart.
Hannah's fpirit was burdened ; ' I am (fays (lie) a woman of a
troubled fpirit,' 1 Sam. i. 18. Now, having prayed, and wept,
(he went away, and was no more fad ; only here is the ditfer-
ence between a holy complaint, and a difcontented complaint;
in the one we complain to God, in the other we complain
of God.
Qu. 3. What is it properly that contentment doth exclude ?
Anf. There are three things which contentment doth banilh
out of its diocefe, and can by no means conlilt with it.
1. It excludes a vexatious repining; this is properly the
daughter of difcontent. ' I mourn in my complaint,' Pfal. Iv.
2. He doth not fay I murmur in my complaint. Murmuring
is no better than mutiny in the heart ; it is a riling up againlt
God. When the fea is rough and unquiet, it calls forth nothing
but foam ; when the heart is difcontented, it calls forth the
foam of anger, impatience, and ibmetinies little better than
blafphemy. Murmuring is nothing elfe but the fcuni which
boils olf from a difcontented heart.
2. It excludes aa uneven difcompofure : when a man faith.
430 THE ART OF DTVINE CONTENTMENT.
I am in fuch ftraits, that I know not how to evolve or get out,
I (hall he undone. Head and heart are fo taken up, that a man
is not fit to pray or meditate, &c. He is not himfelf : juft as
when an army is routed, one man runs this way, and another
that ; the army is put into diforder : fo a man's thoughts run
up and down diftra6led. Difconteut doth diilocate and unjoint
the foul, it pulls off the wheels.
3. It excludes a childifli defpondency ; and this is ufually
confequent upon the other. A man being in an hurry of mind,
not knowing which way to extricate, or wind himfelfout of the
prefent trouble, beg'ms fuccumbere oneri, to faint and fink under
it. For care is to the mind as a burden to the back ; it loads
the fpirits, and, with overloading, finks them. A defpondent
fpirit is a difcontented fpirit.
Chap. VI. Shemng the nature of contentment.
Having anfwered thefe queftions, 1 fiiall, in the next place,
come to defcribe this atarkeiUy or contentment.
It is a fweet temper of fpirit, whereby a Chriftian carries
himfelf in an equal poife in every condition. The nature of
this will appear more clear in thefe three aphorifms.
1. Contentment is a divine thing, it becomes ours, not by ac-
quifition, but infufion ; it is a ilip taken off from the tree of
life, and planted by the Spirit of God in the foul : it is a fruit
that grows not in the garden of philofophy, but is of an heavenly
birth ; it is therefore very obfervable that contentment is joined
with godlinefs, and goes in equipage ; ' but godlinefs with con-
tentment is great gain,' I Tim. vi. 6. Contentment being a
confequent of godlinefs, or concomitant, or both ; I call it di-
vine, to contradiflinguifli it to that contentment, which amoral
man may arrive at. Heathens have feemed to have this con-
tentment, but it was only the Hiadow and pi6lure of it ; the
beryl, not the true diamond ; theirs was but civil, this is facred ;
theirs was only from principles of reafon, this of religion ; theirs
was only lighted at nature's torch, thisatthe lamp of fcripture.
Reafon may a little teach contentment; as thus : Whatever my
condition be, this is what I am born to ; and if I meet with
crolfes, it is but catholic mifery ; all have their fhare, why
therefore fhould I be troubled ? Reafon may fuggeft this; and
indeed, this may be rather conftraint; but to live fecurely and
cheerfully upon God in the abatement of creature fupplies, re-
ligion can only bring this into the foul's excliequer.
2. Contentment is an intrinfical thing ; it lies within a man ;
not in the bark, but in the root. Contentment hath both its
fountain and ftream in the foul. The beam hath not its light
from the air ; the beams of comfort which a contented man hath,
do not arife from foreign comforts, but from within. As for*
row is feated in the fpirit, * the heart knows its own grief,*
THE ART OF DIVINE CONTENTMENT*' 43l
Prov. xxiv. 10. So contentment lies within the foul, and doth
not depend upon externals. Hence I gather, that outward
troubles cannot hinder this blelfed contentment ; it is afpiritual
thing, and arifeih from fpiritual grounds, viz. " the apprehen-
fion of God's love." When there is a tempefh without, there
may be mufic within ; a bee may fting through the Ikin, but it
cannot fting to the heart ; outward affli6lions cannot fting to a
Chrillian's heart, where contentment lies. Thieves may plun-
der us of our money and plate, but not of this pearl of content-
ment, unlefs we are willing to part with it ; for it is locked up
in the cabinet of the heart : the foul which is poifefled of this
rich treafure of contentment, is like Noah in the ark, that can
ling in the midft of a deluge.
3. Contentment is an habitual thing, it (hines with a fixed
light in the firmament of the foql. Contentment doth not ap-
pear only now and then, as fome ftars which are feen but fel-
dom ; it is a fettled temper of the heart. One adion doth not
denominate ; he is not fain to be a liberal man, that gives alms
once in his life ; a covetous man may do fo : but he is iaid to
be liberal, that is * given to liberality,' Rom. xii. 13. That is,
who upon all occafions is willing to indulge the necelVitiesof the
poor ; fo he is faid to be a contented man that is given to con-
tentment. It is not cafual but conftant. Ariftotle in his rhe-
toric, diftinguiftieth between colours in the face that arife from
paflion, and thofe which arife from complexion ; the pale face
may look red when it blufheth, but this is only a palTion ; he is
faid properly to be ruddy and fanguine, who is conltantly fo,
it is his complexion. He is not a contented man, who is lb
upon an occafion, and perhaps when he is pleafed ; but who is
fo conftantly, it is the habit and complexion of his foul.
Chap. VII. Reafons prej/ing to holy contentment.
Having opened the nature of contentment, I come next to
lay down (bme reafons, or arguments to contentment, which
may preponderate with us.
The firft is God's precept. It is charged upon us as a duty ;
* be content with fuch things as you have,' Heb. xiii. 5. The
fame God who hath bid us. believe, hath bid us be content ; if
we obey not, we run ourfelves into al'piritualp;-e??i«?i?Ve. God's
word is a fuificient warrant ; it hath authority in it, and mull
fuperfedeas, or facred fpell to difcontent. Ipfe dixit was enough
among Pythagoras' fcholars ; '* Be it enabled, " is the royal
ftile. God's word mult be the flar that guides, and his will the
weight that moves our obedience : His will is a law, and hath
majelly enough in it to captivate us into obedience ; our hearts
muft not be more unquiet than the raging fca, which at his
word isftilled, Matt. viii. 26.
2. The fecond reafoii inlbrcing contentment, i^, God's pro-
439 THE ART OF DIVINE CONTENTMENT.
mife ; for he hath faid, * I will never leave thee, nor forfake
thee,' Heb. xiii. a. Where God iiath engaged himfelf, under
hand and leal, for our neceifary provifions. Ifakuig ihouid
fay to one of his fubje6ts, 1 will take care for thee : a^ long as I
have any crowii-reveuues, thou (halt be provided for ; if thou
art in danger, I wi;i fecure thee : if in want, I will fupply thee ;
would not that fubje6t be content? Behold, God haih here
made a promife to the believer, and as it were entered iato
bond for his fecurity, • I will never leave thee;' (hall not this
charm down the devil of diicontent ? * Leave thy fatherlefs
children with me, I will preferve them alive,' Jer. xlix. 11.
Methinks I (ee the godly man on his death-bed much difcon-
tented, and hear him complaining what will become of my wife
and children when I am dead and gone ? They may come to
poverty ; faith God, * trouble not thyfelf, be content,' I will
take care of thy children ; and ' let thy widow truft in me.*
God hath made a promife to us, ' that he will not leave us,*
and hath entailed the promife upon our wife and children ; and
will not this fatisfy ? True faith will take God's fingle bond
without calling for witnefles.
Be content, by virtue of a decree. Whatever our condition
be, God the umpire of the world hath from everlalling decreed
that condition for us, and by his providence ordered all ap-
pertinances thereunto. Let a Chriftian often think with him-
ielf, who hath placed me heie ; where I am in an higher fphere
or in a lower ? Not chance or fortune, (as the purblind hea-
thens imagined) ; no, it is the wife God that hath by his pro-
vidence fixed me in this orb ; we mud a6l that fcene which
God would have us ; fay not, fuch an one hath occafioned this to
me, look not too much at the under wheel. We read in Eze-
kiel, of a wheel within a wheel, Ezek. i. 16. God's decree is
the caufe of the turning of the wheels, and his providence is the
inner-wheels that moves all the reft. God's providence is that
helm, which turns about the whole ftiip of the univerfe. Say
then, as holy David, ' I was filent, becaufe thou. Lord, didll
it.' Pfal. xxxix, 9. God's providence (which is nothing elfe
but the carrying on of his decree) ihould be a fuperfedeas and
counterpoile againft diicontent ; God hath fet us in our ftation,
and he hath done it in wifdom.
We fancy fuch a condition of life is good for us ; whereas if
we were our own carvers, we fhould oft cut the worft piece.
Lot, being put to his choice, did choofe Sodom, Gen. xiii. 10.
Which foon after was burned with fire. Rachel was very de-
firous of children, * Give me children or I die;' Gen. xxx.
And it coil her her life in bringing forth a child. Abraham
was earneft for Khmael, ' O that Ilhmael may live before
thee!" Gen. xvii. IS. But he had little comfort either of him
THE ART OF DIVINE CONTENTMENT. 433
or his (eed ; he was born a fon of ftrife, * his hand was affainfl;
every man, and every man's hand againft him.' The difciples
wept for ChrilVs leaving the world, they chofe his corporeal
prelence ; whereas it was bed for them that Chriit (hould be
gone, for * elle the Comforter would not come,' John xvi. 7.
David chofe the life of his child, ' he wept and failed for it/
2 Sam. xii. lO". Whereas if the child had lived, it would have
been a perpetual monument of his fhame. We Hand oft in our
own light ; if we fhould Ibrt, or parcel out our own comforts,
we (hould hit upon the wrong. It is not well for the child that
the parent dothchufe for it.^ Were it left to iifelf, it would per-
haps chufe a knife to cut its own fingers. A man in a paroxyfni
calls for wine which if he had, it were little better than poifon :
it is well for the patient, that he is at the phyfician's appoint-
ment.
The confideration of a decree determining, and a providence
dilpofing all things that fall out, fhould work our hearts to holy
contentment. The wife God hath ordered our condition : if he
fees it better for us to abound, we fhall abound ; if he fees it
better for us to want, we iliall want; be content to be at God's
difpofai.
God lees, in his infinite wifdom, the fame condition is not
convenient for all ; that which is good for one, may be bad for
another ; one feafon of weather will not ferve all men's occa-*
fions ; one needs funlhine, another rain : one condition of life
will not fit every man, no more than one fuit of apparel will fit
every body : profperity is not fit for all, nor yet adverfity. If
one man be brought low, perhaps he can bear it better ; he hath
a greater flock of grace, more faith and patience ; he can * gather
grapes of thorns,' pick fome comfort out of the crols ; every
one cannot do this. Another man is feated in an eminent place
of dignity: he is fitter for it; perhaps it is a place requires
more parts of judgment, which every one is not capable of;
perhaps he can ufe his ellate better ; he hath a public heart as
well as a public place. The wile God fees that condition to be
bad for one, which is good for another ; hence it is he placeth
men in different orbs and fpheres ; fome higher, fome lower :
one man defires health, God fees ficknefs is better for him ; God
will work health out of ficknefs, by bringing the body of death,
into a confumption. Another man defires liberty, God fees
rellraint better for him ; he will work his liberty by rtftraint ;
when his feet are bound, his heart fhall be moll enlarged. Did
we believe this, it would give a check to the fiuful difputes and
cavils of our hearts ; (hall I be d. ("contented at that which is en-
acted by a decree, and ordered by a providence.-^ Is tliis t© be
a child ur a r('l)el ?
\'oi.. II. No. 91. 3 I
434 THE ART OF DIVINE CONTENTMENT.
Chap. VIII. Ufe I. Shewmg how a Chriftian may moke his
life comfortable.
It (hews how a Chriftian maj' come to lead a comfortable
life, even an heaven upon earlh, be the times what they will;
viz. By chriftian contentment, Prov. xv. 13. The comfort of
life doth not fland in having much ; it is Chrift's maxim,
"• man's life confifteth not in the abundance of the things which
lie doth poffeis,' Luke xii. 15. But it is in being contented.
Is not the bee as well contented with feeding on the dew, or
fucking from a flower, as the ox that grazeth on the mountains ?
Contentment lies within a man, in the heart : and the way to
be comfortable, is not by having our barns filled, but our mind
quiet. The contented man (faith Seneca) is the happy man ;
difcontent is a fretting humour, which dries the brains, waftes
the fpirits, corrodes and eats out the comfort of life ; difcontent
makes a man that he doth not enjoy what he doth poflefs. A
drop or two of vinegar will four a whole glafs of wine. Let a
man have the aflTuence and confluence of worldly comforts, a
drop or two of difcontent will imbitter and poifon all. Comfort
depends upon contentment; Jacob went halting, when the
finew upon the hollow of his thigh flirank ; fo, when the finew
of contentment begins to flirink, we go halting in our comforts.
Conientation is as necefl'ary to keep the life comfortable, as oil
is neceffary to keep the lamp burning ; the clouds of difcontent
do often drop the fhowers of tears. Would we have comfort in
our lives? We may have it if we will. A Chriftian may carve
out what condition he will to himfelf. Why doft thou com-
plain ot thy troubles ? It is not trouble that troubles, but dif-
content ; it is not the water without the fliip, but the water
that gets within the leak, w^hich drowns it ; it is not outward
aflli6lion that can make the life of a Chriftian fad : a contented
mind would fail above thefe waters: but when there is a leak
of difcontent open, and trouble gets into the heart, then it is
difquieted and finks. Do therefore as the mariners, pump the
water out, and ftop this fpiritual leak in thy foul, and no trou-
bles can hurt thee.
Chap. IX. Ufe II. A check fo the dfcontented Chriftian.
Here is a juft reproof to fuch as are difcontented with their
condition. This dii'eafe is almoll epidemical. Some not con-
tent with their calling which God hath fet them in, muft be a
ftep higher, from the plough to the throne ; who like the fpi-
derinthe Proverbs, • will take hold with her hands, and be in
kings' palaces,' Prov. xxx. 28. Others from the fliop to the
pulpit, Numb. xii. 2. They would be in the temple of ho-
nour, before they are in the temple of virtue : who ftept into
Mofes's chair, u .thout Aaron's bells and pomegranates; like
apes, which do moft flievv their deformity when they are climb-
THE ART OF DIVINE CONTENTMENT. 435
mg. Is it not enough that God hath beftowed gifts upon men,
in private lo edify ; that he hath enriched tliem with many
mercies ? But, * feek they the priefthood alfo ?* Numb, xvi.9.
What is this but difcontent arihng from high-llown pride ?
Thefe do fecretly tax the wifdom of God ; that he hath not
Ibrewed them up in their condition a peg higher. Every man
is complaming that his eilate is no better, though he feldom
complains that his heart is no better. One man commends this
kind of Hfe, another commends that, one man thinks a country
life beft, another a city life ; the foldier thinks it bell to be a
merchant : and the merchant to be a foldier. Men can be con-
tent to be any thing but what God would have them. How is
it that no man is contented ? Very few Chriftians have learned
St. Paul's lelibn : neither poor nor rich know how to be con-
tent, they can learn any thing but this.
1. If men are poor, they learn to be, 1. Envious ; they
malign thofe that are above them. Another's profperity is an
eye-fore. When God's candle fliines upon their neighbour's
tabernacle, this light otfends them. In the midll of wants mea
can (in this feni'e) abound, viz. in envy and malice ; an envious
eye is an evil eye. 2. They learn to be querilous, ftill com-
plaining, as if God had dealt hardly with them ; they are ever
telling their wants, they want this and that comfort ; whereas
their greateft want is a contented fpirit. Thole that are well
enough content with their fins, yet are not content with their
condition.
2. If men are rich, they learn to be covetous ; thirfting infa-
tiably after the world, and by unjult means fcraping it toge-
ther ; their ' right hand is full of bribes,' as the ?lalmi(l ex-
prefleth it, Pf. Ivi. 10. Put a good caufe in one Icale, and a
piece of gold in the other, and the gold weighs lieaviell. There
are (faith Solomon) four thuigs that lay, ' it is not enough,*
Prov. XXX. lo. I may add a tiftb, viz. the heart of a covetous
man. So that neither poor nor rich know how to be content.
Never certainly fince the creation did this (in of difcontent
reign, or rather ragtf, more than in our times; never was God
more dilhonoured : you can hardly fpeak with any, but the
paflion of his tongue betrays the dilcontent of his heart; every
one lifps out his trouble, and here even the Hammering tongue
Ipeaks too freely and fluently.
If we have not what we defire, God (hall not have a good
look from us, but prefently we are (ick of dilcontent, and ready
to die out of an humour. If God will not forgive the people
of ifrael for their lulls, they bid him take their lives ; they mult
have quails to their manna. Aiiab, tliough a king^ (and one
would ihink his crown-lands had been fulhcient tor him, yet)
Is fullen and dll(:ontented for Naboth's vnieyurd. Jou^U, thougii
3i xJ
436 THE ART OF DIVINE CONTENTMENT.
a good man and a prophet, yet is ready to die in a pet, Jonah
\v. 8. And becaul'e God killed his gourd, kill me too, Caith he.
Rachel, ' Give me children, or I die ;' (he had many bleffings,
if (he could have feen them, but wanted this contentation.
God will iupply our wants, but mult he fatisty our lulls too ;
Many are diicontented for a very trifle ! another halh a better
drefs, a richer jewel, a newer falhion. Nero, not content with
his empire, was troubled that the mufician had more llvill in
playing than he : how fantaftic are fome, that pine away in
difcontent for the want of thofe things, which, if they had,
would but render them more ridiculous ?
Chaf. X. Uj'e III, A fuqfive to contentment.
It exhorts us to labour for contentation ; this is that which
doth beautify and befpangle a Chriftian, and, as a fpiritual em-
broidery, doth let him off in the eyes of the world.
Obj. But, methinks I hear fome bitterly complaining , and fay-
ing to me, alas ! how is it pojjible to be contented ? The Lord
hath made my chain heavy. Lam. iii. 7. * He hath caji me into
fi very fad condition.*
Anf. There is no fin, but labours either to hide itfelf under
fome mafk; or, if it cannot be concealed, then to vindicate it-
felf by fome apology. This fin of difcontent 1 find very witty
in its apologies, which I (hall firft difcover, and then make are-
ply. We muft lay it down as a rule, that difcontent is a fin ;
lo that all the pretences and apologies wherewith it labours to
juflify itiielf, are but the painting and drefling of a llrumpet.
§ 1. The firft apology that difcontent makes anfwered.
The firft apology which difcontent makes is this ; I have loft;
a child. Paulina, upon the lofsof her children, was fo pofiefied
with a fpirit of fadnefs, that ftie had like to have intombed her-
felf in her own difcontent ; our love to relations is oftentimes
more than our love to religion.
Reply 1. We mult be content, not only when God gives
mercies, but when he takes away. If we muft * in every thing
give thanks,' 1 ThefT. v. 18. then in nothing be difcontented.
Reply 2. Perhaps God hath taken awa^ the ciftern, that he
may give you the more of the fpring ; he hath darkened the
ftar-light, that you may have more fun-light. God intends you
fhall have more of himfelf, and is not he better than ten fons ?
Look not fo much upon a temporal lofs, as a fpiritual gain ; the
comforts of the world run dregs ; thofe which come out of the
granary of the promife, are pure and fweet.
Reply 3. Your child was not given, but lent, * I have, faith
Hannah, lent my fon to the Lord,' 1 Sam. i. 21. She lent him !
The Lord hath lent him to her. Mercies are not entailed upon
ns, but lent ; what a man lends, he may call for again when
he pleuies. God hath put put a child to thee a while to nurle ;
THE ART OF DIVINE CONTENTMENT. 437
xvilt thou be difpleafecl if he take his child home again ? O be
Dot dil'conteiited ihut a mercy is taken away from you, but ra-
ther be thaiiklul that it was lent yon fo long.
Reply 4. Soppore your child be taken from you, either he
was good or bad; if he was rebeUious, you have not lb much
parted with a child, as a burden ; you grieve for that which
might hnve been a greater grief to you : if he was rehgious,
then remember, he is taken from the evil to come. Ilk. Ivii. 1.
and placed in his centre of felicity. This lower region is full of
grofs and hurtful vapours ; how happy are tiiol'e who are
mounted into the celeliial orbs ! the riglUeous is taken away;
in the original it is, he is gathered ; a wicked child is cut otF,
but the pious child is gathered. Even as we iee men gather
flowers, and candy them, and prelerve them by them ; fo hath
God gathered thy child as a I'vveet flower, that he may candy it
with glory, and prelerve it by him for ever. Why then fhould
a Chrillian be difcontented ? Why (hould he weep exceffively }
* Daughters of Jerufalem, weep not for me, but weep for your*
felves,' Luke xxiii. 28. So, could we hear our children fpeak-
ing to us out of heaven, they would lay, weep not for us, who
are happy: we lie upon a foft pillow, even in the bofom of
Chrilt ; the Prince of Peace is embracing us, and killing us with
the kiffesof hislips : be not troubled at our preferment; ' weep
not for us,' but weep for yourfelves, who are in a finful (brrow-
fu I world : you are in the valley of tears, but we are on the
mountain of fpices ; we have gotten to our harbour, but you are
ftill tolling upon the waves of inconilancy. O ChrilVian, be not
difcontented that thou hail parted with fuch a child ; but ra-
ther rejoice that thou hadil: lUch a child to part with. Break
forth into thankfulnefs. What an honour is it to a parent to
beget fuch a child, that while he lives increaleth the joy of the
glorified angels, Luke xx. 10. and when he dies, increaleth the
number of the glorified liiints.
Reply b. If God hath taken away one of your children, he
hath left you more, he might have (tripped you of all. He took
away Job's comforts, his eltate, his children ; and indeed his
wife was left, but ^s a crofs. Satan made a bow of this rib (as
Chryfullom fpeaks) and (hot a temptation by her at Job, think-
ing to have him fhot to the heart ; ' Curfe, God and die ;' but
Job had upon him the breall-plate of integrity ; and though his
children were taken away, yet not his graces ; ftill he is content.
Hill he bleffeth God. O think how many mercies you ftill en-
joy ; yet our bafe hearts are more difcontented atone lofs, than
thankful for an hundred mercies. God hath plucked one bunch
of grapes from you ; but how many precious clutters are le^'t
behind ?
Obj. But it was my only cJiild thejiaffofmy age, (he feed of .
438 THE ART OF DIVINE CONTENTMENT.
my comfort, and the only blojjbm out of which my ancient famih/
did groin.
Anl\ J. God hath promifed you (if you belong to him) *a
name better ;ban of funs and daughters,'" ifa. Ivi. 5. Is he dead
that (houid have been the monument to have kept up the name
of a family ? God ha h given you a new name, he hath u^ritteti
your name in the book of life : behold your fpiritual heraldry :
here is a name that cannot be cut oti".
2. Hath God taken away thy only child ? He hath given thee
his only Son : this is a happy exchange. What needs he com-
plain of loffes, that hath Chrift? he is his Father's brightnefs,
Heb, i. 3. His riches, Co!, ii. 9. His delight, Pf. xlii. 1, Is
there enough in Chriil to delight the heart of God? And is there
Dot enough in him to ravifli us with holy delight? He is wil-
dom to teach us, righteoufneis to acquit us, fanaification to
adorn us : he is that royal and princely gift ; he is the bread of
angels, the joy and triumph of faints; he is all in all, Col. iii.
10. Why then art thou difcontented ? Though thy child be loft,
yet thou haft him for whom all things are lols.
7«/i and laft Reply, Let us bluOi \o think that nature ftiould
c^utftrip grace. Pulvillus, an heathen, when he was about to
confecrate a temple to Jupiter, and news was brought him of
the death of his fon, would not defift from his enterprife, but,
with much compofure of mind, gave order for decent burial.
§ 2. The fecond apology anfwered.
2. Apology that difcontent makes, is, I have a great part of
my efbite ftrangely melted away, and trading begins to fail.
God is plealed fometimes to bring his children very low, and
cut them thort in their eftate : it fares with them as with that
■widow who had nothing in her houfe, fave a pot of oil, 2 Kings
iv. 2. But be content.
Reply 1. God hath taken away your eftate, but not your por-
tion. This is a iacred paradox, honour and eftate are no part
of a Chrillian's jointure ; they are rather acceftaries than ellen-
tials ; and are extrinfical and foreign ; therefore the lofs of thofe
catmot denominate a man miferable ; ftill the portion remains;
' the Lord is my portion, laith my foul,' Lam. iii. 24. Suppofe
one were worth a million of money, and he (hould chance to lofe
a pin otf his fleeve, this is no part of his eftate, nor can we fay
he is undone : the lofs of fublunary comforts is not fo much
to a Chriftian's portion, as the lofs of a pin is to a million.
* Thele things ftiall be added to you,' Mat. iv. 22. Adjiciimtur,
they (hall be call in as overplus. When a man buys a piece of
cloth, he hath an inch or two given into the mealure : now,
though he lofe his inch of cloth, yet he is not undone : for ftiil
the whole piece remains; our outward eftate is not fo much in
regard of the portion, as an inch of cloth is to the whole piece ;
THE ART OF DIVINE CONTENTMENT. 439
why then fiiould a Chriftian be difcontented, when the title to
his fpiritual treafure remains? A thief may take away all the
money that I liave about me, but not my land ; ftill a Chriftiaa
hath a title to the land of promile. Mary hath chofen the bet-
ter part, which (hail not be taken from her.
Reply 2. Perhaps, if thy eilate had not been loft, thy foul
had been loft : outward comforts do often quench inward heat.
God cannot beftow a jewel upon us, but we fall (b in love with
it, that we forget him who gave it. What pity is it that we
iliould commit idolatry with the creature! God is forced fume-
times to drain away an eftate ; the plate and jewels are often
caft over- board to fave the pall'enger. Many a man may curfe
the time that ever he had fuch an eftate, it hath been an en-
chantment to draw away his heart from God. ' Some there
?re that will be rich,' 1 Tim. vi. 9. * And they fall into a
fnare.' Art thou troubled that God hath prevented a fnare ?
Riches are thorns, Matt. xiii. 7. Art thou angry becaufe God
hath pulled away a thorn from thee ? Riches are compared to
thick clay, Hab. ii. (i. Perhaps thy aftedions, which are the
feet of the foul, might have ftuck fo faft in this golden clay,
that they could not have afcended up to heaven. Be content ;
if God dam up our outward comforts, it is, tliat the ftream of
our love may run falter another way.
Reply 3. If your eftate be fmall, yet God can blefs a little.
It is not how much money we have, but how much blefling.
He that often curfeth the bags of gold can blefs the meal in the
barrel, and the oil in the cruife. What if thou hall not the full
flefti-pots ? Yet thou hatla promife, ' I will blefs her provifion,'
Pfal. cxxiii. 13. And then a little goes a great way ; be con-
tent, thou haft the dew of a blefting dillilled ; a dinner of green
herbs, where love is, is fvveet : I may add, where the love of
God is. Another may have more eftate than you, but, more
care : more riches, lefs reft ; more revenues, but, with all, more
occafions of expence : he hath a greater inheritance, yet per-
haps God doth not give him power to eat thereof, Eccl. vi. 2,
He hath the dominion of his eftate, not the ufe ; beholds more
but enjoys lets ; in a word, thou haft lefs gold than he, perhaps
lefs guilt.
Reply 4. You did never fo thrive in your fpiritual trade ;
your heart was never fo low, as liiice your condition was low :
you were never lb poor in fpirit, never lb rich in fiith. You
did never run the ways of God's commandments fo fall as fiiice
jbme of your golden weights were taken oft". You never had
fuch trading for heaven all your life ; this is uherriinns quefius.
You did never make fuch adventures upon the promift; as fince
you left otF your foa-ad ventures. This is (he bell kind of mer-
chandize : O Chriftian, thou never had fuch incomes of the
440 THE ART OT DIVINE CONTENTWENT.
Spirit, fuch fpring-tides of joy ; and what ihough weak in
eftate, if ftronsr in affurance ? Be content, what you have loft
one way, yon have gained another.
Reply h. Be your loffes what they will in this kind, remem-
ber in every lofs there is only a fuff'ering, but in every difcon-
tent there is a fin, and one fin is worfe than a thoufand fuffer-
ings. What I Becaufe fome of my revenues are gone, (hall I
part with fome of my righteoufnefs ? Shall nty faith and pa-
tience go too ? Becaufe I do not pnlTefs an eflate, fhall I not
therefore poflefs my own fpirit? O learn to be content.
§3. The third apology anfwered.
The third apology is, it is fad with me in my relations ;
where I fhould find moft comfort, there I have mod grief.
This apology or obje6lion brancheth itfelf into two partaculars,
whereto I (hall give a diftin6l reply.
\ft Branch. My child goes on in rebellion ; I fear I have
brought forth a child for the devil. It is, indeed, fad to think,
that hell fliould be paved with the fcullsofany of ourchildren,
and certainly the pangs of grief which the mother hath in this
kind, are worfe than her pangs of travail ; but though you
ought to be humbled, yet not difcontented ; for, conlider,
Iji Reply. You may pick fomething out of your child's un-
dutifulnefs ; the child's fin is fometimes the parent's fermon ;
the undulifulnefs of children to us, may be a momenta to put
us in mind of your undutifulnefs once to God. Time was
when we were rebellious children ; how long did our hearts
iland out as garrilbns againfl; God? How long did he parley
with us, and befeech us, ere we would yield? He walked in
the tendernefh of his heart toward us, but we walked in the fro-
wardnefs of our hearts towards him ; and fince grace hath been
planted in our fouls, how much of the wild olive is ftill in us?
How many motions of the Spirit do we daily refifl ? How many
unkind nefies and atfronts have we put upon Chrift ? Let this
open a I'pring of repentance ; look upon your child's rebellions
and mourn for your own rebellion,
%l Reply. Though to fee him undutiful is your grief, yet
not always your fin. Hath a parent given the child, not only
the milk of the breaft, but the fincere milk of the word ? 1 Pet.
ii. 2. Hail thou feafoned his tender years with religious educa-
tion ? Thou canll do no more ; parents can only work know-
ledge, God mult work grace : they can only lay the wood toge-
ther ; it is God mull make it burn : a parent can only be a guide
to fhew his child the way to heaven : the Spirit of God mult be a
loadltoue to draw his heart into that way. — * Am I in God's
ilead (faith Jacob) who hath with-held the fruit of the womb ?*
Gen. XXX. ^\ Can I give children? So, is a parent in God's
Head to give grace? Who can help it, if a child having the
THE ART OkF DIVINE COKTENTMENT. 441
liglit of confcience, fcripture, education, thefe three torches ia
his hand, yet runs wilfully into the deep ponds of fin ? Weep
for thy child, pray for him ; but do not fin for him by difcon-
tent.
Reply 3. Say not, you have brought forth a child for the de-
vil ; God can reduce him ; he hath promifed to • turn the heart
of the children to their parents,' Mai. iv. (5. and to ' open
fprings of grace in the defart,' Ifaiah xxxv. 6. When thy
child. is going full fail to the devil, God can blow with a con-
trary wind of his Spirit, and alter his courfe. When Paul was
breathing out perfecution againft the faints, and was iailing
hell-ward, God turns him another way ; before, he vi^as going
to Damafcus, God fends him to Ananias ; before, a perfecutor,
now a preacher. Though our children are for the prefent fallen
into the devil's pond, God can turn them from the power of
Satan, A6ls xxiv. 16. and bring them in the twelfth hour. Mo-
nica was weeping for her fon Auguftine ; at lad God gave him
in upon prayer, and he became a famous inllrument in the church
of God.
2. The fecond branch of the objedlion is, but my hufband
takes ill courles ; where I looked for honey, behold a Iting.
Ajif. It is fad to have the living and the dead tied together :
yet, let not your heart fret with difcontent ; mourn for his fins,,
but do not murmur : for.
Reply 1. God hath placed you in your relation, and you can-
not be dilcontented, but you quarrel with God. What! For
every crofsthat befalls us, Ihall we call the infinite wifdom of
God in queftion ? Oh the blafphemy of our hearts !
Reply 2. God can make you a gainer by your hulband's fin :
perhaps you had never been fo good, if he not been fo bad.
The fire burns hotteft in the coldeft climate : God often by a
divine antiperijia/is turns the fins of others to our good, and
makes our maladies our medicines. The more profane the huC-
band is, oft the more holy the wife grows : the more earthly he
is, the more heavenlyv flie grows : God makes fometimes the
hufband's fin a fpur to the wife's grace. His exorbitancies
are as a pair of bellows to blow up the flame of her zeal and de-
votion the more.
Is it not thus ? Doth not thy hufband's wickednefs fend thee
to prayer? Thou perhaps hadll never prayed lb much, if he had
not finned fo much. His deadnefs quickens thee the more,
the ftone of his heart is an hammer to break thy heart. The
apoftle faith, ' the unbelieving wife is fan6lified by the believing
hufband,' 1 Cor. vii. 14. But i\) this fenle, the believing wife
is fanftified by the unbelieving hufband, fhe grows better ; hjis
fin is a whetftone to her grace, and a medicine for her I'ecurity.
§ 4. The fourth apology anfwered.
Vol. II. No. 21. SK
4ik THE ART OF OIVINE CONtENTM EST.
■''The next apology that difcoDtent makes is, but my friends,
ha've flealt vety unkindly with me, and proved falCe.
■ y#^//* It is lad, when a frieml proves like a brook in fummer.
Job VI, Jo. The traveller being parched with heat, conies to
the brook, hoping to reirefti himlelf ; but the brook is dried
tip : yet be content.
Rep/i; 1. Tliou art not alone, others of the faints have beert'
betrayed by friends : and when they have leaned upon them;^
they have been as a foot out of joint. This whs true in the'
type of David, Pi'. Iv. 12, 13. ' It wasnotan enemy reproached
me, but it was thou, O man, my equal, my guide, and my
acquaintance : we tookfweet counfel together ;' and in the an-
titype Chriil, he was betrayed by a friend ; and why (Lould We
think ft (Irange to have the fame mealure dealt out ta us as
Jefus Chrifi had ? * The iervant is not above his mafter.'
Reply 'i. A Chriftian may often read his fin in his punifh-
ment ; hath not he dealt treacheroufly with God ? How oft
hath he grieved the Comforter, broken his vowfj, and through
unbelief fided with Satan againil God ? How ofl hath he abul'ed
love, taken' the jewels of 'God's mercies, and making a gol-
den calf of then), ferving his own lufts ? How oft hath he made
the free grace of God, which fhould have been a bolt to keep
out fin, rather a key to open the door to it } Thefe wounds hatlj
the Lord received in the. houfe of his friends, Zech. xiii. d.
Look ujx)n the unkindnefs of thy friend, and mourn for thy
own unkindnefs againfl God ; fliall a Chriftian condemn that
ia anotlier, which he hath been too guilty of himfelf ?
Reply 3. Hath thy friend proved treacherous ? Perhaps you
d-id repofe too much confidence in him. If you lay more weight
upon a houfe than the pillars will bear, it mull needs break.'
God laith, ' trutl ye not in a friend,' Mic. vii. 5. Perhaps you
did pwt rifiore truft in him, than you did' (hre to put in God.
Friends are at Venice-glali'es ; we may ufe them, but if we lean
too hard upon them, they will break ; behold matterof humility,
but not of lullennefsand difcoutent.
Reply 4. You have a friend in heaven who will never fail you ;
*■ there is a friend (faith Solomon) thatlticketh clofer than a bra*-
ther ?' Prov. xviii. ^4. Such a friend is God ; he is very ftudi-
ous and inquifitive in our behalf ; he hath a debatingwith him-
felf, a conluUing and projecting, how he may do us good ; he
ig the bell ft lend which may give contentment in the midfl of
all d ifcourttfies of friends.
. Coiifider, 1. He is a loving friend. * God is love,* I John
iv. I'Ov Hence he is laid fometimes to engrave us on the ' palm
oChis hand,* Ila. xlix. 1(3. That we may never be out of his
eye, and to carry * us in his bo(bm,' Ifa. xl. II. Near to his
heart. There is no Hop or Hint in his love ; but as tl]e river
THE AUT OF DIVINE CONTENTMENT, 44S
Nilus, it overflows all the banks; his love is as far beyoiul our
thoughLs, as it i.s almveour deferts. O the infinite love of God,
ill giving tl)e Son of his love to be nnade ilelh, which was more
than if all the angels had been made worms? God in giving
Chrill to us gave hiss very heart to us; here is love penciled out
in all its glory, and engraven as with the * pointof a diamond.*
All other love is hatred in comparifon of the love of our friend.
^ 2. He is a careful friend ; * he careth for you,* 1 Pet. v. 7.
( 1 . ) He minds and tranfads our bufinefs as his own, he accounts
his people's intercfts and concernments as his intereft. (2.) He
provides for us grace to enrich us, glory to ennoble us : it \va^
David's complaint, * no man careth for my foul,' Pfal. cxlii. 4.
A Chrilliaii hath a friend that cares for him.
3. He is a prudent friend, Dan. ii. 20. A friend may fome-
iimes ert" through ignorance or miftake, and give his friend
poifon inftead of lugar; but ' God is wife in heart,' Job ix. 4.
He is fkilful as well as faithful : he knows what our difeafe is,
and what phyfic is moft proper to apply ; he knows what will
do us good, and what wind will be beil to carry us to heaven.
4. He is a faithful friend, Deut. vii. 9, U). And he is faith-
ful, 1. In his promifes, ' in hope of eternal life which God that
cannot lie halh promifed,' Tit. i. 2. God's people me ' chil-
dren that will not lie,* Ha. Ixiii. 8. But God is a God that
cannot lie : he will not deceive the faith of his people ; nay, he
cannot : he is called the truth ; he can as well ceafe lo be God,
as ceafe to be true. The Lord may fometimes change his pro-
uiife (as when he converts a temporal promife into a fpiritual)
but he can never break his promile.
5. He is a compafTionate friend, hence in fcripture we read
of the * yearnings of his bowels,' Jer. xxxi. 20. God's friend-
fhip is nothing elfe but compaffion ; for there is naturally no af-
fedtion in us to defire his friendfhip, nor no goodnefs in us to
deferve it; the loadllone is in himlelf. When we were full of
blood, he was full of bowels; when we were enemies, he fent
an ambaflage of peace ; when our hearts were turned back from
God, his heart was turned towards us. O the tcnderuel's and
fympathyof our friend in heaven! We ourlelves have ibme re-
lentings of heart to thofe which are in milery ; but it is God
who begets all the mercies and bowels that are in us, therefore
he is called, * the Father of mercies,' 2 Cor. i, 3.
6. He is a conltant friend. His companions fail not, Lara,
iii. 22. Friends do often in adverfity drop otf as leaves in
autumn. Amici circa fartaginem, as Plutarch faith ; ihele are
rather flatterers than friends;. Joab was for a time faithful to
king David's houfe, he went not after Ablaiom's trealbn ; but
within a while proved fall'e to the crown, and went after the
trealon of Adonijulj, 1 Kings i. ?• God is a friend for ever,
3K2
444 THE ART OF DIVINE CONTENTMENT.
• having loved his own, he loved them to the end,' John xiii*,
1. What though lam def'pifed ; yet God loves me: what
though my friends cad me off? yet God loves me ; he loves to
the end, and iheYe is no end of that love. '
This, methinks, in cafe of difcourtefies and unkindneffes, is
enough to charm dowrn difcontent.
§ 5. The fifth apology anfivcred.
The next apology is, I am under great reproaches. Let not
this difcontent : For,
Anf. 1. It is a fign there is fome good in thee; faith Socrates,
What evil have I done, that this bad man commends me? The
applaufe of the wicked ufually denotes fome evil, and their cen-
fure imports fome good, Pfal. xxxviii. 20. David wept and
fafted, and that was turned to his reproach, Pfal. Ixix. 10. As
we muft pafs to heaven through the pikes of futfering, fo through
the clouds of reproach.
• Reply 2. If your reproach be for God, as David's was, * for
thy fake 1 have borne reproach,' Pfal. Ixix. 7- then it is rather
matter of triumph, than deje6lion : Chrift doth not fay, when
you are reproached, be dilcontented ; but rejoice, Mat. v. 12.
Wear your reproach as a diadem of honour, for now a fpirit of
• glory refts upon you,' 1 Pet. iv. 14. Put your reproaches
into the inventory of your riches ; fo did Mofes, Heb. xi. 26.
It fhould be a Chriftian's ambition to wear his Saviour's livery,
though it be fprinkled with blood and fullied with difgrace.
Reply 3. God will do us good by reproach, as David of
Shimei's curfing, * it may be the Lord will requite good for
his curfing this day,' 2 Sam. xvi. 12. This puts us upon fearch-
ing out fin. A child of God labours to read his fin in every
ftone of reproach that is cafi; at him ; befides, now we have an
opportunity to exercife patience and humility.
Reply 4. Jefus Chrift was content to be reproached for us;
• hedefpifed the fliame of the crofs,' Heb. xi. 2. It may amaze
us to think, that he who w*as God could endure to be fpit upon,
to be crowned with thorns, in a kind of jeer ; and when he was
ready to bow his head upon the crofs, to have the Jews in fcorn
wag their heads, and fay, * he faved others, himfelf he cannot
fave.' The fliame of the crofs was as much as the blood of the
crofs ; his name was crucified before his body. The fharp ar-
rows of reproach that the world did (hoot at Chrift;, went deep-
er into his heart than the fpear ; his fufterings was fo ignomi-
nious, that, as if the fun did blufti to behold, it withdrew its
bright beams, and mafked itfelf with a cloud ; (and well it
might when the Sun of righteoufnefs was in an eclipfe) ; all
this contumely and reproach did the God of glory endure, or
rather defpife for us. Oh then, let us be content to have our
names eclipfed for Chrift ; let not reproach lie at our heart, but
THE ART OF DlVlNE CONTENTMENT. 443
let «s bind it as fei ctowh about our head. Alas! what is re-
proach ; This is but fmall (hot; how will men (land iu »ae
mouth of a cannon ? Thole who are dilcontented at a reproach,
will be ofTended at a faggot.
Reply 5. Is not many a man contented to luffer reproach for
maintaining his luft ? And ftiall ncl we for maintaining the
truth ? Some * glory in tb^,t which is their (hame/ Phil. iii.
19. And fhafl we be afliamed of that which is our glory?
Be not troubled at thefe petty things ; he whofe heart is once
touched with the joadftone of God's Spirit, doth account it his
honour to be diflionoured for Chrilt, Acts xv. 4. and doth as
much defpife the world's cenfure, as he doth their prail'e.
Reply Q. We live in an age, wherein men dare reproach God
himfelf. The Divinity of the Son of God is blafphemoufly re-
proached by the Socinian ; the bleifed Bible is reproached by
the antifcripturift, as if it were but a legend of lies, and every
man's faith a fable ; the juftice of God is called to the bar of
reafon by the Arminians ; the wildom of God in his providen-
tial a6lings, is taxed by the iVlheilt ; the ordinances of God are
decreed by the Familiits, as being too heavy a burden for a free-
born conlcience, and too low and carnal for a lublime f'eraphic
fpirit ; the ways of God, which have the nuijei\y of holinefs
(hining in them, are calumniated by the profane ; the mouths
of men are open againfl God, as if he were an hard mailer, and
the path of religion too flrid and i'evere. If men cannot give
God a good word, fliall we be dilcontented or troubled, that
they fpeak hardly of us ? Such as labour to bury the glory of
religion, (hall we wonder that their throats are open fepuichres,
Rom. iii. 31. to bury our good namc.'^ Oh, let us be contented,
while we are in God's fcouring-houle, to have our names ful-
lied a little ; the blacker we feem to be here, the brighter ("hall
we (hine when God huth fet us upon the celeftial Iheif.
§ 0'. The Jixlh apology aiijwered.
The hxth apology that difcontent makes, is, difrefpecl in the
world. 1 have not that efteem from men as is luitable to my
quality and graces. And doth this trouble ? Confider,
Reply 1. The world is an unequal judge; as it is full of
change, fo of partiality. The world gives her relpecls, as Hie
doth her places of preferment ; more by favour often, than de-
Cert. Hall thou the ground of real worth in thee ^ That is bell;
worth that is in him that hath it ; honour is in him that gives
it : better deferve refpecl, and not have it, than have it, and.
not delerve it.
Reply 2. Haft thou grace ; God refpe6ls thee, and his judg-
ment is bell worth prizing. A believer is a perfou of honour,
being born of God. Since thou wall precious in mine eyes,
* thou haft been honourable, and i have loved thee/ Ilk. xliii.
446 7HE ART OF DIVINE CONTENTMENT.
A,, .;Let the world think what they will of you ; perhaps in
tii^Jr ey^s you are a caft-away ; in God's eyeh a dove. Cant, ii,
1.4. A ij^ure. Cant. V. 1. A jewel, Mai. id. 17. Othe.iis
account you ihe dregs and off-fcouring of the world, 1 Cor. jv,
i4. but God will gi>0 * whole kingdoms for your ranlbm,* Ifa.
xliii. 5. Let thii> content : iio matter with what oblique eyes I
aui looked upon in the world, ifIa.iD recli^ in curia, God thinks
well of me. It is better that God approve, than man applaud,
:T.he world may put us in their rubric, and God puts us in his
JbUck book. What is a man the better that his fellow-priioaefs
commend him, if his judge condemn him? O labour to keep
in with God, prize his love : Let my fellow-fubjects frown : t
am contented, being a favourite of the King of heaven.
Reply 3. If we are the child of God, we muft look for difre-
fpe6l; a believer is in the world, but not of ihe world : we are
here in a pilgrim condition, out of our own country, therefore
mult not look for the refpe<9:s and acclamations of the world ; it
is fuilicieiit that we (hall have honour in our own country, Heb.
xiii. 14. It is dangerous lo be tht,- world's favourite.
. Reply A. Difcontentarifing from difrefpe6t, (avours too much
pf pride : an humble Chrifiian hath a lower opinion of himfelf
than others can have of him. He that is taken up about the
thoughts of his fins, and how he hath provoked God, he cries
out, as Agur, * I aui more brutifh than any man,' Prov. xxx.
U. And therefore is contented, though he be let among ' dogs
of the tlock,' Job xxx. 2. Though he be low in the thoughts
of others, yet lie is thankful that he is not laid * in the Ibwelt
hell,' Pf. ixxxvi. 13. A proud man fets an high value upon
himfelf; and is angry with others, becauCe they will not come
up to his price. Take heed of pride : O had others a window
to look into their breafl, (as Crates once exprefled it) or did
thy heart (land where thy face doth, thou wouldell wonder to
have fo much refpcct.
^7- The feventh apology qnficered.
The next apology is, I meet with very great fufferings for the
truth. Confider,
Reply 1. Your fufferings are not fo great as your fins : put
thele two in the balance, and lee which weighs heaviefl ; where
fin lies heavy, fulferings lie light. A carnal fpirit makes more
of hi.> lufTeriugs, and lefs of his fins ; he looks upon one at the
great end of the perfpeclive, but upon the other at the little end
of the perfpective. The carnal heart cries out, take away the
frogs ; but a gracious heart cries out, take away the iniquity,
2 Sam. xxiv. 10. The one faith, never any one fufiered as I
have done ; but the other fuith, never one linned as I have
done, Micali vii, 7.
THtf ARt Of DIVINE dONtJiNl'SlEVT. 44l^
Rephi ^. Artthou u?)rler futrerin^s; rhduh^ll\\n opjjoitMi^iiv'
to (hew Ihe valour and conlhuK'y ol'lhy mind. Somt- of God'i
laints would have ac<iountfd it i» {jreat iavoiir to have btvMi ho-
noiiiV(i wit^h rnirtyrdoirt. One laid, * I am in prifon till I be
HI prilbn.' Thou counted that a trouble, which others would
have worn as aineiUign of their glory; " '' ''"''' •
? Reply 3. tlven fhol'e who have i^one only nponmoral princi-
ples, have fhewn much conllancy And contentment in (heir fuf-
feriu^b. Curiius, bein©' bravely mouivted, and in armour, thievv
htmliFdrinto a great ^ulf, that the city of Rome might, accord-
inof to the oracle, be delivered from th^ peftilence. And we
havins^ a divine oracle, * that they who kill the body cannot
hurt the foul,' Ihall we not with much cotdlancy and patience
devote ourlejves to injuries for religion, and rather littler for the
truth, than the truth i'utfer for us ? The Decii among the Ro-
inans vowed themlelves to death, tllat their legions and foldiers
might be crowned with the honour of the vic'*lory. O what
/bould we be content to fulVer, to make the truth victorious !
Regulusjf having fworrt that he would return to Carthage, (though
lie knew there was a furnace heating for him there) yet not dar-
ing to infrinj.'e his oath, he did adventure to go : we then who
are Chriltian*, having made a vow to Chrill in baptifm, and fo
often reti"e\Ved in the blelied lacrament, fliould with much con-
t^ntatton rather choole to fuller, than violate our facred oath.
Thus the blelfed m'artyrs, with what courage and cheertulnefs
did they yield up their fouls to God ? And when the fire was
fet to their bodies, yet their I'pirits were not at all fired with
padiort or difconlent. Though others hurt the body, let them
not the .aind, through difcontent; fliew by your heroic cour-
age, that you are above thoCe troubles which you cannot be
without,
§ ft. The eighth apology anfwered.
The next apology is, the profperity of the wicked.
Anf. t confels it is fo often, that the evil enjoy all the good,
and th(} good endure all the evil. David though a good maa
ilimUHt^d at this, and had like to have fallen, Pf. lxxiIi.^2. Well,
be corilented ; for retnt- njber,
1. 'I'hefe are not die only things, nor (he heft things ; they
are mercies without the pale: theie are but acorns \\iih which
G^od feeds IWine ; you who are believers have more choice fruit,
tlie olive, the pomegranat •, the fruit which grows on the true
viiie Jefus Chrift ; others have the fat of the earth, you have
the dew of heaven ; they have a fouth laud, you hive thole
fpriugs of living water which are clarified with Chrilt's blood,
^.nd ind ulcerated with his love.
Reply 2. To fee the wicked flourilh is matter rather of pity
than envy : it is all the heaven they muft have. ' SVoe to you.
443 THE ART OF DIVINE CONTENTMENvIVt
rich men, for you have received your confolatibn,' Luke vi. ?4.
Hence it was that David made it his Iblemn prayer, ' Dehver
rue from the wicked, from men of the world, which have their
portion in this life, and whofe beily thou filleft with thy hid trea-
fure,' Pf. xvii. 15. The words (methinks) are David's htany ;
from men of the world, which have their portion in this life,
** good God deliver me." When the wicked, have eaten of
their dainty difhes, there comes in a fad reckoning which will
fpoil all. The world is firft mufical and then tragical: if you
would have a man fry and blaze in hell, let him have enough of
the fat of the earth. O remember, for every fand of mercy that
runs out of the wicked, God puts a drop of wrath into his vial.
Therefore as that foldier faid to his fellow, do you envy my
grapes ? they coll me dear, I muft die for them : fo I fay, do
you envy the wicked. Alas, their pj-ofperity is hke Haman's
banquet before excution. If a man were to be hanged, would
one envy to fee him walk to the gallows through pleafant fields
and fine galleries, or to fee him go up the ladder in clothes of
gold ? Tbp wicked may flourilh in their bravery a while ; but,
M'hen they flourilh as the grafs, it is, that they fliall be deftroyed
for ever, PI", xcii. 7- The proud grafs fliall be mown down.
Whatever a finner enjoys, he hath a curfe with it, IMal. ii. 2.
and fhall we envy ? What if poifoned bread be given the dogs ?
The long furrows in the backs of the godly have a feed of blef-
ling in them, when the tabk of the wicked becomes a fnare,
and their honour their halter.
§ 9' The ninth apology anjwered.
<}. The next apolosy that difcontent makes for itfelf, is, the
evils of the times. The times are full of herefy and impiety,
and this is that which troubles me. This apology confin:s of
two branches, to which I fhall anfwer mfpecie ; and.
Branch 1. I^he times are full of herefy — This is indeed fad ;
when the devil cannot by violence deflroy the church, he en-
deavours to poifon it; when he cannot with Samtou's iox-tails
fet the corn on fire, then he fows tares ; as he labours to deftroy
the peace of the church by divifion, fo the truth of it by ^-rror :
we may cry out with Seneca, x^ere vwinms in tewpuriim f(mb%is y
we live in times wherein there is flnice open to all nove! o-pinions,
and every man's opinion is his Bible. Well ; this may usake
us mourn, but let us not murmur through difcontent : Con-
lider.
Reply 1. Error makes a difcovery of men. 1. Bad me\i ;
error difcovers inch as are tainted and corrupt. Wh<M) the h-
profy brake forth in the forehead, then was the leper difcovered.
Error is a fpiritual baftard ; the devil is the father, and pride
the mother : you never knew an erroneous man, but he was a
proud man. Now, it is good tliat fuch men fliould be laid
THE ART OF DIVINE CONTENTMENT. 449
open, to the intent, Firjl, That God's righteous judgment upon
thenri may be adored, a Theif. ii. 12. Secondly ^ That others,
who are free, be not infe6led. If a man have the plague, it is
well it breaks forth : for my part, I would avoid an heretic, as
i would avoid the devil, lor he is Tent on his errand. I appeal
unto you, if there were a tavern in this city, where, under pre-
tence of felling wine, many hogHieads of poifoo were to be fold,
were it not well that others fliould know of it, that they might
not buy ? It is good that ihofe who have poifoned opinions
fhould be known, that the people of God may not come near
either the fcent or taile of that poifon.
2. Error is a touch-ftone to difcover good men ; it tries the
gold. • There muft be herefies, that they which are approved,
maybe made manifeft,' 1 Cor. xi. 14. Thus our love to Chrift,
?nd zeal for truth doth appear. God (hews who are the livin?
lifh, viz. fuel) as fvyim againft the ilream ; who are the found
(heep, viz. fuch as feed in the green pafturesof the ordinances ;
who are the doves, viz. fuch as live in the bell air, where the
fpirit breathes ; God fets a garland of honour upon thefe,
* Thefe are they which came out of great tribulation,' Rev. vii,
14. So thele are they that have oppoled the errors of the times ;
♦ he(e are they that have preferved the virginity of their co^i-
tcience, who have kept their judgment found, and their heart
loft. God will have a trophy of honour fet upon (bme of his
faints ; they (hall be renowned for their fincerily, being like
the cyprefs, which keeps its greennefs and frefhnals in the win-
ter- lea fon.
Reply ^. Be not fiiifiilly difcontented, for God can make the'
errors of the church advantageous to truth. Thus the truths of
God have come to be more beaten out and confirmed ; as it is
in the law, one man laying a falfe title to a piece of land, the
true title hath by this means been the more fearched into and
ratified ; fome had never fo lludied to defend the truth of fcrip-
ture, if others had not endeavoured to overthrow it by fophillry ;
all the mills and fogs of error that have rifenout of the bottom-
iefs pit, have made the glorious fun of truth to Qiine ^o mudi
the brighter. Had not Arius and Sabellius broached their dam-
iiable errors, the truth of thoi'e quellions about the bleUed Tri-
nity, had never been fodilcuifed and defended by Athanafius,
Augutiine, and others ; had not the devil brought in fo much
of his princely darknefs, the champions for truth had never ruo
io fall to fcripture to light their lamps. So that God, with a
wheel within a wheel, over-rules thefe things wifely, and turns
them to the belt. Truth is an heavenly plant, tliat fettles by
(haking.
Ueply 3. God raifeth the price of his truth the more; the
verv ihreds and fiUugs of trutU are venerable. When there is
Vol. 1 1. JSfo. 'Ja. 3 L
450 THE ART OF DIVINE CONTENTMENT.
much counterfeit metal abroad, we prize the true gold the
more ; pure wine ot truth is never more precious, tiiau when
unfound dodrinesare broached and vented.
Reply 4. Error makes us more thankful to God for the jewel
of truth. When you fee another infe6ted with the plague, how
thankful are you, that God hath freed you from the infe6tion ?
When we fee others have the leprofy in the head, how thankful
are we to God that he hath not given us over to believe a lie,
and lb be damned ? It is a good ui'e that may be made even of
the errors of the times, when it makes us more humble and
thankful, adoring the free grace of God, who hath kept us,
from drinking of that deadly poifon.
2. The I'econd branch of the apology that difeontent makes,
is, the impiety of the times. 1 live and converfe among the
profane ; ' O that I had wings like a dove, that 1 might fly
away and be at reft,' Pf. Iv. 6.
Anf. It is indeed fad, to be mixed with the wicked. David
beheld ' tranfgreffors and was grieved,' Ff. cxix. 58. and Lot
(who was a bright ftar in a dark night) was vexed, or, as the
\vor<l in the original may bear, * wearied out with the unclean
converfation of the wicked,' 2 Pet. ii. 7. He made the fins
of Sodom fpears to pierce bis own foul ; we ought, if there be
any I'park of divine love in us, to be very lenfible of the fins of
other."*, and to have our hearts bleed for them ; yet let us not
break forth into mourning o\' difeontent, knowing that God, in
his providence, hath permitted it, and furely not without fome
reafon ; for,
Reply I . The Lord makes the wicked an hedge to defend the
godly ; the wife God often makes thofe who are wicked and
peaceable, a means to fave-guard his people from thole who are
wicked and cruel. The king of Babylon kept Jeremiah, and
gave fpecial order for his looking to, that hedid want nothing,
Jeremiah xxxix. 11, 1*2. God Ibmetimes makes brazen lin-
iiers to be brazen walls to defend his people.
- Reply 2. God doth interline and mingle the wicked with the
godly, that the godly may be a means tofave the wicked ; fuch
is the beauty of holinefs, that it hath a niagnetical force in it to
allure and draw even the wicked. Sometimes God makes a be-
lieving huftjand a means to convert an unbelieving wife, and e
contra. — ' What knowell thou, O wife, whether thou fhallfave
thy hufband ? Or how knowell thou, O man, whether thou
ihalt lave thy wife ?' 1 Cor. vii. 1(). The godly living among
the wicked, by their prudent advice and pious example, have
won themto the embracing of religion ; if there werenot Ibme
godly among the wicked, how, in a probable way, without a
miracle, can we imagine that the wicked fl)ould be converted ?
Thofe who are now Oiining faints in heaven, i'ometimes ferved
vers lulls, Tim. iii. 3. Paul, once a perfccutor ; Augultme,
THE ART or DIVINE CONTENTMENT. 451
, once a manichee : Luther, once a monk ; but by the fevere and
holy carriage of the godly, were converted to the faith.
§ 10. The tenth apology anfwered.
The next apology that dilcontent makes, is, lownefs of parts
and gifts ; I cannot (faith the Chrillian) difcourle with that flu-
ency, nor pray with that elegancy, as others.
Reply Q, Grace is beyond gifts; thou com pareft thy grace
with another's gifts, there is a vafl difference ; grace without
gifts is infinitely better than gifts without grace ; In religion,
the vitals are bed ; gifts are a more extrinfical and common
work of the Spirit, which is incident to reprobates ; grace is a
more diftinguilbing work, and is a jewel hung only upon the
ele6t. Haft thou the feed of God, the holy anointing? Be con-
tent.
, I. Thou fay eft, Thou canft not difcourfe with that fluency as
others.
Anf. Experiments in religion are beyond notions, and im-
prelfions beyond expredions. Judas, no doubt, could make a
learned difcourfe of Chrill, but well fared the woman in the
gofpel, that felt virtue coming out of him, Luke viii. 47. A
lan6tified heart is better than a lilver tongue. There is as much
difference between gifts and graces, as between a tulip painted
on the wall, and one growing in the garden.
2. Thou fay eft, Thou canft not pray with that elegancy as
others.
A7\l'. Prayer is a matter more of the heart than the head : in
prayer it is not fo much fluency prevails, as fervency, James v.
10\ nor is God fo much taken with the elegancy of I'peech, as
the elficacy of the fpirit. Humility is better than volubility ;
here the mouth is the orator ; fighs and groans are the bell rhe-
toric, l/.u, <?• .;
Reply 2. Be not difcon tented ; for God doth ufually propor-
tion a man's parts to the place where he calls them : Ibme are
let in an higher fphere and function, their place requires more
parts and abilities ; but the moft inferior member is ufefui in its
place, and Ihall have a power delegated for the difcharge of its
peculiar office.
- § II. Thje eleventh apology anfwered?
The next apology is, the iroubles of the church. Alas, my
difquiet and dilcontent is not fo much for mylelt, as the public?
The church of God fufl'ers.
Anf. 1 confefs it is tad, and we ought for this, * to hang our
harps upon the willows,' Pfal. cxxxvii. He is a wooden leg in
Chrilt's body, that is not feniible of the ftato of the body. As
a Chriftiun mult not be proud fleth, lb neith> r dead fleih.
When the church of God iutlers, he miiii (ympath ze ; ' Jere-
miah wept for the virgin daughter of Sion.' Vv'e niull leei our
3L 2
45^ THE ART OF DIVINE CONTENTMENT.
brethren's hard cords through our foft beds : In fnufic, if one
(Iring be touched, all the reft Ibnnd ; when God llrikes upon
our brethren, ' our bowels mull found as an harp,* ICa. xvi.
11. be fenfible, but give not way to difcontent. For, confider,
- Reply 1. God (its at the item of his church, Pf. xlvi, 6.
Sometimes it is a (hip tofled upon the waves, ' O thou afflicted
and toifed,' Ifa. liv. 12. But cannot God bring this fliip to ha-
ten, though it meet with a ftorm upon the fea ? This (hip in
the gofpel was tofied, becaufe (in was in it ; but it was not
overwhelmed, becaufe Chrift was in it. Chrill is in the (hip of
his church, fear not finking ; the church's anchor is cad in hea-
ven. Do not we think God loves his church, and takes as
much care of it as we can ? The names of the twelve tribes were
on Aaron's breaft, fignifying how near to God's iieart his peo*
pie are ; they are his portion, Deut. xxxvii. 9. and (hall that
be loll ; his glory, Ifa. xlvi. 13. and (liall that be finally eclip-
fed ? No certainly. God can deliver his church, tjotonly from,
but by oppofition ; the church's pangs (hall help forward her
deliverance.
Reply S. God hath always propagated religion by (uflTerings.
The foundation of the church hath been laid in blood ; and thefe
fanguine (howers have ever made it more fruitful. Cain put the
knife to Abel's throat, and ever fince the church's veins have
bled : but (he is like the vine, which by bleeding grows; and
hke the palm-tree, which may have this motto, percvJJ'a reJuT"
git ; the more weight is laid upon it, the higher it rifeth. The
holinefs and patience of the faints, under their perfecutions,
hath much added both to the growth of religion, and the crown,
Bafil and TertuUian obferve of the primitive martyrs, that di-
vers of the heathens feeing their zeal and conftancy, turned
Chriflians. Religion is that Phoenix which hath always revived
and flouri(hed in the a(hes of holy men. Ifaiah fawn afunder,
peter crucified at Jerufalem with his head downwards ; Cyprian,
bi(hop of Carthage, Polycarp, of Smyrna, both martyred for re-
ligion ; yet evermore the truth had been fealed by blood, and
glorioufly difperfed ; whereupon Julian did forbear to perfecute,
non edc dementia fed invidia ; not out of pity, but envy ; becaufe
the church grew fo faft, and multipfied^ as Nazianzen well ob-
serves.
§ IQ. The twelfth apology avfivered.
The twelfth apology that difcontent makes for itfelf, is this.
It is not my trouble that troubles me, but it is my fins that do
difiquiet and difcontent me.
Anf. Be fure it be fo ; do not prevaricate with God and thy
own foul : In true mourning for (in, when the prefent fufi'ering
is removed, yet the (brrow is not removed : but fuppofe the apo-
logy be real, that fin is the ground of your difcontent ; "yet I
THE A«T OF DIVINE CONTENTMENT. 453
anfwer, a man's difquiet about fin may be beyond its bounds, in
tliele three cales.
1. When it is diflieartening, that is, when it fets up fin above
mercy. If Iliael had only pored upon their I'ting, and not
looked up to the brazen I'erpent, they had never been healed.
That forrow for tin which drives us away from God, is not
without fin, for their is more defpair in it than remorfe; the
foul hath lb many tears in its eyes, that it cannot lee Chrift.
Sorrow, as forrow, doth not fave (that were to make a Chrill of
OUT tears) but it is ufeful, as it is preparatory in the foul, mak-
ing fin vile, and Chrilt precious. Oh look up to the brazen
ferpent, the Lord Jefus ; a fight of his blood will revive, the
medicine of his merits is broader than our fore.
It is Satan's policy, either to keep us from feeing our fins,
or, if we will needs fee them, that we may be fwallowed up of
forrow, 2 Cor. ii. ?• either he would ftupify us, or affright us ;
either keep the glafs of the law from our eyes, or elfe pencil out
our fins in fuch crimfon colours, that we may fink in the quick-
fands of defpair.
- 2. When forrow is indifpofing, it untunes the heart for prayer,
meditation, holy conference ; it cloifl:ers up the foul. This is
not forrow, but rather fullennefs, and doth render a man not
fo much penitential as cynical.
3. When it is out of feafon ; God bids us rejoice, and we
hang our harps upon the willows ; he bids us trull, and we call
ourlelves down, and are brought even to the margin of defpair.
If Satan cannot keep us from mourning, he will be fure to put
us upon it when it is leaft in feafon.
When God calls us in a fpecial manner to be thankful for
mercy, and put on our white robes, and Satan will be putting
us into mourning, and inllead of a garment of praife, clothe us
with a fpirit of heavinefs ; lb God lofeth the acknowledgement
of mercy, and we the comfort.
If thy forrow hath tuned and fitted thee for Chrift, if it hath
raifed in thee high prizings of him, llrong hungerings after
him, fweet delight in him ; this is as much as God requires,
jmd a Chrillian doth but fin to vex and torture himfelf further
upon the rack of his own difcontent.
And thus I hope I have anfwered the moft material objedions
and apologies which this fin of diicontent doth make for itfelf.
I fee no realbn why a Chrillian fhould be difconteutcd, iinlefs
for his diicontent. Let me in the next place propound fome-
thing which may be both as a loadflone and a whetllone to con-
tentation.
CHAi'. XI. Divine motives to contentment.
And lb I proceed to the arguments or motives that may
. quicken to couteutment.
454 THE ART OF DIVINE CONTENTMENT.
• § 1. Thefir/t argument to cojiientation.
I. Confider the excellency ot it. Contentment is a flower
that doth not grow in every garden ; it teacheth a man how in
the midft of want to abound. You would think it were excel-
lent if I would prelcribe a receipt or antidote againll poverty :
but behold, here is that which is more excellent ; for a man
to want, and yet have enough, this alone contentment of fpirit
doth bring. Contentation is a remedy againlt all our troubles,
a levamen to all our burdens, it is the cure of care. Contenta-
tion though it be not properly a grace, (it is rather a difpofition
of mind) yet in it there is a happy temperature and mixture of
all the graces : it is a moft precious compound, which is made
up of faith, patience, meeknefs, humility, &c. which are the
ingredients put into it. Now there are in Ipecie thei'e feven
rare excellencies in contentment.
1. Excellency, a contented Chriftian carries heaven about
him : for, what is heaven, but that fweet repofe and full con-
tentment that the foul fliall have in God ? In contentment there
is the firft fruits of heaven. There are two things in a contented
i'pirit, which make it like heaven. (I.) God is there ; fbme-
thing of God is to be feen in that heart. A difcontented Chrif-
tian is like a rough tempeftuous lea ; when the water is rough,
you can fee nothing there ; but when it is fmooth and ferene,
then you may behold your face in the water, Prov. xvii. 19.
When the heart rageth through difcontent, it is like a rough
fea, you can fee nothing there, unlefs paflion and murmuring ;
there is nothing of God, nothing of heaven in that heart : but
by virtue of contentment, it is like the fea when it is fmooth and
calm, there is a face ihining there ; you may fee fomething of
Chrill in that heart, a reprefentation of all the graces. (2.) Reft
is there ! O what a fabbath is kept in a contented heart! What
an heaven ! A contented Chriftian is like Noah in the ark ;
though the ark were tofled with waves, Noah could lit and ling
in the ark. The foul that is gotten into the ark of contentment,
fits quiet, and fails above all the waves of trouble ; he can lirig
in this fpiritual ark : the wheels of the chariot move, but the
axle-tree ftirs not ; the circumference of the heavens is carried
about the earth, but the earth moves not out of its centre.
When we meet with motion and change in the creatures round
about us, a contented fpirit is not fiirred or moved out of its
centre. The fails of a mill, move with the wind, but the mill
itfelf (lands ftill ; an emblem of contentment : when our out-
ward eftate moves with the wind of providence, yet the heart
is fettled through holy contentment ; and when others are like
qiiick-lilver, fliaking and trembling through difquiet, the con-
tented fpirit can lay, as David, •' O God, my heart is lixed,"
Pikl. ivii. 7. What is this but a piece of heaven ?
TEH ART OF DIVINE CONTENTMENT. 455
^2. Excellency, whatever is defedtive in the creature, is made
up in contentment. A Chridian may want the comloi ts that
others have, the land and poifefTions •, hut God hath diftilled
into his heart that contentment which is far better : in this
fenle, that is true of our Saviour, * he fhall have in this life an
hundred fold,' Mat. xix. ^2y. Perhaps he that ventured all for
Chrift, never hath his houf'e or land again : ay, but God gives
him a contented fpirit ; and this breeds fuch joy in the foul, as
is infinitely fweeter than all his houles and lands which he left
for Chrill. It was fad with David in regard of his outward
comforts, he being driven (as fome think) from his kingdom ;
yet, in regard of that fweet contentment he found in God, he
had more comfort thati men ufe to have in the time of harveft
and vintage,' Pf. iv. 7. One man hath houfe and lands to live
upon, another hath nothing, only a fmall trade ; yet even that
brings in a livelihood. A Chriftian may have little in the world,
but he drives the trade of contentment ; and fo he knows as
well how to want, as to abound. O the rare art, or rather mira-
cle of contentment! wicked men are often difquieted in the en-
joyment of all things ; the contented Chrillian is well in the
want of all things.
Qu. But how comes a Chriftian to be contented in the deficiency
of outward comforts ?
Anf. A Chriltian finds contentment diftilled out of the bveafts
of the promifes. He is poor in purfe but rich in promife.
There is one promife brings much contentment into the foul —
• They that feek the Lord Ihall not want any good thing,' Pfal.
xxxiv. 10. If the thing we defire be good tor us, we (hall have
it ; if it be not good, then the not having it, is good for us.
The refting fati&fied with the promife gives contentment.
3. Excellency, contentment makes a man in tune to ferve
God ; it oils the wheels of th6 foul, and makes it more agile and
nimble ; it compofeih the heart, and makes it fit for prayer,
meditation, &c. How can he that is in a paffion of grief, or
difcontent, ' ferve God without diftra6lion ?' 1 Cor. vii. 35.
Contentment doth prepare and tune the heart. Firft you pre-
pare the viol, and wind up the Itrings, ere you play a fit of
mufic : when a Chriflian's heart is wound up to this heavenly
frame of contentment, then it is fit for duty. A difcontented
Chrillian is like Saul, when the evil fpirit came upon him : O
what jarrings and difcords doth he make in prayer! When am
army is put into diforder, then it is not fit for battle ; when the
thoughts are fcattered and diflra6ted about the cares of this lifei
a man is not fit for devotion. Difcontent takes the heart wholly
otf from God, and fixeih it upon the prelcnt trouble, fo that a
man's mind is not upon his prayer, but upon his crofs.
Dilconleat doth di-joint the foul, and it is impoflible now
466 THE ART OF DIVINE CONTENTMENT;
that a Chrillian fhould go fo (leadily and cheerfully in God's
lervice; O how lame is his devotion ! The djlcontented perfon
gives God but a half-duty, and his religion is nothing but bodily
exercii'e, it wants a foul to animate it. David would not offer
that to God which * cod him nothing,' 2 Sam. xxiv. 24. Where
there is too much worldly care, there is too little fpiritual cell
in a duty. The difcontented perfon doth his duties by halves;
he is jult like ' Ephraim, a cake not turned,* Hof. vji. 8. He
is a cake baked on one fide, he gives God the outfide, but not
the fpiritual part; his heart is not in duty, he is baked on one
fide, but the other fide dough ; and what profit is there of fuch
raw indigefted fervices? He that gives God only the fkin of
worfliip, what can he expe6t more than the (hell of comfort ;
Contentation brings the heart into frame ; and then only do we
give God the flower and fpirits of a duty, when the foul is com-
pofed : now a Chriftian doth rem agere, his heart is intent and
lerious. There are fome duties which we cannot perform as we
ought without contentment ; as, (1.) To rejoice in God. How
can he rejoice that is difcontented ? He is fitter for repining
than rejoicing. (2.) To be thankful for mercy. Can a difcon-
tented perfon be thankful? He can be fretful, not thankful.
(3.) To juftify God in his proceedings, Ezra ix. 23. How can
he do this who is difcontented with his condition ? He will
Sooner cenfure God's wifdom, than clear his jufl:ice. Oh then,
how excellent is contentation, which doth prepare, and as it
were, firing the heart for duty,? Indeed contentment doth not
only make our duties lively and agile, but acceptable. It is
this that puts beauty and worth into them ; for contentment
i'ettles the foul ; now, as it is with milk, when it is always llir-
ring, you can make nothing of it, but let it fettle a while, and
then it turns to cream : when the heart is over-much ilirred
with difquiet and difcontent, you can make nothing of thofe
duties : how thin, how fleeting and jejune are they ? But when
the heart is once fettled by holy contentment, now there is fome
worth in our duties, now they turn to cream.
4. Excellency, Contentment is the fpiritual arch, or pillar of
the foul ; it fits a man to bear burdens ; he whofe heart is ready
to fink under the leafl; fin, by virtue of this hath a fpirit invincible
under futFerings. A contented Chriftian is like the camomile,
the more it is trodden upon, the more it grows ; as phyfic works
difeafes out of the body, fo doTh contentment work trouble out
of the heart. Thus it argues, if I am under reproach, God can
vindicate me ; if I am in want, God can relieve me. * Ye ftiail
not fee wind nor rain, yet the valley Ihall be filled with water,*
e Kings iii. 17. Thus holy contentment keeps the heart from
fainting; in the autumn, when the fruit and leaves are blown
off, ftill there is fap in the root : when there is an autumn upon
THE ART OF DIVINE CONTENTMENT. 457
our external felicity, the leaves of our eftate drop off, flill there
is the lap of contentment in the heart ; and a Chrillian hath life
inwardly, when his outward comforts do not bloifom. The
contented heart is never out of heart. Contentation is a golden
Ihield, that doth beat back difcouragements. Humility is like
the lead to the net, which keeps the foul down when it is rifing
through pafTion : and contentment is like the cork, which keeps
the Ibul up when the heart is (inking through dilcouragements.
Contentment is the great underprop : it is like the beam which
bears whatever weight is laid upon it ; nay, it is like a rocl«
that breaks the waves.
It is ftrange to obferve the fame afflt6lion lying upon two
men, how differently they carry themfelves under it. The
contented Chriftian is like Sampfon, that carried away the gates
of the city upon his back, Judg. xvi. 3. he can go away with
his crofs cheerfully and makes nothing of it ; the other is like
Kfitchar, couching down under his burden. Gen. xlix. 14. The
teafon is, the one is content, and that breeds courage ; the
other difcontented, and that breeds fainting. Difcontent fwells
the grief, and grief breaks the heart. When this facred (incw
of contentment begins to (hrink, we go limping under our af^
fli6tions, we know not what burdens God may exerciCe us with ;
let us therefore prelerve contentment: as is our contentment,
fuch will be our courage. David with his five ftones and his
fling defied Goliah, and overcame him. Get but contentment
into the fling of your heart ; and with this facred Hone you may
both defy the world and conquer it; you may break thofe af*
flii'^lions, which elfe would break you.
5. Excellency is, contentment prevents many fins and tenta-
(ions.
Fhft, It prevents many fins. Where there wants content-*
nient there wants no fin ; difg^ntentednefs with our condition,
is a fin that doth not go alone, but is like the fnit link of the
chain, which draws all the other links along with it. In parti-
cular, thefe are two fins which contentation prevents. ( I . ) Im-
patience. Difcontent and impatience are two twins : ' this evil
is of the Lord, why fliould I wait any longer.?' 2 Kings vi. .33.
As if God were fo tied, that he nuift give us ilie mercy juft
when we defire it. Impatience is no fmall fin ; as will appear,
if you confider whence it aril'eth: as, (1.) It is for want of
faith. Faith gives a right notion of God; it is an intelligent
grace ; it believes that God's wildom tempers, and his love
Iweetens all ingredients; this works patience: * Shall I not
drink the cup which my Father hath given me?' Impatience i3
the daughter of infidelity. If a patient have an ill opinion of
the phyfician, and conceits that he comes to poifon him, he will
liave none ot his receipts. When we have a prejudice agniulV
Voh, II. No. 22. 3 M
458 THE ART OF DIVINE CONTENTMENT.
God, and conceit that he comes to kill us, and undo uf, then we-
itorm and cry out like a foolifli man (it is Chryfollom's fimile)
that cries out, away with the plaifter, though it be in order to a
cure ; is it not bettev that the plaifter fmart a little, than the
wound fefter and rankle? (2.) Impatience is for want of love
to God. We will bear his reproofs whom we love, not only
patiently, but thankfully, * Love thinks no evil,' 1 Cor. xiii.
5. It puts the faireft and moil candid glofs upon the a6lionsof
a friend, ' Love covers evil.' If it werepoffible for God in the
leali. manner to err (which were blafphemy to think) love would
cover that error ; love takes every thing in the beft fenfe, it
makes us bear any ftroke ; * itendureth all things,' 1 Cor. xiii.
7. Had we love to God, we fhould have patience.
• (3.) Impatience is for want of humility. An impatient man
was never humbled under the burden of fin ; he that fiudies his
fins, the numberlefs number of them, how they are twifted to-
gether, and fadly accented, is patient, and faith, * I will bear
the indignation of the Lord, becaufe I have finned againft him,'
Mic. i. 9. The greater noife drowns the leflier ; when the fea
roars, the rivers are fiill : he that lets his thoughts expatiate
about fin, is both filent and amazed ; he wonders it is no worie
with him. How great then is this fin of impatience ! and how
excellent is contentation which is ?i fuperfedeas or counterpoife
againft this fin ? The contented Chriftian, believing that God
dodi all in love, is patient," and hath not one word to fay, unlefs
to juftify God, Pfal. li. 4. That is the fin that contentation
prevents. II. It prevents murmuring, a fin which is a degree
higher than the other : murmuring is quarrelling with God,
and inveighing againft him, ' they fpeak againft God,' Num.
xxi. 5. The murmurer faith interpretatively, that God hath
not dealt well with him, and he hath deferved better from him.
The murmurer chargeth God wi.th folly -. this is the language,
or rather blafphen^.y of a murmuring ipirit, God might have
been a wifer and better God. The murmurer is a mutineer.
The Ifraelites are called in the fume text murmurers and rebels.
Numb, xvii, 10. And is not rebellion as the fin of witchcraft.^
Thou that art a murmurer, art in the account of God as a witch,
a foicerer, as one that deals with a devil. This is a fin of the
firft magnitude ; murmuring often ends in curfing : Micah's
mother fell to curfing when the talents of filver were taken
away, Judg. xvii. 2. So doth the n)urmurer when a part of
his eltale is taken away : our murmuring is the devil's mufic;
this is thatlin which God cannot l)ear : ' How long (hall I bear
with this people that murmur againft me ?' Num. xiv. 7. It is a
fin winch whets the fvvord againft a people, it is a land-deftroy-
ing fin ; • murmur ye not as fonte of them alfo murmured, and
were deftroyed of the deftroyer,' 1 Cor. x. 10. Il is a ripeumg
THE ART OF DIVINE CONTENTMENT, 459
fin this, without mercy, it will haflten England's funerals. O
then how excellent is contentation, which prevents this fin ? To
be contented, and yet murmur, is a folecifm : A contented
Chriliian doth acqiiiefce in his prefent condition, and doih not
munnur, but admire. Herein appears Hie excellency of con-
tentation ; it is a i'piritual antidote againli fin.
Secondly, Contentment prevents many temptations ; difcon-
tent is a devil that is always tempting. 1. Tempt. It puts a
man upon indiredl means. He that is poor and dilcontented.
will attempt any thing; he will go to the devil for riches; he
that is proud and dilcontented will hang himfelf, as Ahithophel
did when his counl'el was reje6led. Satan takes great advan-
tage of our difcontent ; he loves to fifii in thefe troubled waters.
Diliiontent doth both ecliple reafon and weaken faith ; and it
is Satan's policy, he doth ufually break ov^r the hedge where it
is weakeft. Difcontent makes a breach in the foul, and ufually
at this breach the devil enters by a temptation, and ftorms the
fcul. How eafily can the devil, by his logic, difputea difcon-
tented Chriftian into fin ? He forms I'uch a fyllogifm as this.
He that is in want muft ftudy felf-perfervation. But you are
now in want, therefore you ought to fi;udy I'elf-prefervation.
Hereupon, to make good his conclufion, he tempts to the for-
bidden fruit, not dillinguifiiing between what is needful and
what is lawful ? — What ! faith he, doft thou want a livelihood ?
Never be fuch a fool as ftarve ; take the rifing fide at a venture,
be it good or bad. ' Eat the bread of deceit, drink the wine of
violence.' — Thus you fee how the difcontented man is a prey
to that fad tentation, Prov. xxx. 9. * To Ileal and take God's
name in vain.* Contentation is a fhield againlt tentation ; fur
he that is contented knows as well how to want as to abound.
He will not fin to get a living ; though the bill of fare grows
fhort, he is content. He lives as the birds of the air, upon
God's providence, and doubts not but he (hall have enough to
pay for his pail'age to heaven. 2rf Tempt. Dilcontenl tempts a
man to atheifin and apoftacy. Sure there is no God to take
care of things here below ; would he fujfer them to be in want
who have walked ' mournfully before him,' iVlal. iii. 14. i tith
difcontent. 'J'hrow otf Chrift's livery, defill iVom thy religion.
Thus Job's wife, being difcontented with her condition, laiili to
her hufband, * Doft thou ftill retain thy integrity ?' Job ii. 9.
As if (he had faid, doft thou not lee. Job, what is become of all
thy religion? * Thou feareft God and efcheweftevil,' and what
art thou the better? See how God turns his hand againft thee ;
he hath fmitten thee in thy body, eftate, relations, and * doft
thou ftill retain thy integrity ?' What ! ftill devout? Still weep
and pray before him ? Thou fool caft otf religion, turn atheilt.
Here was a fore tentation that the devil did hand over to Job by
3M ^Z
4^ THE ART OF DiriNE CONTENTMENT.
bis difcontfnted wife ; only his grace, as a golden fhieid, did
ward off" the blow from his heart ; ' Thou fpeakelt as one ot the
fooliOi woQien/ What profit is it, laith the diloontented per-
lon, to lerve the Almighty ? Thole that never trouble them-
felves ahout religion, are the profperous men, and 1 in the mean
while futfer want : as good give over drivinff the trade ol reli-
gion, if this be all my rev^ard. This is a lore tentation, and
oft it prevails : atheilm is the fruit that grows out of the blol-
fom of difcontent. Oh then, behold the excellency of content-
ment ; it doth repel this tentation. If God be miiie, faith the
contented fpirit, it is enough ; though I have no lands or tene-
ments, his Imile makes heaven ; his loves are better than wine ;
better is the gleaning of Ephraim than the vintage of Abiezer,
Judges viii, 2. I have little in hand, but much in hope; my
livelihood is Ihort, but this is his promile, • even eternal life,'
1 John ii. go. I am perfuaded by malice : but better his per-
fecuted godlinefs, than profperous wickednefs. Thus divine
contentment is a fpiritual antidote both againft fin and tenta-
tion.
6 -Exce//e;2ci/, Contentment fweetens every condition. Chrift
turned ihe water into wine ; fo coutentment turns the waters of
Marah into fpiritual wine. Have I but little ? Yet it is more
than I can deler^e or challenge. This modicum is in mercy ;
it is the fruit of ChrilVs blcod", it is the leg?.cy of free-grace : a
fmall prelent lent from a king is highly valued': this little I have
is with a good c nlcience. It is not ftolen waters ; guilt hath
pot muddied or pcifoned it ; it runs pure. This little is a pledgee
of more; this bit of brer, d is an earneft of that bread which I
fliall eat in the kingdom of God. This little water in the crule
is an earneft of that heavenly neclar, which (hall be diftilled
from the true vine. Do I here meet with Ibme croifts ^ My
comfort is, if they be heavy, I have not far to ?o ; I iTiall but
carry n-y crofs to'Golgolha," and there 1 iliall leave it ■: mvcrols
is light in regard of the weight of glory. Hath God'taken
away my comforts from me ? It is well, the comforter fiill
abides. Thus contentment, a? an hone\--comb, drop- fweet-
nels into every condition. Difcontent is' a leaven that fours
every comfort, it puts aloes and wormwood upon the breafi of
the creature, it lelTens every mercy, it trebles everv crofs ; but
the contented fpirit fucks Aveetnels from every flower of provi-
dence ; it can make a treacle of poilbn. Coni'eutation is full of
confolation.
7. Excellency, Contentment hath this excellency, it is the
beft commentator upon providence : it makes a fair interpreta-
tion of all God's dealings. Let the providence of God be never
fo dart\ and bloody, contentment doth conltrue them ever in the
IjeCi fenle. 1 may fay of it, as the apoftle of charity, • itthioks
THE ART OF DIVINE COKTESTMEWT. 4GI
no evil,' 1 Cor. i. 4. Sickneis (Ikith contentment) is God's
furnace to retiue his gold, and make it Iparkle the more ; the
prilbn is an oratory, or houfe of prayer. What if God melts
away the creature froni it? He faw perhaps my heart grew lo
much in love with it ; had I been long in that fat pafture, I
lliould have lurfeited ; and the better my eftate had been, the
'"worfe my foul would have been. God is wife ; he hath done
this, either to prevent Ibme fin, or to exercife feme grace.
What a blefled frame of heart is this? A contented Chriftian is
an advocate for God againft unbelief and impatience; wliereas
ditcontent takes ever\- thing from God in the worft fenfe ; it:
doth implead and cenfure God : this evil I feel is hut a fymptom
of greater evil : God is but lo undo me; ' The Lord hatli
brought us hither into the wildernefs to flay us,' Xumb. xx. 4.
The contented foul takes all well ; and when his condition is
never lb bad, he can lay, ' yet God is good/ Pf. Ixxiii. 1.
§ 2. The lecond argument to contentment, is, a Chriitiaa
hath that which may make him content.
1. Hath not God given thee Chrift? In him there are un-
fearchable riches, Eph. iii. 1. He is fuch a golden mine of wif-
dom and grace, that all the faints and angels can never dig to
the bottom. As Seneca laid to his friend Polybius, never com-
plain of thy hard fortune as long as Caefar is thy friend : lb I fay
to a believer, never complain as long as Chriit is thy friend :
He is an enriching pearl, a fparkling diamond ; the infinite
luftre of his merits makes us fhine in God's eyes, Eph. i. 7.
In him there is both tulnefs and I'weetnefs ; he is unfpeakably
good. Screw up your thoughts to the higheft pinnacle, Itretch
them to the utmoli period, let them expatiate to their full lati-
tude and extent ; yet they fall infinitely Ihort of thofe ineffable
and inexhaufiible treafures which are locked up in Jefus Chrift :
and is not here enough to give the foul content ? A Chriftian
that wants neceliaries, yet having Chrift, he hath the ' one
thing needful.'
2, Thy foul is exerciled and enamelled with the ijracps of the
Spirit, and is not here enough to give contentment ? Grace is
of a divine birth, it is the new plantation ; it is the flower of
the heavenly paradife ; it is the embroidery of the Spirit. It is
* the feed of God,' 1 John iii. 9. It is ' the facred unction,'
1 John i. 27. It is ChrilVs prolraiture in the foul ; it is the very
foundation on which the fuperftruclure of glory is laid. Ol),
of what infinite value is grace 1 What a jewel is faith ? Well
may it be called precious faith, C Pet. i. 1. What is love, but
a divine fparkle in the foul ? A foul beautified with grace, is
like a room richly hung with arras, or tapellry, or the firma-
ment befpanijled with glittering liars. Thefe are the true riches,
Luke xvi, U. which cannot ftaud with reprobation ; and is not
459 THE ART OF DIVINE CONTENTJtf ENT.
here enough to give the foul contentment ? What are all other
tilings but like wings of a butterfly, curioufly painted? but they
defile the fingers. Earthly riches, faith Augulline, are full of
poverty ; i'o indeed they are. For, 1. They cannot enrich the
foul: oftentinies under filken apparel, there is a thread-bare
foul. 2. Thefe are corruptible : • Riches are not for ever,' as
the wife man (aith, Prov. xxvii. 24. Heaven is a place where
gold and filver will not go ; a believer is rich towards God, Luke
xii. 21. why then art thou difcontented ? Hath not God given
thee that which is better than the world ? What if he doth not
give the box, if he gives thee the jewel .? What if he denies
thee farthings, if he pays thee in a better coin .? He gives thee
gold, viz. fpiritual mercies. What if the water in the bottle
be fpent .? though had enough in the fountain : What need he
complain of the world's emptinefs, that hath God's fulnefs ? —
The Lord is my portion, faid David, Pf. xvi. 5. Then let the
lines fall -where they will, in a fickbed or prilbn ; I will fay,
* the lines are fallen unto me in pleafant places ; yea, I have a
goodly heritage,' 3. Art thou not heir to ail the promifes.? Haft
thou not a reverfion of heaven .^ When thou letteft go thy hold
of natural life, art thou not fure of eternal life ? Hath not God
given thee the earneft and firfl; fruits of glory ? Is not here enough
to work the heart to contentment.
§ 3. The third argument is, be content, for elfe -yve confute
our own prayers ; we pray, * thy will be done :' it is the will
of God that we (hould be in fuch a condition ; he hath decreed
it, and he fees it bell for us ; why then do we murmur, and are
difcontented at that which we pray for ? Either we are not in
good earned in our prayer, which argues hypocrify ; or elfe we
contradict ourfelves, which argues folly.
§ 4. The fourth argument to contentment is ^ becaufenoic God
hath his end, and Sata?i miJJ'eth of his end.
1. God hath his end. God's end in all his crofs providences,
is to bring the heart to fubmit and be content ; and indeed this
pleafeth God much ; he loves to fee his children fatisfied with
that portion he doth carve and allot them. It contents him
to fee us contented ; therefore let us acquiefce in God's provi-
dence ; now God hath his end.
2. Satan mifieih of his end. The end why the devil (though
by God's permiflion) did fmite Job in his body and eftate, was
to perplex his mind : he did vex his body on purpofe that he
mi,'j;lit difquiet his fpirit. He hoped to bring Job into a fit of
difcontent ; and then that he would in a paflion break forth
againdGod; but Job being fo well contented with his condi-
tion, as (hat he falls to blefiing of God, he did difappoint Sa-
tan of his hope, ' the devil will cad fome of you into prifon,*
Rev. ii. 10. Why doth the devil throw us into prifon } It is
THE ART OF DIVINE CONTENTMENT. 463
not fo much the hurting our body, as the molefting our mind, that
he aims at; he would impril'on our contentment, and dillurb
the regular motion of our fouls ; tliis is his dehgn : it is not I'o
much the putting us into a prifon, as the putting us into a pal-
iion, that he attempts; but by holy contentation, Satan loleth
his prey, he mifleth of his end. The devil hath often deceived
us ; the bell way to deceive him, is by contentation in the
midll of temptation ; our contentment will difcontent Satan.
Oh, let us not gratify ourenemy. Difcontent is the devil's de-
light ; now it is as he would have it, he loves to warm himfelf
at the fire of our palTions. Repentance is the joy of the angels,
and dilcontent is the joy of the devils : as the devil danceth at
clifcord, fo he fings at difcontent. The fire of our palfiona
makes the devil a bon-fire ; it is a kind of heaven to him to fee
us torturing ourfelves with our own troubles ; but by holy con-
tentment we fruftrate him of his purpofe, and do as it were put
liim out of countenance.
§ 5. The f fill argument is, by contentment a Chriftian gets a
v'lctorif over himfelf ; for a man to be able to rule his own fpi-
rit, tliis of all others is the moil noble conquefl. Palfion de-
notes weaknefs : to be difcontented is fuitable to tlelh and
blood : but to be in every Hate content : reproached, yet con-
tent ; imprifoned, yet content ; this is above nature : this is
Ibme of that holy valour and chivalry, which only a divine fpi-
rit is able to infufe. In the midft of the affronts of the world
to be patient, and in the changes of the world to have the f pirit
calmed : this is a conquell worthy indeed of the garland of
honour. Holy Job, dlvefied and turned out of all, leaving his
fcariet, and embracing the dunghill, (a fad cata(irophe) yet he
had learned contentment. It is laid, * he fell upon the ground
and worlhipped,' Job i. 20. One would have thought he
fhould have fallen upon the ground and blalphemed ! xsTo, he
fell and worfhipped. He adored God's jultice and holineft ;
behold the Itrength of grace ! here was an humble fubnullion,
yet a noble conquefl ; he got the vi6lory over himfelf. It is no
great matter for a man to yield to his own padions, this is fa-
cile and feminine ; but to content himfelf in denying of himfeif,
this is lacred.
§ 6. The fixth great argument to vi'oik the heart to content-
ment, is the conlideration that all God's providences, liowcrols
or bloody foever, Ihall do a believer good ; ' and we know that
all things work together for good to them that love God,' Rom.
viii, 28. Not only all good things, but all evil things work for
good ; and fliall we be difcontented at that which works for
our good ? Suppofe our troubles are twifted together, and fadly
accented ; what if ficknefs, poverty reproach, law-fuit?;, Sec.
do unite and inufler their forces agaiufl us ? All fliall work for
464 THE ART OF DIVINE CONTEKTMENT,
good ; our maladies fhall be our medicines : and fhall we re*
pine at that which (hall undoubtedly do us good ? * Unto the
upright there arifeth light in darknel's,' Pfal. cxxii. 4. Affli6iion
may be baptized Marah ; it is bitter, but phylical.— -Becaufe
this is fo full of comfort, and may be a molt excellent catholi-
con againll difcontent, I (hall a little expatiate.
Qu. It loill he enquired how the evils of affiiclion work for
good ? Anf. Several ways.
Firjl, They are difciplinary ; they teach us. The pfalmift hav-
ing very elegantly defcribed the church's trouble, PI". Ixxiv. pre-
fixelh this title to the pfalm [^Mafchil.'] which lignilies a plalra
giving inliruclion ; that which feals up inftruftion, works for
good. God puts us fometimes under the black rod ; but rt is
virga difciplinaris, a rod of difcipline ; * Hear ye the rod, and
who hath appointed it,' Mic. ix. J). God makes our adverfity
our univerfity. Affli6lion is a preacher ; * Blow the trumpet
in Tekoah,' Jer. vi. 1. The trumpet was to preach to the peo-
ple, as appears, ver. 6. * Be thou inflru^led, O Jerufalem.*
Sometimes God fpeaks to the miniiler to lift lip his voice like a
trumpet, Ilk. Iviii. 1. and here he fpeaks to the trumpet to
lift up its voice like a miniiler. Afflidions teach us, (U) Hu-
mility : commonly prolperous and proud. Corrections are
God's corrofives to eat out the proud flelh. Jefus Chrift is a
lily of the valleys. Cant. ii. I. ■ He dwells in an humbje heart :
God brings us into the valley of tears, that he may bring us into
the valley of humility ; • remembering my af8i6tion, the worm-
wood and the gall : my foul hath them Hill in remembrance,
and is humbled in me,* Lam. iii. 19, '■20. When men are
grown high, God hath no better way with them, than to brew
them up a cup of wormwoud. Afflictions are compared to
thorns, Hof. ii. 8. God's thorns are to prick the bladder of
pride : Suppofe a man run at another with a fword to kill him ;
accidently, it only lets out his impofthume ; this doth him
good. God's fword is to let out the impolthume of pride ; and
lliall that which makes us humble, make us difcontented ? (2.)
Afflictions teach us repentance ; ' thou halt chaftifed me, and
I was challiied. I repented ; and after 1 was inltruCted, I
Imote upon my thigh,' &c. Jer. xxxi. 18, 19. Repentance is
the precious fruit that grows upon the crois. When the tire is
put under the Itill, the water drops from the roles ; fiery afflic-
tions make the waters of I'epentance drop and diltil from the
eyes : and is here any caufe of dilcontent ? (3.) Afflictions
teach us to pray better, * they poured out a prayer when thy
chaftening was upon them,' Ifa. xxvi. 16. Before they would
■fey a prayer ; now they poured out a prayer. J onah was afleep
in the Ihip ; but awake and at prayer in the whale's belly.
Wheh Cod puts under the fire-brands of affliction, now our
THE ART OF DIVINE CONTENTMENT. 465
hearts boil over the more ; God loves to have his children pof-
leHed with a Ipirit of prayer. Never did David the fvveet fin-
ger of Ifrael, tune his harp more melodioufly, never did he pray
better than when he was upon the waters. Thus affli^lions do
indilcipline, and (hall we be difcontent at that which is for our
good.
Secondly, Affli«5lions are probatory, Pf. Ixvi. 10, 11. Gold is
not the worle for being tried, or corn for being fanned. Afflic-
tion is the touch-llone of fincerity, it tries what metal we are
made off; afflidlion is God's fan and his fieve. It is good that
men be known : fome ferve God for a livery' : they are like the
fidiermian, that makes ufe of the net, only to catch the fi(h ; ^o
they go afifhing with the net of religion, only to catch prefer-
ment ; affli6lion diicovers thefe. The Donatiits went to the
Goths, when the Arians prevailed ; hypocrites will fail in a
ftorm ; true grace holds out in the winter-Ceafon. That is a
precious faith, which, like the ftars, Ihiiies brighteft in the dark-
eit night. It is good that our graces Ihould be brought to trial ;
thus we have the comfort, and the goi'pel the honour : and why
then dilcontented.
Thirdly, Afflidlions are expurgatory ; thefe evils work for
our good, becaufe they workout fin, and lliall I be difcori tented
at this ? What if I have more trouble, if I have lels fin ? The
brighteft day hath its clouds, the pureft gold its drofs, the moft
refined Ibul hath fome lees of corruption. The faints lofe no-
thing in the furnace but what they can well fpare, their drofs ;
is not this for our good ? Why then Ihould we murmur? * I am
come to let fire on the earth,' Luke xii. 4y. Tertullian under-
llands it of the fire of afflidion. God makes this like the fire
of the three children, which burned only their bonds, and fet
them at liberty in the furnace ; fo the fire of affliction ferves to
burn the bonds of iniquity. * By this therefore ihall the iniqui-
ty of Jacob be purged ; and this is all the fruit, to take away
his fin,* Ilk. xxvii. Q. When affli6tion or death comes to a
wicked man, it takes away his foul : when it comes to a godly
man, it only takes away his fin: is there any caufe why we
Ihould be difcontented ? God lleeps us in the brinilh ^vaters of
affliction, that he may take out our fpots. God's people are his
hufbandry, 1 Cor. iii. 9. the ploughing of the ground kills the
weeds, and the harrowing of the earth breaks the hard clods :
God's ploughing of us by affliction, is to kill the weeds of fin ;
his harrowing of us to break the hard clods of impenitency,
that the heart may be the filter to receive the feeds of graqe ;
and if this hie all, why Ihould we be dilcontented,?
Fourthly, Afflictions do both exercife and increafe our garce*
(I.) The exercife grace; afflidion doth breath out graces;
every thing is moll in its excellency, svhen it is molt in itsexer*
Vol. II. No. '22. 3 N
Add THE ARTOF DIVINE CONTENT MENT.
cifp. Our grace, though it cannot be dead, yet it may be afleep,
and hath need of awakening. What a dull thing is the fire
when it is hid in the embers ; or the iun when it is mafl^ed with
a cloud ? A fick man is living, but not lively ; afflidions quicken
and excite grace. God doth not love to fee grace in the eclipie.
Now faith puts forth its pureft and molt noble a6ts in times of
affli6\ion ; God makes the fall of the leaf the fpring of our
graces. What if we are more paflive, if graces be more adlive.
(2.) Afflidions doincreafe grace : as the wind I'ervesto incrcale
and blow up the flame ; fo doth the windy blafts of affli6tioti
augment and blovv up our graces : grace fpends not in the fur-
nace, but it is like the widow's oil in the crufe, which did in-
creaf'e by pouring out. The torch, when it is beaten, burns
brightell ; lb doth grace when it exercifed by fufferings. Sharp
froils nourifli the good corn, fodo fliarp afilidlions grace. Some
plans grow better in the (hade than in the fun : as the bay and
the cyprefs ; the (hade of adverhty is better for feme than the
lunHiine of profperity. Naturalills obferve, that the colewort
thrives better when it is watered with (alt water than with frefh :
fo do fome thrive better in the lalt water of afflicVion, and (ball
we be difcontented at that which makes us grow and frudlify
more ?
Fifthly, Thefe afflidions do bring more of God's immediate
prefence into the foul. When we are mod aifaulted, we fiiall
bemoftaffifted, ' I will be with him in trouble,' Pf. xci. 15.
It cannot be ill with that man with whom God is, by his power-
ful prefence in fupporting, and his gracious prefence in fweet-
ening the prelent trial. God will be with us in trouble, not
only to behold us, but to uphold us : as he was with Daniel
in the lions' den, and the three children in the fiery furnace.
What if we have more trouble than others have, if we have
more of God with us than others ? We never have fweeter
fmiles from God's face, than when the world begins to look
flrange : thy flatutes have been my fong ; where .^ ' Not when
I was upon the throne, but in the houfe of my pilgrimage,'
PI', cxix. 64. We read ' the Lord was not in the wind, nor ia
the earthquake, nor in the fire,' 1 Kings xix. II. but in a me-
taphorical and fpiritual fenfe ; when the wind of aiflidtion
blows upon a believer, God is in the wind ; when the fire of
affliction kindles upon him, God is in the fire, viz. to fan6tify,
to fupport, to fweelen. If God be with us, the furnace fhall
be turned into a feftival, the prifon into a paradife, the earth-
quake intQ a joyful dance. O why fiiould I be difcontented,
when I have nj^ore of God's company.
Sixth/i/, Thefe evils of aftli6tion are for good, as they bring
with them certificates of God's love, and are evidences of hi.s
fjpecial favour. Aflliclion is the faint's livery : it is a badge and,
THE ART OF DIVINE CONTENTMENT. AQf
cognizance of honour ; that the God of glory fliouM look upon
a wornn, and take fo much notice of him, as toaffli6l him rather
than lofehim, is an high a6l of favour. God's rod is a fceptre
of dignity, Job calls God's afflicting of us, his magnifying of
us, Job vii. 17. Some men's proiperity have been their (hame,
when others* affli6tion hath been their crown.
Sevejithly, Thefe affli^lions work for our good, becaufe they
work for us a far more exceeding weight of glory, 2 Cor. iv.
16. That which works for my glory in heaven, works for my
good : We do not read in Icripture that any man's honour or
riches do work for him a weight of glory, but afflictions do ;
and fhail a man be difcontented at that which works for his
glory? The heavier the weight of affli<5lion, the heavier the
weight of glory ; not that our futFerings do merit glory (as the
papilts do wickedly glofs), but though they are not caufa, they
are via ; they are not the caul'e of our crown, yet they are the
way to it, and God makes us, as he did our captain, * perfect
through futFerings,* Heb. ii. 10. And fliall not all this make
us cot:tented with our condition ? Oh, I befeech you, look not
upon the evil of afflidlion, but the good. Affli6tions in fcrip-
ture are called vifitations. Job vii. 18. The word in the He-
brew to vifit, is taken in a good lenfe, as well as bad ; God's
affli6tions are but friendly viilts : behold here God's rod, like
Aaran s rod, bloflfoming, and Jonathan's rod, it hath honey at
the end of it. Poverty llrall ftarve out our fins ; the ficknefs
of the body cures a fin-fick Ibul ; O then, inllead of murmur-
ing and being difcontented, blefs the Lord ; hadll thou not
met with fuch a rub in the way, thou mighteft have gone to
hell and never (topped.
§ 7. The feventh argument to contentation.
The next argument to contentation is, confider the evil of
dilcontcnt. Mal-content hath a mixture of grief and anger in
it, and both thcfe mult needs raife a ilorm in the foul. Have
you not feen the pofture of a fick man ? Sometimes he will fit
up in his bed, by and by he will lie down, and when he is down
he is not quiet ; firft he turns on the one lide, and ii»rn on the
other, he is reftlefs : this is jult the emblem of a dilconfented
fpirit ; the man is not fick, yet he is never well ; Ibmetimes he
likes fuch a condition of life, he is foou weaiy ; and then ano-
ther condition of life ; and when he hath it, yet he is not plealed,
this is an evil under the fun.
Now the evil of difcontent appears in three things.
Evil I. The fordidnefs of it is unworthy of a Chriltian.
1. It is unworthy of his profeliion. It was the laying of an
heathen, bear thy condition quietly, nofce te ejje homiuem, know
thou art a man : \'o I lay, bear thy condition contentedly, nofce
te eJJe Chrijiiauum, know thou art a Chriilian. Tkou profellelt
3N 2
468 THE ART OF DIVINE CONTENTMENT.
"O : •■ "
to live by faith ; what ! and not content ? Faith is a grace that
doth fubftantiate things not feen, Heb. xi. 1. Faith looks be-
yond the creature, it feeds upon promifes ; faith Uves not by
bread alone, when the water is fpent in the bottle, faith knows
whither to have recourfe ; now to fee a Chriltian deje6led in the
want of vifible fupplies and recruits, where is faith ? Oh, faith
one, my eilate in the world is down. Aye, and which is worfe,
thy faith is down. Wilt thou not be contented, unlefs God let
down the vefl'el to thee, as he did to Peter, ' wherein were all
manner of beafts of the earth, and fowls of the air?' A6lsx. 12.
Muft you have the firft and fecond courfe ? This is like Thomas,
* unlefs I put my finger into the print of the nails, 1 will not
believe,' John xx. 25. So, unlefs thou hall a fenfible feeling
of outward comforts, thou wilt not be content. True faith will
trull God where it cannot trace him, and will adventure upon
God's bond, though it hath notliing in view. * You who are
difcontented, becaufe you have not all you would, let me tell
you, either your faith is a non-entity, or at beft but an embryo ;'
it is a weak faith that muft have ftilts and crutches to fupport
it. Nay, difcontent is not only below faith, but below reafon :
why are you difcontented ? Is it becaufe you are difpofleifed of
fuch comforts } Well, and have you not reafon to guide you ?
Doth not reafon tell you, that you are but tenants at will ? and
may not God turn you out when he pleafes ? You hold not
your eftatejwre, but gratia ; not by juridical right, but upon fa-
vour and courtefy.
2. It is unworthy of the relation we fland in to God ; a Chrif-
tian is invefted with the title and privilege of fonfhip, Eph. i.
5. He is an heir of the promife : Oh, confider the lot of free-
grace is fallen upon thee, thou art nearly allied to Chrill, and
of the blood-royal, thou art advanced, in fome fenfe, above the
angels ; ' why then art thou, being the king's fon, lean from
day to day ?' 2 Sam. xiii. 4. Why art thou difcontented } Oh,
how unworthy is this! As if the heir to fome great monarch
fhould go pining up and down, becaufe he may not pick fuch a
flower.
Evil 2. Confider the finfulnefs of it ; which appears in three
things; (1.) The caufes ; (2.) The concomitants; (3.) The
confequences of it.
I. It is finful in the caufes, which are thefe.
1. Pride. He that thinks highly of his deferts, ufually efteems
meanly of his condition: a difcontented man is a proud man,
he thinks himfelf better than otl>ers ; therefore finds fault with
the wifdom of God, that he is not above others. Thus the
thing formed, faith to him that formed it, * why haft thou
made me thus V Rom. ix. 20. Why am I not higher .? Dif-
THE ART OF DIVINE CONTENTMENT. 469
contents are nothing elfe but the aefluations and boilings over of
pride.
2. The fecond caufe of difcontent is, envy, which Anguftine
calls the fin of tlie devil ; Satan envied Adam the glory of para-
dii'e, and the roI)e of innocency ; he that envies what his neigh-
bour hath, is never contented with that portion which God's
providence doth parcel out to him ; as envy llirs up ftrife, (this
made the Plebeian faction lo ftrong among the Romans) lb it
creates difcontent : the envious man looks fo much upon the
bleflings which another enjoys, that he cannot fee liis own
mercies, and fo doth continually vex and torture himfelf. Caia
envied that his brother's facrifice was accepted, and his rejected :
hereupon he was difcontenled, and prefently murderous thoughts
began to arife in his heart.
3. The third caufe is, covetoufnefs. This is a radical fin.
Whence are vexing law-fuits, but from difcontent ? and whence
is difcontent, but from covetoufnefs ? Covetoufnefs and content-
ednefs cannot dwell in the fame heart. Avarice is an heluo,
that is never fatisfied. The covetous man is like Behemoth,
* Behold he drinkelh up a river, he trudeth that he can draw up
Jordan into his mouth,' Job xl. 33. ' There are foin" things
(faith Solomon) lay not, it is enough.* I may add a fifth, the
heart of a covetous man, he is Hill craving. Covetoufnefs is like
a wolf in the breaft, which is ever feeding; and becaufe a man
is not fatlsfied, he is never content.
4. The fourth caufe of difcontent is, jealoufy, which is fome-
times occafioned through melancholy, and fometimes mifappre-
henfion. The fpirit of jealoufy caufeth this evil fpirit. Jeal-
oufy ' is the rage of a man,' Prov. vi. 34. And oft, this is
nothing but fufpicion and fancy : yet fuch as creates real dif-
content.
5. The fifth caufe of difcontent is diftruft, which is a great
degree of Atheifm. The difcon tented perfon is ever didrullful.
The bill of provifion grows low ; I am in thefe flraits and
exigencies, can God help me ? * Can he prepare a table in the
wildernefs?' Sure he cannot. My efiate is exhauiled, can God
recruit me } My friends are gone, can God raife me up more?
Sure the arm of his power is Ihrunk. I am like the dry fleece,
can any water come upon this fleece ? * If the Lord would make
windows in heaven, might this thing be?' 1 Kings vii. 2. Thus
the anchor of hope, and the fhield of faith, being caft away,
the foul goes pining up and down.
Dilconlent is nothing elfe but the echo of unbelief: and re-
member, diftrufl is worfe than diltreis.
II. Difcontent is evil in the conconiitants of it, which are
two.
1. Difcontent is joined with a fallen melancholy. A Chrif-
370 THE ART OF DIVINE CONTENTMENT.
tian of a right temper fhould be ever cheerful in God ; * ferve
the Lord with gladnels,' Pf, c. 9. A (ign the oil of grace hath
been poured into the heart, when * the oil of gladnels' (hines in
the countenance. Cheerfuinel's credits religion ; how can the
dilicontented perfon be cheerful ? Dilconterit is a dogged, fullen
humour; becaule we have not what we delire, God fliall not
have a good word or look from us ; as the bird in the cage, be-
caule ftie is ptnt up, and cannot fly in the open air, therefore
beats herleif againll the cage, and is ready to kill herfelf. Thus
that peevilh prophet; ' I do well to be angry to the death/
Jonah iv.
2. Difcontent is accompanied with unthankfulnefs ; becaufe
we have not all we defire, we never mind the mercies which we
have ; we deal with God as the widow of Sarept.a did with the
prophet : the prophet Elijah had been a means to keep her
alive in the famine ; for it was for her lake, that her meal in the
barrel, and her oil in the crufe failed not : But as foon as ever
her fon dies, Ihe falls into a paflion, and begins to quarrel with
the prophet; * What have I to do with thee, O thou man of
God? Art thou come to call my fin to remembrance, and
flay my fon ?' 1 Kings i. IS. So ungratefully do we deal with
God : we can be content to receive mercies from God ; but if
he doth crofs us in the jeaft thing, then, through difcontent, we
grow touchy and impatient, and are ready to fly upon God ;
thus God lofeth all his mercies; We read in Icripture of the
thank-offering, 2 Chron. xxix. 30. The difcontented perfon
cuts God fhort of this ; the Lord lofeth his thank-offering. A
difcontented Chrillian repines in the midftof mercies, as Adam
who finned in the midil of paradife. Difcontent is a fpider that
fucks the poifon of unthankfulnefs out of the fweeteft flower of
God's blefiing, and a devililh chymiftry that extracts drofs out of
the molt refined gold. The difcontented perfon thinks every
thing he doth for God too much, and every thing God doth for
him too little. O what a fin is unthankfulnefs! it is an accu-
mulative fin. When Cicero laid of parricide, I may fay of in-
gratitude ; ' there are many fins bound up in this one fin :' It
is a voluminous wickednels ; and how full of this fin is difcon-
tent? A difcontented Chrillian, becaufe he hath not all the
world, therefore dilhonours God with the mercies which he
hath. God made Eve out of Adam's rib, to bean helper (as
Chryfoftom faith) but the devil hath made an arrow of this rib,
and Ihot Adam to the heart : fo doth difcontent take the rib of
God's mercy, and ungratefully Ihoot at him ; eftate, liberty
ihall be employed againll God. Thus it is oftentimes. Be-
hold then how difcontent and ingratitude are interwoven and
twilled one with the other : Thus difcontent is finfuLin its con-
comitant t.
THE ART OF DIVINE CONTENTMENT. 471
III. It is finful in its confequences, whirh are tliefe :
(I.) It makes a man very unlike the Spirit of God. The
Spirit of God is a meek Spirit. The Holy Ghoft defcended in
the likenefs of a dove. Mat. iii. 6. A dove is the emblem of
meeik'nefs : a difcontented fpirit is not a meek fpirit,
(2.) It makes a man like the devil : the devil being fwelled
vi^ith the poilbn of envy and malice, is never content. Juft lb
is the malcontent. The devil is an unquiet fpirit, he is ftill
walking about, I Pet. v. 8. It is his reft to be walking. And
herein is the difcontented perfon like him ; for he goes up and
down vexing himfelf, ' feeking reft, and finding none ;' he is
the devil's p!6lure.
(3.) Difcontent disjoints the foul, it untunes the heart for
duty ; • is any man afilicled, let him pray,' Jam. v. 13. But,
is any man dilicontented .? How ftiall he pray ? ' Lift up pure
hands vi/ithout wrath,' 1 Tim. v. 8. Difcontent is full of wrath
and palfion ; the mal-content cannot lift up pure hands; he
lifts up leprous hands, he poilbns his prayers ; will God accept
of a poifoned facrifice .^ Chryibftom compares prayer to a fine
garland ; thofe, iaith he, that make a garlarxl, their hands had
need to be clean ; prayer is a precious garland, the lieart that
makes it had need to be clean. DKcontent throws poifon into,
the fpring (which was death among the Romans) ; difcontent
puts the heart into a diforder and mutiny, and tuch an one can-
not ferve the Lord ' without diitradion.'
4. Difcontent fometimes unfits for the very ufe of reafon ;
Jonah, in a paflion of difcontent, fpake no better than blafphe-
my and nonfenfe ; * I do well, faid, he, to be angry unto tlie
death,' Jon. iv. 8. What! To be angry with God! and to die
for anger ? Sure he did not know well what he faid. When dis-
content tranl'ports, then like Mofes, wefpeak * unadvifedly witli
our lips.' This humour doth even fufpend the very ads of rea-
fon. '
(5.) Difcontent doth not only difquiet aman's felf, but thofc
who are near him. This evil fpirit troubles families, parlilies,
&c. If there be but one ftring out of tune, it I'poiis ail the mu-
fic. One dilconlented Ipirit makesjarrings and difcords among
others. It is this ill humour that breeds quarrels and law-fuits.
Whence is all our contentions, but for want of contentation ?
From whence ' come wars and fightings among you ? Come
they not heuce, even of your lufts .>' James iv. 1. In particular
from the lull of difcontent.^ Why did Ablalom raife a war
againll his father, and would have taken oif not only his crown,
but his heid ? Was it not his difcontent? Abfalom would be
king. Why did Aliab ftone Naboth ? Was it not dilcontent
about the vineyard? Oh this devil of difcontent ! Thus you
have feen the fmfulnefs of it.
472 THE ART OF DIVINE CONTENTMENT.
Eiiil 3. Confider the fimplicity of it. I may fay as the
Plahiufl:, ' lurely they are difquieted in vain :* Pf. xxxix. ti.
which appears thus ;
1. Is it not a vain fimple thing to be troubled at the lofs of
that which is in its own nature perifliingand changeable ? God
hath put a viciflitude into the creature ; all the world rings
changes ; and for me to meet with inconftancy here, to lofe a
friend, eitate, to be in a conilant flu6luation, is no more than to
fee a flower wither, or a leaf drop off in autumn, there is an
autumn upon every comfort, a fall of the leaf; now it is extreme
folly to be difcontented at the lofs of thofe things which are in
their own nature lofeable. What Solomon faith of riches, is
true of all things under the fun, ' they take wings.' Noah's
dove brought an olive branch in its mouth, but prefently flew
out of the ark, and never returned more ; fuch a comfort brings
to us honey in its mouth, but it hath wings ; and to what pur*
pofe fliould we be troubled, unlefs we had wings to fly after and
overtake it ?
2. Difcontent is a heart-breaking : * by forrow of the heart,
the fpirit is broken,' Prov. xv. 13. It takes away the comfort
of life. There is none of us but may have many mercies, if we
can fee them ; now, becaufe we have not all we dehre, there-
fore we will lofe the comfort of that which we have already.
Jonah having his gourd fmitten (a withering vanity) was fo dif-
contented, that he never thought of his miraculous deliverance
out of the whale's belly; he takes no comfort of his life, but
wiflieth that he might die. What folly is this ? We muft have
all or none ; herein we are like children, that throw away the
piece which is cut them, becaufe they may have no bigger.
Difcontent eats out the comfort of life. Befides, it were well if
it were ferioufly weighed how prejudicial this is, even to our
health : for difcontent, as it doth difcruciate the mind, fo it doth
pine the body ! it frets as a moth, and by watting the fpirits,
weakens the vitals. The pleurily of difcontent brings the body
into a confuraption ; and is not this folly ?
3. Difcontent does not eale us of our burden, but it makes
the crofs heavier. A contented fpirit goes cheerfully under its
affli(5tion. Dilcontent makes our grief as infupportablc, as it is
unreafonable. If the leg be well, it can endure a fetter and
not complain ; but if the leg be fore, then the fetters trouble.
Difcontent of mind is the fore that makes the fetters of afflidlion
more grievous. Difcontent troubles us more than the trouble
itfelf, it fteeps the affliction in wormwood. When Chrifk was
upon the crofs, the Jews brought him gall and vinegar to drink,
that it might add to his lorrow. Difcontent brings to a man iti
affliction, gall and vinegar to drink ; this is worfe than the
THE ART OF DIVINE CONTENTMENT. 4^3
affli6lion itfelf. Is it not foUy for a man to embitter his own
crols ?
4. Difcontent fpins out our troubles the longer. A Chriitian
is difcontent becaufe he is in want ; and therefore he is in want,
becaufe he is difcontented : he murmurs becaufe he isaflli6ted ;
and therefore he is affli(5led, becaufe he murmurs. Dilcontent
doth delay and adjourn our mercies. God deals herein with
us, as we ufo to do with our children ; when they are quiet and
cheerful, they fhail have any thing ; but if we fee them cry and
iVet, then we withhold from them ; we get nothing from God
by our difcontent but blows, the more the child ftruggles, tiie
more it is beaten ; when we ftruggle with God by our finful
paCTions, he doubles and trebles his ftrokes ; God will tame our
curll hearts. What got Ifrael by their peeviflinefs } They were
within eleven days journey of Canaan, and now they were dii-
contented, and began to murmur : God leads them a march of
forty years long in the wildernefs. Is it not folly for us to ad-
journ our own mercies ? Thus you have feen the evil of difcon-
tent. L have been long upon this argument ; but nnnquam ni-
mis dicitur, quod nunquamfatis dicitur.
§ 8. The eight argument to contentation.
<• The next argument or motive to contentment is this. Why
is not a man content with the competency which he hath ?
Perhaps if he had more he would be lefs content ; covetoufnefs
h a dry drunkennefs. The world is fuch, that the more we
have, the more we crave ; it cannot fill the heart of man.
When the fire burns, how do you quench it? Not by putting
oil on the flame, or laying on mor« wood, but by withdrawing
the fuel. When the appetite is enflamed after riches, how may
a man be fatisfied ? Not by having juft what he defires, but by
withdrawing the fuel, &c. Moderating and lelTening his de-
fires. He that is contented has enough. A man in a fever or
dropfy thirds ; how do you fatisfy him ? Not by gi^-ng him li-
quid things, which will inflame his thirlt the more ; but by re-
moving the caufe, and lb curijig the dillemper. The way for a
man to be contented, is not by railing his eftate higher, but by
bringing his heart lower.
§ 9. The ninth argument to contenLation.
The next argument to contentment is the fdortnefs of life.
It is but a vapour, faith James, Jam. iv. 14. Life is a wheel
ever running. The poets painted time with wings to fliew the
volubility and fwiftnefs of it. Job compares it to a fvvift poft.
Job ix. 25. (Our life rides poll) and to a day, not a year. It
is indeeed like a day. Infancy is as it were the day-break,
youth is the fun-riling, full growth is the fun in the meridian,
old age is fun-fetting, ficknels is the tvening, then comes the
night of death. How quickly is this day <jf life fpei;}t ? Often-
Voh. II. No. 22. ZO
47i TME ART or DIVINE CON TfeNTM EXf,
times this Cun goej< down at noon-day : life ends before flie eVf n-
ing of old aj^e coinos ; nay, fonielinies the fun of life lets pre*,
lently after lun-rifing. Quickly after the dawning of infancy
the night of death approaches. Oh, how ftiort is the life of
man ! The confideration of the brevity of life, may work the
heart to contentment. Remember thou art to be here but u
day ; thou halt but a fhort way to go, and what needs a long
provifion for a fliort way ? If a traveller hath but enough to
bring him to his journey's end, he defires no more. We have
but a day to live, and perhaps we may be in the twelfth hour
of the day ; why if God gives us but enough to bear our charges,
till night, it is fufficient, let us be content. If a man had the
leafe of an houl'e, or farm but for two or three days, and he
• lliould fall a building and planting, would he not be judged very
indifcreet ? So, when >ve have but a l"hort time he're,^ and deatft
calls us prefently off the llage, to thirft immoderately after the.
world, and pull down our fouls to build up an effate, it is an
extreme folly. Therefore, as Bfau faid once, in a profane fenle,
concerning his birth-right, ' lo, I am at the point to die, and
what profit (hall this birth-right do me ?' So let a Chriliian fay
in a religious fenfe, lo, 1 am even at the point of death, my
grave is going to be made, and what good will the world do
me! If I have but enough till fun-letting, I am content.
§ 10. The tenth argument to contentation.
The tenth argument or motive to contentment is, confider
ferioufly the nature of a profperous condition. There are in a
profperous eftate three things.
1. Plus molejiice, more trouble. Many who have abundance
of all things to enjoy, yet have not fo much content and fweet-
nefs in their lives, as fome that go to their hard labour. Sad
folicitous thoughts do often attend a profperous condition. Care
is the mahis genius, or evil fpirit which haunts the rich man,
and will not futVer him to be quiet. When his cheft is full of
goW, his heart is full of care, either how to manage, or how to
increafe, or how to fecure what he hath gotten. Oh the trou-
bles and perplexities that do attend profperity ! The world's
high feats are very uneafy ; funfliine is pleatant, butfometimes
it fcorcheth with its heat ; the bee gives honey, but fometimes
it flings : profperity hath its fweetnefs, and alfoits fling, ' com-
petency with contentment is far more eligible.' Never did Ja-
cob fleep better than when he had the heavens for his canopy,
and a hard ftone for his pillow. A large voluminous eftate, is
but like a long trailing garment, which is more troublefome
than ufeful.
2. In a profperous condition there is plus periculi, more dan-
ger, and that two ways.
Firft, ex parte , ipJiuSf in refpe6l of a man's felf, the rich man's
I'lIE ART OF DIVINE CONTENTMENT. 475
table is oft his fnare ; he is ready to ingul^>h himfelf too deep
iti thele Tweet waters. In this I'enfe it is hard to kr^ow how to
abound. It mult be a Ibong brain that bears heady wine ; he
had need have much wifdora and grace, that knows how to bear
an high condition ; either he is ready to kill himfelf witli care,
or to furleit himfelf with iufcious dehghts. Oh the hazard of
honour, the damage of dignity! Pride, fecurity, rebellion, are
the three worms that breed of plenty, Ueut. xxxii. 15. The
pallures of profperity are rank and furfeiting. How foon are
we broken upon the fo ft pillow ofeafe? Profperity is often a
trumpet, that Ibunds a retreat, it calls men otf from the purfuit
of religion. The fun of profperity oft dulls and puts out the
lire of zeal, how many fouls hath the pleurify of abundance kill-
ed ? * They that will be rich, fall into fnares,' I Tim. vi. 10.
The world is birdlime at our feet, it is full of golden fands, but
they are quick-lands. Profperity, like fmooth Jacob, will fup-
plant and betray; a great ellate, without much Vigilancy, will
be a thief to rob us of heaven ; fuch as are upon the pinnacle
of honour, are in moft danger of falling.
A lower eftate is lefs hazardous, the little pinnace rides fafe
by the fliore, when the gallant (hip advancing with its maft and
top-fail, is call away. Homo vi6iusin paridifo, victor inftercore.
Adam in paradife was overcome, when Job on the dung-hill
was a conqueror. Samfon fell afleep in Dalilah's lap : fome
have fallen lb faft afleep on the lap of eafe and plenty, that they
have never awakened till the}- have been in hell. The world's
fawning is worfe than its frowning ; and it is more to be feared
when it fmilesthan when it thunders. Profperity, in fcripture,
is compared to a candle. Job xxix. 3. ' When his candle Ihined
upon my head.' How many have burnt their wings about
this candle! Se(ieiem nhertas nimia Jiernit, rami oiiere frangmi'
lur, ad maturittitem non pervenit nimiae fcecunditas : the corn
being over ripe, fheds, and fruit, when it mellows, begins to rot ;
when men do mellow with the fin of profperity commonly theit
fouls begin to rot in fin. * How hard is it for a rich man to
enter into the kingdom of heaven !' Luke xviii. 24, His golden
weights keep him from afeending to the hill of God ; and lliall
we not be content, though we irre placed in a lower orb? What
if we are not in fo much bravery and gallantry as otheis? We
are not in fo much danger ; as we want the honour of the
world, fo the tenjptations. Oh the abundance of danger that is
in abundance ! VVe fee, by common experience, that lunatics,
^vhen the moon is declining and in the wane, arefober enough ;
but when it is full they are wild and more exorbitant: when men's
eftales are in tlie wane, they are more ferious about their fouls',
more humble: but when it is the full of the moon, and ihey have
abundance, then their hearts begin to fwell with their eltates,
30 a
476 THE ART OF DIVINE CONTENTMENT.
and ate fcarce themfelves, Thofe that write concerning the
feveral climates, obferve, that luch as live in the northern parts
of the world, if you bring them into the fouth part, they lofe
their ilomachs and die quickly ; but thofe that live in the more
fouthern and hot climates, bring them into the north, and their
ilomachs mend, and ihey are long-lived ; give me leave to ap-
ply it, bring a man from the cold, ilarving climate of poverty,
into the hot fouthern climate of profperity, and he begins to
lofe his appetite to good things, he grows weak, and a thoufand
to one, if all his religion doth not die ; but bring a Chriftian
from the fouth to the north, from a rich flourilhing ellate into a
jejune low condition, let him come into a more cold and hungry
air, and then his ftomach mends, he hath a better appetite af-
ter heavenly things, he hungers more after Chrift, he thirils
more for grace, he eats more at one meal of the bread of life,
than at fix before ; this man is now like to live and hold out in
his religion : be content then with a modicum ; if you have
J)ut enough to pay for your paflage to heaven, it fufficeth.
2. A profperous condition is dangerous in regard of others ;
a great eftate, for the moft part draws envy to it. Gen. xxvi.
12, 13, 14. Whereas in little there is quiet. David a (hepherd
was quiet ; but David a courtier was purfued by his enemies :
envy cannot endure a fuperior ; an envious man knows not how
to live but upon the ruins of his neighbours ; he raifeth himfelf
higher by bringing others lower. Profperity is an eye-fore to
many. Such ftieep as have moft wool are fooneft fleeced. The
barren tree grows peaceably : no man meddles with the afti or
willow ; but the apple-tree and the damafin fhall have many
rude fuitors. Oh then be contented to carry a lefler iail ; he
that hath lefs revenues hath lefs envy ; fuch as bear the faireft
frontifpiece, and make the greateft drew in the world, are the
white for envy and malice to flioot at.
3. A profperous condition hath in it a greater reckoning ;
every man muft be refponfible for his talents. Thou that haft
great pofleflions in the world, doft thou trade thy eftate for God's
glory } Art thou rich in good works ? Grace makes a private
perfon a common good. Doft thou difburfe thy money for
public ufes.-^ It is lawful, in this lenfe, to put out our money to
ufe. O let us all remember an eftate is a depofitum ; we are
but ftewards, and our Lord and Mafter will ere long fay, * give
an account of your ftewardftiip:' the greater our eftate, the
greater our charge, the more our revenues, the more our reck-
onings. You that have a lefler mill gomg in the world, be con-
tent ; God will exped lefs from you, where he hath lowed
more fparingly.
§ 11. The eleventh argument to contentation.
The eleventh argument is the example of thofe who have been
THE ART OF DIVINE CONTENTMENT. 477
temitient for contentation. Examples are ufually more forcible
than precepts. Abraham, being called out to hot fervice, and'
iuch as was againlt flelh and blood, was content. God bid him
oHer Lip his Ion Ifauc, Gen. xxii. '2. This was great work ;
liaac was fi/iiis feneStutiSy the fon of his old age ; films
dekCtionis, the Ion of his love ; JiUus promijji, the fon of
the promife ; Chrift the Mediah was to ceme of his hne.
* In Ifaac fhall thy feed be blelled :' fo that to offer up Ifaac
feemed not only to oppofe Abraham's reafon, but his faith too ;
for, if Iliiac died, the world (for ought he knew) mull be with-
out a Mediator. Befides, if Ifaac be facrificed, was there no
other hand "to do it but Abraham ? Mull the father needs be
the executioner ? Muft he that was the inftrument of giving
Tiaac his being, be the inftrument of taking it away? — Yet '
Abraham doth not difputeor hefitate, but believes againft hope,
and is content with God's prefcription : fo, when God called
him to leave his country, Heb. xi. S. he was content. Some
would have argued thus : What ! Leave my friends, my na-
tive foil, my brave fituation, and go turn pilgrim ? Abraham is
content ; befides, Abraham went blindfold, ' he knew not whi-
ther he went,' ver. 8. God held him in liifpence, he mull go
H'ander he knew not where ; and when he dolh come to the
place God had laid out for him, lie knows not what oppofitions
he fhall meet with there : the world dothfeldom call a favourable
afpedt upon ilrangers, Gen. xxxi. 15. Yet he is content and
obeys, ' he fojourned in the land of promife,* Heb. xi. {). Be-
hold a little his pilgrimage. Firii he goes to Charran, a city
in Mefopotamia ; when he had fojourned there a while, his fa-
ther dies ; then he removed to Sichem, then to Bethlehem in
Canaan ; there a famine arifelh ; then he went down to Egypt,
after that he returns into Canaan ; when he comes there (it is
true he had a promife) but he found nothing to anfv\'er ex()ec-
tation ; he had not there one foot of land, butwa:<an exile : in
this time of his f(jjourning he buried his wife ; and as for his
dwellings he had no fumpiuous buildings, but led his life in poor
cottages ; all this was enough to have broken any man's heart.
Abraham might think thus with himfelf, is this the land I ^
Jiiuft pofl'efs ? here is no probability of any good ; all things
are againll me ; well, is he difcontent ? No ; God faith to
him, Abraham, go, leave thy country : and this word was
enough to lead him all the world over ; he is prefently upon
his march ; here was a man hac) learned to be content. But
let us del'cend a little lower, to ht-athen ZtMio (of whom Seneca
Ipeaks), who had or.ce been very rich, hearing of a fliipwreck,
and that all l^is guods were drowned at fea ; fortune, faith he,
(he fpake in an heathen dialed) hath dealt with me, and would
have me now iludy [)hiiofophy ; he was content to change hi:»
478 THE ART OF DIVINE CONTENTMENT.
courfe of life, to leave off being a merchant, and turn a philo-
foplier. And if an heathen faid thus, Ihall not a Chrillian much
more fuy when the world is drained from him, Jtibet Dens
mnndum derelinquitur et Chrijium expeditusfequi : God would
have w.e leave off following die world, and liudy Chrill more,
and how to gel to heaven. Do I fee an heathen contented,
and a Chrillian ditquieted ? How did heathens vilify thofe
things which Cluiftians did magnify ? Though they knew not
God, nor what true happioef-^ meant, yet would fpeak very fu-
blimely of a nuaien or deity, and of the life to come, as Arifto-
tle and Plato ; and for thofe Elyfian delights, which they did
but fancy, they undervalued and contemned the things here be-
low ; It was the doclrine they taught their fcholars, and which
fome of them pra6lifed, that they (hould ftrive to be contented
with a little ; they were Vv'iliing to make an exchange, and
have (efs gold, and more learning : and fliall not we be content
then to have lefsof the world, ib we may have more of Chrift?
INIay not a Chrillian blulb to fee the heathens content with a
viaticum, fo much as would recruit nature ? and to fee them-
felves fo tranfported with the love of earthly things, that if they
begin a little to abate, and the bill of provifion grows fhort,
they murmur, and are like Micah, * have ye taken away my
gods, and do you al'k me what I ail ?' Judg. xviii. 24. Have
heathens gone fo far in contentation ? And is it not fad for us
to come fhort ot heaven ? Thefe heroes of their time, how did
they embrace death itfelf? Socrates died in prifon, Hercules
vas burnt alive, Cato (whom Seneca calls the image and Por-
traiture of virtue) thrull through with a fword ; but how brave-
ly, and with contentment oflpirit did they die? ** Shall I,
faid Seneca, weep for Cato, or Regulus, or the reft of thofe
worthies, that died with fo much valour and patience?" Did
notcrofs providence make them to alter their countenance ?
And do I lee a Chriftian appalled and amazed ? Did not death
affright them ? And doth it diftra6t us ? Did the fpring-head
of nature rife fo high ? And (ball not grace, hke the waters of
the fanduary, rife higher ? We that pretend to live by faith,
may we not go to fchool to them, who had no other pilot but
reafon to guide them ? Nay, let me come a ilep lower, to crea-
tures void of reafon ; we fee every creature is contented with
its allowance; the beails with their provender, the birds with
their nelJs, they live only \ipon providence ; and fliall we make
ourfelves below them ? Let a Chrillian go to fchool to the ox
and the afs, to learn contentednels ; we think we nev-er have
enough, and are flill laying up ; the fowls of the air do not lay
up, • they reap not, nor gather into barns,' Mat. vi. 26. It is
an argument which Chrift brings to make Chriftians contented
wtih their cbndiiion : the birds do not lay up, yet they are
THE ART OF DIVINE CONTENTMENT. 479
provided for, and are contented ; arc ye nnt faith Chrift, mucU
better tlum they? But if you are difconietitod, are you not
nuicli vvorfetlian tliey ? Let thefe examples quicken us.
§ 12. The twelfth argument to contentotion.
The twelfth argument to contentment is, whatever change of
trouble a child of God meets with, it is all the hell he fhall have.
Whatever eclipfe may be upon his name or eftate, I may lay of
it as Athanafius of his banifliment, it is a little cloud that will
loon be blown over; and then his gulph is fliot, his hell is pa(t.
Death begins a wicked man's liell, but it puts an end to a godly
man's hell. Think with thvfelf, what if I endure this ? It is
but a temporary he!! ; indeed if all our hell be here, it is but an
ealy hell. What is the cup of aflli6lion to the cup of damna-
tion ? Lazarus could not get a crumb; he was fo difeafed, that
the dogs took pity on him, and,'as if they had been his phylicians,
licked his fores: but this was an eafy hell, the angels quickly
fetched him out of it. If all our hell be in this life, in the midlt,
of this hell we may have the love of God, and then it is no more
hell, but paradifc. If our hell be here, we nray lee to the bot-
tom of it ; it is but fkin deep, it cannot touch the Ibu!, and we
may fee to the end of it ; it is an hell that is rtiort- lived ; after
a wet night of affli6lion, comes a bright morning of the refur-
rc6lion ; if our lives are fliort, our trials cannot be long : as our
riches take wings and fly, fo do our futferings ; then let us be
contented.
§ 13. The thirteenth nrgnment to conlentatwn.
The laft ar2:ument to cantentment, is this, to have a com-
petency, and to want contentment, is a great judgment. For
a man to have an huge ftomach, that whatever meat you give
him, he is ftill craving, and never falisfied ; you ufe to lay, this
is a great judgment upon the man ; thou who art a devourer of
money, and yet never had enough, but ftiil crieft, give, give,
this is a fad judgment ; * they (hall eat, and not liave enough,*
Hof. iv. 10. The throat of a malicious man isan open fepuichre,
Rotn. lii. 13. fo is the heart of a covetous man. Covetoulhefs
is not only malum, culijx, but via/ton panac ; it is not only a
fin, but the punilliment ot a fin. It is a fecret curie upon a
covetous perfon, he fhall thirll, and thirft, and never be fatisfied ;
• he that loves filver lliall not be fatisfied with lilver,' Eccl. v.
10. And is not this a curfe? What was it but a fevere judg-
ment upon the people of Judah ? * Ye eat, but ye have not
enough ; ye drink, but ye are not filled with drink,* Hag. i. (i.
Oh let us take heed of this plague. Did Efau fay to his bro-
ther, * I have abundance, my brother,' Gen. xxxvii. [). or, as
we tranflaie it, 1 have enough; and Ihall not a Chriftiuii {'wy
much more.'' It is (Ud, tjiat our hearts lliould be dead to hcu-
480 THE ART OF DIVINE CONTENTMENT.
venly things, and a fpunge to fuck in earthly. Yet all that hath
been laid, will not work our minds to heavenly conientation.
Chap. XII. Three thmgs inj'erted by waif of caution.
In the next place, I come to lay down Ibme necelfary cau-
tions : though (I fay) a man flliould be content in every eftate,
yet there are three eitates in which he mult not be contented.
Caution 1. He muft not be contented in a natural eftate;
here he niuft learn not to be content. A finner in his pure na-
turals is under the wrath of God, John iii. 15'. and (hall he be
content, when that dreadful vial is going to be poured out ? Is
it nothing to be under the fcorchings of divine fury ? * Who .can
dwell with everlafting burnings.^' A finner, as a finner, is under
the power of Satan, Acts xxvi. 18. and (hall he in this eftate
be contented ? Who would be contented to ftay in the enemy's
quarters.? While we fleep in the lap of fin, the devil dolh to us
as the Philiftines did to Samfon, cut the lock out of our llrength,
and put out our eyes ; be not content, O finner, in this eftate.
For a man to be in debt, body and foul, in fear every hour to
be arrelted and carried prifoner to hell, (hall he now be content?
Here I preach againlt contentation. Oh get out of thi^j con-
dition : I would haften you out of it, as the angel haft^ned Lot
out of Sodom, Gen. xix. 13. There is the fmell of the fire and
brimftone upon you. The longer a man ftays in his fin, the
more fin doth ftrengthen ; it is hard to get out of fin, when the
heart, as a garrifon, is vidualled and fortified. A young plant
is eafily removed ; but when the tree is once rooted, there is no
ftirring of it; thou who art rooted in thy pride, unbelief, im-
penitency, it will coft thee many a fad pull ere thou art plucked
out of thy natural eftate, Jer. vi. l6. It is an hard thing to have
a brazen face and a broken heart ; ' hetravuileth with iniquity,*
PI", vii. 14. be aifured, the longer you travail with your fins,
the more and (harper pangs you muft expe6l in the new birth.
O be not contented with your natural eftate. David faith,
* why art thou did^uieted, O my foul ?' PI", xliii. 5. But a finner
fhould fay to himfelf, why art thou not difquieted, O my foul.^
Why is it that thou layeil afflidions (b to heart, and canft not
lay fin to heart ? It is a mercy when we are difquieted about
fiu. A man had better be at the trouble of letting a bone, than
to be lame, and in pain all his life ; bleded is that trouble that
brings the Ibul to Chrift. It is one of the worft fights to fee
a bad con((c;ience quiet; of the two, better is a fever than a
lethargy. I wonder to fee a man in his natural eftate content \
what ! content to go to hell ?
Caution 2. Though, in regard of externals, a man ftiould be
in every (late content, yet he muft not be content in fuch a con-
dition, wherein God is apparently diflionoured. If a man*s
trade be fuch, that he can hardly ufe it, but he muft trefpafs
THE ART OF DIVINE CONTENTMENT. 4S1
upon a commanil (and fo make a trade of fin) he mud not con-
tent himfelf in luch a condition; God never called any man to
fucli a calling as is finful ; a man in this cafe, had betl«?r knock
of!" and divert; better lofe fonie of his gain, fo he may leffen
Ibuie of iiis guilt. So, for fervanits who live in a profane family
(the fuburbs of hell) where the name of God is not called upon,
nnlejs when it is taken in vain ; they are not to content them-
ielves in luch a place, they are to come out of the tents of thefe
fi oners; there is a double danger in living among the pro-
fane.
J. Left we come to he infected with the poifon of their ill ex-
ample. Jol'eph, living in Pharaoh's court, had learned to fwear
' by the life of Pharaoh,' Gen. xlii. 15. We are prone to fuck
in example ; men take in deeper impreflions by the eye than by
the ear. Dives w^as a bad pattern, and he had many brethren
that feeing him fin, trode jull in his Heps ; therefore, laith he,
* I pray thee fend him to my father's houfe ; for 1 have five
brethren : that he teftify to them, that they come not into this
place of torment,* Luke xvi. 27, 9S. Dives knew which way
thfty went ; it is eafy to catch a difeafe from another, but not to
catch health. The bad will fooner corrupt the good, than the
good will convert the bad. Take an equal quantity and pro-
portion, fo much fweet wine with fo much four vinegar ; the
vinegar will fooner four the wine, than the wine will i'weeten
the vinegar. Sin is compared to the plague, 1 Kings viii. 30.
And to leaven, 1 Cor. v. 7. To ihew of what a fpreading na-
ture it is. A bad mailer makes a bad fervant. Jacob's cattle,
by looking on the rods which were fpeckled and ring-llraked,
conceived like the rods. We do as we fee others do before us,
efpecially thofe that are above us. if the head be fick, tb*'
other parts of the body arc dillempered. If the fun (hine not
upon the mountains, it muft needs let in the vallies. We pray,
* lead us not into temptation ;' Lot was the world's miracle,
who kept himfelf frefii in Sodom's fait water.
2. By living in an evil family, we are liable to incur their
puniniment; * Pour out thy wrath upon the families that call
not upon thy name,' Jer. x. 25. For want of pouring out of
prayer, the wrath of God was ready to be poured out. It is
dangerous living in the tents of Kedar. When ' God fends
liis flying roll, written within and without with curies, it enters
into the houfe of the thief and the perjurer, and conl'uines the
timber and the ftones thereof,' Zech. v, 4. Is it not of fad
confeqnence to live in a profane perjured laniily, when the fin
of the governor pulls his houfe about his ears? If the ftones and
timi)f?r be deftroyed, how fhali the fervant eUape ? And fup-»
iwle God fend not a temporal roll of curies in the family, there
jb a fpiritual roll, and that is worfe, Prov. iii. 33. Be not con
Vol. II. No. 22. 3 P
482 THE ART OF DIVINE CONTENTMENT,
tent to live where religion dies. ' Salute the brethren, atid
Nymphas, and the church which is in his houfe,' Col. iv. 15.
The houle of the godly is a little church, the houfe of the
wicked a little hell, Prov. vii. 27. Oh, incorporate yourfelves
into a religious family ; the houfe of a good man is perfumed
•with a blefling, Prov. iii. 33. When the holy oil of grace is
poured on the head, the favour of this ointment fweetly dif-
fuleth itfelf, and the virtue of it runs down upon the fl^irts of
the family. Pious examples are very magnetical and forcible.
Seneca faid to his filler, though I leave you not wealth, yet I
leave you a good example. Let us ingraft ourfelves among the
laints ; by being often among the fpices, we come to fmell of
them.
Caution 3. The third caution is, though in every condition
we muft be content, yet we are not to content ourfelves with a
little grace. Grace is the bed bleffing. Though wefhould be
contented with a competency of eflate, yet not with a compe-
tency of grace. It was the end of Chrifl's afcenfion to heaven,
to give gifts ; and the end of thofe gifts * that we may grow up
into him who^is the Head, Chrifl,' Eph. iv. 15. Where the
apoitle diflinguiflieth between our being in Chrift, and our grow-
ing in him ; our ingrafting and our flourifliing : be not content
withamodicum in religion.
It is not enough that there be life, but there muft be fruit.
Barrennefs (in the law) was accounted a curie. The farther we
are from fruit, the nearer we are to curfing, Heb. vi. 8. It is a
iad thing when men are fruitful only in the unfruitful works of
darknefs. Be not content with a drachm or two of grace ; next
to a ilill-born, a ftarvelling in Chrifi: is worft. Oh covet more
grace ; never think thou haft enough ; we are bid ' to covet
the heft things,' 1 Cor. xii. 31. It is an heavenly ambition,
when we defire to be high in God's favour ; a bleifed conten-
tion, when all the flrife is, who (hall be moft holy. St. Paul,
though he was content with a little of the world, yet not a lit-
tle grace ; * he reached forward, and prelTed towards the mark
of the high calling of God in Chrift Jeius,' Phil. iii. 13, 14.
A true Chrilliun is a wonder, he is the moft contented, and yet
the leaft iatisfied ; he is contented with a morfel of bread, and
a little water in the crufe, yet never fatisfied with grace ; he
doili pant and breathe after more ; this is his prayer. Lord,
more conformity to Chrift, more communion with Chrift; he
would fain have Chrift's image more lively pi6lured upon his
ibul. True grace is always progreffive ; as the laints are cal-
led lamps and liars, in regard of their light; lb trees of righ-
teouCnels (tla. Ixi. 3.) for their growth ; they are indeed like
the tree of life, bringing forth leveral forts of fruit.
THE ART OF DIVINE CONTENTMENT. 4S3
A true Chriftian grows, 1. la beauty. Grace is the bed
completion of the foul ; it is at the (irlt plantation, like Ra-
chel, fair to look upon ; but rtili the more it lives, the more it
fends forth its rays of beauty. Abraham's faith was at firft
beautiful ; but at lall did fhine in its orient colours, and grew
i'o illullrious, that God himfelf was in love with it, and makes
his faith a pattern to all believers.
2. A true Chriftian grows in fvveetnefs. A poifonful weed
may grow as much as the hyflbpor rofemary, the poppy in the
field, as the corn ; the crab as the pearmain, but the one hath
a harlh four tafte, the other mellows as it grows ; an hypo-
crite may grow in outward dimenfions, as much as a child of
God ; he may pray as much, profefs as much : but he grows
only in magnitude, he brings forth only four grapes, his duties
are leavened with pride ; the other ripens as he grows : he
grows in love, humility, faith, which do mellow and fweeten
his duties, and make them come otf with a better relifh. The
believer grows as the flower, he cafts a fragrancy and perfume.
3. A true Chriftian grows in ftrength : he grows ftill more root-
ed and lettled. The more the tree grows, the more it fpreads
its root in the earth ; a Chriftian who hath a plant of the hea-
venly Jerufalem, the longer he grows, the more he incorpo-
rates into Chrift, and fucks fpiritual juice and fap from hiui ; he
is a dwarf in regard of humility, but a giant in regard of ftrength.
He is ftrong to do duties, to bear burdens, reiiil tentations.
4. He grows in the exercife of his grace ; he hath not only-
oil in his lamps, but his lamps are burning and fliining. Grace
is agile and dexterous. Chrift's vines do ilourifli, Cunt. vi.
11. hence we read of a lively hope, I Pet. i. 3. and a fervent
love, 1 Pet. i. 21. here is the activity of grace. Indeed fome-
times grace is a fleepy habit of the foul, like fap in the vine, not
exerting its vigour, which may be occafioned through fpiritual
floih, or by reafon of falling into fome lin ; but this is only for
a while ; the fpring of grace will come, ' the flowers will ap-
pear, and the fig-tree put forth her green figs.' The frefti gales
of the Spirit do Iweetly revive and refociliate grace. The church
of Chrift, whole heart was a garden, and her graces as precious
fpices, prays for the heavenly breathings of the Spirit that her
lacred fpices might flow out, Cant. vi. l(i.
1. A true Chriftian grows incremento, both in the kind and
in the degree of grace. To his fpiritual living he gets an aug-
mentation : he adds to 'faith, virtue: to virtue, knowledge :
to knowledge, teniperance,' &c. 2 Pet. i. 5, 0\ Here is grace
growmg in its kind ; and he goes on * from faith to faith,' Eom,
i. 17. there is grace growing in the decree, ' we are bound to
give thanks to God for you, brethren, becaule your faiih groweth
exceedingly,' 2 Theft", i. 2. It increal'eth over aud above.
3P .J
484 THE ART OF DIVINE CONTENTMENT.
And the apoftlefpeaksof thofe fpiritual plants which were laden
with goi'pel fruit, Phi!, i. 2. A Chridian is compared to the
vine, (an emblem of IVuitfulnefa) he muft; bear full clufters : we
are bid to perfect that which is lacking in our faith, I Thelf. iii.
10. A Clirillian mud never be lb old as to be paft bearing ; he
brings forth fruit in his old age, Pf, xcii. 14. An heaven-borri
plant is ever growing ; he never thinks he grows enough ; he
is not content unlefs he adds every day one cubit to his fpiritual
llature. We mull not be content jull with fo much grace as
will keep life and foul together, a drachm or two will not fuflice,
but we miift be (till increafmg, * with the increafe of God,' Col.
ii. 9. We had need renew our ftrength as the eagle, Ifa. xl.
21. Our fins are renewed, our wants are renewed, our tenta-
tions are renewed, and fhall not our ftrength be renewed ? O be
not content with the tirll embryo of grace, grace in its infancy
and minority. You look for degrees of glory ; be you Chril-
tians of degrees. Though a believer fliould be contented with
a modicum in his ellate, yet not with a modicum in religion.
A Chriftian of the right breed labours ftill to excel himfelf, and
come nearer to that holinefs in God, who is the original, the
pattern and prototype of all holinefs.
Chap. XIII. Ufe 4. Sheicmg how a Chrijiian may know
whether he hath learned this divine art.
Thus having laid down thefe three cautions, I proceed in the
next place to an ufe of trial. 4. How may a Chriftian know
that he hath learned this leflon of contentment ? I (hall lay
down Ibme pharaders by which you (hall know it.
Character I. A contented fpirit is a (jlent fpirit, he hath
not one word to fay againft God, * I was dumb or filent, be-
caufe thou, Lord, didft it,' Pfal. xxxix. Contentment filenceth
all difpute, ' he fitteth alone and keepeth iilence,' Lam. iii.
28. There is a finful filence, when God is difhonoured, his
truth wounded, and men hold their peace ; this filence is a loud
fin : and there is a holy filence, when the foul fits down cjuiet
and content with its condition. When Samuel tells Eli that
heavy meffage from God, * that he would judge hishoufe, and
that the iniquity of his family (hould not be purged away with
(iacrifice for ever,' 1 Sam. iii. 13. Doth Eli murmur or dif-
pute ? No, he hath not one word to fay againft God ; ' It is
the Lord, let him do whatfeemeth him good,* ver. 18. A di(-
contented fpirit faith as Pharaoh, ' Who is the Lord }* Why
(liould I fuffer all this ? Why fhould I be brought into this low
condition ? ' Who is the Lord }' But a gracious heart faith, as
Eli, * It is the Lord, let him do what he will with me.' When
Nadab and Abihu, the fons of Aaron had offered up ftrange
(ire, and fire went from the Lord and devoured them. Lev. x.
1. Is Aaron now in a paflion of difcontent.? No, Aaron held
THE ART OF DIVINE CONTENTMENT. 485
his peace, ver. 3. A contented fpirit is never angry, unlefs with
himleir, for having hard thoughts of God. When Jonah laid,
* I do well to be angry ;' this was not a contented Ipirit, it did
not become a prophet.
Chararler 9. A contented fpirit, is a cheerful fpirit ; the
Greeks call it eiithema. Contentment is fomething more than
patience ; for patience denotes only fubmifiTion, contentment de-
notes cheerfulnefs. A contented Chrillian is more than paC-
five; he doth not only bear the crofs, but take up the crofs,
Matth. vi. ^4. He looks upon God as a wife God ; and what-
ever he doth, though it be not willingly, yet fen(ibly, it is in
order to a cure. Hence the contented Chriftian is (;heerful,
and with the apollle, * takes pleafure in infirmities, diltrefles/
v^c. 2 Cor. xii. 10. He doth not only fubmit to God's deal-
ings, but rejoice in them ; he doth not only fay, ' Jull is the
Lord in all that hath befallen me;' but * good is the Lord.*
This is to be contented. A fullen melancholy is hateful ; it is
faid, • God loves a cheerful giver,' *i Cor. ix. 7. ay, and God
loves a cheerful liver. We are bid in fcripture, ' not to be
careful,' but we are not bid not to be cheerful. He that is con-
tented with his condition, doth not abate of his fpiritual joy ;
and indeed he hath that within him which is the ground of
cheerfulnefs ; he carries a pardon fealed in his heart, Matthew
ix. 2.
Character 3. A contented fpirit is a thankful fpirit. This is
a degree above the other ; ' In every thing give thank?,' 1 Thef.
V. 15. A gracious heart fpies mercy in every condition, there-
fore hath his heart fcrewed up to thankfulnels ; others will blefs
God for profperity, he blelieth him for affli(5lion. Thus he
reafons with himfelf ; Am 1 in want? God fees it better for me
to want than to abound ; God is now dieting of me, he fees it
better for my fpiritual health fometimes to be kept fafting :
therefore he doth not only fubmit but is thankful. The mal-
contejit is ever complaining of his condition : the contented
ipirit is ever giving thanks. Oh what height of grace is this I
A contented heart is a temple where the prail'es of God are
lung forth, not a fepulchre wherein they are buried. A con-
tented Chriftian in the greateft ftraits hath his heart enlarged,
and dilated in thankfulnel^, he oft contemplates God's love in
election ; he fees that he is a monument of mercv, therefore de-
fires to be a pattern of praife. There is always gratulatory mu-
fic in a contented foul: the Spirit of grace works in the heart
like new wine, which under the heavielt prelfures of forrow will
have a vent open for thankfulnefs : this is to be content.
Characler 4. He that is content, no condition comes amifs to
him ; fo it is in the text, ' in whatever ftate I am.' A con-
tented Chriftian can turn himfelf to any thing ; either want or
486 THE ART OF DIVINE CONTENTMENT.
abound. The people of Ifrael knew neither how to abound,-
nor yet how to want : when they were in want, they murmured ;
* Can God prepare a table in the wildernels ?' And when they
ate, and were tilled, then they lifted up the heel. Paul knew
how to manage every ftate ; he could be either a note higher or
lower ; he was, in this fenfe, an univerfalift ; he could do any
thing that God would have him : if he were in profperity, he
knew how to be thankful ; if in adverfity, he knew how to be
patient ; he was neither lifted up with the one, nor caft down
^vith the other. He could carry a greater fail, or a lefler. Thus
a contented Chriftian knows how to turn himfelf to any condi-
tion. We have thofevvho can be contented in fome condition,
but pot in every efiate : they can be content iq a wealthy eilate,
when they have the Itreams of milk and honey ; while God's
candle fhines upon their head, now they are content ; but if the
wind turn and be againft them, now they are difcontented.
While they have a filver crutch to lean upon, they are content-
ed ; but if God breaks this crutch, now they are difcontented.
But Paul had learned in every eftute to carry himfelf with equa-
nimity of mind ; others could be content with their afflidion,
fo God would give them leave to pick and choofe. They could
be content to bear fuch a crofs ;' they could better endure fick-
nefs than poverty, or bear lofs of eftate thiin lofs of children ; if
they might have fuch a man's crofs they could be content. A
contented Chriftian doth not go to choofe his crols, but leaves
God to choole for him ; he is content both for the kind and the
duration. A contented fpirit faith, let God apply what medi-
cine he pleafeth, and let it lie on as long as it will ; I know
when it hath done its cure, and eaten the venom of fin out of
my heart, God will take it otF again. In a word, a contented
Chriftian, being fweetly captivated under the authority of the
word, defnes to be wholly at God's difpolal, and is willing to
live in that fphere and climate where God has fet him : And if
at any time he hath been an inftrument of doing noble and brave
fervice in the public, he knows he is but a rational tool, a fer-
vant to authority, and is content to return to his former condi-
tion of life. Cincinnatus, after he had done worthily, and
purchafed to himfelfgreatfamein hisdidlatorlhip, did, notwith-
lianding, alterwards voluntarily return to till and manure his
four acres of ground : thus ftiould it be with Chrillrans, profef-
fing godlineis with contentnjent, having ferved Mars, daring to
otlend Jupiier ; left olherwile they difcover only to the world a
brulilh valour, being lb untamed and head-ftrong, that when
they had conquered others, yet they are not able to rule their
own fpirits.
Charadier 5. He that is contented with his condition, to rid
hinifeif out of trouble, will not turn himfelf into fin. I deny
THE ART OF DIVINE CONTENTMENT, 487
not but a Cliriftian may lawfully leek to change his condition :
i'o far as God's providence doth go before, he may follow ; but
when men wdl not follow providence, but run before it, as he
that faid, ' This evil is of the Lord, why Ihould I wait any
longer ?' 2 Kings iv. 33. If God doth not open the door of his
providence, they will break it open, and wind themfelves out
of affliction by lin ; bringing their Ibuls into trouble. — 'I'his is
far from holy confentation ; this is unbelief broken into rebel-
lion. A contented Chrillian is willing to wait God's leifure,
and will not flir till God open a door. As Paul laid in another
cafe, * they have beaten us openly, uncondemned, being Ro-
mans, and have call us into prilbn ; and now, do they thrult us
out privily ? Nay, verily, but. let them come themfelves aiui
fetch us out,' Acts xvi. 37. So, with reverence, faith the con-
tented Chriitian, God hath call me into this condition ; and
though it be lad and troublelbme, yet I will not flir, till God by
a clear providence fetch me out. Thus thofe brave fpirited
Chrifiians, Heb. xi, 35. * They accepted not deliverance,' that
is, upon bale di (honourable terms. They would rather ftay in
prilbn than purchafe their liberty by carnal compliance. E'ftius
obl'erves on the place, "they might not only have had their
enlargements, but been raifed to honour, and put into offices of
Iruft ; yet the honour of religion was dearer to them than either
liberty or honour." A contented Chrillian will not remove,
till, as the Ifraelites, he fee a pillar of cloud and lire going be-
fore him. ' It is good that a man Ihould both hope, and quietly
wait for the falvation of the Lord,' Lam. iii. 16. It is good to
ftay God's leilure, and not to extricate ourfelves out of trouble,
till we fee the flar of God's providence pointing out a way to
us.
Chap. XIV. Ufe 5. Containing a Chriftian direStory, or rules
about contentment.
Iproceed now to an ufe of diredion, to fiiew Chrifiians how
they may attain to this divine art of contentation. Certainly
it is feafible, others of God's liiints have reached to it. St.
Paul here had it ; and what do we think of thole we read of
in that little book of martyrs, Heb. xi. who had trials of cruel
luockings and fcourgings, who wandered about in delarts and
caves, yet were contented ; lb that it is polhble to be had.
And here I (hall lay down fome rules for holy contentment.
§ 1. Advance faith.
All our difquiets do ilTue immediately from unbelief. It is
this that raifeth the llorm ofdilcontent in the heart. O let
faith a-work ; it is the property of faith to liience our doubt-
ings, to Icatter our fears, to Itill the heart when the paHions
are up. Faith works the heart to a fweet, ferene compolure ;
it is not having food and raiment, but having faith, which will
488 TH£ ART or DIVINE CONTENTMENT.
make us content. Faith chides down pafTion ; when reafon
begins to fink, let faith I'wim.
Qu. How doth faith icork contentment ?
Anf. 1. Faith fliews the foul, that whatever its trials are,
yet it is from the hand of a father ; it is indeed a bitter cup, but
* (hall I not drink the cup which my Father hath given me to
drink ?' It is in love to my foul : God corre6ls me with the lame
love he crowns me : God is now training me up for heaven ;
he carves me, to make me a polifhed fhaft. Thefe futferings
bring forth patience, humility, even the peaceable fruits of righ-
teouinefs, Heb. xii. 11. And if God can bring fuch a fweet
fruit out ofafourftock, let him graft me where he pleafes.
Thus faith brings the heart to holy contentment.
2. Faith fucks the honey of contentment out of the hive of
the promife, Chrill is the vine, the promifes are the clufters
of grapes that grow upon this vine ; and faith prelfeth the fweet
wine ofcontentment out ofthefefpiritual clufters of the promiles.
I will fliew you but one clufter, ' the Lord will give grace and
glory,' Pf. Ixxxiv. 11. Here is enough for faith to live upon.
The promife is the flower out of which faith diftils the fpirits
and quinteflfence of divine contentment. In a word, faitli car-
ries WT) the foul, and makes it afpire after more generous and
noble delights than the earth affords, and to live in the world
above the world. Would ye live contented lives ? Live up to
the height of your faith.
§ 2. Rule 2. Labour for affurance.
Oh let us get the intereft cleared between God and our fouls.
Intereft is a word much in ufe, a pleafing word ; interell in
great friends, interell-money. Oh, if there be an intereft worth
looking after, it is an intereft between God and the foul : labour
to fay, * my God.' To be without money, and without friends,
and without God too, Eph. ii. 12. is fad ; but he whofe faith
doth flourifti into afllirance, that can fay, ' I know in whom I
have believed,' as St. Paul, 2 Tim. i. 12. that man hath
enough to give his heart contentment. When a man's debts
are paid, and he can go abroad without fear of being arrefted,
what contentment is this! Oh, let your title be cleared; if
God be ours, whatever we want in the creature, is infinitely
made up in him. Do I want bread ? I have Chrift the bread
of life. Am I under defilement ? His blood is like the trees of
the fan6luary ; not only for meat, but medicine, Ezek. xlvii. 12.
If any thing in the world be worth labourir)g for, it is to get
found evdiences that God is ours. If this be once cleared,
what can come amifs? No matter what ftorms I meet with, fo
that I know where to put in for harbour. He that hath God
to be his God, is fo well contented with his condition, that
he doth not much care whether he hath any thing elfe. To
THE ART OF DIVINE CONTENTMENT. 489
reft in a condition where a Chriftian cannot fay God is his
God, is matter of fear ; and if he can fay fo truly, and yet is
not contented, is matter of fhame. 'David encouraged him-
felf in the Lord his God,' 1 Sam. xxx. 6. It was fad with him,
Ziklag burnt, his wives taken captive, he loll ail, and like to
have loithis ibldier's hearts too, (for they fpakeofiloning him,)
yet he had the ground of contentment within him, viz. an iu-
tereft in God ; and this was a pillar of fupportment to his fpirit.
He that knows God is his, and all that is in God is for his good ;
if this doth not fatisfy, I know of nothing that will.
§ 3. Rule 3. Get an humble fpirit .
The humble man is the contented man ; if his eftate be low,
his heart is lower than his eftate ; therefore be content. If his
efteem in the world be low, he that is little in his own eyes,
will not be much troubled to be little in the eyes of others. He
hath a meaner opinion of himfelf, than others can have of liim.
The humble man ftudies his own unworthinefs ; he looks upon
himfelf as ' lefs than the leaft of God's mercies,* Gen. xxxiii.
10. and then a little will content him : he cries out with Paul,
that * he is the chief of finners,' 1 Tim. i. 15. therefore dotli
not murmur, but admire : he doth not fay his comforts are fmall,
but his iins are great. He thinks it a mercy he is out of hell,
therefore he is contented. He doth not go to carve out a more
happy condition to himfelf: he knows the worft piece God
cuts him, is better than he deferves. A proud man is never
contented ; he is one that hath an high opinion of himfelf;
therefore under fmall bleflings is difdainful, under fmall croifes
impatient. The homble fpirit is the contented fpirit ; if his
crofsbe light, he reckons it the inventory of his mercies ; if it be
heavy, yet he takes it upon his knees, knowing that when his
eftate is worfe, it is to make him the better. Where you lay
humility for the foundation, contentment will be the fuperllruc-
ture.
§ 4. Rule 4. Keep a clear confcience.
Contentment is the manna that is laid up in the ark of a
good confcience : Oh take heed of indulging any fin. It is as
natural for guilt to breed di((:juiet, as for putrid matter to breed
vermin. Sm lies as Jonah in the (hip, it raifeth a tempeft. if
duft or motes be gotten into the eye, they make the eye water,
and caufe a forenels in it ; if the eye be clear, then it is free
from that forenels : if fin be gotten into the confcience, which
is as the eye of the foul, then grief and dilquiet breed there ;
but keep the eye of confcience clear, and all is well. What
Solomon faith of a good Itomach, I may fay of a good con-
fcience, Prov. xxvii. 7. ' To the hungry foul every bitter
thing is fweet :' fo to a jrood conlicience every bitter thing is
fweei ; it can pick contentment out of a crolii. A good coa-
Vol. li. No. £2. 3Q * ' '
4^6 THE ART or ©IVINE CONTENlMENt.
fcience turns the waters of Marah into wine. Would you hav«
a quiet heart ? Get a fmiling confcience. I wonder not to hear
Paul fay, he was in evei-y ilate content; when he could niake
that triumph, ' 1 have lived in all good confcience to this day.*
When once a man's reckonings are clear, it muft needs let in
abundance of contentment into the heart. A good confcieiice
can fuck contentment out of the bittereft drug, under flanders ;
* this is OUT rejoicing the teftimony of our confcience,' 2 Cor,
i. 17. In cafe of imprifonment, Paul had his prifon-fongs,
and could play the fweet leifons of contentment when his feel
were in the Hocks, A6ls xvi. 25. Auguftine calls it ' the para-
dife of a good confcience ;* and if it be fo, then in priforv we
may be in paradife. When the times are troublefome, a good
confcience makes a calm ; if confcience be clear, what though
the days be cloudy ? Is it not a contentment to have a friend
always by, Jo fpeak a good word for us ? Such a friend is con-
fcience. A good confcience, as David's harp, driveth away the
evil fpirit of difcontent. When thoughts begin toarife, and the
heart is difquieted, confcience faith to a man, as the king did
to Nehemiah, * Why is thy countenance fad ?* Nehem. ii.
2. So faith confcience. Haft not thou the feed of God in thee ?
Art not ihou an heir of the promife ? Haft not thou a treafure
that thou canft never be plundered of? Why is thy countenance
fad ? Oh, keep confcience clear, and you (hall never want con-
tentment. For a man to keep the pipes of his body, the veins
and arteries free from colds and obftru6iions, is the beft way to
maintain health ; fo, to keep confcience clear, and to preferveit
from the obftru6lions of guilt, is the beft way to maintain con-
tentment. Firft, confcience is pure, and then peaceable.
P 5. Rule 5. Learn to deny yoiirfe/ves.
Look well to your affections, bridle them in. Do two things,
(1.) Mortify your defires. (2.) Moderate your delights.
1. Mortify your defires. We rauft not be of the dragon's
temper, who, they fay, is fo thirfty, that no water will quench
his thirft ; ' mortify tlierefore your inordinate aft'e6tions,' CoK
iii. 5. In the Greek it is, your evil affections ; to fliew that our
defires, when they are inordinate, are evil ; crucify your de-
fires, be as dead men ; a dead man hath no appetite.
Qu. Hoiv piould a Chrifiian marlyr his defires.
Avf. 1. Get a right judgment of the things here below ;
they are mean beggarly things; * Wilt thou fet thine eyes upon
that which is not ?' Prov. xiii. 5. The appetite muft be guid-
ed by reafon ; the atFe6tions are the feet of the foul, therefore
they muft I'oUow the judgment, not lead it.
2. Often ferioufly meditate of mortality ; death will foon
crop ihefe flowers which we delight in, and pull down the fa-
bric of thoie bodies which we fo garnifti and beautify. Think,
THE ART OF DIVIKE CONTENTMENX. 491
when you are locking up your money in your cheft, who fliall
(hall (hortly lock you up in your coffin.
'2dly, Moderate your delights. Set not your heart too much
upon ar>y creature, Ifa. Ixil. 10. What we over- love, we Ihall
over-grieve. Rachel fet her heart too much upon her children,
and wlien (he had loilthem, (he loft herfelf too : iuch a vein of
grief was opened, as could not be ftenched, ' (lie refufed to be
comforted.' Here was difcontent. When we let any creature
lie too near our heart, when God pulls away that comfort, a
piece of our heart is rent away with it. Too much fondnefs
ends in frowardnefs. Thofe that would be content in the v/ant
of mercy, mull be moderate in the enjoyment. Jonathan dipt
the rod in honey, he did not thruft it iff. Let us take heed of
ingulphing ouri'elves in pleafure ; better have afparediet, than,
by having too much to furfeit.
§6. Rule 0'* Get much of heaven into your heart.
i>piritual things fatisfy ; the more of heaven is in us, the lefs
€arth will coateut. He that hath once talted the love of God,
Pfai. Ixiii. 0. his third is much quenched towards fublunary
things : the joys of God's Spirit are heart-filling and heart-^
chearing joys ; he that hath thele, hath heaven begun in them,
Kom. xiv. ^7. And (hall not we be content to be in heaven ?
Oh get a fublime heart, ' feek the things that are above,' Col.
iii. 1. Fly aloft in your alFe6tions, thirft after the graces and
comforts of the Spirit ; the eagle that flies above in the air, feari
not the fting of the lerpent ; the ferpent creeps on his belly, and
ftings only I'uch creatures as go upon the earth.
§ 7. Rule 7. Look notfo much on the darkle of y out con-
dition ^ as on the light.
God doth chequer his providences, white and black, as the
pillar of cloud had its light fide and dark : look on the light .fide
of thy eftate ; who looks on the black fide of a landfcape ? Sup-
pofe thou art call in a law-fuit, there is the dark fide ; yet thou
Jiaft fome land left, there is the light fide. Thou hall ficknefs
in thy body, there is the dark fide : but grace in thy loul, there
is the light fide. Thou hall a child taken away, there is the
dark fide; thy hufband lives, there is the light fide. God's
providences in this life are varioufiy reprefented by thefe fpeckled
horCes among the myrtle trees, which were red and white,
Zech. i. I, Mercies and afflidlions are interwoven ; God dolh
i'peckle his work. Oh, faith one, I want fuch a comfort? But
weigh all thy mercies in the balance, and that will make thee
content. Ifa man did want a finger, .would he be fo dilcon-
tented for the lot's of that, as not to be thankful for all the other
parts and joints of his body ? Look on the light fide of your
condition, and then all your difcontents will eatily difband : do
not 'pore upon your iolies, but ponder upon your mercias,
3 Q tJ
492 THE ART or I>1V1NE CONTENTMENT.
What! wouldeft thou have no crols at all? Why fhould one
man think to have all good thhigs, when himfeif is good but in
part ? Wouldeft thou have no evil about thee, who haft fo
much evil in thee? Thou art not fully fan6lified in this life,
how then thinkeft thou to be fully fatisfied ? Never look for per-
fedtion of contentment, till there be perfe6tion of grace.
§ 8. Rule 8. Conjider in ichat a pojiure we jiand here in the
U'orld.
1. We are in a military condition, we are foldiers, 2 Tim.
ii. 3. Now a foldier is content with any thing ; what though
he halh not his ftately houfe, his rich furniture, his foft bed, his
full table, yet he doth not complain: He can lie on ftraw as
well ab down ; he minds not his lodging, but his thoughts run
upon dividing the fpoil, and the garland of honour fliall be fet
upon, his head ; and for hope of this is content to run any
hazard, endure any hardlhip. Were it not abfuid to hear him
complain, that he wants luch provifion, and is fain to lie out in
the fields ? A Chriftian is a military perfon, he fights the Lord's
battles, he is Chrift's enfign-bearer. Now, what though he
endures hard fate, and the bullets fly about? He fights for a
crown, and therefore muft be content.
2. We are in a peregrine condition, pilgrims and travellers.
A man that is in a firange country, is contented with any diet
or ufage, he is glad of any thing ; though he hath not that re-
l"pe6t or attendance which he looks for at home, nor is capable
of the privileges and immunities of that place, he is content;
he knows, when he comes into his own country, he hath lands to
inherit, and there he (hall have honour and refpedl : fo it is with
a child of God, he is in a pilgrim condition ; ' I am a ftranger
with thee, and a fojourner, as all my fathers were/ Pfal.
xxxix. 19. Therefore let a Chriftian be content ; he is in the
world, but not of the world ; he is born of God, and is a citizen
of the New Jerufalem, Heb. xii. 10. therefore, though * he
hunger and thirft, and have no certain dwelling place,' 1 Cor.
iv. 11. yethe muft be content: it will be better when he comes
into his own country.
3. We are in a mendicant condition ; we are beggars, we beg
at heaven's gate, ' give us this day our daily bread :' We live
upon God's alms, therefore mull be content with ajiy thing ; a
beggar muft not pick and choofe, he is contented with the re-
fule. Oh, why doft thou murnuir that art a beggar, and.art
fed out of the alms-bail»:et of God's providence.
§ y. Rule 9. Let not your hope depend upon thefe outward
things.
• Lean not upon Tandy pillars ; we oft build our comfort upon
fuch a friend or eftate ; and when that prop is removed, all our
joy is gone, and our hearts begin either to frail or fret. A laine
THE ART OF DIVINE CONTENTMENT. 493,
iDan leans on his crutches ; and if they break, he is undone.
Let not thy contentment go upon crutches, which may foon fail ;
the ground of contentment mult be within thylelf. The Greek
word ajitarkeia, which is uf'ed for contentment, fignities felf-
lulikiency. A Chriltian hath that from within that is able to
fupporthim; that firength of faith, and good hope through
grace, as bears up his heart in the deficiency of outward com-
forts. The philofophers of old, when their eftates were gone,
yet could take contentment in the goods of the mind, learning
and virtue ; and (hall not a believer much more in the graces of
the fpirit, that rich enamel and embroidery of the foul ? Say
with thylelf, if friends leave me, if riches take wings, yet I have
tliat within which comforts me, viz. an heavenly treafure : when
the blolibms of my ellate are blown off, ftill there is the Tap of
contentment in the root of my heart; I have Hill an intereft in
God, and that intereft cannot be broken off. Oh never place
your felicity in thefe dull and beggarly things here below,
^ 10. Rule 10. Let us often compare OUT condilion.
Qu. How fhon/d I compare ?
Anf. Make this five-fold comparifon.
Comparifon 1. Let us compare our condition and our defert
together ; if we have not what we defire, we have more than
we deferve. For our mercies we have deferved lots ; for our af-
flictions, we have deferved more.
Firjl^ In regard of our mercies, we have deferved lof's. What
can we deferve } Can man be profitable to the Almighty.? We
live upon free grace. Alexander gave a great gift to one of his
iubjeds ; the man being much taken with it, this (faiih he) is
more than I am worthy of. I do not give thee this, faith the
king, becaufe thou art worthy of it, but I give a gift like Alex-
ander. Whatever we have is not merit, but bounty ; the leafl
bit of bread is more than God owes us ; we can bring faggots
to our own burning, but not one flower to the garland of our fal-
. ration ; he that hath the lealt mercy, will die in God's debt.
Secondly y In regard of ourafVlidtions, we have deferved more.
* Thou halt punilhed us lels than our iniquities deferve,' Ezra
ix. 13. Is our condition lad? We havedeferved it (hould be
worfe; hath God taken away our eitate from us ? He might
luive taken away Chrilt from us : hath he thrown us into prilbn ?
he might have thrown us into hell, he nught as well damn us,
as whip us; this Ihould make us contented.
Comparifon 2. Let us compare our condition with others?
and this will make us content : we look at them whoare above
us, let us look at them who are below us ; we fee one in his filks,
another in his lack-cloth : one lialh the waters of a full cup
wrung out to him, another is mingling his drink with tears ;
how many pale faces do we behold, whom not licknefs, but vvaufc
494 THE ART OF DITINE CONTENTMENT^
hath brought into a confumption ! Think of this and be content.
It is worfe with them who perhaps deferve better than we, and
are higher in God's favour. Am I in prifon ? Was not Daniel
in a worfe place, viz. the hon's den ? Do I hve in a mean cot-
tas^e ? Look on them who are baniflied from their houfes. We
read of the primitive faints, * that they wandered up and down
in Oieeps' fkins and goats' fkins, of whom the world was not
worthy,' Heb. xi. 37. Haft thou a gentle fit of an ague? Look
on them who are tormented with the ftoneand gout, &c. Others
of God's children have had greater aftliiSlions, and have borne
them better than we. Daniel fed upon pulfe and drank water,
yet was fairer than they who ate of the king's portion, Dan. i.
15. Some Chriftians who have been in a lower condition, that
have fed upon pulfe and water, have looked better, viz. been
more patient and contented than we who enjoy abundance. Do
others rejoice \n affliction, and do we repine ? Can they take up
their crofs, and walk cheerfully under it, and do we under a
lighter crofs murmur?
Comparijon 3. Let us compare our condition with Chrift's
upon earth ; what a poor, mean condition was he pleafed to be
in for us? He was contented with any thing. ' For ye know
the grace of our Lord Jeius Chrift, that though he was rich,
yet for your fakes he became poor,' 2 Cor. vii. 9. He could
have brought down an houfe" from heaven with him, or chal-
lenged the high places of the earth ; but he was contented to be
in the wine-prefs, that we might be in the wine-cellar; and to
live poor, that we might be rich ; the manger was his cradle,
the cobweljs his canopy : he who is now preparing manfions for
us in heaven, had none for himfelf on earth, ' he had no where
to lay his head.' Chrift came \x\ forma pauperis ; who * being
in the form of God, took upon him the form of a fervant,' Phil,
ii. 7. We read not of any fums of money he had ; when he
wanted money, he was fain to work a miracle for it, Mat. xvii.
27. Jefus Chrift was in a low condition, he was never high, but
when he was lifted up upon the croi's, and that was his humi-
lity ; he was content to live poor, and die curfed. O compare
your condition with Chrift's.
Comparijon 4. Let us compare our condition with what it
was once, and this will make us content.
Firji, Let us compare our fpiritual eltate with what it was
once. What were we when we lay in d'ur blood ? We were
heirs apparent to hell, having no right to pluck one leaf from
the tree of the promife ; it was a Chriftlefs and hopelefs condi-
tion, Eph. ii. 12. But now God hath cut oft the entail of hell
and damnation ; he hath taken you out of the wild olive of na-
ture, and ingrafted you into Chrift, making you living branches
©f that living vine ; he halh not only cauied the light to Ihins
THE ART OF DIVINE CONTENTMENT. 495
upon you, but into you, 2 Cor. vi. 6. and hath interefled you
in all the privileges of lonfliip; is not here that which may
make the Ibul content.
Secondly, Let us compare our temporal ellate with what it
was once : Alas, we had nothing when we ftepped out of the
womb; • For we brought nothing with us into the world,'
1 Tim. vi. 7. If we have not that which we defire, we have
more than we did bring with us; we brought nothing with us
(but fin) ; other creatures bring fomething with them into the
world ; the lamb brings wool, the filk-worm filk, &c. but we
brought notliing with us. What if our condition at prefent be
low? It is better than it was once ; therefore, having food and
raiment, let us be content : whatever we have, God's provi-
dence fetcheth it in to us ; and if we lofe all, yet we have as
much as we brought with us. This was that made Job con-
tent, * Naked camel out of my mother's womb,' Job i. 21.
As if he had faid, though God hath taken away all from me,
yet why ftiould I murmur? I am as rich as I was when I came
into the world : I have as much left as I brought with me ;
naked came I hither : therefore blelied be the name of the
Lord.
Compar'ifon 5. Let us compare our condition with what it
fhall be fhortly. There is a time fliortly coming, when, if we
had all the riches of India, they would do us no good ; we mud
die, and can carry nothing with us ; fo faith the apollle, * it is
certain we can carry nothing out of the world,' 1 Tim. vi. 7,
Therefore it follows, * having food and raiment, let us there-
with be content,' ver. 8. Open the rich man's grave, and fee
what is there ; you may find the mifer's bones but not his riches,
fays Bede. Were we to live for ever here, or could we carry
our riches into another world, then indeed we might be difcon-
tented, when we look upon our empty bagis ; but it is not lb;
God may prefently feal a warrant for death to apprehend us:
and when we die, we cannot carry our ellate with us : honour
and riches defcend not into the grave, why then are we troub-
led at our ontward condition ? Why do we difguile ourfelves
with difcontent? Oh, lay up a fl:ock of grace ; be rich in faith
and good works, thefe riches will follow us. Rev. xiv. 13. No
other coin but grace will pafs current in heaven, filver and gold
will not go there ; labour to be rich toward God, Luke xii. 21.
And as for other things, be not felicitous, * we Ihall carry no-
thing with us.'
§ 11. Rule 11. Go not to bmig your condition to your mind f
but bring your mind to your condition.
The way for a Chriftian to be contented, is not by raifing his
eftate higher, but by bringing his fpirit lower; not by making
his barns wider, but his heart narrower. One man, a whole
4f)t5 THE ART OF DIVINE CONTENTMENT,
lordftiip or manor will not content; another is fatisfied with a
few acres of land : what is the ditference? The one lludies to
fatisfy curiolity, the other neceffiiy ; the one thinks what he
may have, the other what he may fpare.
§ 1'3. Rule 12. Study the vanity of the creature.
It matters not whether we have lei's or more of thefe thing's,
they have vanity written upon the frontilpiece of them ; the
world is like a (liadow that declineth ; it is delightful, but de-
ceitful ; it promifeth more than we find, and it fails us when
we have mod need of it. All the world rings changes, and is
oondant only in its difapointments ; what then, if we have lefs
of that which is at heft but voluble and fluid ? The world is as
full of mutation as motion ; and what if God cut us (hort in
fublunaries ? The more a man hath to do with the world, the
more he hath to do with vanity. The world may be compared
to ice, which is fmooth, but flippery : or to the Egyptian tem-
ples, without very beautiful and fumptuous, but within nothing
to be feen but the image of an ape ; every creature faith con
cerning fatisfa6lion, it is not in me. The world is not a filling
but a flying comfort. It is like a game at tennis ; providence
bandies her golden balls, firfl to one, then to another. Why
are we difcontented at the lofs of theie things, but becaufe we
expert that from them which is not, and repofe that in them
which we ought not ? Jonah was exceeding glad of the gourd,
Jonah iv. 6. What a vanity was it ? Isit much to fee a wither-
ing gourd fmitten } or to fee the moon drefling itfelf in a new
ihapeand figure. *
% 13. Rule 13. Get fancy regulated.
It is the fimcy which raifeth the price of things above their
real worth ; what is the reafon one tulip is worth five pounds,
another perhaps not worth one Ihiiling ? Fancy raifeth the
price ; the difference is rather imaginary than real; fo, why it
fliould be better to have thoufands than hundreds, is, becaufe
men fancy it fo ; if we could fancy a lower condition better, as
having lefs care in it, and lefs account, it would be far more
eligible ; the water that fprings out of the rock, drinks as fweet
as if it came out of a golden chalice : things are as we fancy
them. Ever fince the fall, the fancy is difi;empered ; ' God
faw that the imagination of the thoughts of his heart were evil,'
Gen. vi. 5. Fancy looks through wrong fpe6tacles ; pray that
G(»»d will Ian6lify your fancy ; a lower condition would content,
if the mind and fancy were fet right. Diogenes preferred his
cynical life before Alexander's royalty ; hf fancied his little
cloilter belt. Fabricus, tho' a poor man, yet defpiled the gold
of king Pyrrhus, Could we cure a diilempered fancy, we
might foon conrjuer a difcontented heart.
§ 14, Rule 14. Coiykler how little will fiiffice nature.
THE ART OF DIVINE CONXENTMENT. 497
The body is but a fmall continent, and is eafily recruited.
Chrill hittli taught us lo pray for our daily bread ; nature is con-
tent wiih a little. Not lo thirit, not to liarve, is enouj^jh, lUith
Gregory Nazianzen ; meat and drink are a Chriitiau's i idles,
faith St. Hierom ; and the apoltle lailh, ' having food and rai-
ment, let us be content.' Tlie llomach is fooner tilled than the
eye ; how quickly would a man be content, it' he would Itudy
rather to fatisfy his hunger than his humour.
^ 15. Rule lo. Believe the prej'ent conditio7i is heft for us.
Flelh and blood is not a cotupeient judge. Surfeiting rto-
machs are for banqueting ftuff ; but a man that regards his
health, is rather for Iblid food. Vain men fancy fuch a condi-
tion bed, and would tlourilh in their bravery ; whereas a wife
Chriltian hath his will melted into God's will, and thinks it
bell to be at his finding ; God is wife, he knows whether we
need food or phyfic : and if we could acquiefce in providence,
the quarrel would foon be at an end. Oil, what a (Irange crea-
ture would man be if he were what he could wilh himfelf? Be
content to be at God's allowance ; Gud knows which is the fit-
teft pafture to put his Iheep in : fometimes a more barren ground
doth well, whereas rank pallure may rot. Do 1 meet with
fuch a croi's } God (hews me what the world is : he hath no
belter way to wean me, tlian by putting me to a itep- mother.
Doth God (lint me in my allowance } He is now dietmg me.
Do I meet with lofles? It is that God may keep me from being
loft. Every crols wind (hall at lalt blow me to the right port.
Did we believe that condition bell which God doth parcel out
to us, we ftiould cheerfully fubmit,and fay, * The lines are fal-
len in plealant places.*
§ 16. Rule 1(5. Do not too much indalge theflefh.
We have taken an oath in baptilm to forl'ake the tlefli. Th#
flelh is a worfe enemy than the devil, it is a bolbm-traitor ; aa
enemy within is worft. If there were no devil to terapt, th«
flelh would be another Eve to tempt to the forbidden fruit. Oh,
take heed of giving way to it ; whence is all our dilcontent but
from the flelhly part } The flelh puts us upon the immoderate
purfuit of the world : it conlults for eafe and plenty, and if it
be not fatisfied, then dilcontent begin to arile. Oh, let it not
have the reins : martyr the flelh. In Ipiriiual things the Uelli
is a fluggard, in liecular things an horle-leech, crying, ' give,
give,' The flelh is an enemy to futlering ; it will fooner make
a man a courtier, than a martyr. Oh, keep it under ; put its
neck under Chrill'syoke, liretch and nail it to his crols ; never
let a Chrillian look for contentment in his fpint, till there be
confinement in his flelh.
§ 17. Rule 17. Meditate much on the glory which /hall be re*
vealed.
Vol. II. No. 23. 3 R
498 THE ART OF DIVINE CONTENTMENT.
There are great things laid up in heaven. Though it be Cdd
for the prefeut, let us be content, in that it (borlly will be bet-
ter ; it is but a while and we (hall be with Clirift, bathing our-
felves in the fountain of love ; we fliall never complan of wants
and injuries any more ; our crofs may be heavy, but one fight
of Chriil will make us forget all our former fbrrows. There are
two things fliould give contentment.
1. That God will make us able to bear our troubles, 1 Cor.
X. 13. God (iaith Chryfoftom) doth like a lutanift, who will
not let the itringsof his lute be too flack left it fpoil the raufic
of prayer and repentance ; nor yet too much adverfity, ' left
the fpirit fail before me ; and the fouls that I have made,* Ifa.
Ivii. 16.
2. When we have fuffered a while, 1 Pet. v. 10. we fhall
be perfedled in glory ; the crofs (ball be our ladder, by which we
ihall climb up to heaven. Be then content and then the fcene
will alter : God will ere long turn our water into wine : the
hope of this is enoujrh to drive away all diftempcrs from the
heart. Blefied be God it will be better ; ' We have no conti-
nuing city here,' Heb. xiii. therefore our affli6tions cannot con-
tinue. A wife man looks ftill to the end ; * the end of thejuft
man is peace,' Pf. xxxvii. 7. Methinks the fmoothnefs of the
end ftiould make amends for the ruggednefs of theway. O
eternity, eternity ! Think often of the kingdom prepared. Da-
vid was advanced from the field to the throne ; firft he held his
ibepherds ftaff, and fhortly after the royal fceptre. God's peo-
ple may be put to hard fervices iiere, but God hath chofen
them to be kings, to fit upon the throne with the Lord Jefus.
This being weighed in the balance of faith, would be an excel-
lent means to bring the heart to contentment.
§ 18. Rule 18. Be much in prayer.
The laft rule for contentment is, be much in prayer. Beg of
God, that he will work our hearts to this blefled frame ; * Is
any man aftli6led, let him pray,' James v. 14. So, is anymaa
difcontented ? Let him pray. Prayer gives vent; the opening
of a vein lets out bad blood ; when the heart is filled with for-
pow ixnd difquiet, prayer lets out bad blood. The key of pray-
eroiled with tears, unlocksihe heart of all itsdifcontents. Prayer
-is an holy fpell or charm to drive away trouble ; prayer is the
unbnloming of the foul, the unloading of all our cares in God's
breaft ; and this ulhers in fvveet contentment. When there is
any burden upon our fpirits, by opening our mind to a friend
we find our minds finely eafed and quieted. It is not our
Urong lefolutions, but our ftrong requeils to God, which muft
give the heart cafe in trouble ; by prayer the ftrength of Chrift
comes into the foul ; and where that is, a man is able to go
through any condition. Paul could be in every eftate content ;
THE ART OP BIVINE CONTENTMENT. 49{)
but that yon may not think he is able to do this himfelf, he
tells you, that though he could want and abound, and * do all
things ;' yet it was • through Chrill ftrengthening him,' Phil,
iv. 13. It is the child that writes, but it is the fcrivener guides
his hand.
Cn\L'. XV. Ufe 6. Of confolation to the contented Chrif-
tian.
• The lafi; ufe is of comfort, or an encouraging word to the con-
tented Chriftian. If there bean heaven upon earth thou haft
it. O Chrillian, thou mayeft infult over thy troubles, and, with
the leviathan, * laugh at the fliaking of a Ipear,' Job xiv. 29.
What fhall 1 fay ? Thou art a crown to thy profeffion ;' thou
doft hold it out to all the world, that there is virtue enongh irt
ieligion to give the foul contentment. Thou (hewell the high-
eft of grace. When grace is crowning, it is not fo much for us to
be content : but when grace is conflicting, and meets with
crofles, temptations, agonies ; now to be content, this is a glo-
rious thing indeed.
To a contented Chriftiah, I fliall fay two things for a fare-
wel.
Firft^ God is exceedingly taken with fuch a frame of hearts
God faith of a contented Chriftian, as David once faid of Go-
liah's Iword, * there is none like that, give it me,* I Sam. xxi.
9. If you would pleafe God, and be men of his heart, be con-
tented. God hates a froward fpirit.
Secondly, The contented Chriftian ftiall be no lofer. AVhat
loft Job by his patience ? God gave him three times as much
as he had before. What loft Abraham by his contentment ? He
was content to leave his country at God's call : The Lord makes
a covenant with him, that he would be his God, Gen. xvii.
He changeth his name; no more Abram, but Abraham, the
father of many nations. God makes his feed as the ftars of
heaven; nay, honours them with this title, ' the father of the
faithful,' Gen. xviii. 17. The Lord makes known his fecrets
to him, * ftiall I hide from Abraham the things that I will do ?*
God fettles a rich inheritance upon him, that land which was
a type of heaven, and afterwards tranflated him to the bUHed
paradife. God will be fure to reward the contented Chriftian.
As our Saviour faid in another cafe to Nathaniel, ' becaule I
faid I law thee under the fig-tree, believeft thou? Thou (halt
fee greater things than thole,' John i. 50. So I fay, Art thou
contented, O Chriftian, with a little? Thou (lialt fee grealef
things than thefe : God will diftil the fweet influences of his
love into thy foul : he will raiCe thee up friends; he will blefs
the oil in the crufe? and when that is done, he will crown theo
with an eternal enjoyment of himfelf; he will give thee heaven,
3R 2
600 DIVERS DISCOURSES.
where thou {halt have as much contentment as thy foul can
poffibly third after.
■ lilllSOJMIli
DIVERS DISCOURSES.
James iii. 6. And the tongue isajire, a world of iniquity.
The apoftle James, in this fcripture, defcribes the evil
of the tongue, ' The tongue is a fire, a world of iniquity.'
1. * It is a fire.' It burns with intemperate heat ; it caufeth
the heat of contention ; it fets others in a flame.
2. * A world of iniquity.' It was at firil made to be an
organ of God's praife, but it is become an infl;rument of unrigh-
teoufnefs. All the member.s of the body are finful, as there is
bitternefs in every branch of wormwood, but the tongue is ex-
ceflively finfuf ' full of deadly poilon,' verfe 8.
Doctrine. The tongue, though it be a httle member, yet it
hath a world of fin in it : the tongue is an unruly evil. 1 fliall
fliew you fome of the evils of the tongue.
1 The evd tongue (travel a little over this world) is the filent
tonoue ; it is wholly mute in matters of religion ; it never fpeaks
of God or of heaven, as if it cleaveth to the roof of the mouth.
IVIen are fluent and difcurfive enough in other things, but in
matters of religion their lips are fealed up. If we come in to
fbofne peoples' company, we do not know what religion they are
of, whether Jews or Mahometans, for they never fpeak of
Chrifl ; they are like the man in the gofpel, who was pofl'efTed
with a dumb devil, Mark ix. 17.
2. The evil tongue is the earthly tongue: men talk of no-
thing but the world, as if ail their hopes were here, and they
looked for any earthly eternity ; thef'e have earthly minds, John
iii. 6{. * He that is of the earth, fpeaketh of the earth.*
3. The evil tongue is the hafty or angry tongue; they have
no conmi^nd of paffions, but are carried away with them, as a
chariot with wild horfe-s. I know there is an holy anger, when
we are angry with fin : Chrift had this anger when they made
the temple a place of merchandize, John ii. 13. That anger
is without fin, which is againft fin : but that is an evil tongue,
which is prefently blown up into exorbitant paffion ; this
* tongue is feton fire from hell.' A wrathful fpirit is unfuitable
to the gofpel ; it is a gofpel of peace, and its author is the Prince
of Peace, and it is lealed by the Spirit, who came in the form
of a dove, a meek peaceable creature. Thou who art given
much to paflion, whofe tongue is often fet on fire, take heed
DIVERS DISCOURSES. 5(51
thou doft not one day in hell defire a drop of water to cool thy
tongue.
4. The evil tongue is the vain tongue, that vents itfelf in idle
words: Plal. x. 7. * Under his tongue is vanity:' A vain
tongue (hews a light heart : a good man's words are weighty
and prudent; his lips are as a tree of life to feed many; his
fpeech is edifying, Prov. x. 20. * The tongue of the juftisas
choice filver.' But, Prov. xv. 1. • The mouth of fools pours out
foolininels :' How many idle away the day of grace in frivolous
dilcourCes.? A. wife man's words are like gold, weighty, and
will (ink into the hearts of others ; but the words of many are
light and feathery; and will make no impreflion, Mat. xii. 313,
* Every idle word that men (hail fpeak, they ihall give an ac-
count thereof in the day of judgment.'
5. The evil tongue is the cenlbrious tongue. James iv. 12.
* Who art thou that judgell another?' Some make it a part of
their religion to judge and cenfure others ; they do not imitate
their graces, but cenfure their failings ; fuch an one is an hypo-
crite ; this comes from pride. Were men's hearts more humble,
their tongues would be more charitable. The cenl'urer fits in
the chair of pride, and palfeth ientence upon another, and doth
reprobate him : this is to ufurp God's prerogative, and take his
work out of his hands; it is God's work to judge, not oin's.
He who I'pends his time in cenluring others, fpeuds but little
time in examining himfelf ; he doth not fee his own fiiults.
There is not a greater fign of hypocrify, than to be over hally
in judging and cenluring perlbns.
a. The evil tongue is the flanderous tongue, Pfal. 1. 20.
* Thou fittelt and (landerell thy own mother's fon.' Slandering
is when we fpeak to the prejudice of another, and fpeak that
which is not true. Worth and eminericy are commonly blalled
by flander ; holinefs itfelf is no fhield from flander : * John
Baptilt came neither eating nor drinking, yet they fay he hath
a devil,' Mat. xi. * Come and let us fmite him with the tongue.*
A flanderer wounds another's fame, and no phylician can heal
thele wounds. ' The fvvord doth not make (b deep a wound as
the tongue.' The Greek word for flinderer, fignilies Devil,
1 Tun. ill. ll. Some think it is no great matter to belie and
defame another ; but know this is to a6l the part of a devil.
The flanderer's tongue is a two edged fword, it wounds two at
once ; while the flinderer wounds another in his name, he
wounds himfelf m his coufcience. This is contrary to icrip-
ture, James iv. 11. * Speak not evil one of another.' God
takes this ill at our hands, to fpeak evil of others, efpecially
fuch as are eminently holy, and help to bear up the honour of
religion. Numb. xii. 8. ' VV"ere ye not afraid to fpeak againfl
my lervaat Moles r What, my lervant, who hath wrought lb
503 JJIVERS DISCOURSES.
many miracles, whom I have fpoken with in the mount face t©
face, were not ye afraid to fpeak againft him ? So will God fay.
Take heed of this, it is a fin our nature is very prone to ; and
remember, it is no leCs fin to rob another of his good name, than
lo fteal hJB goods or wares out of his (hop.
7. The evil tongue is the unclean tongue, that vents itfelf in
filthy and fcurrilous words. Ephef. iv. 29. * Let no corrupt
communications proceed out of your mouth.* A fignof a great
dirtemper, that the fever is high, when the tongue is black : a
fign men's hearts are Very evil when fuch black words com6
from them.
8. The evil tongue is the lying tongue. Col. iii. 9. * Lie not
one to another.' * The Cretians were noted for liars.' Tit. i.
12. * The Cretians are always liars.' It becomes not Chriftians
to be Cretians. Nothing is more contrary to God than a lie ;
it fhews much irreligion : lying is a fin that doth no go alone,
it ushers in other fins. Abfalom told his father a lie, that he was
going to pay his vow at Hebron, 2 Sam. xv. 7. and this lie
was a preface to his treafon. Lying is fuch a fin, as takes away
all fociety and converle with men : how can you have converfe
with him, that you cannot truft a word he faith ? It is a fin fd
fordid, that when the liar is convidled, he is afhamed. God's
children have this character, they are * children that will not life,'
Ifa. Ixiii. 8. the new nature in them will not futfer them. The
liar is a near a-kin to the devil, and the devil will fhortly claim
kindred with him, John viii. 44. * The devil is a liar, and the
father of it.' He leduced our firft parents by a lie. Gen. iii. 4.
How doth this fin incenfe God ? He ftruck Ananias dead for
telling a lie, A6ts v. 5. the furnace of hell is heated to thrown
liars into. Rev. xxii. 13. * Without are dogs and forcerers, and
wholbever loveth and telleth a lie.*
9. The evil tongue is the flattering tongue, that will fpeak
fair to one's face, but will defame, Prov. xxvi. 25. * He that
hateth, diflembleth with his lips.' When he fpeaketh fair, be-
lieve him not ; dilfembled love is worfe than hatred. Some can
commend and reproach, flatter and hate : [honey in their'
mouths, but a lling of malice in their hearts :3 better are the
wounds of a friend, than the kifl'es of fuch an enemy. Hierom
faith, "the Arian fa6tion pretended friendfliip ; they (faith
he) kiffed my hands, but flandered me and fought my ruin.'*
Many have diflembling tongues, they can fay, yourfervant, and
lay fuares, Prov. xxix. 5. * A man that tlattereth his neigh-
hour, fpreadeth fnares for his feet.' You oft think you have a
friend in your bolbm, but he proves a viper. To diifemblelove
is no better than to lie : for there is a pretence of that love which
is not. Many are like Joab, 2 Sam. xx. 9. * And Joab faid
to Amafa, art thou in health, my brother .^ And he took him
' PIVERS DISCOURSES. 503
by the beard to kifs him, and ho fmote him on the fifth rib that
he died.* For my part, I muil queftion his truth towards God,
that will flatter and lie to his frjend. God will bring luch an
one to (hame at lad, Prov. xxvi. 2(j. * Whole hatred is covered
by deceit, his wickedneis Oiall be (hewed before the whole con-
gregation.'
10. The evil tongue is the tongue given to boafting, James
iii. 5. * The tongue is a little member, and boaftelh great
things.* There is an holy boufting, PC. xliv. 8. ' In God we
boa tl all the day,' when we triumph in his power and mercy :
but it is a finful boading, when men dif'play their trophies, boaft
of their own worth and eminency, that others may admire and
cry them up : a man's lelf is his idol, and he loves to have this
idol worshipped, Acts v. 3(5. * There arofe up Theudas, boall-
ing himfelf to be fomebody,* 2. Sinful boafting is when men
boaft of their fins, Pf. Iii. 1. • Why boaileft thou thyfelf inmif.
chief, O mighty man ?* Some boatt how mighty they have
been : how many they have made drunk ; how many they have
deflowered ; as if a beggar ihould boaft of his fores ; or a thief
boaft of being burnt in the hand ; fuch as boaft of tlieir finful
exploits, will have little caufe to rejoice or hang up their tro-
phies when they come to hell.
11. 'J'he evil tongue is the fweariug tongue, Matth. v. 34.
* Swear not at all.' The icripture allows an oath for the ending
of a coHtroverfy, and to clear the truth, Heb. vi. 16. But in or-
dinary difcourle to ufe an oath, and fotake God's name in vain^
is (iniul. Swearing may be called the * unfruitful works of dark-
nefs,' there is neither pleafure nor profit iu it : It is like an hook
the fifh comes to without a bait, Jer. xxiii. 10. * Becaufe of
fwearing the land mourns.' Some think it the grace of their
fpeech ; but if God will reckon with men for idle words, what
will he do for finful oaths ?
Obj. But it, is only a petty oath, they f wear by their faith ?
Anf, Sure they which have lb much faith in their mouth, have
none in their heart. But it is my cultom. Is this an excufe,
or an aggravation of the fin } If a malefa<5lor fliould be arraigned
for robbing, and he (hould fay to the judge, fpare me, it is my
cuftom to rob on the high-way ; the judge would fay, thou
Ihalt the rather die. For every oath thou fweareft, God puts a
drop of wrath into his vial.
Obj. But, may fome think, w/mi though noiv and then Ifwear
an oath .^ IVoixis are but icind,
Anf. But they are fuch a wind as will blow thee into hell,
without repentance.
12. The railing tongue is an evil tongue : this is a plague-
fore breaking out at the tongue ; when we give opprobrioui
language. When the difpute was belweep the archangel au4
504 DITERS DISCOURSES,
the devil about the body of Mofes, Jude ver. 0. * The arch-
angel duril not bring a raihng accufation againft him, but faid,
the Lord rebuke thee.' The archangel durll not rail againft
the devil. Railing oft ends in reviling, and fo men bring them-
felves into a premunire, and are in danger of hell-fire, Matth.
V. 22.
13. The reducing tongue is an evil tongue. The tongue that
by fine rhetoric decoys men into error, Rom. xvi. 18. 'By
fair fpeeches they deceive the heart of Uie fimple.* A fair
tongue can put oft' bad wares ; error is bad ware, which a re-
ducing tongue can put off. The deceit lies in this : a fmooth
tongue can make error look fo like truth, that you can hardly
know them afunder: as thus, in juftification, Chriil bears in-
finite love to juftified perfons ; this is a glorious truth, but un-
der this notion, the Antinomian preffeth libertinifm ; believers-
may take more liberty to fin, and God fees no fin in them.
Thus, by crying up juftification, they deftroy fanftification,
here is the feducing tongue : and error is as dangerous as vice :
one may die by poifon as well as by a piftol.
14^ The evil tongue is the cruel tongue, that fpeaks to the
"wounding the hearts of others. The tongue is made almoft in
the faftiion of a I'word ; and the tongue is (harp as a fword, Pf.
Ivii. 4. • Their tongue is a fharp fword.' Kind, loving words
ihould be fpoken to fuch as are of a heavy heart. Job vi. 14.
• To him that is aftlidted, pity (hall be fliewi .' Healing words
are fitteft for a broken heart ; but that is a crueJ, unmerciful
tongue, which fpeaks fuch words to the aftli6led, as to cut theni
to the heart. Pi". Ixix. 26. * They talk to the grief of thole
whom thou haft wounded.' Hannah was a woman of a troub-
led fpirii, 1 Sam. i. 10. * She was in bitternefs of foul, and
"wept fore.' And now Ell, ver. 14. ' Said unto her, how long
wilt thou be drunken.^ Put away thy wine from thee.' This
word was like pouring vinegar into the wound. When Job
was afflidled with God's hand, his friends inilead of comforting
him, tell him he was an hypocrite. Job xi. 2. Thete were
cutting words, which went to his heart : inftead of giving him
cordials in his fainting, they ufe corrofives. This is to lay more
weight upon a dying man.
15. The evil tongue is the murmuring tongue, Jude 16.
• Thele are murmurers.' Murmuring is difcontent breaking out
at the lips; men quarrel with God and tax his providence, as
if he had not dealt well with them. Why (hou!d any murmur
or be difcontented at their condition ? Doih God owe them any
thing r Or, can they deferve any thing at his hands ? Oh, how
imcomely is it to murmur at providence } It is fitteft for a Cain
to be wroth with God, Gen. iii. 6. (1) Murmuring proceeds
from unbelief. When men diitruft God's promife, then they
DIVERS DISCOURSES* 505
murmuf at his providence, Pf. cvi. 24, 25. * They believed
not his vjTord, but murmured.' When faith grows low, rhea
padion grows high. Cs.) Murmuring proceed& from pride.
Men think they have deferved better; and, becaufe they are
croffed, therefore they utter dilcontenred exprellions ;igaitift
God. He who is humble bears any thing from God ; he knows
his punifliment is lefs than his fin, therefore faiih, ' I will bear
the indignation of the Lord,* Mic. vii. 9. But pride raifesdif-
content; and hence comes murniurings. Murmuring is a fin
that God cannot bear, Numb. xiv. 27 * How long fliall I bear
with this people that murnuir againil me.''' The murmurerdif-
covers much ingratitude ; a murmuring tongue is always an
unthankful tongue: he confiders not how much he is a debtor
to free grace, and whatever he hath is more than God owe^ him :
he confiders not that his mercies outweigh his afflictions ; there
is more honey than wormwood in his cup: he confiders not
what God hath done for him, more than luchas are better than
he : he hath the fineft; of wheat when others feed, as Daniel, on
pulfe. The marmurer, i fay, doih not confider this : but be-
caufe he is croifed infome fmall matter, he repines againll God.
Oh ingratitude! Ifrael, though they had manna from heaven to
fatisfy their hunger, angels food ; yet murmured for want of
quails ; not content that God (hould fupply their want, but
muft; fatisfy their lull too. Oh unthankful ! [frael's murmur-
ing cofl; many of them their lives, I Cor. x. 10. ' Neither mur-
mur ye, as fome of them did, and were deitroyed of the de-
ftroyer. ' Their fpeeches were venomous, and God puuilhed
them with venomous ferpents.
16. The evil tongue is the fcoffing tongue. The fcofFer fits
in the chair of Icorners, and derides religion : I'urely the devil
hath taken great pofleflion of men, when they have arrived at
fuch a degree of fin as to feoff at holinefs. It was foretold as a
fin of the lall times, 2 Pet. iii. 3. * There Oiall come in thel^Pt
days fcofters.* Some fcotfat the authority of fcripture, the deity
of Chriil, the immortality of the foul : this is the worit fort of
tongues. When men have laid afide the veil of modelty, and
their confcience are feared, then they tall aCcotiing at religion ;
and when once they are come to this, their cale is defjierate;
no reproofs will reclaim them : tell them of their fin, and they
will hate you the more, Prov. ix. 8. ' Reprove not a icorner,
lell he hate thee.' Such a man is on the threfliold of damna-
tion.
17. The evil tongue is the tongue given to curfing, Pf. x. 7.
* His mouth is full of curfing ;' a vvilhin^ fome great evil to be-
fal another: curfing is the Icum that boils otf from a wicked
heart. ThoMgh it is true, the curfe caufelefs fliall not come ;
(it is not in man's power to make another curfed), yet to wiHi
Vol. II .No. 23. 33
50G DIVERS DISCbURSES.
a curfe, is a fearful fin. If to hate our brother be murder,
1 John iii. 15. then, to cuife him, which is the higheft degree
of hatred, niuft needs be murder. To ufe an execration or
curfe, is for a man to do what in him lies to damn another.
Some wiQi a curfe upon thenifelves : fo the Jews, ' his blood
be upon us,' &c. And fo do your God damnes, as if damnation
did not come fad enough, Pf. cix. 7. ' As he loved curfing, fo
let it come to him.'
18. The evil tongue is theunjuft tongue ; that will for a piece
of money open its mouth in a bad cauf'e. The lawyer hath
linguam venofem, a tongue that will be fold for money, Pfalni
Ixxxii. 2. * How long will you judge unjuftly ?' Some will
plead any caufe, though ever fo bad : though it appears the
deeds are forged, the witneffes bribed, there is perjury in the
caufe ; yet they will plead it. When a man pleads a bad caufe,
he is the devil's attorney : as God hates falfe weights, fo afalfe
caufe. Better be born dumb, than open one's mouth in a bad
caufe. Oh, what times are we in! Many pervert juftice, and,
for enriching themfelves, overthrow a righteous caufe ; thefe
are worfe than they that rob ; for they fleece mens' eftates un-
der colour of law, and ruin them under a pretence of doing
juftice.
Ufe 1. Branch 1. See what a blow we have fuftained by
the fall; it hath put out of frame the whole courfe of nature.
Original fin hath ditfuled itfelf as a poifon into all the members
of the body : it hath made the eye unchafl:e, the hands full of
bribes ; amongft the reft, it hath defiled the tongue; * it is a
world of iniquity.' That which was made to be the organ of
God's praife, is become a weapon of unrighteoufnel's.
Branch 2. If there be fo much evil in the tongue, what is
the heart ? If the ftream be fo full of water, how full of water
is the fountain ? If there be a world ol'iniquity in the tongue,
how many worlds of fin are there in the heart? Pfal. v. 9.
* Their inward part is very wickednefs.' If the tongue, which
is the outward part, be fo wicked, the inward partis very wick-
ednefs, Plal. Ixiv. (5. ' The heart is deep:' it is fuch a deep as
cainiot be fathomed ; deep pride, hypocrify, atheifm.
The heart is like the fea, where is the leviathan, and creeping
things innumerable, Pf. civ. If the ficin hath boils of leprofy in
it, how much corruption is in the l)lood ? If the tongue be fo
bad, how diabolical is the heart ? It is the heart fets the tongue
at work : ' Out of the abundance of the heart the mouth fpeak-
eth.' There are the feeds of all atheifm and blafphemy. Mat.
XV. t). • Out of the heart proceed evil thoughts, murders, adul-
teries ; thefe defile a man,' If a branch of wormwood be fo
bitter, then how bitter is the root ? Oh, what a root of bitter-
nefs grows in a man's heart! Some fay they have good hearts ;
DIVERS DISCOURSES. 507
but if the tongue be fo bad, what is the heart ? If I fee fmoke
come out of the top of a chimney, what a fire burns witliin ?
Prov. vi. 13, 14. ' A wicked man walketh with a fro ward
mouth ; frowardnefs is in his heart,' Solomon (hews the reatbn
why the mouth is fo froward, ' Frowardnefs is in his heart.*
The heart is a (lore-houfe of wickednefs, therefore called the
♦ evil treafure of the heart,' Matth. xii. 25. On<,nnal righteouf-
nefs was a good treafure, but we were robbed of that ; and now
there is an evil treafure of fin. The word trcalure denotes
plenty ; to (liew the fulnefs and abundance of fin that is in the
heart. The heart is a leffer hell, which is a matter ofdeep hu-
miliation, the heart is, like the Egyptian temples, full of fpiders
and terpen ts.
Ufe 2. Of reproof. It reproves fuch as abufe their tongues
in all manner of evil fpeaking, lying, flandering, ralh anger.
The heart is a veii'el full of fin, and the t»ngue lets it abroach.
O how faft; do mens' tongues gallop in fin ! they fay, they give
God their hearts, but let the devil take polfelliou of their
tongues, Pr. xii. 4. * Our lips are our own, who is the Lord
over us ? Who hath any thing to do with our words ? Who
ihall controul us.? Who is our Lord? There is no engine the
devil makes more ufe of than the tongue : what errors, conten-
tions, impieties have been propagated this way, to the dilho-
nour of the High God : David calls his tongue his glory, Pl'al.
Ivii. 8. * Awake my glory.* Why did he call his tongue his
glory, but hecaufe by it he did let forth God's glory in praifing
him ? But a wicked man's tongue is not his glory, but his (hame ;
with his tongue he wounds the glory of God ; * it is fet on fire
from hell.*
Ufe 3. Confutation. Branch I. It confutes the Catharifts
and Perfeailis, that plead for perfection in this life. If the
tongue hath lb many evils in it, how are they perfe6t ? Prov.
XX. 9. * Who can lay, I have made my heart clean, lam pure
from fin ?' He makes a challenge to all the world. But the
Perfedift faith, he is pure from fin: like Ifidore the monk,
No7i haheo Domine, quod nihi ignofcos ; I have nothing. Lord,
for thee to pardon. If pure and period, then they put Chrift
out of office, he hath nothing to do for them as an advocate,
they have no need of his intercelfion : but, Eccl. vii. 20.
* There is notajull man upon earth, that doth good, and fin-
nelh not ;' how proud and Ibperciiious are they who hold they
are perfect, when the holiell men' alive, at Come time or other,
offend in their tongues? There is no perfection on this fide the
grave.
Branch 2. It confutes the Arminians, thofe patrons of free-
will : they fay, " they have power to their own iaivation ;
they can change their hearts." Theapollle tailh, ' the tongue
3 S 2
508 DIVERS DISCOUREEg.
can no man tame/ James iii. 8, If they cannot bridle their
tongue, how can they conquer their will ? If they cannot mafter
thi> little II ember, toogue, how can they change their nature?
Uie 4. Caution. Take heed to your tongue; have a care
that ye offend not with your tongue, Plal. xxxiv. 14. ' Keep
thy tongue from evjl,' Plal. xxxix. 1. ' I fa'id, I will take heed
to my w sys, that I offend not with my tongue.' An hard lef-
fon ! Pambus laid he was above twenty years learning that
fcripture, not to olFend with his tongue. The tongue is an un-
Tuly member ; God hath let a double hedge before the tongue,
the teeth and lips, to keep it within its bounds, that it do not
fpeak vainly. O look to your tongue. When a city is befieged,
he that keeps the gates of the city, keeps the whole city fafe ;
fo, if you keep the gates or doors of your mouth, you keep your
whole foul.
Rules for the well ordering and regulating your words, or the
governing of your tongue, that you do not dipionour God th^rei
with.
lit Rule. If von would have better tongues, labour for better
hearts. It is the heart hath influence upon the tongue. If the
heart be vain and earthly, the tongue will be lb : if the heart be
holy, the tongue will be fo. Look to thy heart ; get a better
heart, and a better tongue.
Qu. How fhall I get my heart bettered ?
Anf. Get a principal of grace infufed. Grace is like the fait
caft mtothe fpring : grace changeth the heart, and fan6lifies all
the members ot the body ; it fandifies the eyes and makes them
chaite; it fanctilies the tongije, and makes it meek and calm.
When the Holy Ghoft came upon the apoftles, * they began
to fpeak with other tongues,' Acts ii 4. When God's Spirit
comes on a man with a lanctifying work, he {"peaks with another
tongue; the fpeecb is heavenly. Grace makes the heart feri-
ous, and that cures the levity of the tongue; when the heart
is ferious, the words are favoury.
''2d Rule If you would not fin in your tongue, call to mind
how you have formerly offended in your tongue, and that will
make you more watchful for the future. Have not you fpoken
woids that have Ikvoured of di(i:;ontent and envy . I* Have rot you
hern guilty ol'cenfuring and flandering } Have not you been diG-
guiJierl with pafTion } Hath not your tongue out-run your difcre-
tion .'' Have not you fpoken words that you have been forry for
afterward^, and have caufed either fiiame or tears } O oblerve
former failings, how you have finned in your tongue, and that
will be a good help for the future. David certainly made a
critical obfervatiun upon Ibme of his words wherein he had of-
fended : wordh of pride, Pf. xxx. fti. * In my profperify I faid,
I fhall never be moved.* And, Pfal. cxvi. 14. * I faid in my
DIVERS DISCOURSES. 609
hade, all men are liars ;' even Samuel, and all the prophets,
who promirod me the kingdom, they are all liars ; and I fhall
die before I can come to enjoy it. — David having obferved how
he had otfended in his tongue, he is more careful of his words,
and made a Itricl vow with himfelf, that he would look better
to them, ?['. xxxix. 1. ' I laid, 1 would take heed to my ways,
that I oflend not with my tongue.' Look to the former flips of
your tongue, and how you have by your words provoked God,
and that will be a good means to make you more cautious for
the future. A marnier that hath twice touched upon a rock,
and been like to be call away, will be more careful how he comes
there again.
Sd Rule. Watch your tongue : mofi fin is committed for
n-ant of watch fulnefs. x\s the tongue hath a double fence let
about it, lb it had need have a double watch. The tongue, when
it is let loole, will be ready to Tpeak loofely ; watch it, left it
run beyond its bounds in frothy and (inful dilcourfe, Prov. xxx.
32. * U thou halt thought evil", lay thy hand upon thy moulh :'
that is (fay fome) lay thy hand upon thy mouth, in token of re-
pentance. But it may bear another lenfe : if thou haft thought
evil, if angry malici<ius thoughts come into thy mmd, lay thy
hand upon thy mouth to flop thy lips, that thy thoughts come
not into words.
4tli Rule. If you would not offend in your tongue, ponder
your words well before you fpeak, Eccl. v. 1. * Be not rafli
with thy month.' Some I'peak vainly becaufe inconllderatcly ;
they do not weigh their words before thoy fpeak iliein. A talk-
ative man doth not mind his words, but gives his tongue li-
berty ; he may fpeak not only utiadvifedly, but unholi'y, and
give juft otl'ence,
5tli Rule. If you would not offend in your tongue, pray to
God to guard your tongue, Pf. cxli. 3. * Set a watch, O Lord,
before my month.' Set not about this work in your own
ftrength, but implore God's help ; the tongue can no man tame,
Jauies iii. 8. but God can tame it ; therefore go to him by
prayer : pray, * Lord, fet a watch before the door of my lips;*
keep me, that I may fpeak nothing to grieve thy Spirit, or that
may tend to thy dilhonour.
6th Rule It you would be kept from evil fpcaking, inure your
tongues to good fpeaking. If you would not have the calk
have a bad fcent, put good liquor into it ; fo, if you would not
liave \ our tongue run out linfully , let it be ufed to good dilcourfe ;
fpeak otien one to another of Cinift, and the things pertaining
to the kingdom of God ; ' the fpoufe's lips dropped as an honey-
comb,' Cant. iv. II.
MOTIVES.
Uje. To beware of tongue-hns.
510 DIVERS DISCOURSES.
Id Motive. If you have no care of your tongues, all youl*
religion is vain, James i. 26. • If any man among you feem to
be religious, and bridleth not his tongue, this man's religion is
vain.' Many a one will hear the word, and make a profeflion
of religion, but cares not what liberty he takes in his tongue,
to reproach and vilify others. This man's religion is vain ; that
is, I. He hath no religion, his religion is but a (hew or pre-
tence. 2. It is vain, becaufe it is ineffectual ; it hath not that
force upon him as religion ought.
2d Motive. The tongue diicovers much of the heart, fuch as
the tongue is, fuch commonly the heart is. A iafcivious tongue
fliews a liiflfLil heart; an earthly tongue a covetous heart ; A
murmuring tongue a dilcontented heart. The tongue is oft a
commentary upon the heart.
3d Motive. To allow ourfelves in the abufe of the tongue^
cannot Hand with grace. I know a good man may fometimes
fpeak unadvifedly with his lips ; he may fly out in words, be in
a paffion but he doth not allow himfelf in it ; when his paflion
is over he weeps, Rom. vii. f5. * What I do I allow not :'
but, for a man to allow himfelf in fin, cenfuring, llandering,
dropping words like coals of lire ; fure it is not confiilent with
grace,
4th Motive. The fins of the tongue are very defiling, James
iii. 6. ' The tongue defileth.' Defiling to one's fe If, and
chiefly defiling to others. The tongue conveys poifon into the
ear of another; fometimes by falfe fuggeftions, raifing pre-
judices in the mind of another againfi. fuch a perfon ; fometimes
by paffionate fpeeches the fpirit of another is provoked.
5th Motive. The fins of the tongue are provoking to God,
and prejudicial to us. 1. Provoking to God, PCal. cvi, 33.
Mofes i'pake unadvifedly with his lips ; what was this unadvifed
fpeech .'' Numb. x. 11. ' Hear now ye rebels; muft we fetch
you water out of this rock?' Though he were a favourite, and
God had fpoken with him face to face, yet God gives him a
check for it ; it turned his ("mile into a frown. 2. Prejudicial to
us ; Molies' rafb fpeech fliut him out of Canaan; it may fhut
us out of heaven, of which that was but a type. Origen notes
he had finned moft in his tongue ; and God punifhed him moll
in his tongue.
6th Motive. He who offends not in his tongue, is a perfe6t:
man : an high expreflion ; * if any man offend not in word, the
fame is a perfe6t man,' that is, attains to a very high degree, in
the highelt form of Chrilt's fchool. A prudent man, or an up-
right man ; or comparatively, in comparifon of others, fuch as
have not gotten the conquelt over their paffions, he is far above
them, and, in comparifon of them, he is a perfed man ; fuch an
DIVERS DISCOURSES* 611 '
one was holy CrarinrK^r, that could not he provoked hy the ill
earriage of others, but requited injuries with iiindnels.
7th Motice. You mull give an account to God, as well of
your fpeeches, as your actions. Mat. xii. 36. * Every idle word
that men fliall Ipeak, they (hall give an account thereof in the
day of judgment :' words of no account, will have an heavy ac-
count. And, if Godwin reckon with men for every idle, angry ~
word ; then, what will he do for fmful oaths? ' O that my
words were written,' Job ix. 23. Truly, if many peoples' words
were written, they would be afha\ned of them. And, let me
tell you, your words are written, Rev. xx. ' The books were
opened.* In the book of God's remembrance all your words
are written : you had need then be careful you otFend not with
your tongues; God writes down all you fpeak, and you mult
give an account to him. When Latimer heard the pen going
behind the hangings, he was careful in his anfwers : and, let me
tell you, as your words are, I'uch will your fentence be ; whea
the books are opened, God vvill proceed with you in judicature,
according to your words. By your words you fiiall be faved or
condemned. Mat. xii. 37. * By thy words thou ilialt be jufti-
fied, and by thy words thou flialt be condemned.'
Gfi.L. vi. 9. And let us not he weary in well-doing ; for in due
feafon we Jhall reap, if we faint not.
In the verfes before the text, the apollle had laid down
a propofition, ' What a man foweth that thall he reap,' ver. 7.
He that fowsin (in, (hall reap in forrow ; he thatfows the leeds
of grace fliall reap glory : there is the propoliiion. In the
text, the apoftle makes the application, ' Let us not be weary
in w<dl-dou)g.* We that have (own the good feed of repentance,
and un holy life, ' Let us not be weary; for in due realbu we
(hall reap, if we faint not.'
1. A Dehortarion ; * Let us not be weary ;*
2. "^rhe arii^umen: ; * we (hall reap in due feafon.'
Firji, A Dehortation ; * Let us not be weary.' Where there
is, (J ) Something implied; that we are apt to be weary in
weil-doinir. (2.) Something exprelfed : that we ought not to
be weary in well-doing.
I. The fhing implied, that we are apt to be weary in well-
doing. This wearinefs is not from the regenerate part, but the
flelhiv : as Peter's finkin^in the water, was not from the faith
in him, but the fear ; tliis weanuels in a Chrillian courfeis oc-
cafioned from four things ;
(I.) From the revilings of the world, Pf. li. 5. * My ene-
512 DIVERS DISCOURSES.
iniesfpeak evil of me.' Innocency isnolhield again ft reproach.
But why fhould this make u^ weary of well-doing ? Did not
Jefus Chrill underi>o reproaches for us, when the Jews put a
crown of thorns on him, and bowed the knee infcorn ? Is it any
dilhonour to us to be reproached for doing that which is good?
Is it any difparagement to a virgin to be reproached for her beau-»
ty and chaftity ? Our reproaches for Chirft we fhould bind as a
crown about our head. Now a Spirit of glory refts upon us,
1 Pet. iv. 14. * If ye be reproached for the name of Chrift,
happy are ye ; for the Spirit of God and of glory refteth upon
you.* Regium efi bene facere et male audire : he that clips our
credit to make it weigh lighter, makes our crown heavier. (2.)
That which is apt tooccafion wearinefs in well-doing, is the pre-
fent fiifferings we are expofed to, 2 Cor. iv. 8. * We are trou-
bled on every fide.' But why fhould this make us weary in well-
doing ? is not our life a warfare ? It is no more llrange to meet
with futferings in religion, than for a mariner to meet with
llorms, or a foldier to meet with bullets. Do not we confider
upon what terms we entered into religion ! Did not we vow in
baptifm to fight under Chrift's banner ? Doth not our Lord tell
us, we muft take • up the crofs and follow him ?' Matth. xvi.
24. Is not this part of the legacy Chrift hath bequeafhed us ?
John xvi. 33. We would partake of Chrift's glory but not of
hisfufferings ; befides doth not many a man futfer for his fins ?
Do not men's lufts bring them to an untimely end ? Do men
fufter for their fins, and do we think much t lufFer for Chrift ?
How did St. Paul rejoice in fufterings ? 2 Cor. vii. 4. How
did he glory in it ? ' As a woman that is proud of her jewels,*
Chryfoft. Why ftiould fufterings make us faint ? Who would
not be willing to tread upon a few thorns, that is going to a
kingdom.
3. That which is apt to occafion wearinefs in well-doing, is
the deferring of the reward. We are apt to be difcouraged
and grow weary, if we have not what we defire preftntly ; we
are all for prefent pay. But confider.
(l.) Our work is not yet done, we have not yet finiftied the
faith ; the fervant doth not receive his pay, till his work be
done. Even Chrift's reward was deferred till he had done his
work ; when he had completed our redemption, and faid upon
the crofs, * It is finiflied,' then he entered into glo y.
(2.) God defers the reward, to make heaven more welcome
to us. After all our praying, weeping, fufl'ering, how fvveet
will the joys of paradiie tafte !
4. That which is apt to occafion wearinefs in well doing, is
the greatnefs and difficulty of a Chriftian's work, but why Ihouid
this make us weary } Difficuliy whets a generous nmid ; the
foldier's life hath its difficulties, but they raile his Ipints the
DIVERS DISCOURSES. 513
more ; he loves to encounter hardiliip, and will endure a
:bloody fight tor a golden harveil.
Betides, where is the leall principle of giace, it renders the
way of religion, ea(y and pleal'ant. When theloadftone draws,
it is ealy for the iron to move ; when God's Spirit draws, we
move in the way of religion with facility and delight. ChrilVs
Xervice is freedom. Pf. cxix. 4.). * 1 will walk at liberty.' To
ferve God, to love God, to enjoy God is the I'weetell liberty in
the world. Betides, while we lerve God, we gratify ourfelves ;
as he who digs in a mine, while he fweats, he gets gold ; while
we glorify God, we promote our own glory.
II. The fecond thing exprctied, is, That we tliouid not grow
weary in a Chritlian courle, we fliould not tire in our race :
' Let us not be weary in well-doing.' The Greek word, to be
weary, (iguities, * to fllrink back as cowards in war ;' let it
not be thus with us ; let us not thrink back from Chrift's co-
lours, Heb. iv, 14. * Let us liold fall our profelBon ;' We
niufl not only hold forth our profeilion, but hold fall our pro-
fetlion. The crown is not given to hmi that tights, but to hiai
that overcomes.
IJi Uj'e. Of Reproof. It reproves fuch as are weary of
well-doing. There are falling liars, 2 Tim.' iv. 10. Demas
foiiook God, and afterwards became a priett in an idol temple,
Dorotheus. Hof. viii. * Ilrael hath call off the thing that is
good.' Many liave thrown offClirili's livery ; they liave left
olFan holy courfe of life, they have turned to worldlinels or
watjtonnets. Gal. v. 7. * i e did run well, who hindered you ?*
Why did you tire in your race ? 2 Pet. ii. 21. * It had been
better for them not to have known the way of righteoulhel's,
than after they have known it to turn from the holy cominand-
iiient.'
9d Ufe. Exhortation ; * Let us not be weary in well-doing.*
Conlider, «.
1. The wa}' of religion is of good report, Heb. xi. 9. * By
faith the elders obtained a good report.* Shall we be weary of
that which is our credit ? If indeed the Chriftian religion were
a thing that would bring thame or lots (as the ways of tin do)
then we had caule to delert it, and grow weary of it ; bat it
brings honour, Prov. iv. y. ' She (hall give to thy head an
ornament of grace.* Why then thould we be weary of well-
doing }
2. The beauty of a Chriftian is to hold on in piety without
being weary, Adl^ xxi. 1(5. * Mnatbn of Cyprus an old diiciple-*
It is a beautiful tight to'fee (ilver hairs crowned with golden
virtue ; the beauty of a thing is when it comes to be tinifhed.
The beauty of a picture is, when it is drawn out in its full line-
aments, and laid in its orient colours. The beauty of a Chril-
V OL. II. No. ^3. 3 T
514 DIVERS DISCOURSES.
tian is, when he hath finifhed his faith, 9 Tim. iv. 7. It was'
the glory of the church of Thyatira, (he kept her belt wine till
laft. Rev. ii. 19. ' I know thy works, and the laft to be more
than the full.'
3. Such as are weary of well-doing, it is a fign they never
a6ted in religion from choice, or from a principle of faith, but
from the external fpring of applaufe or preferment ; fo that,
when thefe fail, their feeming goodnefs ceafeth.
4. God is never weary of doing us good ; therefore, we fhould
Dot be v,'eary of i'erving him. A king that is continually oblig-
ing his (bbje6l by gifts and gratitudes that fubjedt hath no caufe
to be weary of lerving his prince.
5. If we grow weary, and throw off religion, we make all
we have done null and void, Ezek. xviii. 24. * When the
righteous turneth away from his righteoufnefs, allhis righteoul^
nel!^ that he hath done Ihall not be mentioned.' He who hath
been ferving God, and doing angels' work, if once he grows
weary and defilts, he unravels all his work, and miifeth of the
recom pence of reward : ' He that runs half a race, and then tires
lofeth the garland.' O what folly is it to do well a while, and
by apoftacy to undo all ! As if a limner thould with a pencil
draw a fair picture, and then come with his fpunge and wipe
it out again.
6. Confider the examples, of fuch as have continued their
progrelsunweariably in a Chriflian courfe. Theapolllefets be-
fore our eyes a cloud of witneiies ; Heb. xii. 1. ' Being cora-
palied about with lb great a cloud of witneiies, let us run the
race that is fet before :' let us run it with Iwiftnefs and conftan-
cy. How many noble martyrs and confeflbrs of old, have
walked in the ways of God, though they have been llrewed
with thorns ? They fcorned preferment, laughed at imprifon-
ments, and their love to Chrift burned hotter than the fire.
Polycarp, when he came before the proconlul, and he bade him
deny Chrifl ; he replied, " I have lerved Chrift thefe eighty-
fix years, and he hath not once hurt me, and (hall I deny him
DOW ?" Tertullian faith, fuch was the conitancy of the primi-
tive laiiits, that the jjerfccutors cried out, ' what a milery is
this, that we are more weary in tormenting, than they are in
enduring torment?' Let us tread in their Heps, who through
faith anil patience inherit the promiles.
7. It will be our conifort on our death-bed, to review a well
fpent life. It was Auguilin's wi(h, that he might have a quiet
ealy death. If any thing make our pillow ealy at death, it will
be this, thai we have been unweariable in God's work ; this will
.be a death- bed cordial. Did yon ever know any repent at death
that they bad been too holy ? Many have repented that they
have fuilowed the world too aiuch, not that they have prayed
DIVERS DISCOURSES. 515
too much, that they have repented too much. What hath made
death fweet, but that they have * finilhed their courfe, and kept
the faith ?'
8. Think of the great reward we fliall have, if we do not
give over, or grow weary, and that is, glory and immortality.
(1.) This glory is ponderous : it is called a ' weight of glory,'
1 Cor. iv. 17. The weight adds to the worth ; the weightier
a crown of gold is, the more it is worth. ('5.) It is latisfying,
Pfal. xvii. 15. * I fhall be fatisfied when I awake with thy
likenefs.' This glory will abundantly recompence all our la-
bours and fufferings. The joy of harveft will make amends for
all the labour in (owing, O what harvell fhall the faints reap !
It will be always reaping time in heaven, and this reaping will
be in due fealbn ; fo the apoftle faith in the text, ' We fliall
reap in due feafon.' The hufbandman doth not defire to reap
till the feafon ; he will not reap his corn while it is green, but
when it is ripe ; fo we fliall reap the reward of glory in due fea-
fon ; when our work is done, when our fins are purged out,
when our graces are come to their full growth, then is the feafoa
of reaping; therefore let us not be weary of well doing, but
hold on in prayer, reading, and all the exercifes of religion :
we fliall ' reap in due feafon, if we faint not.' To keep us
from fainting, know, that the reward promifed is very near,
Rom. xiii. 11. Our falvation is nearer than when we believ-
ed.' We are but within a few days march of the heavenly
Canaan ; it is but a few more prayers and tears (hed, and we
ihall be perfect in glory ; as that martyr. Dr. 'I'aylor faid, '* I
have but one ftile more to go over, and I fliall be at my Fa-
ther's houfe." Stay but a while, Chriftians, and your trouble
fliall be over, and your coronation day fliall come. Chrill who
is the oracle of truth hath i'ald, ' Behold I come quickly.' Rev.
xxii. 20. And yei death's coming is fuoner than Ciinll's per-
fonal coming, and then begins the faints blefl'ed jubilee.
Qu. What means Jhall ive uje, that ice maij not loeary in a
Chrijiian courfe.
Anf. 1. Let us fliake off fpiritual floth : floth faith, * there
is a lion in the way.' He who is flothfui, will foon grow weary ;
he is fitter to lie on his couch, than run a race. It is a firange
fight, to fee a bufy devil, and an idle Chrillian.
Anf. 2. If we would not grow weary, let us pray for per-
fevering grace. It was David's prayer, Pfal. cxix. 117. ' Hold
thou me up, and I (hall be (afe.* And it was Beza's prayer,
** Lord, perfect what thou had begun in me." That we may
hold on a Chrillian courfe, let us labour for three perfevering
graces. (1.) Faith. Faith keeps from fainting ; faith gives a
lubllance to things not feen, and makes them to be as it
were prefent, Heb. xi. 1. As a perfpective glafs makes thole
3T^2
5lQ DITESS BISCOURSES.
things which are at a diflance near to the eye, fo doth faith,
heaven, and glory, feeni near. A Chriihan will not be weary
of fervice that hath the crown in his eye. (2.) The fecond
perfevering grace is hope. Hope animates the fpirits ; it is to
the Ibul as cork to the net, which keeps it from finking. Hope
breeds patience, and patience breeds perfeverance. Hope is
compared to an anchor, Heb. vi. lo. The Chriftian never
fuis\ but when he cafts away his anchor. (3.) Perfevering
grace is love. Love makes a man that he is never weary. Love
may be compared to the rod of myrtle in the traveller's hand,
wljich reirelheth him, and keeps hin) from being weary in his
journey. He who loves the world, is never weary of following
the world : he who loves God will never be weary of ferving
him ; that is the reaibn why the faints and angels in heaven are
never weary of prailing and worfhipping God ; becaufe their
love to God is perl'ed, love turns fervice into dehght. Get the
love of God into your hearts, and you will run in his ways, and
not be weary.
• iiilI14©IMIIIti>"'""
James iii. 17. To him that knoweth to do good, and doth it
not, to him it is Jin,
The apoftle, in the former verfes, had met with a fin
common in thofedays, a finful boafting among men, verfe 13.
• Go to now, ye that fay, to-day or to-morrow, we will go into
fuch a city, aiid buy and fell, and get gain ;' whereas you know
not what fhall be on the morrow : you may be in your graves
before to-morrow ; ' for vihat is your life } It is even a vapour.*
A vapour being an exhalation, it cannot continue long ; as it is
railed by the fun, fo it is difperfed by the wind ; fuch is your
life ; a vapour ; a fhort breath, a flying (hadow ; it appears for
• a little time, and then vaniflieth.' Well might they fay, what
need we be taught fuch a plain leffon .^ Who knows notall this,
that life is a vapour, and that we ought not to boall what we
will do to-morrow. The apoftle feems in the text to meet with
them by way of anfwer, Do ye know all this .- Then the greater
is your fin that you do it not; * to him that knoweth to do
good, and doth it not, to him it is fin.' I fhall only explain
this phrafe, ' to him it is fin ;' that is, it is an heinous fin, it is
a fin with a witiiefs : every infirmity, every thing that falls fhort
of this rule, i^ fin ; much more, that which contradicts the rule.
This man's fin hath an emphafis, it isacrimfon fin, and it fhall '
have a great* r punifhment; * he that knew hi^ mafter's will,
an<i did it not, fliall be beaten with many ftripes,' Luke xii. 47.
It he that fins ignorantly be damned, then he that fins knowingly
fhall be double damned.
DIVERS DISCOURSES. 517
1. Dodrine implied. That we ought to Icnow to do good;
know our duty.
2. That we ought not onhf to knoio to do good, but to do it.
3. That he that knoweth to do good, and doth it nut, is of all
others moji guUty.
1. Dodlrine implied, That we ought to know to do good ;
we ought to be well int'ormed of thofe things which are lo be
done by us, in order to (alvation. The word written is a rule
of knowledi^e, and the word preached is a commentary upon
the word written : and both of them are to enrich our under-
ftanding, and to nurfe us up in the knowledge of that which is
good .
The reafons why ice Jliould knoio to do good, are,
\. Knowledge is our lamp and ftar to guide us in the^ruth.
It fliews us what we are to do, and what we are to leave un-
done. If we do not know that which is good, we can never
practife it.
2. Knowledge is the foundation of all graces; of faith; * They
that know thy name will put their trull in thee,' Plal. ix. iO.
and of love, Phil. i. }). ' This [ pray, that your love may abound
yet more and more in knowledge.' And of perfeverance : the
apoftle joins thefe two, luch as are unlearned, will be unliable.
3. The chief work in converfion confids in knowledge, Rom.
xii. 2. ' Be ye transformed by the renewing of your mind.*
The mind being renewed, the man is transformed. The firll
part of God's image conliits in knowledge. Col. iii, 10.
4. There is nothing in religion, though never fo excellent,
can do us good without knowledge.
Ufe. See how necellary it is to get the knowledge of what is
good ; it ulhers in lalvation, I Tim. ii. 4. Ignorance of God
is the caufe of all fin, Jer. ix. 3. Ignorance of God damns.
Hoi", iv. (j. It is lad to be ignorant in gofpel times; but many,
alas! do not only not know God, but they are not willing to
know, Jer. ix. 0". • They refulc to know me, faith the Lord."
II. Do«5lrine. * That we ought not only to know lo do good,
but to do it.' This the apoltle implies, ' to him that knows to
do good, and doth it not;' he implies, that he who knows to
do good fliould do it ; the end of knowledge is pracSlice. Search
from one end of the Bible to the other, and you will find, that
it is the practical part of religion is chiefly intended. The crown
is not fet upon the head of l^nowledge, but pradice. Rev. xxii.
14. * Blelled are they that do his commandments, that they
may have right to the tree of life.'
Ufe I. It (hews us wherein moft Chriflians are defev'^live in
the times of gofpel, viz. in the doing part of religion, they know
how to do good, but do it not. They know they lliould abllaiii
518 BIVERS DISCOURSES.
from evil, and purfue holinefs ; but though they know this, yet
they do it not.
(1.) They know they fliould ahftain from evil. Thus they
know thev Ihould not fwear. Mat. v. 34. * Swear not at all ;'
yet they do it; they are more free of their oalhs than their
alms. They know uncleannefs to be a fin ; that it waftes the
body, wounds the conCcience, blots the name, damns the foul.
Gal. V. ly. yet they will go on in that fin, and for a cup of plea-
fure drink a fea of wrath. They know drunkennefs to be a fin ;
that it doth make them like beails, takes away their reaibn, un-
fits them for happinefs ; for they cannot think to go reeling to hea-
ven ; they know that God is preparing a cup for the drunkard,
Rev.xvi. 19. yet for all that they will not leave their drunken fits.
Men know thatralh cenfuring isafin, James iv. 11. ' Speak. not
evil one of another, brethren ;' yetthey are guilty of this ; they will
not fwear, but they will flander ; and fpeak to the prejudice of
others ; they can never make them recompence for this : no
phyfician can heal the wounds of the tongue. Thus they know
that covetoufnefs is a fin, yea, the root of all evil ; yet the world
engroffelh all their time and thoughts : they third after gold
more than grace, and are labouring more to have a full purfe
than a good confcience. They know they fliould not vent their
paflions. Jam. i. 2(5. * If any man among you feenis to be reli-
gious, and bridleth not his tongue, this man's religion is vain.'
Origen obferves of the rich man in the gofpel, he had no water
to cool his tongue : he had finned moft in his tongue, therefore
was pun i (bed moft in it. How unworthy is it for men to have
their eyes and hands lifted up to heaven, and their tongues fet
on fire from hell ; at one time praying, and another time curfing ?
How can fuch pray in a family, that are poiTefled with an angry
devil ? Thus men know they fliould abftain from evil, but they
do it not.
(2.) They know they fiiould purfue holinefs, but they do it
not. They know they ftiould read the word, fan6tify the iab-
bath, ufe holy conference, pray in their families, redeem the
time, walk circumipe6lly ; they know to do good, but do it
not.
Qu. Whence is it that men know to do good, yet do it not.
An/. It is for want of found convi<5tion. Men are not
thoroughly convinced of the necelfity of pra6lical godlinefs ; they
think there is a neceffity of knowledge, becaufe elfe there is no
falvation ; they will get feme notions of Chrift, that he is a Sa-
viour, and hastatibfied divine juliice, and they hope they believe
in him ; well then, we tell them that faith and obedience go toge-
ther; then God is merciful ; and though they are not lb good as
they fiiould be, yet free grace will lave them. Thus men conteut
DITEKS DISCOURSES. 619
Ihemfelves with jo-eneral notions of religion, but are not con-
vinced of the pra6tical part of godlinefs.
(2.) Men know to do good, yet do it not, becaufe they are
not awakened out of their fpiritual floth. It is eafy to get the
knowledge of a truth, to give affent to it, to commend it, to
profels it; but to digeft knowledge into pra6lice is difficult.
3. Men know to do good, but do it not, ihrouj^h incredulity ;
they are in part Atheiils. Did they believe that fin were fo
bitter, that wrath and hell followed it, would they not leave off
their fins? Did they believe that to do the will of God were a
privilege, religion were their interefi, that there is joy in the
way of godlineis, and heaven at the end, would they not efpoufe
holinefs ? But people, though they have fome flight tranfient
thoughts of thefe things, yet ihey are not brought to the belief
of them ; therefore though they know to do good, yet they do
it not. The reafon why there are fofew doers of the word, is,
becaufe there are fo few believers.
4. Men know to do good, but do it not, becaufe the know-
ledge in their head never works into their hearts ;' it doth
not quicken them, nor warm their affedtions with love to the
truth.
6. Men know to do good, but do it not, becaufe of prejudi-
cate opinion. The things to be done in religion are judged to
be too (lri6t and fevere ; they rellrain fin too much, or they
prefs too nmch to holinefs.
G. Men know to do good, yet do it not, becaufe they love
their fin more than they love the world, Hof. iv. 8. * They fet
their heart on their iniquity.' Some content ihemfelves with
having means of knowledge. Judges xvii. 13. 'Then laid Mi-
cah, now I know that the Lord will do me good, feeing I have
a Levite to be my pried.' But what is one the better to know
what phyfic he fliould take, if he doth not take it.
Uje 2. Of Exhortation. Let me befeech you all who have
been hearers of the word, and have gotten a great meaCure of
knowledge, that, as you know to do good, you would do it.
This is tlie foul of religion, Luther fays, 1 had rather do the
will of God, than be able to v/ork miracles. Iji, To do what
you know, evidenceth your relation to Chrift. You count it an
honour to be near allied to the crown, but it is more honour to
be a-kin to Chrifl;. 2c?/?/, To know to do good, and do it, fets
a crown upon the gofpel, Rom. xvi. U). ' Your obedience is
come abroad unto all men ;* not your knowledge, but your obe-
dience. To know to do good, and not do it, hardens others in
fin, fcandalizelh religion, and makes people ready to turn athe-
ifts. When Ibme of the Spaniards came to Hifpaniola, the
Spaniards' carriage being loolb and profane, the Indians afked
them, W'hat God theyferved.^ 1'liey anlWered, the God of
5Q0 DIVERS DISCOURSES.
Heaven : the Indians replied, fure your God is not a good God
that hath iiich had fervants. Thus to know to do good, yet do
it not, puts a (car in the face of religion, and brings an evil re-
port upon it ; but to do what we know, trumpets forth the fame
of the gofpel, and makes them that oppol'e it, to admire it.
3d/y, To know to do good and to do ii, entitles you to bleiT-
ednels. Jam. i. 25. * He (hall be blefTed in hrs deed :' not for
the deed, but in the deed.
III. Do6t. That he who knowelh to do good, and doth it not,
is of all others the moji guilty ; to him it i.s (in, crin)fon fin ;
that is, it is heinous fin, capital fin, fin emphatically ; fin with
a witnefs, and punilhed with a vengeance.
Qu. What is it to Jin prej'nmptuoujly ?
Anf. To fin prefumptuoufly, is to liu againft the light which
fhines in a man's conicience, i. e. A man is convinced thofe
things he doth are fin : confcience (kith, O do not this great
evil : confcience,, like the cheruhims, hath a flaming (word in
its hand, to affright and deter the finner, yet he will pluck the
forbidden fruit : This is to fin prefumptuoufly.
This fin is highly aggravate, for two reafons.
(i.) Becaufe finning prefumptuoufly againfl confcience, is
after counfels, admonitions, warnings. Such an one cannot
fay, he was never told of his fin ; he hath liad minifters rifing
t)p early, who hath told him what a damnable thing fin was,
yet he would venture on ; fo that now he hath no excufe, John
XV. 22. * Now vou have no cloke for your fin.'
(2.) It is an aggravatioti to fin prellimptuoufly againft con-
fcience, when it is after a(Ili6tions. After God hath made him
hear the voice of the rod, he hath made him to feel fin bitter, to
read his fin in his punifhnient, yet he fins; his fin was follow-
ing evil company, and God hath punilhed him for it; he hath
almoft wafted his edate with riotous living, or he hath almoft
drunk himfelf blind, yet he will not leave his fin: his fin was
uncleannels, and his body is difeafed, and full of noxious hu-
inoins; yet though he feels the ihiart of fin, he retains the love
of fin. Here is an aggravation of fin, 2 Chron. xxviii. -^2.
* In the time of his difirefs, did he trefpafs yet more againft the
Lord : this is that king Ahaz.'
life 3. To know what is good, yet not to do it, is to fin pre-
fumptuoufly, is full ofcbllinacy and pertinacioufhefs ; it is fo,
becaufe men can fay nothing for their fins, can bring no rea(bnj
they make no defence for themfelves, yet they are refblved to
hold fad their iniquity like thofe, Jer. xviii. 12. * And they
laid, there is no hope, but we will walk after our own devices,
and we will every one do after the imagniation of his own evil
heart.*
Vje 3. Take heed of prefuraptuous fin. If God hath been
DIVERS DISCOURSES* £iSl
fo terrible a^ainft fins of infirmity and paffion, as we fee in
Moles and Uzziah ; O how fierce will his anger be againft the
prefumptuous finner! better never have known the ways of
God, ihao to know and not do ic. Oh! as you love your
fouls, take heed of this !
1. Prefumptuous fins are defperate fins, becaufe they are
committed with much premeditation and forethought. The
prefumptuous finner dolh not fin unawares, but he doth pro-
ject and call in his mind, how to bring his fin ab..ut ; As Jo-
leph's brethren did in betraying him ; as Judas did in betraying
Chrill; and as thofe Jews did that laid wait for Paul.
(i2.) Prefumptuous (ins are defperate, becaufe they are ac-
companied with piide. The finner who knows the mind of
God, yet will a6l contrary to it, fays like Pharaoh, ' Who is
the Lord that I (hould obey him ?'
(3.) Prefumptuous fins are defperate, becaufe they are ac-
companied with impudency. Such finhers are hardened, fear-
lefs and without fhame. Like Judas they are hardened : though
woes be pronounced againll them, they will fin ; they are with-
out fear like the leviathan. Job iv. 33. ' And they have finned
away (hatne,' Zeph. iii. 5. ' The unjuft knoweth no Oiame,
he hath a forehead of brafs.' Nay, fume are lb far from blulh-
ing, that they glory in their fliame, Phil. iii. ly.
4. To fin prefumptuoully, to know what is good, yet not to
do it, is heinous, becaufe it is ingratitude : it is a hii^h abule of
God's kindnefs, and God cannot endure of all things, to have
his kindnefs abufed. God's kindnels Is feen in this, that he
hath acquainted the finner with his mind and will; that he hath
not only in(lru6led him, but perfuaded him, made mercy fioop
and kneel to the finner ; he hath wooed him with his fpirit,
that he would flee from fin, and purine holinefs : kindnels is
feen in this, that God hath fpared tlie finner fo long, and not
llruck him dead in the a6l of fin : kindnefs in this, that though
the finner hath finned againll his confcience, yet now, if he will
repent of fin, God will repent of his judgments, and mercy (hall
be held forth, Jer. iii. I. ' Thou hall played the harlot with
many lovers ; yet return again to me, faith the Lord.' But the
finner is of a bafe fpirit : he is not melted with all this love, hut
his heart like clay hardens under the fun. Here is an a(>parent
abufe of God's kindnefs; and God cannot endure to have his
kindnefs abufed. The vulture draws ficknefs tVoiu perfumes;
fo the finner contra6ls wickednefs from the mercy of God,
Here is high ingratitude.
5. To fin prefumptuoufly, to know what is good, yet not to
do it, is a contempt done to God. He cares not whether God
be pleafed or not ; he will have his fin. Therefore the pre-
fumptuous finner is faid to reproach God, Numb. xv. iQ.
Vol. II .No. 23. SU
5^ DIVERS DISCOURSES.
• The foul that cloth ought prefumptuoufly, the fame reproach-
elh ihe Lord,' lie reproacheth the Lord, though not explicitly,
yet interpretatively ; by his prefuniptuous fin, makes as it God
were either ignorant, and did not know his wickednefs ; or im-
potent, and were not able to punith him. How horrid is this !
there is a kind of blafphemy againft God in every prefumptuous
fin.
6. To fin prefumptuoufly, to know what is good, yet not to
do it, is a bold contefl; with God, a daring of God to punifii.
The man that fins againft confcience prefumptuoufly, and will
not be reclaimed, doth in effe6l fay, what care 1 for the com-
mandment ? It fhall be no check upon me, but I will go on in
fin, and let God do his worft. A godly man is faid to fear the
commandment, Prov. xiii. 13. He dares not fin, becaufe the
law of God fi:ands in his way : but the prefumptuous finner doth
not value the commandment ; he will fin in fpite of God's law.
O defperate madnefs, to dare God to his face ! 1 Cor. x. 99,
* Do we provoke the Lord to anger ? Are we flronger than he ?*
Good realbn then we fl)ould take heed of prefumptuous fin,
fince it is fo heinous and defperate ! ' To him that knows to do
good, N^et doth it not to him it is fin ;' it is fin with a witnefs,
Ufe 2. Trial. Let us examine if we are not guilty of fin-
ning thus prefumptuoufly, knowing to do good, yet not to do it.
(1.) Ls it not to fin prefumptuoufly, when we live in the total
neglect of duty? We know we ought to pray in our families,
yet do it not. To live in the negle6l of family duties, is not
this to fin prefumptuoufly ? (2.) Is it not to fin prefumptuoufly,
when we will venture upon the fame fins which we condemn in
others? Rom. ii. I. Thou (Chriftian) condemneft another
for pride, and yet thou liveft in that fin thyfelf. A father con-
demns his fon for fwearing, yet he himfelf fwears ; the mafter
reproves his fervant for being drunk, yet he himfelf will be
drunk. Is not this to fin prefumptuoufly, to live in thofe fins
'which we condemn in others ? (3.) Do not they fin prefump-
tuoufly againft confcience, who will fin in fpite of heaven ?
Though they fee the judgments of God executed on others, yet
Sviil adventure on the fame fins? Dan. v. 22. * And thou his
fon, O Belfliazzar, haft not humbled thy heart, though thou
kneweft all this :' that is, thou faweft the judgments I infli6led
on thy father. (4.) Do not they fin prefumptuoufly, they
know to do good, yet do it not, who labour to ftifle the con-
vi6tions of their conlcience, and will not let confcience fpeak
freely to them ? This the fcripture calls, * Holding the truth
in unrigbteoufnefs,* Rom. i. 18. (5.) Do not they fin pre-
lum ptuoudy who after they have felt the fmart of fin, it hath
bred a wnrn> in their confcience, a moth in their eftate ; yet
after all this, they again embracre their fins.
DIVERS DISCOURSES. 523
That I may fhew you what you have to fear, and that I may
beat you olftrocn preCumptuous fins, let thel'e tilings be lerioully
laid to heart; (I.) Thele prel'umptuous lius, do much hardeu
the heart. Thefe are two of tlie greatell bleffings, a found
judgment and a foft heart : but finning prefumptwoufly and
knowingly doth congeal the heart ; it doth both wafte the con-
science, and fear it, 1 Tim. iv. 2. By finning knowingly, a
perfon gets a cuftom of fin: and the cullom of finning takes
away the fenfe of finning, Eph. iv. W. ' being paft feeling.*
Tell the prefumptuous finner, there are treai'ures of wrath laid
up for him, he fears not ; his heart is Jike a piece of marble or
adamant, that will take no impreflion. When men know to do
good, yet do it not, their hearts are hardened infenfibly, and
that is dangerous. (2.) Such as fin prefumptuoully, or they
who know to do good, yet do it not, are felf condemned, 'J'ii.
iii. U. The finner knows in his confcience he is guilty : that
he hath finned againfl warnings, education, conviction, therefore
his own heart does and mult condemn him. And when God
judges and condemns him, he will clear his judge, Pf. li. 4.
(3.) Prefumptuous fins make deep wounds in the foul. They
lead to del'pair, and defpair is the agony of the foul. Spira, in
defpair, was like a living man in hell : defpair did fuck out bis
marrow and vital blood : it made hina a very anatomy. The
finner goes on flubbornly : yet his foolifli heart tells him all will
be well ? but, when God begins to fet his fins in order before
him, and confcience, which was before like a lion afleep, be-
gins to be awakened and roars upon him, and he fees death and
hell before him, now his heart faints his prefumption is turned
to defpair, and he cries out as Cain, Gen. iv. 13. ' My punilh-
nient is greater than I can bear.' Now tlie finner begins to
think with himfelf thus ; I would have my fins, and I had
them ; and now I have the wrath of God upon them ; O hov/
foolilh was I to refufe inftruclion ! But it is too late now ; the
mercy-feat is quite covered with clouds ; I am ihut out from all
hopes of mercy ; my wounds are fuch, that the balm of Gilead
will not heal. The more prefumption in the time of life, the
more defpair at the hour of death.
(4.) To know to do good and not to do it, to fin prefumptu-
oufly, God may, in juft judgment, leave fuch an one to him-
felf. It is a terrible thing, when God Ihall lay, thou haft, by
thy prefumptuous fin, affronted me, and prevoked me to my
face; therefore I will give thee up to thine ovvn heart, thou
fhalt fin llill, feeing thou wilt be filthy, thou llialt be filthy ftill.
(5.) To know what is good, yet not to do it; to lin pre-
fumptuoufly, is a great degree of the fin againft the Holy Gholt.
Such as fin prefumptuoufly fin wilfully. Though prefumption
is not finaj apollacy, yet it comes very near to it ; and a little
3U 2
524 DIVERS DISCOURSES.
matter more will make thee fo guilty, that there remains no
more facrifice tor fin. To fm prefumpiuoufly againll light,
may in time bring on malice and defpiteto ihe Spirit ; as it was
with Jidian, who threw up his dagger in the air, as if he would
be revenged on God : when once it is come to this, there is
but one ftep lower a man can fall, and that is into hell.
(d.) There is little hope for fuch as know to do good, yet do
it not : know what is evil, but will not forbear. There were
facrifices for fins of ignorance, but no facritices for fins of pre-
fumption. Numb. xv. 30. Indeed prefumptuous finners hope
all will be well, Prov. xv. 16. * The fool is confident.' Such
a fool fs fpoken of, Deut. xxix. 19. ' When he hears the words
ofthiscurfe, he blelfeth himfelf, faying, I fiiall liave peace,
though I walk after the imagination of my heart, to add drunk-
cnnels to thirft ; the Lord will not i'pare him, but the anger
and jealoufy of the Lord (hall (moke againft that man.'
(7.) Such as fin prefuniptuoully, that know to do good, yet
do it not, know what is evil, yet will not forbear it, God reful^
eth all their Cervices, whether reading, hearing, praying, or
communicating. * God abhors their facrifice,' Ifa. i. 13.
' When you make many prayers, I will not hear ; your hands
are full of blood.' And Hof. viii. 13. * They facrifice fle(h for
the facrifice> of mine offerings, but the Lord accepted them
not ; now will he remember their iniquities, and vifit their fins.'
Thus you fee whatcaufe youhave to tremble, who are guilty
in this kind ; you fee your mifery.
Befides all that hath been faid, confider thefe two things.
(I.) You that fin prefumptuoufly, that know to do good, and
do it not; that know what is evil, yet will not forbear ; you can-
not fin fo cheap as others : though fin will cod every one dear,
yet it will coll you dearer. You go dire6tly againft confcience ;
and if there be either juftice in heaven, or fire in hell, you (hall
be fure to be puniftied.
(2. ) You who fin prefumptuoufly, cannot take fo much pleafnre
in your fin as another may have. One whofe confcience is lefs
enlightened, though his fin will be bitter to him afterwards, yet
at prefent he may roll it as honey under his tongue, and find plea-
fure in it : but yon that fin againll your knowledge, you cannot
have fo much pleafure in fin as he ; for confcience will put forth
a fiing, and all the threatenings of the word will fet themfelves
in battle-array againfi you, lb that you can have no quiet. And
that trouble thou feelell now in thy confcience, is but the begin-
ning of Ibrrow.
Qu. What fJiall we do, that we may not Jin 'prefumptuoufly
agahiji confcience f
Avf. 1. Take heed of little fins, though (to fpeak properly)
there are no fuch things as little fins, no little trealbn ; but com-
DIVERS DISCOURSES. . 523
paratively, one fin may be lefler than another. Take heed of
little (ins. The frequent committing of lefler fins, will prepare
for greater. A lefler dillemper of the body, if it be let alone,
prepares for a greater dillemper : being unjuft in a little, pre-
pares for being unjull in much, Luke xvi. 10. Such as were at
firil more modell, yet by accutioming themfelves to lefler fins,
by degrees their fins have grown up to a greater heighth, jail-
fins have begun at little fins. (2.) If you would not fin pre-
fumptuoufly, viz. knowingly and wilfully, then reverence the
dictates of confcience : get confcience well informed by the
word, as you let your watch by the fun, and then be ruled by
it ; do nothing againll confcience. If confcience faith. Do fuch
a thing, though never (b unpleafing, let upon the duty. When
confcience faith, Take heed of fuch a thing ? come not nigh the
forbidden fruit. Confcience is God's deputy or proxy in the
foul ; the voice of confcience is the voice of God ; do not llifle
any checks of confcience, led God lufler thee to harden in fin,
and by degrees come to prefumptuous tin. (3.) Labour to have
your knowledge lan6lified. Men fin againll their knowledge,
becaufe their knowledge is not ftindlified. San6iified knowledge
works upon the foul ; it inclines us to do good ; it makes us flee
from fin ; fan6lified knowledge is like a breall-plate, which keeps
the arrowTof prefumptuous fin from entering.
Col. iii. 11. But Chriji is all in all.
The Philofopher faith, every fcience takes its dignity
from the objedl ; the more noble the objec"^, the more rare the
knowledge. Hence it is that Jefus Chriil being the moll fu-
blime and glorious objecl:, that knowledge which Jeads us to
Chrilt, mull needs be niofl; excellent ; it is called the * excel-
lency of the knowledge of Clirill,' Phil. iii. 8. So fweet is this
knowledge, that St. Paul * determined to know nothing but
Chriil,' 1 Cor. ii, «. And indeed what needed he to know
more? for • Chrilt is all in all,'
In the text there is a negation and an afl^umption, fomething
the apollle fets down privatively, and fomething pofitively.
1. Privatively. St. Paul tells the Coloflians what will not
avail them, * neither circumcifion, nor uncircumcifion availeth,*
&c. Circumcifion was a u^reat privilege, it was a badge and cog-
nizance to diflinguilh the people of God from thole who were
exteri and foreign ; it was a pale between the garden incloled,
and the common. The people of circumcifion were a people of
God's circumfpection, they were under his eye, and his wing ;
they were his lioufehold family ; rather than they fliould want.
626 DIVERS JDISCOURSES.
God would make the heavens a granary, and rain down manna
tipon them : he would fet the rockabroach, and make it a living
iprin^; how glorious was circumcifion ! Rom. ix. 4, 5. What
rich jewels hung upon Ifrael's crown ! but in matters of fulva-
tion, all this was nothing, * neither circumcifion, nor uncircum-
cifion,' &c. From whence we may obferve,
That external privileges commend no man to God : whether
wife, or rich, or noble, this doth not iet us off in God's eye,
1 Cor. i. Q6. God fees not as man fees r we are taken with
beauty and parts ; thefe things avail not with God. God lays
his left hand upon thefe, as Jacob did upon Manaffeh, Gen.
xlviii. 14. God often paffeth by thofe who cad a greater fplen-
dor and lufire in the world, and looks upon them of an interior
alloy ; the reafon is, * that no tlelh (hould glory in his pre-
fence,' I Cor. i. 2P. If God fhould graft his gTace only upon
wifdom and parts, fome would be ready to lay, my wifdom or
my eloquence, or my nobility have faved me ; therefore * not
many \\i(e, not many noble are called.' God will have no prid-
ing or vaunting in the creature.
Ufe. Reft not in outward privileges or excellencies, thefe are
no ftocks to graft the hopes of falvation upon ; many of Chrill's
kindred went to hell. Paul is called the fervant of the Lord,
Rom. i. 1. And James is called the brother of theLord, Gal.
i. 19. It is 'better to be the fervant of the Lord, than the bro-
ther of the Lord. The virgin" Mary was faved, not as Ihe was
the mother of Chrift, but as Che was the daughter of faith ; it is
grace, not blood, gives the precedency ; an heart that hath
Chrill formed in it, is God's delight, and this brings me to the
next.
2. The apoftle lets down fomething pofitively ; * But Chrift
is all in all ;* in whicii words there is,
1. The fubjecl Chrift ; his name is fweet, it is * as ointment
poured forth,' Cant. i. 3. It was Job's wilh, * O that my
words wer^ now written, that they were graven with an iron
pen, and laid in the rock for ever,* Job xix. 23. And it is my
wifh, O that this name (this fweet name) of Chrift, were now-
written, that it were graven with the pen of the Holy Ghoft
in our hearts for ever : the name of Chrift hath in it, laith
Chryfoftom, a thoufand treafuries of joy.
2. The predicate, * all in all,' Chrift is all fulnefs/ all fweet-
nefs ; he is all that is imaginable, all that is defirable ; he who
halh Chrift, can have no more, for * Chrift is all.'
The propoiiiion out of the words, is, that Jefus Chrift is the
quintefllence of all good things, * he is all.'
1. Sometmies faith is faid to be all. Gal. v. 6. nothing avail-
eth but failh ; faith is all, as it is an inftrument to lay hold oa
DIVERS DISCOURSED. 697
Chrlft, whereby we are faved ; as a man is faved by catching
hold of a bough.
2. Sometimes the new creature is Taid to be all, Gal. vi. 15.
Nothing availeth but a now creature ; the new creature is i<ll,
as it qualities and fits for glory ; * without holinefs no man fliall
fee the Lord,' Heb. xii. 14. It is a laying of Chryfoftom, at
the day of judgment God will a{k that queftion, as our Saviour
did, Matth. xxii. 20. * Whofe image and fuperfcription is
this ?' So will God fay, whofe image is this ? If thou canll not
fliew him his image confifting in holinefs, he will reje6l thee ;
thus the new creature is all.
3. Here in the text Chrift is (aid to be all ; but in what fenfe
is Chritt all ? (1.) Chrillis ail by way of eminency ; all good
things are eminently to be found in him ; as the fun doth vir-
tually contain in it the light of the leller ftars. (2.) Chrift is
all by way of derivation ; all good things are tranfraitted and
conveyed to us thro' Chrift ; as your rich commodities, jewels
and fpices come by fea ; fo all heavenly bleiringsfall to us thro*
the red fea of ChriiVs blood, Rom. xi. 36. 'Through him
are all things.* Chrift is that fpiritual pipe, through which the
golden oil of mercy empties itfelf into the foul.
Chrift muft needs be all ; for * in him dwelleth all the fulnefs
of the God-head,' Col. ii, 7. He hatha partnerftiip with God the
Father. John xvi. 15. ' All that the Father hath is mine,*
fo that there is enough in him to (catter all our fears, to remove
?ill our burdens, to fupply all our wants ; there can be no defe^
in that which is infinite.
life 1. Information. And it hath fix branches. (1.) It
fhews us the glorious fulnefs of Jeftis Chrift ' he is all in ail/
Chrift is a panoply, a magazine and ftorehoufe of all fpiritual
riches : you may go with the bee from flower to flower, and
fuck here and there a little fweetnefs, but you will never have
enough till you come to Chrift ; for he is ' all in all,'
Now, in particular, Chrift is all in fix refpe6ls. (I.) Chrift
is all in regard of righteoufnefs. 1 Cor. i. 30. * He is made to
«s righteoufnefs.' The robe of innocency, like the vail of the
temple, is rent afunder ; ours is a ragged righteoufnefs. Ifa.
Jxiv. Q. * Our righteoufnefs is as filthy rags.' As under rags
the naked body is feen ; fo, under the rags of our righteoufnefs,
the body of death is feen ; we can defile our duties, but they
cannot juftify us; but Chrift is all in regard of righteoufnefs,
Rom. X. 4. ' Chrift is the end of the law for righteoufnefs to
them that believe :' that is, through Chrift we are as righteous
as if we had fatisfied the law in our own perfons. Jacob got
the blelftng in the garment of his elder brother ; fo, in the gar-
ment of Chrift our elder brother we obtain the blelling ; Chnli's
righteoufneis isacoat woven without feam, ^J Cor. v. tdt. ' We
528 DIVERS DISCOURSES.
are made the righteournefs of God in him.' (2.) Chrifl is all
in regard of fanctification, I Cor. i. 30. * He is made unto us
fan6lification.' San6lification is the fpirilual enamel and em-
broidery of the foul ; it is nothing elfe but God's putting upon
us the jewels of holinefs, the angel's glory ; by it we are made
as the king's daughter, ' all glorious within,' Pfal. xlv. 13.
This doth tune and prepare the foul for heaven ; it turns iron
into gold, it makess the heart, which was Satan's pi6lure, Chrift's
epiftle. The virgins, Ellh. ii. 1*2. * had their days of purifica-
tion ;' they were firft to be perfumed and anointed, and then
they were to Hand before the king : we mufthave ' the anoint-
ing of God,' I John ii. ^7. and be perfumed with the graces of
the Spirit, thole fweet odours, and then we fhall ftand before
the King of heaven ; there mull be firll our days of purification
before our days of glorification ; what a bleiVed work is this !
a foul beautified and adorned with grace, is like the firmament
befparigled with glittering ftars. O what a metamorphofe is
there! I may allude to that. Cant. iii. 6. ' So, who is this that
comes out of the wildernefs of fin, perfumed with all the graces
of the fpirit?' Holinefs is the fignature and engraving of God
upon the foul ; but whence is this ? Chrill is all, he is made to
us fanctification ; he it is that fends his Spirit into our hearts,
to be a refiner's fire, to burn up our drofs, and make our graces
fparkle like gold in the furnace ; Clirift arifeth upon the Ibul
• with healing under his wings,' Mai. iv. 2. He heals the
underltanding, and laith, * Let there be light;' he heals the
heart by diffolving thefione in his blood ; the heals the will, by
filing off its rebellion. Thus he is all in regard of fan6tification.
(3.) Chrifl is all in regard of divine acceptance. Eph. i. 6. He
hath made us favourites ; fo Chryfoftom and Theophyla6l ren-
der it ; through Chrill God is propitious to us, and takes all
we do in good part.
A wicked man being out of Chrift, is out of favour ; as his
ploughing is fin, Prov. xxi. 4. fo his praying is fin, Prov. xv.
8. God will not come near him, his breath is infe<5lious ; God
will hear his fins, and not his prayers; but now in Chrill God
accepts us, Eccl. ix. 7. As Joleph did prefent his brethren
before Pharaoh, and brought them into favour with the king.
Gen. xlvii. <2. So the Lord Jefus carries the names of the
faints upon his breafl, and prefents them before his Father, fo
bringing them into repute and honour ; through Chrill God
will treat and parly with us, he fpeaks to uf, a.s Ifa. Ixii. 4.
Through the red glafs every thing appears of a red colour;
through the blood of Chrift we look of a fanguine complexion,
ruddy and beautiful in God's eyes. (4.) Clirill is all in regdrd
of divine affiftance; a Chriftian's llrength lies in Chrift, Phil,
iv. 13. Whence is it a Chriftian is able to do duty, to reliil
DIVERS DISCOURSES. 599
temptation ; but throu<i;li Chrift's ftiengthening? Whence is it
that a Iparkle ol" grace hve.s io a lea of corruption, the ilonns of
perfecution blowing, but that Ctirill holds this fpurUle in ihe
holiosv of his hand ? Wlitnce is it that the roaring hon hath not
devoured the faints, but that the Lion of the iribeofjudah hath
defended them ? Chrill not only gives us our crown but our
fiiield ; he not only gives us our garland when we overcome,
but our (Irength whereby we overcome, Rev. xii. 11. ' They
overcame him (that is, the accufer of the brethren) by the blood
of the Lamb.' Chriii keeps the fort-royal of grace that it be not
blown up ; Peter's fliield was bruifed, but Clirili kept it that it
was not broken. * I have prayed for thee that thy faith fail not,*
Luke xxii. 31, 32. that it be not in a total eclipie. The crowa
of all the faints' victories muft be fet upon the head ot Clirill,
Rom. viii. 38. Write the name of Michael upon all your con-
(juell. (■).) Chrill is all in regard of pacification ; when con-
Icience is in an agony, and burns as hell in the fenfe of God's
wrath ; now Chrill is all, he pours the balm of his blood into
thele wounds; ' he maketh thelturm a calm.' Chrill doth.not
only make peace in the court of heaven, but in the court of con-
Icience ; he not only makes peace above us, but within us, John
xvi. uU. Saith Cyprian, all our golden Iteanis of peace How
from this fountain. John xiv. 27. ' Peace I leave with you,
my peace 1 give unto you.' Jefus Chrill not only purchafed
peace for us, but fpeaks peace to us ; he is called ' the Prince
of peace,' Ifa. ix. (i. Thus Chrill is all in regard of pacifica-
tion, he makes peace for us, and in us ; this honey and oil flow
out of the rock Chrill. (6.) Chrill is all in regard of remunera-
tion, he it is that crowns us after all our labours and fulferings :
he died to advance us ; his lying in the wine-prefs, was to bring
us into the wine-cellar; he is gone before to take poflefliou
of heaven in the name of all believers. Heb. vi. •20. ' Whither
the fore-runner is for us entered, even Jefus.' — Chrill is gone to
befpeak a place for the faints, John xiv. 9. He makes heaven
ready fo.r them, and makes them ready for heaven. Thus Chrift
is all in regard of remuneriition. Rev. xxii. 12. * Behold, I
come quickly, and my reward is with me.'
• 2. If Chrift be all, it fliews us what a vail difproporlion there
is between Chrift and the creature ; there is as much ditference
as between ens and nihil; Chrill is all in all, and the creature ia
nothing at all, Prov. xxiii. 5. ' Wilt thou fet thine eyes on that
which is not?' The creature is a non-entity ; though it hath a
phyfical exiilence, yet confidered theologicAlty, it is nothing ;
it is but a gilded fliadow, a pleafant fancy ; when Solomon had
fifted up the tinell flour, and diltilled the fpiritsof all created
excellency, here is the refult, ' ALL WAS VANITY,' Eccl.
ii. 11. We read, the earth in the creation was voi<l ; Gen, i. 2.
Vol. II. No. 23. 3 X.
5S0 DITERS DISCOURSES^
fo are all earthly comforts void ; they are void of that which
we think is in them, they are void of fatisfa6lion ; therefore they
are compared to wind, Hof. xii- 5. ' A man can no more fill
his heart with the world, than he can fill his belly with the air
he draws in.— Now the creature is faid to be nothing in a three-
fold ienfe.
1. It is nothing to a man in trouble of fpirit ; if the fpirit be
wounded, outward things will give no more eafe than a crown
of gold will cure the head-ache.
2. 'i he creature is nothing to a man that hath heaven in his
eye ; when St. Paul had feen * that light fliining from heaven,
furpairmg the glory of the fun,' A6ts xxvi. 13. though his eyes
Were open, ' he faw no man,' A6ls ix. 8. fo he that hath the
glory of heaven in his eye, is blind to the world ; he fees no-
thing in it to allure him, or make him willing to flay here.
3. The creature is nothing to one that isdyiog ; a man at the
hour of death is moft ferious, and is able to give the truefi; ver-
di6l of things ; now at fuch a time the world is nothing, it is in
an eclipfe, the forrow of it is real, but the joy imaginary. Oh
then what a vafi ditference is there between Chritt and the crea-
ture ! Chriil is * all in all,' and the creature nothing at all ; yet
how many damn their fouls for iiolhing?
3. It fhews whither the foul is to go in the want of all ; go
to Chrift who is all in all. Dofl, thou want grace ? Go to Chrifi:,
Col. ii. 3. * In him are hid all the treafures of wifdom and
knowledge.* Chrifi is the great Lord tr^afurer ; go then to
Chrift; fay. Lord, I am indigent of grace, but in thee are all
my frefh fprings, fill my ciftern from thy fpring. Lord, I am
blind, thou haft eye-falve to anoint me; I am defiled thou haft
water to cleanfe me ; my heart is hard, thou haft blood to foften
tne : I am empty of grace, bring thy fulnefs to my emptinefs.
In all our fpiritual wants, we fliould repair to Chrift, as Jacob's
fons did to their brother Jofeph ; * He opened all the ftore-
houfes,' Gen. xli. 56. and * gave to his brethren corn and pro-
vifion for the way,' Gen. xlii. 25. Thus the Lord hath made
Chrift our Jofeph. Col. ii. 3. * In him are hid all treafures.'
Oh then finners, make out to Chrift ; he is ' all in all ;' and to
encourage you to go to him, remember there is in him not only
fulnefs, but freenefs: * Ho every one that thirfts, come ye to
the waters ;' Chrift is not only full as the honey-comb, but he
drops as the honey-comb.
4. If Chrift be all, fee here the Chriftian's inventory, how
rich is he that hath Chrift ! he hath all that may make him com-
pletely happy. Plutarch reports that the wife of Phocion being
afked where her je\vels were, fhe aniwered, my hufband, and
his triuntphs are my jewels ! fo, if a Chriftian be allied, where
are his riches, he will fay, Chrift is my liches. A true faint
DIVERS DISCOURSES. S31
cannot be poor, if you look into his houfe, perhaps he hath
fcarce a bed to lie on, 1 Cor. iv. 11. ' Even to this prefent
hour, we both hunger and thirft, and are naked, and have no
certain dwelling-place.' Come to many a child of God, and
bid him make his will, he I'aiih as Peter, A(5ts iii. (5. ' Silver
and gold have I none ;' yet he can at the fame time make his
triumph with the apoftle, 2 Cor. iv. 10. * As having nothing,
yet poirelfing all ;' he hath Chriil who is all. When a believer
can call nothing his, he can fay all is his. The tabernacle was
covered with badger llcins, Exod. xxv. 5. yet moll of it was of
gold; lb a faint may have a poor covering, ragged clothes, but
he is inlaid with gold, • Chriil is formed in his heart,' and lb he
is all glorious within.
.5. How Ihould a Chriftian fit down fatisfied with Chriil!
• Ciirill is all.' What though he wants other things, is not
Chrid enough? if a man hath fun-fhine, he doth not complain
he wants the light of a candle ; hath he not enough who hath
the * unfearchable riches of Cikrill?' I have read of a godly man,
who being blind, his friend alked him if he was not troubled
for the want of his fight? he confelVed he was ; why faith his
friend, are you troubled becaufe you want that wlficli flies have,
when you have that which angels have? So I fay toa Chriftian,
Why art thou troubled for wanting that which a reprobate has,
when thou hall that which the glorified faints have ? Thou hall
Chrifl with all his perquifites and royalties! fuppofe a father
fhould deny his ion furniture for his houCe, but Ihould fettle all
his land upon him, had he any caule to complain ? If God de-
nies thee a little furniture in the world, but in the mean time
fettles his land upon thee, he gives thee the held wheiem the
pearl of price is hid, hall thou any caufe to repine ? a Chriftian
that wants neceffaries, yet having Chrifl, he hath the one thing
needful, Col. ii. 10. ' Ye are complete in him ;' What ? com-
plete in Chrifl, and not content with Chrifl? Luther faith, the
lea of God's mercy fhould fwallow up our particular afflictions ;
furely this fea of God's love in giving us Chrifl, fliould drown
all our complaints and grievances; let the Chrillian take the
harp and the viol, and blefs God.
6. If Chrifl be all, fje the.deplorable condition of a Chriftlefs
perfon ; he is poor, he is worth nothing, Rev. iii. 17. ' Thou
art wretched, miferable and poor,* &cc. The fadnefs of a man
that wants Chrilt, will appear in thefe feven particulars.
1. He hath no juftification ; what a glorious thing is it when
a poor finner is abfolved from guilt, and is declared to be rectus
in curia.' but this privilege flows from Chrift : all pardons are
fealed in his blood. Ads xiii. 39. ' by him all that believe are
juftitied :' lb that he who is out of Chriil is unjultitied : the
guilt of fin cleaves to him ; he mull be refponfible to juftice in
3X2
539. BIVERS DISCOURSES.
his own' perfon, and the curfe ftands in full force againft the-
finner.
2. He that wants Chrift, wants the beauty of holinefs ; Jefus^
Chrift is a living fprinq- of grace, John i. 14. ' Full of grace
and truth.' Now a Chridlefs perfon, is a gracelefs perfon, he
hath not one fhred of hohnels. The fcions muft firit, be ingraft-
ed into the ilock, before it can receive lap and influence from
the root; we mud firll be ingrafted into Chrift, before we can
of his fulnefs receive grace for grace, John i. 16. A man out
of Chrid is red with guilt, and black with filth ; he is an un-
hallowed perfon, and dying in that condition, is rendered in-
capable of feeing God, Heb. xii. 14.
3. He that wants Chrill, hath no true nobility ; it is through
Chrift that we are a-kin lo God, of the blood royal of heaven ;
it is through Chrift that ' God is not alhamed to be called our
God,' Heb. xi. lO. But out of Chrift we are looked upon as
ignoble perfbns ; the traitors' blood runs in our veins : a man
out of Chrift is bafe-horn : whoever is his natural father, the
devil is his fpiritual father, John iv. 48.
4. He that wants Chrift, wants his freedom ; John viii. 36.
' If the fon make you tree, you fhall be free indeed.' A man
out of Chrift, is a flave, when he fins moft freely.
. 5. He that wants Chrift, hath no ability for fervice ; he is as
Samfon, when his locks was cut ; his ftrength is gone from him,
he wants a vital principle, he caiwiot walk with God, he is like
a dead member in the body, that hath neither ftrength nor mo-
tion, John XV. 5. * Without me ye can do nothing.' The or-
gans will make no found unlefs you blow in them ; fo unlefs
Chrift by his Spirit breathe in the foul, it cannot make any
harmony, or put forth ftrength to any holy a6tion.
6. He that wants Chrift, hath no confolation ; Chrift is called
the conlblation of Ifrael, Luke ii. 25. A Chi'iftlefs foul is a com-
fortlefs foul ; how can fuch an one have comfort when he comes
to die? he is in debt and hath no furety ; his wounds bleed, and
he hath no phyfician ; he fees the fire of God's wrath approach-
ing, and hath no fcreen to keep it otf ; he is like a ftiip in a
tempeft; ficknefs begins to make a tempeft in his body, and fin
to make a tempeft in his confcience, and he hath no where to
put in for a harbour ; oh the terror and anguifti of fuch a man
at the hour of death ! Ifa. xiii. 8. ' Their face ihall be as
flames ;' an elegant expreftlon! the meaning is, fuch fear and
horror Ihall feize upon finners in the evil day, that their coun-
tenances ftiall change and be as pale as a tlame ; what are all
the comforts of the world to a dying finner.-^ he looks upon his
friends, but they cannot comfort him ; bring his bags of gold
and filver, they are as fmoak to fore eyes, it grieves him to part
with them ; bring him mufic, what comfort is the harp and viol
DIVERS DISCOURSES. 53 J
te a condemned man ? There is in Spain Tarantulas, venomous
fpiders, and tlioi'e wlio are llung wirh them, are aUnoll dead,
and are cured with mufic ! but thole that die without Chriil,
who is the conColation of Il'rael, and are in I'uch heliidi pangs
and atronics, that no mulic is able to cure them.
. 7. He that wants Chrili, halh no lalvation. Eph. v. 23.
• He is tbe Saviour of the body ;' he faves none but the/n who
are members of his body myllical ; a (Irong icriptureagainll the
do6trine of univerlal redenijition ; Chrift leaped into the lea of
his Father's wrath, only to lave his fpoulefroiu drowning ; * he
is the Saviour of the body ;' ib that thofe who die out of Chrifl,
are cut otY from all hopes of falvation.
. 2. It reproves tliein who buty tiiemfeives about other things
with a neglecl of Chrili ; Ifa. Iv. 2 * Wherefore do you fpend
money for that which is not bread, and your labour for that
which fatisfieth not?' If you get all the world, you are but gol-
den beggars without Chrid. The pliyfician tinds out noxious
difeales, but is ignorant of foul-difeales ; and while he gets re-
ceipts to cure others, henegle6ls the receipt of Chnft's blood to
cure himl'elf. The lawyer while he clears other men's titles to
their land, he himlell" wants a title to Chriit. The tradefman
is bulled in buying and felling, but negle6ls to trade for the
pearl of price ; like Ifrael, who went up and down to gather
llraw : or like the load-llone, that draws iron to it, but refufetti
gold. Thefe who mind the world, lb as to negle6t Chrili, their
work is but fpider work. Hab. ii. 13. ' Is it not of the Lord of
holis that the people fliall labour iu the fire, and weary them-
I'elves for very vanity ?'
1. If Chrili be^ll, then fet an high valuation upon Jefus
Chrili, 1 Pet. ii. 7- ' To you that believe he is precious.* If
there were a jewel which contained in it the worth of all jewels,
would you not prize that ? Such a jewel is Chrili ; fo precious
is he, that St. Paul counted all things ' dung, that he might win
Ghrill,' Piiil. iii. 8. Oh that 1 could raife the appretiation of
Jefus Chrift ! prize Chriit above your eftates, above your rela-
tions ; that man doth not delerve Chrili at all, who doth not
prize Chrili above all. Jefus Chrift is an incomprehenfible blef-
ling ; whatever God can require for fatisfaclion, or can defire
for lalvation, is to be found in Chrift ; oh then let him be the
highell in our efteem ; no writing fhall pleafe me, faith faint
Bernard, If I do not read the name of Chrift there. The name
of Chrili is the only mufic to aChrillian's ear, and the blood of
Chrili is the only cordial to a Chriftian's heart.
2. If Jefus Chnft beall, then niake fureofChrift; never leave
trading in ordinances, till you have gotten this pearl of price ;
iti Chrift tiiere is the accumulation of all good things ; oh then
let not your fouls be quiet, till this bundle of myrrh lie between
534 BIVERS DISCOURSES.
your breads, Cant. i. 13. In other things we drive for property ;
this houfe is mine, thefe jewels are mine, and why not this
Chrifl; is mine ? There are only two words which will fatisfy the
foul. Deity and property : quid eji Deus^ non eft. meus ? faith
Audin. What was it better for the old world they had an ark,-
as long as they did not get into the ark ? And that I may per-
fuade all to get to Chrid, let me fliew you what an enriching
bleding Chrift is.
1. Chrid is a fupreme good ; put what you will in the balance
with Chrid, he doth infinitely outweigh. Is life fweet ? Chrift
is better ! he is the life of the foul. Col. iii. 4. * his loving-kind-
nefs, is better than life,' Pfal. Ixiii. 3. Are relations fweet ?
Chrid is better ; he is the friend that * dicks clofer than a bro-
ther.'
2. Chrid is a fudicient good ; he who hath Chrid, needs no
more ; he who hath the ocean, needs not the cidern. If one
had a manufcript that contained all manner of learning in it,
having all the arts and fciences, he need look in no other book ;
fo he that hath Chrift, needs look no further. Chrift gives
grace and glory, Pf. Ixxxiv. 11. The one to cleanfe us, the
other to crown us : as Jacob faid, * It is enough, Jofeph is yet
alive,' Gen. xlv. 28. So he that hath Chrift, may lay, it is
enough, Jefus is yet alive.
3. Chrift is a fuitable good ; in him dwells all fulnefs, Col.>
i. 19. He is whatever the foul can defire, &c. Chrift is beau-
ty to adorn, gold to enrich ; balm to heal, bread to drengthen,
wine to comfort, falvation to crown ; if we are in danger, Chrift
is a lliield ; if we are difconfolate, he is a fun ; he hath enough
in his wardrobe abundantly to furnidi the foul.
4. Chrift is a fandlifying good ; he makes every condition
happy to us, he fvveetens all our comforts, and fandtifies all our
erodes.
1. Chrift fweetens all our comforts, he turns them into blef-
fings ; health is bleffed ; eftate is bleded, relations are blef-
fed. Chrift's love is as the pouring fweet water on flowers,
which makes them caft a more fragrant perfume. A wicked
man cannot have that comfort in outward things which a godly
man hath ; he may poffefs more, but he enjoys lefs ; he who
hath Chrift may fay, this mercy is reached to me by the hand
of my Saviour, this is a love-token from him, an earneft of
glory.
2. Chrift fan<5lifies all our croffes, they fliall be medicinal to
the foul ; they diall work fin out, and work grace in : God's
ftretching the firings of his viol, is to tune it, and make the mu-
fic better ; Chrid fees to it that his people lofe nothing in the
furnace but their droffy impurities.
5. Chrift is a tare blefiing, there are but few that have him ;
DIVERS DISCOURSES. 535
ihe bed things when they grow common, begin to be flighted ;
when ' filver was in JeruCalem as Itones,' 1 Kings x. 27. It
was apt to be trod upon ; Chrill is a jewel that few are enrich-
ed with, which may both raife our elleem ot him and quicken
our purCuit after him ; thofe to whom God hath given both the
Indies, he hath not given them Chriil ; they have the fat of
the earth, but not the dew of heaven ; and among us protec-
tants, many who hear of Chrift, but few thatliave him. Read
Luke iv. 25. There are many in tliis city who have Chrift
founded in their ears, but few who have Chrift formed in their
hearts ; O how fliould we labour to be of this few ! they who
are Chriftians fliould be reftlefs.
6. Chrift is a fele6l choice good ; God ftiews more love in
giving us Chrift, than in giving us crowns and kingdoms. God
may give us others things, and bate us ; but in giving Chrift
to a man, he gives him the bleliings of the throne : what though
others have a crutch to lean on, if thou haft Chrift to lean on !
Abraham fent away the fons of the concubines with gifts, but
* he gave all he had to Ifaac,' Gen. xxv. God may fend
away others with alittle gold or filver ; but if he gives thee Chrift,
he givfcs thee all that ever he halh ; for * Chrift is all, and
in all.'
7- Chrift is fuch a good, as without which nothing is go(fd ;
without Chrift health is not good, it is fuel for luft ; riches are
not good, they are golden fnares ; ordinances are not good,
though they are good in themfelves, yet not good to us, they
profit not ; they are as brealls without milk, us bottles without
wine ; nay, they are not only a dead letter, but a favour of
death ; without Chrift, they will damn us ; for want of Chrift,
millions go loaded to hell with ordinances.
8. Chrift is an enduring good ; other things are like the
lamp, which while it (hines it fpends ; ' the Heavens (hall
wax old like a garrnetii,* Pf. cii. 26. — But Jefus Chrift is a
permanent good, with him are durable riches, Prov. viii. IS.
They laft as long as eternity irfelt lalls.
9' Chrift is a ditiulive comuiuuicative good ; he is full not
only as a velTel but as a fpring, he is willing to give himlelf to
us. Now then if there be all this excellency in jefus Chrift, it
may make us ambitioufly defirous of an intereft in him.
Q. But hoiv fJiall I get a part in Chrijl.
Anf. I. See your m ed of Chrift, know that you are undone
without him. How obnoxious are to you to God's eye ! how
odious to his nature ! how obnoxious to his jullice ! O finner,
how near is the fergeaut to arrfft thee! the furnace of hell is
heating for thee, aiul what wilt thou do without Chrift. It
is only the Lord Jelus, caa ftand as a li;reen to keep oil" the
636 DIVERS DISCOURSES.
fire of Goci's wrath from burning thee. Tell me then, is there
ijot need oi Chi i(l ?
9. Be importunate after Chrift, Lord, give n»e Chrift, or I
*lie. Asx'Vchlah (aid to he father Caleb, Jo(h. xv. 19. 'Thou
hall ^iven hie fouth land, give nie aifo I'prings of water.' So
ihou!d a poor foul fay, Lord, thou halt given me an edate in
the world, but this fouth-land will not quench my thirll, give
me aifo fprings of water. Give me thofe living fprings which run
in my Saviour's blood ; thou had faid, * Let him that is a thirft
come, and whofoever will, let him take the water of life freely/
Rev. xxii. 17, i8. Lord, I ihirll after Jefus Chrift, nothing but
Chrift will llitisfy me ; 1 am dead, I am damned without him,
oh give me this water of life.
3. Be content, to have Chrift, as Chrift is otFered, a Prince
and a Saviour, A6is v. 31. Be fui'e you do not compound or
indent with Chrift. Some would have Chrift and their fins
too. Is Chrift all, and will you not part with fomething for
this ail ? Chrift would have you part with nothing but what
will damn you, if you keep, namely your fins.
There are Ibtne bid fair for Chrift, they will part with Ibme fins,
but keep a referve. Doth that man think he ftiafthave Chrift's
love that feeds fin in a corner ? O part with all for him who is
all. Part with thy lufts, nay thy life ifChrift calls. It exhorts
us not only to get Chrift, but to labour to know that we have
Chrift, John ii. 3. ' Hereby we know that we know him.*
This reflex a6l of faith is more than the direct a6l. Some di-
vines call it fhe perception, or fenfible fiseling of faith ; now
concerning this knowledge that Chrift is ours, which is the fame
with afi'urance, 1 ftiall lay down thefe four corollaries or con-
clufions. 1. That this knowledge is feafible, it may be had,
1 John v. 15. * Thefe things have I written to you that believe,
that ye may know that ye have eternal life, and that ye may be-
lieve on the name of the Son of God.*
1. Why elfe doth God bid us make our calling and eledion
fure,2Peter. i. 10. if alfurancemay not behad ? and to * prove
ourfelves, whether we are in the faith,' 2 Cor. xiii. 5. if we
cannot come to this knowledge that Chrift is ours ?
2. What are all the figns which the Icripture gives of a man
in Chrift but fo may cyphers, if the knowledge of his intereft may
not be had? 1 John iii. 14. and John iv. 13.
3. There are fome duties enjoined in fcripture, which to per-
form is utterly impoflible, if the knowledge of ati intereft in
Chrift be not attainable ; we are bid * to rejoice in God,' Phil.
iv. 4. and * to rejoice in tribulation,' 1 Pet. iv. 13. How can
he rejoice in fuftering, who doth not know whether Chrift be his
or not ?
4. W^jy hath Chrift promifed to fend the comforter, John
DIVERS DISCOURSES. 537
xiv. 1(5. Whofe very work it is to bring the heart to this alTur-
ance, ifaflTuiunce that Chrift is ours may not be had ?
o. Some of the faints have arrived at this certainty of know-
ledge ; therefore it may be had. Job knew that his Redeemer
lived. Job xix. 25. And faint Paul had this a(furance, 2 Tim.
i. 1^2 Gal ii. "^O. Yea, may fonte lay, Paul was an eminent
believer, a Cbrillian of the firlt magnitude, no wonder if he had
this jewel ol ali'urance ! nay, but the apot\le fpeaks of it as a
cafe incident to other believers, Rom. viii. 35. * Who (hall
feparate us from the love of Chrift ?' He doth not lay, who
(hill! feparate me ? but us I fo that by all it appears that a be-
liever may come to fpell out his intereft.
Caution 1. Not that the laints have always the fame certain-
ty, or that they have fuch an affurance as excludes all doubl-
ings and couflids ; there will be flowings and ebbings in their
comforts, as well as in their graces : was it not fo in David ?
Sometimes we hear him fay, ' God's loving-kindnefs was be-
fore liis eyes,' Pf. xxvi. 3. iVs it is a proverbial fpeech, I have
fuch a thing in my eye, I fee it jult before me ; but at another
time, * Where are thy loving kindnelTes?' Pf. Ixxxix. 49.
Thefe doublings a"nd convulfions God fulFtrs in hii children
fometimes, that they may lontf the more for heaven, where
they (ihall have a conftant fpring-tide of joy.
Caution 2. Not that all believers have the fame afTurance.
(I.) Aiiurance is rather the fruit of faith, than faith : now as
the root of the role or tulip may be alive, where the flower is
not vifible ; fo faith may live in the heart, where the flower of
alfurance doth not appear. (2.) AlTurance is difficult to be ob-
tained ; it is a rare jewel, but hard to come by, not many Chril-
tians have this jewel. (1.) God fees it good Ibmetimes to with-
draw affurance from his people, that they may walk humbly.
(2.) Satan doth what he can to way- lay and obliruct our af-
furance ; he is called the red dragon, Rev. xii. 3. If he can-
not blot a Chrillian's evidence, yet fometimes he cads fuch a
mift before his eyes, that he cannot read his evidence ; the devil
envies that God fliould have any glory, or the Ibul any comfort.
(3.) That we want affurance, the fault for the moll part is our
own ; we walk carelelsly, negledlour fpiritual watch, let ^o our
hold of promifes, comply with temptations; no wonder then if
we walk in darknefs, and are at fuch a lofs, that we canuot tell
whether Chrift be ours or not.
(3.) Affurance is very fweet; this wine of paradife cheers the
heart.
(4.) Affurance is very ufeful, it will put us upon fervice for
Chrift. (I.) It will put us upon adtive obedience; affurance
will not (is the papifts fay) breed fecurity in the foul, but
agility : it will make us mount up with wings, as eagles, in holy
Vol. II. No. 24. 3 Y
^38 DITEHS DISCOURSES.
duties; faith makes us living, afTurance makes us lively; if we
know that Chrili is ours, we fhail never think we can love hinm
enough, or lervehim enough, 2 Cor. v. 14. ' The love of Chrifl;
conftraineth us.'
2. A ffu ranee will put us upon paffive obedience: Rom. v,
3, 5. ' We glory in tribulation, becaufe the love of God is fhed
abroad in our hearts.' Mr. Fox fpeaks of a woman in queen
Mary's days, who, when the adverfaries threatened to take her
hulband from her, fhe anfwered, Chrift is my hufband : when
they threatened to take away her children, (he anfwered, Chrift
is better to me than ten ions ; when they threatened to take
away all from her, faith fhe, Chrift is mine, and you cannot
take away him from me. No wonder St. Paul was willing to
be bound and die for Chrift, A6ts xxi. 13. when he knew that
Chrift loved him, and had given himfelf for him. Gal. iii. '20.
Though I will not fay, Paul was proud of his chain, yet he was
glad of it, he wore it as a chain of pearl.
Qu. B}U how fh all I get thisjeicel of ajfiirance ?
Anf. 1. Make duty familiar to you ; when the fpoufe fought
Chrift diligently, fhe found him joyfully. Cant. iii. 4.
(4. ) Preferve the virginity of confcience ; when the glafs is
full you will not pour wine into it, but when it is empty ; fo
when the foul is cleanfed from the love of every fin, now God
will pour in the fweet wine of afturance, Heb. x. 22. * Let us
draw near in full alfurance of faith, having our hearts fprinkled
from an evil confcience.' (3.) Be much in the adtings of faith ;
the more active the child is in obedience, the tboner he hath his
Father's fmile ; if faith be ready to die. Rev. iii. 2. if it be like
armour hung up, or like a lleepy habit in the foul, never look
for alfurance. (4.) If Chrift be all, then make him fo to you.
(1.) Make Chrift all in your underftanding, be ambitious to know
nothing but Chrift, 1 Cor. ii. 2. What is it to have knowledge
in phyfic? To be able, with Eilculapius and Galen, to difcourfe
of the caufes and fymptoms of a dileafe, and what is proper to
apply, and in the mean time to be ignorant of the healing under
Chrift's wings? What is it to have knowledge in aftronomy, to
difcourfe of the ftars and planets, and to be ignorant of Chrift,
that bright morning-ftar which leads us to heaven ? What is it
to have (kill in a ftiop, and ignorant of that commodity which
dolli both enrich and crown ? What is it to be verfed in mufic,
and to be ignorant of Chrift, whole blood makes atonement in
heaven,^ and mufic in the confcience? What is it to know all
the ftratagems of war, and to be ignorant of the ' Prince of
peace ? O make Chrift all, be witling to know nothing but
Chrift; though you may know other things in their due place,
yet know Chrift in the fidl place; let the knowledge of Jefus
t>IVERS DISCOURSES. 5Sj)
Chriil have the pre-eminence, as the fun among, the lefler
planets.
This is the crowning knowledge, Prov. xiv. 18. * The pru-
dent are crowned with knowledge.' (I.) We cannot l<now
ourfelves unlets we know Chnd ; he it is who lights us into our
hearts, and fliews us the Ipots of our louls, whereby we abhor
ourfelves in dull and arties. Chriil (hews us our own vacuity
and indigency; and until we I'eeourown enjptinefs, weaie not
fit to be filled with the golden oil of mercy. (2.) We cannot
know God, but through Chriil; 2 Cor. iv. 6.
2. Make Chriil all in your affedions. (1.) Defire nothing
but Chriil; he is the accumulation of all good things. * Ye are
com|jlete in him,' Col. ii. 10. Chriil is the Chriliian's perfec-
tion ; what Ihould the foul defire lefij ? What can it defire
more.? (2.) Love nothing but Chriil; love is the choicefl af-
fedlion, it is the richeft jewel the creature hath to bellow : Oh,
if Chrift be all, love him better than all.
Confider 1. If you love other things, when they die your love
is loft ; but Chriil lives for ever to requite your love. (2.) You
may love other things in the excefs, but you cannot love Chriil
in the excels. (3.) When you love other things, you love that
which isworfe than yourfelves; if you love a fairhoufe, a plea-
fant garden, a curious pi6ture, thefe things are worle than your-
felves ; if I would love any thing more intenfely and ardently,
it ftiould be fomething which is better than mylelf, and that is
Jefus Chrid. He who is all, let him have all : give him your
love who defires it moll, and deferves it bed.
3. Make Chrilt all in your abilities, do all in his (Irength,
Eph. vi. 10. * Be llrong in the Lord, and in the power of his
might.* When you are to refill a tentation, to mortify a cor-
ruption, do not go out in your own llrength, but in the ftrength
of Chriil: * Be ftrnng in the Lord.' Some go out to duty in
the llrength of parts, and go out againll fin in the llrength of
relblutions, and they come home foiled. Alas! What are our
refolutions, but like the green wilhs which did bind Sanipfon!
A finful heart will loon break thole ; do as David when he was
to go up againll Gohah, laith he, * I come to thee, in the name
of the Lord.' So fay to thy Gcliah-lull, I'come to thee in the
name of Chrift. I'hen we conquer, when the Lion of the tribe
of Judcih marchelh before us.
4. Make Chriil all in your aims, do all to his glory, 1 Pet.
iv. 11.
6. Make Chriil all in your affiance, truft to none but Chrift
for falvation, the Papills make Chrift fomething, but not at all.
And is there not naturally a fpice of popery in our hearts?
We would be grafting happinefs upon the Itock of our own righ-
teoufnefs ; every man (faith Luther) is born with a pope in his
3 Y 2
640 DIVERS DISCOURSES.
heart. O make Chrift all in regard of recumbency, let him be
our city of refuge to fly to, and your ark.
0'. Make Chriil all in your joy, Gal. vi. 14. * God forbid that
I fliould glory, fkvein thecrofsof our Lord Jefus Chrift.' Luke
i. 57. O Chrillian, hall thou feen the Lord Jefus? Hath this
morning-liar (bined into thy heart with its enlightening, quick-
ening beacns? Then rejoice and be exceeding glad. Shall others
rejoicf in the world, and will not you rejoice in Chriil? How
much better is he than all other things? It refle6ls difparage-
meot upon CNrill when his laints are fad and drooping? Is not
Chrift yours, what would you have more?
Ohj. 1. But faith one, I am low in the world, and that
takes otF the chariot-wheels of my joy, and makes me drive
heavily,
Aiif. But haft thou not Chrift ? And is not Chrift all ? Pfal.
xvi. 5, 6.
Obj. "2. If indeed I knew Chrift were mine, then I could re-
joice, but how fhall I know that?
All/. 1 Is thy foul filled with pantings after Chrift ? Doft
thou defire as well water out of Chrift's fides to cleanfe thee, as
Blood out of his fides to fave thee? Thefe fighs and groans are
ftirred up by the Spirit of God, by the beating of this pulfe,
judge of the life of faith in thee.
2. Haft thou given up ihyfelf by an univerfal fubje<5tion to
Chrift ? This is a good fign that Chrift is thine.
3 Be thankful for Chrift ; God hath done more for you in
giving you Chrift, than if he had fet you with the princes of the
earth, Pfal. cxiii. 8. or had madeyou angels; or had given you
the whole world. In (hort, God cannot give a greater gift
than Chrift; for in giving Chrift he gives himfelf to us; and all
this calls aloud for thankfulnefs.
Ufe ult. Here is a breaft of comfort to every man that hath
Chrift, ' Chrift is all ;' it is good lying- at this fountain-head
When a Chriftian fees a deficiency in himfelf, he may fee an all-
fufticiency in his Saviour. * Happy is that people whofe God
is the Lord,' Pf cxliv. ult. That fervant needs not want, who
hath his mafter's full purfe at command : he needs not want who
hath Chrift ; for * Chrift is all and in all.* What though the
fig-tree doth not flourilli, if thou haft Chrift the tree of life, and
all fruit growing there ? In the hour of death, a believer may
rejoice, when he leaves all, he is pofl'efled of all ; as Ambrofe
faid to his friend, '* I fear not death, becaufe I have a good
Lord." So may a godly man lay, I feai'j not death, becaufe I
have a Chrift to go to ; death will but carry me to that torrent
of divine pleafure which runs at his right hand for evermore.
I will end with that 1 Theft", iv, 13, ' Wherefore, comfort one
another with tliefe words.'
DIVERS DISCOURSES* ' 541
Phil. iv. 9. Tliafe things which you have both learned ^ andre-
ceivedy and heard, andjeen in 7ne, do^ and the God of peace
Jhalt be icith you.
What the particular reafon of my choice of this fcrip-
ture this day is, if yoii compare iDy prefentltation, with the in-
tent of the apoilie, in thel'e words, you will eafily underlland.
Thele words of the apoille, being part of the clofe of his
epiftle to the Philippians, are his vaiedi6tion or farewel to them :
It is not unknown to you, that I mull now be parted from you ;
and I have pitched on thisl'cripture, to be the clofe of my twenty
years miniliry among you.
God hath lent me among you to be a builder ; and I have
cholen this text, to be a hammer to fallen, and drive home
thofe nails of in(tru6lion and confolation, which I have been 16
long endeavouring to enter into you.
God hath fent me among you as a fiflierman ; and I have
cholen thel'e words to be as the clofing of the net. Behold !
once more the net is fpread, and I am now making my lall
draught ; and oh that it might have the lame good fjjeed as
Peter's lad had, Luke v. 6. It would then pay the charges,
though the net break.
God hath fent me among you as an hufband-man, to plow
and to fow ; and I am now come to cover what hath been
fown.
What my aim is in preaching, let it be yours in hearing ; Oh
that both preacher and hearers might heartily join in this de-
lire ! This once more, God fpeed the plough.
In tills delire and hope 1 drive on. In the text obferve, a
precept, a promile, an entail of the promife on the precept. In
the precept we have, 1. An adl ; ' do.' "2. An object: * The
things that you have learned, received, heard, and feen.'
The promife is in thel'e words, ' the God of peace fliall be
with you.'
The entail of the promife on the precept, you have in the
connective particle, ' and,' which knits them up together.
Do the work, and have the reward ; obey the precept, and en-
joy the promife ; ' do what you have received and heard, and
the God of peace fliall be with you.' Be careful of the former,
and be not careful about the latter; if the precept be perform-
ed, the promil'e Ihall be made good.
Dot\. y. Cbritiians Uiult be learners, before they can be
doers. ' What you have learned, that do.'
Du6t, 2. He hath learned well, that hath learned to do well.
542 DIVERS DISCOURSES.
Doct. 3. Chriftians eyes, as well as their ears, may help
theni on in religion ; or, the holy examples of niiniflers, fhould
be living ferinons to people. * What you have feen in me.*
Therefore theapoftle exhorts, Phil. iii. 17. * Mark them which
fo walk, as you have us for an example;' and 1 Cor, xi. 1.
* Be ye followers of me, as I am of Chrift;* that is, either I
have been a follower of Chrill, be ye therefore followers of me ;
or elfe be ye followers of me, as tar forth as I have been a fol-
lower of Chrift. Thofe miniilers may go off the ftage with ho-;
rour and comfort, who have left behind them the good feed of
found do6lrine, and the good favour of an holy example.
For my own part, what my dodrine and manner of life hath
been among you, you are witnelies, and God alfo. Andhovif-
ever, I have great realbn to judge and condemn myfelf before
the Lord, and to bewail it, that my converfation hath been leis
exemplary and ufeful, than, oh that it had been ! yet I go oft"
from you, with this teftimony upon my heart, that I have not
been of thofe who bind heavy burdens, and lay them on other
mens* flioulders, but will not touch them with one of their,
fingers ; but my endeavour hath been, to prefs on my own foul,
and hold it out in my own pia6lice, that word of hfe which I
have preached to you ; and therefore am bold, in this fenfe,
to eixhort you, in the words of the apoftle, * Be ye followers
of me, as far forth as you have feen me a follower of Chrift. '
Do8:. 4. Godly miniilers when they are parted from their
people, would fain leave God behind them. Though it be not
unufual, when the Lord fends them away, he goes with them ;
God and his meffengers, do not feldorn take their farewel of
people together ; yet their earnell defire is, that though they
muft away, yet the Lord would ilay.
Doct. 5. Faithful niiniflers would be meffengers of peace,
going, as well as coming.
As the apoftles firft words were to be, * Peace be unto you,*
Matth. x. fo fome of this apollle's lall words were, ' the God
of peace Ihall be with you.*
Doci. 0'. Whenever ininiflers part with their people, if they
can but leave godlinefs in them, they fhall certainly leave God
with them. Or,
Thofe that obey the gofpel, whatfoever or whomfoever they
"want, fliall ever be in a peaceful and bleffed condition.
* Thefe things do,' that is, live in the pradice and power
of that do6lrine of godlinefs * which you have received and
heard ;' and then fear not, * the God of peace fhall be with
you.'
This do6lrine I lliail fully prove to you, after I have pre-
miled.
That the doclrine which I have preached to you, is the doc-
DIYERS DISCOURSES. 543
trine of godlinefs ; the fiim whereof take in thefe four particu-
lars :
1. That Jefiis Chrifl, who came into the world to fave fia-
ners, carne alio to iandity and pur^e ihein froin their fins.
2. That thole that believe in Jelus, mull be careful to main-
tain good works, or to Uvea godly life.
3. That this godlinefs is not fuch a flight, and eafy, and
empty thing, as the niillaken world imagine ; but (lands in an
exa6t conformity of the whole man, heart and life, to the whole
will of God.
4. That as whofoever believes not in Jefus, fo whofoever is
fliort of this true fincere godlinefs, cannot be faved.
This is the fum of that doi'^trine which I have preached unto
you ; which being the eternal truth of God, I herein embark my
own foul and life, defiring to be found in that fame Jefus, and to
be found walking in thai fame way of righteoufuefs, which I
have declared unto you.
2. That my dehgn and aim, in preaching this doctrine to
you, hath been to beget in you, and through the influence and.
afliftance of the eternal Spirit, to bring you to this true godli-
nefd. I have travailed in birth with you, that Chrift might be
formed in you ; that I might leave you pofleli'ors and partakers
of that grace which accompanies lalvation ; that your faith
might (land, not in the wifdom of men, but in the power of
God ; that your repentance might be repentance unto life, not
to be repented of ; that you might obey from the heart, that
form of do6lrine that hath been delivered unto you ; that you
might (land complete in all the will of God ; that you might be
l»oly, andharmlefs, the children of God without rebuke, in the
niidll of a crooked generation, amongft whom you muft Ihine as
lights in the world, holding forth the word of life ; that being
rooted, and grounded in love, you might comprehend with all
faints, what is the height, and depth, and length, and breadth,
and might know the love of Chrilt, which pafTeth knowledge,
and be filled with all the fulnefs of God : to this end have I
taught every one, and warned every one, that I might prefent
you perfect in Chrilt Jefus.
3. That as fur forth, as the fuccefs hath anfwered my defiga
and aim upon any of our fouls, fo far forth (land you entitled to
this glorious promile in the text, * the God of peace (hall be
with you.' Look how many (buls there are amongfl;you, that
live in the power and obedience of thefe truths you have receiv-
ed ; to fo many can I, with confidence, give tjiis farewel of the
apoltle, without ifs or ands ; ' the God of peace (hall be with
you.* To whonifbever the Lord hath been a God of grace,
to them will he be a God of peace. Whoever umongfl you have
544 DIVERS DISCOURSES.
this God of grace dwelling and ruling in you, fliall certainly find
this God of peace dwelling and abiding with you.
Thefe things prenufed, I (hall now give you the full proof of
the doctrine, in the following Reafons. The do6trine you re-
member is, thole that obey the gofpel, whatfbever, or wht>m-
loever they want, Qiall ever be in a peaceful and blelfed condi-
tion.
The Reafons are,
1. The God of peace fhall be with them.
2. If God be with them, all things whatfoeverthatbefalthem,
Ihall make for their good.
Reaf. 1. The God of peace (hall be with them ; thefe things
do, live in the obedience of the holy do6lrine which you have
received, and the God of peace (hall be with you. This glori-
ous promife is pregnant with all the blelTings that heaven and
earth can afford.
If you afk, why, what is there in it? I demand of you. What
h there in God ? God is in the promife, all that is in God is here
affured to the godly. The philofophersof old attained to fome
glimmerings oi" the excellencies that are in God, by thefe three
ways.
1. Perviam negationes, conceiving of him as a Being removed,
from all things, (ignifying imperfection : as ignorance, impo-
tence, iniquity, corruptibility, compofition, alteration, or any
limits or bounds of this elfence, power and glory.
9. Perviam cafualitatis, conceiving of him, as the fountain
of all other beings ; and thence concluding, that whatfoever
excellencies, or perfe6lions are fcattered up and down, in the
whole creation, are all united in him, from vi'hom they had
their original.
S. Perviam €7nine7itiae, by way of exceUency ; fo that what-
ever perfections, whatever goodnefs is to be found in any crea-
ture, though it be not to be found in God, fornialiter, yet there is
that in him (he being the firft caufe of all) that doih in()nitely , fu-
perabundantly anfwer them all. Though there be not the fame
ipecific excellencies in him, nor thole very pleafures and de-
lights ilTuing from him, which the creatures yield ; yet there
are fuch excellencies, fuch perfecfions, as tranfcend and furpafs
them all.
The fcriptures tell us more pofitively and plainly, that God is
almighty, omnifcient, omniprefent, infinite, eternal, uncliange-
able, all fulBcient, holy, righteous, gracious : the portion, the
protection, the rewarder, yea, the exceeding great reward of
them that diligently feek him. And this is he that is in the
promife. God is in the promife. I mull not enlarge in this
fpacious^ield ; I (hall keep nearer the text, and (hail coufine
inyfelf to thefe four particulars.
DIVERS DISCOURSES. 545
t. God is in the promife, as the God of peace, as the author
ami bei^owor nt peace. The greateft of bleflhigs, is the bletling
ol' peace, peace hath all l)le(rings inchxled in it. It hiiih pol-
feilion, tiuilioii, and fecurity ; it hath plenty, pleafure and
Irifety ; where there is no peace, tiiere is no lecurity for the
holding, nor opportunity of enjoying what we have. What-
ever we have, we have it as if we had it not. Peace is the great-
eft of bleffings.
Peace with God is the mod glorious of peace. What is there
that is excellent, what is there that is defirable, that is not com-
prehended in this peace with God ? Where there is peace,
there is pardon; guilt cannot confilt with this peace; * being
jtillified by faith, we have peace with God.* Where there is
peace, there is grace and holinefs ; * there is no peace, faith
my God, to the wicked.' Where there is peace, there is love
and good wih. As love, fo peace is the union of hearts. The
God of peace is witli you, fignifies no lefs than this ; the al-
mighty God bears you good-will. Thefe two, peace and good-
will, are twins ; ' on earth peace, good-will towards men.*
Where there is peace, there is life, everlafling life ; internal,
is the feed of eternal peace.
Thi*^ peace is a portion ; peace with God is our polfeffion of
the God iof peace ; this peace is a lan6luary ; if the God of
peace bo with us, the peace of God will keep our hearts.
Chriftians, in the world you mull have trouble; fuppofe you
have, yet in him you fliall have peace, who hath overcome the
world, I(a. xxvi. 3. * Thou wilt keep him in perfe6t peace,*
(in peace, as it is in the original) * whofe mind is Itayed on
thee,' Pf. Ixxxv. 8. * I vvill hear what the Lord God will fpeak,
he willfpeak peace to the people, and to his faints.' What a
clat tering is there in the world ? what tumults and commo-
tions are railed about the followers of Chrilt, as if the world
were falling about their ears ? The devil fpeaks wrath ; evil
men fpeak death and bonds to them ; breathing out threatenings,
reproaches, perfecutions againll them. In the midft of all this»
fearful noife, I'll hearken, faith the Pfalmift, what the Lord God
will fpeak. Whatfoever men or devils fpeak, I will hearken,
if the Lord God fpeak at the fame rate. Oh no, he will fpeak
peace to his iaints ; let the Ions of contention do what they
can, the fons of God Ihall be fons of peace, they Ihall live in
peace, they fhall die in peace, they dwell in peace for ever.
Ifd. xxxii. 17, 18. * The work of righteoufnefs Ihall be peace,
and the effect of righteoufnefs (hall be quietnefs and alfurance
for ever. And my people (hall dwell in a peaceable habita-
tion, and in lure dwellings, and in quiet veiling places; oh
how great is the peace that they have, who love thy law '.*
Chriliians, fear not to follow God ; let not that fud word, not
Vol. II. So. 24. 3 Z
54(3 DIVERS DISCOURSES.
the fulfilling of it, fear you out of your duty, * All that vtlFi
live godly in Chrift Jefus, (hall fuffer perfecution.' What if
they do ; whilll you are able to fay, I am perfecnted, but I
have peace ; I am poor, but I have peace ; in prifon, but I
have peace ; in a wildernefs, but I have peace : though all the
world be againft me, God is at peace, my foul is in peace,
whatdifcouragement fhould all that.be to you !
2. He that is the God of peace, is the God of power. He
promifes peace, and he promifes no more than he can perform.
He can create peace, he can make their enemies to be at peace
with them. He can make a league for them with ihe beads of
the field ; with the lions, with the wolves, with the mod bru-
tifli among the people. He can fay to the proud winds and
waves. Peace, be dill, and they obey him. He can give them
reft (from) the days of adverfily ; he can give them red (in) the
days of adverfity ; he can give his beloved fleep upon the points
of fwords and fpears.
3. He that is the God of peace, is the God of patience. This
is my great fear, that though God gives, yet I (hall break my
peace ; the God of peace with me ? oh ! this is he whom I
diflionour, and difoblige daily ; by my didruds, difcontents,
impatiencies, murmurings ; and what peace to fuch an heart ?
what peace, fo long as iiich unbelief ; fo much iniquity as I
find daily within me, remains upon me? Will he, with whom
no iniquity can dwell, dwell in that heart, where there is fo much
iniquity, by which he is provoked every day ; but he that is
the God of peace, is alfo the God of patience ! who tho' he
will not bear the iniquities of, his adversaries, yet he will bear
much with the infirmities of his people. Pfal. Ixxxix. 30. &c.
* If his children forfake my law, and walk not in my judg-
ments ; if they break my datutes and keep not my command--
ments ; then wijl I vifit their tranfgrefllons with a rod, and
their iniquities with dripes. Neverthelefs, my loving-kindnefs
will I not utterly take from him, nor fufl'er my faithfulnefs to
fail.'
4. He that is the God of peace, is the God of hope. I have
no peace in poifeflion, whatever there be in the promife. I
live in the fire, am born a man of contention. What likeli-
hood is there, that I fhould ever live to fee a good day ? my
comforts are broken, my efiate is lod, my liberty is gone ;
friends 1 have none, enemies I have many, and mighty. I dwell
in Mefech, I have my habitation in the tents of Kedar ; I am
for peace they are for war ; whither ever I look, round about
me, before me, behind me, on the right hand or on the left, all
fpeak trouble and terror to me, 1 have no peace; what, nor no
hope of peace, neither? where is thy God, man? had thou a
God in thee, and yet no hope in thee ? the God of peace, and
DIVERS DISCOURSES. 547
yet no peace ! the God of hope, and yet no hope ! tlie God of
hope will yet fill thee with joy and peace in believing, Rom.
XV. 13. * Why art thou caft down, O my foul, and why art thou
difquieted within me? hope in God, for I (hall yet praile him,
who is the help of my countenance, and my God.' Pfal. xliii.
11. The God of hope will open a window of hope in the darkelt
times, a door of hope in the moll defperate cales. The Gud of
hope will bear up the fpirits of his laints, in hopeagainll hope ;
and this hope will never difappointthem. It Ihall never belaid,
there is no peace, there is no hope, till it can be laid, there is
no God in lliael.
But how, or in what fenfe, is it to be underftood, that this
God of peace will be with us.
I anfwer in three particulars.
1. The heart of God will be with you. Jofeph^s blelTing,
* the good will of him that dwelt in the bulh,' will be thy por-
tion, Deut. xxxiii. 16. What was thatbufh ? the church or If-
raelofGod. What cafe was that budi in ? 'twas all on a
light lire : 'twas all in a flame. Who was it that dwelt in the
bulh ? God was in the bulh ; and that kept it from coufum-
ing, though not from burning. The good will of this God
lliall be with thee ; his love, his favour, his care. * 1 love
them that love me,* Prov. viii, I7. * The Lord loveth the righ-
teous,' PlUl. cxlvi. 8. The love of God, is the womb of all
good. Hence fprang the morning ftar, from the love of God
came the fon of God ; hence came that ivomb of the morning,
the bletied golpel ; which is fo big with glorious grace ; with
hght, life, pardon, peace, glory, immortality ; from the loveof
God came the glorious gofpel of God. The upper j'prings, all
ipiritual and heavenly blellings ; the nether fprings, all earthly
and outward blelfings, do all rife and buoble upoutof this foun-
tain, * the loveof God.' • Tiie precious things of heaven ; the
precious .fruits brought forth by the fun ; the precious fruits
put forth by the moon ; the chief things of the ancient moun-
tains ; the precious things of the laliing hills ; the precious
things of the earth, and the fulnefs thereof -,' all thefe flow ia
with the ' good will of him tliat dwelt in the bulh.'
Love is all ; the apollle tells us, Rom. xiii. our love to God
is the * fulfilling of the law ;' that is, it will bring forth all that
to God, all that duty, and obedience which the law requires.
I may tell you, that God's love to us is the fulfilling ol'ilie gol-
pel, that is, it will pour down all that upon us, it will do all
that for us, which the gofpel promil'es. Look over the whole
golpel ; read and ttudy every precious leal and lint; of that bie(-
led book ; and if ihere be enough in all that to Jiiake thee hleT
fed, and to encourage thee on in thy holy courle, all this is
thine. Taou hail that love of God with ii*ee, which will fulfil
3Z^Z
543 DITERS DIKCOUBSES.
the gofpel ; there fnall not one jot or tittle fail thee of all
that the gofpel promifes. ' The zeal ol" the Lord of hods will
perform this.*
2. The he/p of God will be with yf^", the Lord will be your
helper in the day of your diftrels. Heb. xiii. 5, (i. ' He hath
faid, 1 will never leave thee, nor forlake thee.' So that we
may boldly lay, ' The Lord is my helper, I will not fear what
man can do unto me.' He hath faid * I will not leave thee ;'
and therefore we may fay, * I will not fear ;' He hath faid ' I
will be,' and therefore we may boldly fay, ' the Lord is my
helper;' he hath faid, ' He will not forfake, he will help :' and
who is he that fliall fay. There is no help for thee in thy God.
There is no man, whofe cafe may not be fo defperate, as to
be above ail human help. If he fliould cry out, as the woman
to the King- of Ifrael ; ' Help, O king,' the king mull anfwer,
f If the Lord do not help thee, whence fhall 1 help thee ?' If he
ihould cry out, * Help, O man of God,* the man of God muft
anfwer, ' If the Lord do not help thee, whence (hall I help
th?e ? If he cry out, ' Help my friends, my wit, my policy,
my purfe ; all fhefe muft anfwer, * If the Lord do not help
thee, whence fliall we help thee ?* But what cafe is there,
wherein an [^lielp Lord'] will not do ?
Foolifli men count their cafe delperate, when they come to
their [G'oo? he/p'] that is an ufual expreflion to fet foith the ex-
tremity and helplefnefs of any man's cafe. When we fee men
even loll in any niifery, and their cafe even utterly hopelefs ;
then to fignify our fenfe of fuch metji's loft condition, we cry
out, God help that man, God help that woman, they are loll
creatures. Ay, but if nien did underftand and confider what
the help of the Lord is, they would fee there could be no cafe
fo defperate, but an [^heip Lord] might recover all, 1 Sam.
XXX. 6. When David was greatly diflrelTed, and ail was gone,
• he encouraged himfelf in the Lord his God.'
Conlider here two things.
1. What his cafe then was ; he was in great diflrefs; he had
loll all that ever he had ; his fpoils that he had taken were all
gone, his corn, and his cattle, his wives and his city were all
loll, he had not an habitation in all the world ; he had nothing
left him but a poor army, and thefe were worfe^than loll ; they
were even ready to fall upon him. ' Tlie people fpake of fton-
ing him, but he encouraged himfelf in the Lord his God.'
2. What the event hereupon was : why God helped him to
all he had again : ver. 19. ' There was nothing lacking to
them, neither fmall nor great, neither fons nor daughters ;
neither fpoil, nor any thing they had taken, David recovered
all.' Hence note.
DIVERS DISCOURSES. 549
1. That a Chiiftian when he hath loll all, hath yet a God
to 2fo to at lafi.
Whilfl: a Chriflian hath a God to g^o to, his cafe is never def-
perate ; let him but encourage himiell' in his God, and all will
be recovered.
Sinners, triumph not over the poor people of God ; when
they are at their word, when they are brought as low as
your pride and nialice can lay them ; tho' they fliould be llript
naked, and left deltitute of all their coniforts, tho' all the world
fliould ride on their backs, and tread on their necks, yet rejoice
not againll them : tho' they fall thi^y (hall arile ; when they
are at their word, there's dill help for them in their God.
3. The prefence of the Lord fliall be with them. Whitherfo-
ever they may be fcattered, they (hall not be fcattered from their
God. That promile made to Mofcs, Exod. xxxiii. 14. ' My
prefence (hall go with thee,' belongs to all the Ifrael of God.
QMy prefence] in the original, 'tis niif face ; in the Septuagint,
* niyfelf fliall go with thee.'
The prefence of God is either general or fpecial.
By his general prelence, he is every where.
1. Per ejfentiam, he fills all things.
2. Per cognilionem, he beholds all things.
3. Per fnfienlationem^ he upholds all things.
4. Per dominiumy he governs all things.
But to let this pals, as not fo proper to our purpofe.
9. There is \\\'s. fpecial or gracious prefence, whereby he ma-
niftds himfelf to be with his people.
1. In fome vilible and ilandin}^ tokens of his prefence ; as in
thofe extraordinary, the pillars of the cloud and of the fire ;
and in thofe ordinary, the ark and the temple of old, and the
ordinances of the gol'pel now.
2. In (bme inward inlluences, and irradiations, upon the
hearts of his people.
3. In fome vilible and fignal efre6l3of his prefence ; whereof
there are very many. "^I'litre are, amongll others, thefe two
notable eileds of God's gracious prefence, which his people, by
virtue of this promife, may with confidence expe6t. Conduction,
Covering ; they (hall be led in their way, and they fliall be hid
in their way.
1. Conduction: the Lord will be with them, to lead them
and guide them in the way that they lliould go. Pl'al. xxv. f>,
12. ' The meek will he guide in judgment, the meek will he
teach his way.' Pfal. cvii. 7. * He led them forth by the right
way, that they might go to a city of habitation.' Pfal. v. 8.
* Lead me, O Lord, in thy righteoulheis, becaufe of mine ene-
mies, make thy way llraight before my /ace.'
'I'he Lord leads liis people in their wiiy, chiefly by his word.
550 DIVERS DISCOURSES.
which is a light to their feet, and a lanthorn to their paths r
And fometiiues alfo by his providences, hedging up all by- v/ays,
and leaving but one way open to them, that hath the ieait ap-
pearance of the way of God. So ordering the matter, that any
other way that is before ihem, looks with too foul a face to
leave any doubt upon them, whether that be the way of God or
not.
It is never uncomfortable to the people of God, while they
fee their way before them ; doubts about their way, are more
perplexing than dangers in their way. When they know what
God would have them do, they can chearfully trull him for any
thing they are like to futfer. Dolt thou meet with wolves or
lions in thy way ? thou mayeft blefs God it is there thou meet-
ell them, it would be ill meeting them elfewhere.
2. Covering or protection in their way : Pfal. xxxi. 20.
* Thou (halt hide them in the fecret of thy prefence, from the
pride of man ; thou (halt keep them fecretly in a pavilion, from
the (Irife of tongues.' (Thou (halt hide them in thy prefence}
or face ; thy light (hall be their dark place to cover them : ' thou
art my hiding place,* Pfal. xxxii. 7. (In the fecret of thy pre-
fence) the faints' hiding place is fecret ; fuch, where neither the
pride of men can find them, nor can they underftand what it is.
Reproaches (hall not find them, perfeculion (liall not find (hem,
whole fouls are hid in God : they are not found, when they are
found ; they are hid when they feem to lie mod open, and moft
expofed to mens' will and lull. Sinners do not underhand
what refuge the faints have in God. It is a great fecret, a
myllery to them : as the joy of the faints, the comforts of the
faints, are a fecret. A (Iranger (hall not meddle with hisjoy :
fo is their fafety of fecurlty ; they do not underftand what kind,
nor how great fecurity ; what fure, nor what fweet repofe the
faints find in God. The fecret of God's prefence is a fure and
a fweet retting- place for all his faints ; but how fure, and how
fweet, no man knows, but they that enjoy it. The fecret inti-
mations of the care of God for them ; of his everlalling kindnefs
to them ; of his governing hand, in all that befals them, work-
ing it to their greater good ; the fecret fupports and refrethings
darted in, as the beams of his countenance ; their fecret fenfe
that their head, their main, is in fafety, though they have bruifes
in their heel, will yield fuch reft in the day ofgreateftadverfity,
as men can neither fee, nor take from them. The pillar of the
cloud interpofed, did both hinder the Egyptian purfuit, and
hide from their eyes, the comfort of that light which ftiined
upon the camp of Ifrael. INlofes knew what the comfort of
God's prefence meant, when he laid, Exod. xxxiii. 15. ' If
thy prefence go not with us, carry us not hence.' Ii is (if con-
lidered) a great word, Ifrael was then in a wildernefs : among
DIVERS DISCOURSES. 551
'H-ilJ beafts ; among briers and thorns ; in a weary pilgrimage ;
but they had God among them : the Lord was carrying them
to Canaan, the land of their reft, a land flowing with milk
and honey ! but Mofes prays, * If thy prefence go not with
us, carry us not hence.* We had rather be where we are, in a
wildernefs with God, than go to Canaan, and leave our God
behind us. If thy prefence go with us, we are willing to go,
when thou wilt, whither thou wilt, which way thou wilt; the*
by the tents of Edomites, Ifhrnaelites, Moabites, Hagarens;
though through the armies of Anakims, Zamzummims : we
will go any where, fo God go v;i:h us. The abfenceofCod
makes a Canaan worl'e than a wildernefs : the prefence of
God makes a wildernefs better than a Cannaan : and this pre-
fence of God fliall be the lot of all his faints.
Reafon 2. If God be with you, all fhall make for you: all
providential occurrences and events whatfoever, all difficulties,
flraits, difaflers, dilappointments whatfoever, that may come
upon you, fhall make for your good, Rom. viii. 31. • If God
be with us, who can be againft us?' Who can be againft us?
that is, none can be againll us : or if any be, yet thofe that are
againft you (hall be for you. Gen. xlii. 3a. ' Jofeph is not,
and Simeon is not (faid old Jacob), and mull Benjamin away
too ! all thefe things are againft me :' butj'et, as old as he was,
he lived to fee all making for him, Rom. viii. 2(5. * We know
all things fhall work together for good to thofe that love God.'
This is fuch a promife, as, ifit were thoroughly believed, would
fet our feet on the necks of all our fears and dangers; and will
prove the truth of Sampfon's riddle, * Out of the eater came
meat, and out of theftrong, fvveetnefs.'
Now becaufe there is fo great encouragement to godlinefs in
it, I fhall fpend the more time in enlarging upon it ; and fliall
Oievv,
1. What thofe things are, which are efpecially intended in
that comprehenfive term, * all things.'
2. What that good is, which thefe things fhall work to.
3. To whom thefe things fliall work for good.
4. How thefe things fliall work for good.
5. That they fliall undoubtedly work for good to them that
love God.
I. What thofe things are, which are efpecially intended, in that
comprehenfive term, * all things.* Some there are, as Auguf-
tine with others, who underlland it univerfally, of all things
whatfoever, whether good or evil, extending it even to the fius
of the faints. It is true, God doth often bring good out of thefe
evils; making ufe of former fins to be forces againft future :
There is nothing that doth make the finner more weary and
wary of fin, than fin itfelf; the review of what we have done
iJ^g DIVERS DISCOURSES.
doth ofteneft fright us from doing fo any more. When yoa
look back on fin, and (ee its face, (for fin carries its face in its
back) you will fear it the more, whenever you meet it again.
There is no argument doth more etfe<5lualjy humble and bre«k
the heart, and make it more fearful and watchful againft fin,
than the fhame and the fmart of thofe fins we have (alien by.
This is true, God doth often make this ufe of fin, to lie its own
cure : and therefore it is not feldom feen, that the chief of fin-
ners have come to be the chief of faints. Yet, befides, that
this is not the fubje6t matter that the apoflle is here treating of;
let thofe that bring fin within the compafs of this promife, and
make this to run into the fenfe of it; that even all the fins of
the faints fliall work for their good, let I'uch tell us, how, or in
what way it is imaginable, that the finful decays of fuch who
backflide from God, and never recover to their former life and
vigour, but live and die in a languifhing ftate of foul ; let thern
tell us, how luch fins can be imagined to work for their good :
till then, we muft enter our diflent from this interpretation.
This then is not the fenfe of the proniife, that all fins (hall
work together for good.
And yet if it were, it would be but a poor argument, to take
the more liberty to fin, becaufe God will turn it to good ; this
would be even as rational, as for a man to tear his flefli, break
his bones, pluck out his eyes, burn his houfe, &c. becaufe God
will turn ail his futfering to good : he is little better than mad,
that would not conclude fuch a man out of his wits.
Others reftrain it to the evil things that befai the faints, not
the turpia^ but the triftia^ their fuiierings and aft! i6lions ; to
that vanity, and thofe vexations they are in bondage under, and
under which, with the whole creation, they groan and travail
in pain, waiting for their redemption ; of which the apoflle had
been treating in the former part of the chapter. And yet while
they pitch the fenfe, efpecially on fuch things as thefe, they
grant it may be extended to all other things, fin only excepted ;
ad 07unes res , creatiiras, eventus, ttimfecundos, turn adv erf os :
To all things and events, whether profperous or afflicting. So
ParcGus with others.
And thefe I take to have hit the right. All heavy things, all
the fufferings and afflictions of the faints ; and not only thele,
but all things elfe whatfoever, that in the whole courfe of Pro-
vidence be their lot or portion ; all the dealings of God with
them, all the difpenfations of providence towards them, fhall all
work for their good.
: 2. What is that good, which thefe things work to the faints;
or in what fenfe all things may be faid to work good to them.?
The fenfe in general is this : They fhall all walk to their wel-
fare, they Ihall all happen to them for tlie better : there fhall
DIVERS DISCOURSES. 653
nothinj* beflil them, but one time or other they (liall have rea-
Ibn to fay, It was well for me, that it was thus with me. The
wifdom and goodnefs of God did cut out luch portions comiuu-
ally for me, did lead me through luch a feries and fucceflion of
caies and events, which though I could not underlland, yetncv/
I fee tluit every condition, every contingency and occurrence of
my life, through which Providence led me, was ufeful, and could
not well have been wanted, but it would have bjeen the worfe
for me. Thus in the general.
Particularly, for the fuller underftanding what good it is that
all things work to, confidcr, That there is a twofold good of
the faints ; fuch as they obtain and enjoy, whilft they are in via
in their way or couf-fe ; or fuch as they (hall obtain, when they
are in tcrmino, when they are gotten to the end of their way,
when they are come to their place. Or thus ; there is a three-
fold good of the faints, temporal, fpiritual, eternal.
1. Temporal good, or our 6o7za corporis, the outward good
things of this life, which may lerve and plea!)^, and delight us
in thefe days of our pilgrimage ; which may abide with us, and
attend us to our graves, but there will take their leave of us.
2. Spiritual good,' or our bona aninicc, and thofe are either,
1 . External, as the ordinances of God ; the light, liberties, and
privileges of the gofpel ; the fociety, and communion of faints,
and our peaceful and plentiful enjoying of them. 2. Internal^
as fpiritual grace, faith, love, hope, patience, &;c.
3. Rternal good, or that glory and joy, that everlading rc.ii
and peace, the poffefilon of that inheritance incorruptible, and
undeliled, that is relerved in heaven for us.
Now here note thefe things.
1. That our bona corporis, our outward good things, are only
good for us, as they are conducible ad bonum fpiritnalis, to the
good of our fouls. The bona vitjR, are only good in the event,
when they tend to the bonum patriae. This world is but a nur-
fery for eternity ; we are planted in this, in order to our tranl-
planting into the other world ; and whatever we have here, is
either good or evil, according to the refpe6t that it bears to here-
after: As far forth as our immortal part is improved by thofe
perifliing things, i'o far forth only are they good for us. He
that hath this world's goods, and is not hereby made more rich
towards God ; he who profpers in this world, and yet his loul
doth not profper; much more, he whole worldly fuinefs be-
comes the emptinefs, and leannefs of his foul : Are thefe good
things good tor him.? Is he in profperity upon a true account,
whole Ibul profpers not? It is not ever good to profper in the
world ; it cannot be univerl'aily laid, it is good to be rich, it is
good to be in liealth, it is good to be in honour, it is good to be
at liberty ; the contrary may Ibmelimes be true ; it is good to
Vol. II. No. Q^. ' 4 A
55'4 D ITERS DISCOURSES.
be poor, to be fick, to be in difgrace, to be in bonds ; the ne-
cedit)' of our ibuls doth not feldoai require it : then alone it is
good to be full, and to abound, when our outward abundance
farthers our fpiritual welfare.
Chriftians, could we receive this truth, that our outward good
things are only good for us, as far forth as they conduce to our
fpiritual good : could we receive this truth, and live under the
power of it, what a different judgment fhouid we then have of
all thefe worldly matters, from what we have ? and how f^rangeiy
would the courl'e of this world be then changed? Would there
then be fuch a violent and eager purluing thefe carnal tliipgs?
Would there then be fuch whining and complaining, and mur-
muring at every crofs providence? We v/ould then fay, this
may be good for me ; good for my foul, how fad foever it
looks.
S. That external fpiritual good things, the miniftry, and or-
dinances of the gofpel, &c. are fo far good for us, as they con-
duce to our interual fpiritual good : and they being ordinarily
fo, it muft be concluded, that ordinarily it is good for us that
we enjoy them, and be not deprived of iheni. God may fee
the cutting Chriflians fliorr. of ihofe privileges, and liberties, to
be fometimes needful for them ; and then even this alfo makes
for thqjj" good ; whereof more anon.
3. That our inward fpiritual good, is good for us, fo far forth
as it tends to our eternal good : and therefore grace is ever good
for us. It is ever true ; it is good to be holy, good to be hum-
ble, to be in the fear of God, and to flounOi in his grace. We
n>ay have too much money," too much credit, but we c-m never
have too much grace. Our greatefl flourijhing and fruitfuhicfs
in grace, will certainly abound to our more full reward.
4. Note, That this is the plain fenle and meaning of the pro-
niife, ' all things fhall work for good,' that is, w hat foever be-
fals, fliall certainly promote our internal and eternal welfare ;
and as far forth as the outward privileges of the gofpel, yea,
and the good things of this life, conduce towards tliis, all (hall
work for thefe alfo. If it be good for us to be rich, if it be good
for us to be in honour, good for us to be at liberty ; good for
our fouls, good in reference to our eternal Hate ; if it be good
for us that we enjoy the minilby of the gofpel ; there (hall no-
thing befal us, that (hall hinder; there (liall be nothing want-
ing to us, that might further this our good.
The fum is. That all providential difpenfations (hall be fo
ordered, that we fhall want nothing but what it is belter to
want than have: we fiiall fuffer nothing but what we cannot
well be without, but what the good of our fouls requires; atid
that which we do polfefs, and that which we do futfer, fhall not
fail of bringing about its end, the advancing our eternal good.
DIVERS DISCOURSES. 555
And if this be the meaning, what a glorious promife is this?
What can any rational nian defire more? nothing fliall befal
him but fliall be lor his good : he (hall be deprived or kept (hort
of nothing, but what he had better be without than have. He
that is uni'atisfied with this promife, it is either from luft or un-
belief; either he doth not bdieve, that God is true, and will
perform this word : or elfe it is becaufe his luft mull be fatit-fied,
though with the denial of his reaibn and intertft ; he thatdelires
an eliate in the world, eafe, pleafure, liberty ; or any thing elle
vipoii any other terms, but as they may l)e for his real good,
liaih as much loll his wits as his faith ; and he that will take
upon him to know what is good for him, lietter than God, may
as well take upon him to govern the world. You may with as
good reafon, defire a fever, or adropfy, that you may have the
l)lea!ure of your drink; as for the pleafures that carnal things
>\'ould bring you in, to defire them, when they would be a Ihara
tp your fouls, r
;, 3. To whom thefe things fliall work for good ; to them that
love God, to them that are called according to his purpofe : to
the people of God, who you lee, are here defcribed by their
election and vocation, * the called acpordinji to his purpofe,* and
their fauclification, * they that love God.' Love God, and you
will live in the obedience oihis whole will : Thefe are the peor
pie, to whom this promife is made; prove your calling and
ele^lion, prove your fandtifics^tion,, and you may write your
names in this glorious promife; * all things Ihall work for your
good.' , .j.j-ivji vji
To thofe that are rebels, and reprobates from God, all things
fliall work together for evil. Whilll things hurtful work to-
gether for good to the faints ; all good things vvork together for
theburt of finners : their pea.ce hurts then», their plenty hurts
them, their pleafure hurts them ; yea, both their profperity and
»dverfity, their plenty and their poverty, their pleafure and their
trouble, their honour and difgrace, every thing that befals tliem,
turns to their prejudice. Their profperity deltroys them ; their
tabje is their ihare; their plealures are their plagues ; and their
very puniOimeuts are turned into (in; every thing that befals
them, heightens and hardens them in their wickednefs, and
ripens them for vengeance. God is not with them, and there-
fore nothing profpers with them. God is with his taints, and
therefore nothing comes amils to them, but all for ilieu" greater
advantage : Chrillian«, this is your portion, and your peculiar,
whereit^ the ipea of this world (hall neither partake with you,
nor be ever able tq deprive yoiu of jt.
4. How all things (hall work for their good ; in fpecial, how
fliall the evil things, the fufteriiijgs of this life be for iheir good :
^o\v can this Ue .^ j;uult we niifbelieve our fejiiesi Uy down our
' 4A2
65<5 DIVERS DIBGOURgES*
reafons, ere we can believe the fcriptures? Muft we call evil
good, aud good evil ? Muft we count darknefs light, and light
darknels? Is pleal'ure pain, and pain plealure? Is lofs gain, and
gain lols ? Is eale torment, and torment eafe? Doth religion
make things ceale to be what they are, and to be what they are
not? oral leall, muft we believe, that darknefs is the mother
of light, that good is the daughter of evil? Can we gather grapes
of thorns, or figs of thiftles? Can darknefs give light, or death
itfelf bring forth life ? Muft we lay, that contraries no longer
deftroy, but produce each other, and that the womb brings forth
its own deftruction ? How can thefe things be ?
But muft God give a reafon of his adtions, or elfe they are
not ! though evil cannot bring forth good, darknefs cannot bring
forth light? yet, cannot God bring forth good out of evil, light
out of darknels? though darknefs cannot bring forth light; evil
cannot bring forth good by a natural caulation ; yet caimot God
make evil an occalion of good ? Though it doth not work effi-
ciently, yet can it not work objectively neither to it? Though
the torment the medicine puts men to, be not eafe, yet may it
not work towards eale ? May not the ftorm, though it help not,
yet haften the labourer on his work, the traveller on his way ?
May not the darknefs of the night, make more diligent in the
day ? May not ficknefs teach men more temperance, and poverty
more frugality ?
But to proceed more diftin6tly ; how can the faints evil
things work to their good ? That they do fo, cannot be denied,
unlels we deny, not only fcripture, but common lenfe, and ex-
perience ; but how comes it to pafs ?
I anfwer in lour particulars ;
1. The aftlidlions and tribulations of the faints are the way
that leads them on to the pofTeflion of that good, which God
hath intended to them ; affliftions are the way of the kingdom ;
the crols is the way to the crown, A6ts xiv. 2^. ' Through
many tribulations we muft enter into the kingdom of God.'
Plal. Ixxvi. il, 12. ' Thou broughteft us into the net^ thou
haft laid affliction upon our loins, thou haft caufed men to ride
over our heads ; we went through fire and water, thou brought-
eft us into a wealthy place.'
Obferve it ; their troubles are their way to their triumph ;
their very fulling into the net, their way to efcape. Their ene-
mies boalt ; Efcape ! Ariie 1 yes, let them free themfelves
With fuch hopes while they will, we have them fure enough,
we have them underfoot, we have them in the net ; if this be
their way, we will keep them in their way long enough ; now
we have them down, they Ihall not be able to rife. Ay,
but yet it appears, through all this the Lord led them forth,
into a wealthy place, 1'he high- way of the proud is it not
DIVERS DISCOURSES. 667
their more ready way to the duft, than the dull of faints is their
lure way to honour. When IlVael were to go to Canaan, they
niufl. take the brick kihis, the Red-lea, the wildernels, Jordan,
in their way ; could any one have imagined, that the bond-
age, the ilraits they were under, the doubhng their tafks,
the cruelty of their taflv-malters, their encloler at the Red-lea,
did mean any good to them ? yet, How tell it oat at lalt ?
their darkell dil'penlUtions had hght in their latter end ; their
greatelt bondage leads on to their greateft liberty.
Every crofs providence, is a lie p to the accomplilhment of
the promife ; the wheel is ever moving on its end ; it moves
ftill forwards, even when it Teem to go quite backwards ; as the
river, by its many turnings and windings, forwards and back-
wards , is Hill in motion to the lea, when its I'eems to be run-
nini; quite codtrapy.
Chrillians, if ever the falvation of God feems to be removed
farther olffrom you ; if the work of God Ihould at any time
ieem to go backwards, if crofs winds Ihould turn the whole
courfe, lb that you appear rather to be marching back to tlgypt
than on to Canaan, yet be not difcouraged ; though your way
be unlikely, and unpromifing way, though you be led about for-
wards and backwards, yet Itill you are making on ; though the
lelier wheels be never fo crofs and contrary in their motions, yet
the great wheel is Hill moving right on to your bleffed and
hoped end. God intends your good, yourlpiritual good here,
your eternal good hereafter : and believe it now, for he will
let you fee it hereafter, that thole very things which mofi; threaten
your mili^arriage, and a total abortion of your hopes, are
made all to concur to the bringing them about, and to your
more full and fpeedy poli'elfionof them.
Note farther here two things.
1. All things work ; not they (liall work, de fut7iro,ln\t do
prefenti, they do work : as the apollle fays, * The myllery of
iniquity ;' fo we may fay, the myftery of the faints redemption
doth already work ; the work is already on the wheel, and
every wheel is on its motion for you ; not only your brethren,
the faints and angels, who ail are praying for your peace,
and leeking your good, but your enemies ulfo, the dragon
with all his armies, are at work for you : all the councils of
this world, are already litling upon the very matter: God
hath called them together for this purpofe, the Pope, with all
his conclave ; the J efuits, Priells, Monks and Friars, wUh all
their convent ; yea, the devil, with all his conclave of hell, are
all at work for the good of laints. It is true, they mean not,
nor intend any fuch thing, their defigns are againll you ; they
count they are working for themfelves ; as it is faid concerning
tiiC Aflyriao, Ifa. x. 0, y* God feuthim forth upon a delign df
■SoS ^ JDIV£RS DISCOURSES.
his own, to execute his counfel, in the punifliing of hypocrites ;
to purge out the chatf from the wheat ; nevertheleffs, he meaiiT
eth not i'o, nor doth his heart think lb : the Aflyrian minds
Dot what God's defign is, but follows his own defign ; fights
for himfelf, and fpoils for hirafelf ; but God's defign is (lili car-
ried on by him, though he thinks not of it. ,
All the events in the world are driving the fame way, every
fjifeafe or infirmity that comes upon you, every lofs that yoi^
fuftain, every fcoifor reproach that you fufter ; the fhame in
your faces, the lorrow of your hearts, the torment in your bow-
els, the aches in your bones, are all working your good. AU
the changes of your conditions, your fair weather, and your
foul, your fun-lhine and your clouds, your plenty and youv
wants, your eafes and your pains, your liberties and your pri-
fons, are all making for you : your good is already working by
till thele things.
See Chriftians, what an harveft of bleflednpffj is growing up
to you, out of this promife ; the feed is already lowing, your
good is already working : God is at work, the whole creation
is at work, men and angels, good men and evil men, friends ancl
enemies, heaven and earth, and hell, are already engaged to
"Nvork your good.
2. They work together, that is, as fome underftend it, they
work together with God ; all thefe lecond caufes worl^ together
with the tirft caufe ; or as others, they work together amongft
ihemfelves. There is fuch a concatenation and concentring
of all thefe fecond caufes, in .the fame defign, that however they
feem to thwart, and crofs, and deftioy fome of Ihem, what the
others build and advance, yet they are all united in their end ;
they jointly contribute to the weal of the faints. Though, i(|
niiltakenot, this latter be the more fenfe of the two: Yet I know
no reafon why both may not be underllood. In the hand, and
under the conduction of Providence, all thefe lower things con-
cur and co-operate in the good of the church.
By the way, obferve, what an harmony there is in all the
works of providence ; The moll crofs and thwarting occurrences,
do all conl'pire, and go hand in hand, to bring about the
fame end. As the differing virtues of various drugs do all con-
cur to make up the medicine ; As the diifering founds of feve-
ral firings or inftruments, do altogether make up the melody ;
As the diifering colours in a picture, the dark as well as the
brighter, do jointly contribute to the beauty of the piece ; no
lefs do the moll contrary, and eontradi6tory a6lions and events,
both make up the beauty of providence, and jointly fubferve
that one end, to which, by an unfeen hand, and an all feeing
eye, they are dire6ted, and intended.
2. The evil things that b$fal the faints, come upon them to
DITEHS DISCOURSBS. 550
keep out worfe things. Wherever the crofs comes, iF it had
hot come, fomething worfe might? The crofs may be a means
to lecure from the ciirfe : the curfe was flain on the crofs of
Chrill ; and our crofs alfo hath its ufe, to the deliveri/ig us from
it.
Cor. xi. 39. * We are chaftened of the Lord, that we fhould
not be condemned with the world;' periijjem niji peruJJ'em : I
had died, if I had not fuffered ; it is more men's cafes, befides
his that fpake it ; it is no bad exchange to have a crofs inflead
ofa curfe.
3. The evil things of the fliints, prepare them for better
things ; that they may work good for them, they are working
them to good ; working out their fm and iniquit}^ wearying
them of fin. Hofea ii. 6. * I will hedge up her ways with
thorns, then fhall fhe fay I will return :' fin brought in afilic-
tions into the world, and afflidions help to carry fin out; the
crofs, to which fin was once nailed, is now nailed to fin : the
faints can feldom be meddling with fin, but they find it too
heavy for them. Our Lord beats the devil with his own
weapons, by thofe very means, purging his faints, by which he
endeavours to pollute them ; making thofe very perfecutions,
by which he labours to force them from holinefs, to fix them in
it.
Chriftians comfort your hearts ; thofe floods that are caft
againfi; you, (Iiall but wafii you the whiter, and make you more
meet to be partakers of the inheritance of the faints in light :
your purgatory prepares you for your paradife. No unclefin
thing mtift enter in thither : and you are not like to be made fo
clean, as by falling into the hands of the unclean. The faints
never look fo well, like flieep come from the wafhing, as when
thoy come up from the pots, their very black makes them
comely.
Oh Chriftians! what st comfort would it be, if your experi-
ence might come in, and feal to this truth: if you could fay,
thus it hath been with me; ' Before I was afllidled I went
albay : I was proud, and vain, and wanton, and flothful, and
carnal, but now have I kept thy word.'
Sinners, whatever your mind be in perfecuting the faints,
never think to debauch them by it ; if that be your aim, you
miltake your courfe ; the living fpark which God hath kindled
in them will not be blown out, but be blowing up, by your puf-
fing at it ; the dirt you caft upon them, doth but fcour them the
brigluer. You take the bell courfe you cm, to keep them
ploler to the Lotl, and his way ; the warm fun will more haz-
ard the lofs of their garments, than the bluftering wind : let
them alone, the Spirit of the Lord within them, will be too hard
for hell, with all its black regiments; and will not only lecure
560 DIVERS DISCOURSES.
them, but advance tliem yet higher, by all their afTault?:.
Thefe ftars fliine the brighteft when the night is darkeft : when
you have done your worft, it will be the better with them 5
though they will not thank you, yet they will thank God, for
what they have fufFered by you. If this be your aim, to make
them like yourfelves, you may fet your hearts at reft, and give
over fuch a vain attempt : your fury is hke to do as little to
force them, as your virtues are to invite them to a compliance
with you. Your facesare too foul to draw them into your love,
and yet not fierce enough to drive them into your fear. Satan,
try thy utmoft flrength and fkill, and if thou lofeft not by thine
own play at lalt, if thou lindeft not the poor people of God got-
ten nearer heaven, by thy attempts of plucking them down to
hell, then let thy lies be believed, before the everlafting gofpel.
Chriftians, make me not afhamedin this fame confident boaft-
ing of you ; yea, contradict not your God, by fuffering your-
i'elves to be corrupted by the evil men. The Lord himfelf hath
adventured deep upon your integrity and ftedfaftnefs : The
honour of his truth and faithfulnefs lies at ftake, he hath faid,
• That they fhall not be afraid of any evil tidings, their heart is
fixed, trulling in the Lord,' Pf. cxii. 7. He hath faid, ' By this
fhall their iniquity be purged, and this (hall be all the fruit, to
takeaway their fin.* God hath laid, * All things fliall work
together for good to them.' They ihall not be the worfe, but
the 4)etter, for all that befals them : they fliall love me and my
holy ways the more, they fliall cleave unto me the clofer, they
fhall be made more pure, and more tender : by all they fuf-
fer for righteoufnefs lake ; they fliall love confcience, and their
integrity, and faithfulnefs to it never the worfe, for that it hath
coft them fo dear, but (hall prize it the more : and be the more
wary and tender, how they pollute and turn afide from it. God
hath ventured deep on you ; make not him a liar : the devil and
his inilruments will be ready to fay, concerning you, as once he
did to the Lord concerning his fervant Job; Put ihem into our
power, let us have the handling of them a while, and thou flialt
quickly fee, what truth there is in them, or what truft there is
to them ; they will curfe thee to thy face ; they will deny thee
to thy face, they will eat their own words, they will be afliamed
of their God, their godlinels and confidence. Let God be true,
Chriftians, and the devil a liar ; be living commentaries on this
blefied text ; let the world, and their black prince fee, that they
cannot make you miferable, becaiife they cannot make you fin-
iiers like themfelves : that you are ftill the more upright, for
falling into the hands of a crooked generation: let them (ee,
that though your God will not fufter you, yet you are contented,
to ferve him for nothing. That though this hedge be removed
from you, yet your heart is not removed from him ; be able to
DIVERS DISCOURSES. 561
fay, • Though all this be come upon us, our heart is not turned
back, neither have we declined thy way.' Let your Handing
and increafiug in the grace ot God, and abounding in the works
of righteoufnefs, be a (landing witnefs for God in the world,
and a feal to his fcriptures, and in f'pecial to the glorious truth
of this text.
4. The evil things of the faints, prepare better things for
them ; their futferings go into their reward : * As the fufferings
of Chrift abound in us, fo our confolation alfo aboundeth by
Chrift :' every fuffering comes with a comfort in its belly ; and
the fweet is fo great as fwailows up the bitter ; it is a hundred-
fold that the faints gain by all their loifes in this life ; but how
great (hall their reward be in heaven. 2 Cor. iv. 17. * Our light
aflli6lion, which is but for a moment, worketh for us a far more
exceeding eternal weight of glory.* They (hall not only have
weight for weight, meafure for meafure, their load of glory for
their load of fufferings ; but they fhall have over-weight, over-
meafure ; good meafure preiTed down, heaped together and run-
ning over, (hall then be given unto them : according to their
deep poverty, (hall be the height of their riches ; according as
their blacknefs hath been in their houfes of bondage, (liall be
their brightnels in the land of promife ; ♦ for all thy fhame thou
(halt have double :* the double of thy reproach in renown, the
double of thy tears in triumphs, all thy bottled tears (hall be re-
turned in flaggons of joy ; yea, in rivers of eternal pleafure.
By this time, Chrillians, you fee what glory there is in this
good word : * All things (hall work together for good to them
that love God.' And that none may have the face to fay all
this is but conceit ; I (hall, in the next place, bring in clear and
undeniable evidence, that it is certainly and unqueftionably fo as
hath been (aid ; and therefore know,
5. That all things do, and Ihall certainly work * for good to
them that love God.' This (befides the teftimony of the lcrii>-
ture) I (hall make evident from thefe three propofi lions :
1. There is a Divine Providence that governs the world.
2. The defign of providence, is the accomplilliment of the
good purpofe and promife of God.
3. The providence of God (ball never fail of accomplifhing
its end.
1. There is a Divine Providence which governs the world ;
the Epicureans, who deny Providence, and leave all on chance
and fortune, may as well deny that there is a God, which yet
they are alhamed to ftand to. Of Epicurus himfelf it was (aid.
Quern nihil pudendum pudet, pndet tameii Deum negare.
It can be no way reconoileable to the infinite wildom of God,
who made this glorious fabric with the various creatures therein,
either not to determine them to their ends, or elfe to take no
Vol. il. No. 21. 4 B
562 BIVEHS DISCOURSES.
care for their accompli(hing thofe ends they are determined to.
The whole current of fcripture is fo plain in thefe matters, that
he that runs may read. Let the following fcriptures, (amongft
others) be confidered.
P(al. xcvii, 1. * The Lord reigneth, let the earth rejoice, let
the illes be glad.' Pfal. Ixxvii. 15, 16. * The eyes of all wait
upon thee, and thou givefl them their meat in due feafon ; thou
opened thy hand, and fatisfieft the defires of every living thing.*
P(al. xxxvi. 6. * Thou prefervelt man and bealt.' Pfal. Ixxv.
6, T. ' Promotion cometh neither from the Ead, nor from the
AVeft, nor from the South, but G«>d is the judge, he putteth
down one, and fetteth up another, Amos iii. (5. ' Shall there
be evil in a city, and the Lord hath not done it ?' Pfal. xvii.
13, 14. ' Deliver my foul from the wicked, which is thy fword ;
from men which are thy hand.' The confelTions of thofe infi«
dels, Nebuchadnezzar and Darius fpeak the fame. Dan. iv.
35. ' All the inhabitants of the earth are reputed as nothing,
and he doih according to his will, in the army of heaven, and
among the inhabitants of the earth, and none can flay his hand,
er fay unto him, what doeft thou }' Dan. vi. 26. * I make a
decree, that in every dominion of my kingdom, men tremble,
and fear, before the God of Daniel ; for he is the Living God,
and ftedfaffc for ever ; and his kingdom that which fhall not be
deftroyed ; and his dominion fhall be even to the end : He de-
livereth and refcueth, and he worketh figns and wonders in hea-
ven and earth ; who hath delivered Daniel from the power of
the lions.'
But more diflinclly, the Lord governs all inanimate and fenfi-
tive creatures in their actions ; he orders the ftars in their courfes.
The ftars in their courfes he made to fight againft Sifera. -He
governs the winds and the floods ; he bringeth forth the winds
out of his treafures, he rides upon the wings of the wind. He
maketh the clouds his chariots, he fitteth on the floods ; the
thunder, and the hail, and the rain, and the frofts, are all at his
command. He giveth fnovv like wool, and fcattereth the hoar-
frofl like afhes. He cafteth forth the ice like morfels ; he fets
bounds to the lea, which it (hall not pafs ; the birds of the air,
the hearts of the field, the fifties of the lea ; yea the Hones and
dull of the earth, are all at his beck.
More efpecially, he rules and governs the men of this world.
He fits in all the councils of men, though they fee him not : he
orders all their decrees : There is no decree can pafs, unlefs
God gives his vote. He rules in all the a6tions of men ; even
thofe things that are a6led through our improvidence, come not to
pafs witjiout the providence of God. He rules in all the changes
that' are in the world ; he changes the times and the feafons :
he changes kingdoms and governments ; he reraoveth kings.
DIVERS DISCOURSES. IbOS
artel fetteth Op kings ; he makes war and creates peace ; he
bendeth the l)o\v, and breaketh the bow, and cutteth the Ipear
in I'under, and burnelh the chariots in the fire ; peace and war,
health and ficknel'^i, plenty and famine, Hfc and death, are all
the difpofures of his hand. He orders all the events and cau-
falities of the world ; even from the grealell to the ftnallell.
Without him not a fparrow fhall fall, nor a hair ot'the head
Oiali periih ; though there be to men, yet to the Lord there
are uo caulalities, or contingencies. But all things come to
pdfs according as his hand, and council had before determined.
^. The delign of providence (as it refpedts the eledl) is the
accompliOiinent of God's good purpofe and promife. Provi-
dence governs the world, and the purpole and promife governs
providence. All the works of providence hath rationem inedi'
orum ad Jinem. God doth nothing in vain : it is not confilteut
with the wildoni ol' God, to do any thing for nothing. God
would have his people look farther tlian to the things that are
Dcfore them, becaufe all thofe things have a farther afpedt ihem-
felves. All the works of providence have a double afpe6t ; they
look backward, to the purpofe and promife; and they look for-
ward, to the end for which they are ; as they look backward,
fo they have truth in them, exactly anl'weriug the purpole and
promife from which they have their birth. As they look for-
ward, to their end, lb they have good in them, and that good
(their lubfervience to their end) is the reafoa of their being.
Here note two things.
1. That the fubfervieiicy of things to their end, is the good-
nefs of them ; if tiie end be good, the means muft (as fuch) be
good alio ; if v/hat God hath purpofed and promiied be good,
then all things that fall in between, having the relpe6t of means
to their accompliihment, mull upon that account be good. If
our erodes and afflictions, to fubferve the bringujg about of
God's good will, and good word, we tnuft fay concerning them,
* good are the works of the Lord.' It is not, how any thing
looks or feels at prefent, but what it means, and to what it
tends. If the portion be bitter, and yet it tends to health ; if
the melfenger be ilHooked, and ill-favoured, and yet comes
upon a good errand, you may bid them welcome. And thus
all the providences ol God are good. It you ihould alk of any
providence, wherefore art thou come? comelt thou peitceably?
comeft thou for good .-' they mult all anf\ver, yes, peaceably,
for good, and no hurt. 'Tis but to help all thai good into thy
hand, which hath been in the heart, and haib proceeded out of
the mouth of thy God that loves thee. There is not a mef'
longer of Satan that comes to butiet thee, but is alio a nielienger
from God, that conies to thee for good, rhe very thorns ia
4 B 2
664 DIVERS DISCOtfRSES.
thy flefli fhall ferve thee for plaiilers, thine eye>fores (hall be
thine eye-lalve, and thy very maladies thy medicines.
2. That this relative goodnefs of ail the works of providence
is the realbn of their being. Therefore God doth what he doth,
and hereby he may do vi^hat he hath laid and intended. I do
not fay that the reafon of God's taking this or that means, is al-
ways from any thing in itfelf, or for its natural tendency to fuch
an end above any thing elfe ; God hath his choice of means, he
can chufe here or there at pleafure, can make ufe of what he
will to ferve his defign ; but the realbn why things are, is this,
God in his wifdom, faw their ordinability to this good end,
and thereupon in his providence, he orders and brings them to
pafs.
So that now, whatever befals a Chriftian, he hath this to
allay and take otF the grievoufnefs and ifiarpnefs of it ; this had
never been, but for the good will and good word of the Lord to
me. The Lord God hath faid he will blefs me, and do me
good ; he will heal me, and ian6tify, and lave me, and now he
is about it ; by this, he is working that falvation for me.
Chriftians< you have no realbn to fay, if the Lord be with
me, why am 1 thus? why fo poor, why lb pained, whyfo per-
fecuted, lb Icorned and trampled upon? fure, if the Lord had
meant my good, it would have been better than 'tis with me :
no, no, it is becaufe the Lord is with thee, and means thee
well, that he deals in this manner with thee. The defign of his
providence towards thee, is the accompliflimentof his promil'e.
3. The providence of God fiiall never fail to accomplifhing
its end. There is nothing vi^anting that might give us the fulleil
atfurance hereof. For,
1. The providence of God hath power with it. lie is the
Almighty that hath promifed : he that ruleth in the earth
dwellelh in the heaven, and doth whatlbever he will. * Our
God is in heaven, and doth whatlbever he will. I will work,
and who fiiall let it?' Ifa. xliii. * Who canftay his hand, or fay
to him, whatdoefb thou ?' were it not for our unbelief, our cale
would be itill the fame, in greatell difficulties, as when thecoafts
are moll clear. We might fay of difficulties as ihe Plalmift of
darknefs, ' there is no darknel's with thee, to thee the day and
night are both alike.' Difficulties are no difficulties with thee,
nor is there ditierence betwixt hard and eafy. He can fave
with many, or with few ; and with none as well as with fome.
We once read he had too many, but never that he had too few,
to bring about his work. Oh how do we dil^parage the power
of God, when our difficulties make us doubt? Is he God, and
not m.ai ? Is he i'pirit and not fleffi ? Wherefore then dofl thou
doubt ? whatever God hath laid he can do : believe he is a God,
and thou wijl never fay, how can thefe things be?
mVERS DISCOURSE^Irf 505
S. The providence of God hath wiCdom with it; he is the
only wife, he is the all-wife God ; • Heknowelh liow to deliver
the godly out of temptations,' 2 Pet. ii. y. He knowelh what
is good tor his iUints, and when it will be in I'ealon ; he under-
rtandeth what is proper and pertinent to every cale. What in
proper to every purpofe, to every people, to every perfon, and
lor every feafon ; he knows when it is a feal'on to abate, and
when to exalt ; when to affliCi, and when to deliver; when to
put on the yoke, and when to take otf the yoke ; when to pull
down, and when build up; every thing is beautifid in its lea-
Ion. If mercies come out of Ibafon, mercies would be no
mercies ; and if troubles coa\e in their feafon, troubles Uiould
be no troubles ; he knows the bell method, and means to his
end ; the fitteit means ; he i'ees Ibmetimes, the unfitteil to be
the titlell ; the moft unlikely unpromifing means, do often belt
ferve God's end.
Ckr/Jtians, if you would receive every difpenfation, as com-
ing from the hands of the wile God ; you would never quarrel
with your lot, nor (ay of any thing ihat befals, I might be
happy, but this ilands in my way. If you would give God
leave to be wifer than you, you would fay wherever you are, it
is good for me to be here, this is my way to my rell.
3. The providence of God hath faithfulnefs with it, Pf. xxr.
10. * All the paths of the Lord are mercy and truth to them
that keep his covenant, and his teflimonies.' Pfal, cxi. S.
His works are done in truth. God's works may be laid to be
done in truth in a double fenfe.
In reality, in fidelity . 1. In reality, not in fpecie, or in fhew
only, but mdeed God's comforts are comforts indeed : God's
falvation, is falvation indeed. The devil will come with his
gifts, comforts and deliverances: but they are for the molt
\}ii\l, but J pe^ira, like himfelf, fliews and apparitions : quite
another tiling than what they feem to be : finners comforts, de-
liverances, enjoyments, wherewith the devil feeds them, do
leave them in as poor a cafe, and worfe than they found them :
you will never thank the devil for his kindncfs, when you have
proved them what they are. If you do not find yourfelves
as fall bound in the midft of all your liberties ; if you be not
vvrap'd up in as many Ibrrows, after all the joys he hath pro-
cured to you; if the glittering glories, the glaring pleafures he
entices you by and entertains you with, prove not tralh and
dirt, and mere lies in the end, then fay, the devil hath Ibrgottea
his trade of lying; the devil's works will be even like himlislf,
lUlfe and deceillul. But God is true, and all Ins works are
done in truth.
2. In lidclity, his works are according to his word, I Kings
viii. 24. • Thou imll fpokeu with thy mouth, and hall fuUilled
563 DIVERS DISCOURSES,
with thine lianrl, in thy faithfulnefs fhou haft afilided me.* Pf.
cxix. Not only in thy faithfuhiefs thou haft laved me, in thy
tailhfuhiels thou haft comforted me, in thy faiihfuUiefJs thou
haft fuccoured me; but in thy faithfuhiefs thou haft aflhdled
me : in thy faithfulnefs thou haft humbled, and broken me,
and caft me down. The promife of God is, that we ftiall want
nothing ; we (hall neither want his ftaft", nor his rod ; neither
comforts nor croiies : neither joys nor forrows ; we cannot well
want either, and we fhall want neither, becaufe God is faithful.
You may not only write down with the apolile, * God is faith-
ful, and willnot fu tier you to be tempted above that which you
are able to bear.' But you may write alfo, God is faithful, and
will not ftjfter you to want a temptation. When it is fealbnable,
your hearts fliall be glad ; and if need be, for a feafon you Ihall
be in heavinda. God is faithful, he will ever be true to himfeif,
and therefore to you. 2 Tim. ii. 9. ' He abideth faithful, he
cannot deny himfeif.' Should he be falfe to his people, he can-
not be true to himielf, to his purpofe and promiie : his word is
not yea and nay. God is not as a man, that he fliould lie, or
the fon of man, that he fhould repent ; that he fiiould fay, and
wniay : that he fliould fay, and not do : you may write God's
name upon every word he hath fpoken, you may write his name
(I am) upon all that he hath faid : it fliall be.
Now Chriftians, put thefe three particulars together, and if
you cannot fpell out the conclufson out of them, ' the providence
of God will certainly accomplifn his good purpofe and promife
concerning you:' You are of little underftanding as well as of
little faith.
If God governs the world and nothing comes to pafs but by
his providence; if providence governs accordin'g to God's pur-
pofe and promife : if providence cannot fail of accomplilhing
both.
If God be almighty, and can, if God be wife and knows
iiovv, if God be faithful and true, let the devil if he can, with all
his fophiftry, evade the conclufion, * That he wiil certainly do
all that good for you, which he hath purpofed and promiied :*
If God be not able to perform, he is not almighty : if he mif-
take his way, if he ufe impertinent, improper means, he is not
the all- wife God. If he doth not adually perform what he is
able and knows how to do, when he hath laid it, he ceafes to be
the true God : So that the matter is brought plainly to this
ilfue ; if God be God, if God be the all-wile God, if God be the
true and faithful God, this word which he hath fpoken, * All
things fliall work together for good to thoi'e that love God,'
Ihall not fail of its accomplifliment in its feafon.
Having thus provtd the doctrine, I fliall add a few words by
way of caution.
DTVFRS DISCOURSES. 567
Caution 1. Limit 7W t the Lord to your time and way \ God
will make oood his word, but you mull j^ive him leave lo take
his own foyibii : ' He that believeth, fliall not make hade.*
Believe God, but do not prejudge nor precipitate, left you fall
into temptation. Put no more into the promile, neither for
matter nor circumftance, than God hath put in it : put not thai
into the promile, which God hath not put in it, left you mils and
come (hort of that which God hath put in it. Let others njif-
takes and miicarriages be warnings to you : till God hath mani-
feftly faid, do not you fay, this is the time; build not your con-
fidence on conje6lures, your faith on the llrongeft prefumptions,
left, your faith prove but a fancy, and yourconlidence your con-
fufion : make not the promife of God of none etffc6t, by looking
for its efte6l out of feafon.
Believe not yourfeWes into fidelity : Confider, Acts i. 7.
* It is not for you to know the times and the feafons, which
God hath put in his own power. Study the word and its
commentary, the u:orks of God, but be fober in your conclu-
fions.
This you may flifely depend upon, and this will be enough,
if you have no more : God will make good his word to you,
fooner or later, in one time or other, in one way or other ; in
the beft time, in the belt way, in the appointed time, the vifioii
ihuU fpeak, and ftiall not lie ; Hab. ii. 3. * Thou^ih it may
tarry, wait for it ; becaufe it will hirely come, and will not
tarry.* At leaft, at the ends of the days, when j^ou (hall ftand
in your lot, when you ftiall be gotten on the banks of Canaan,
and fliall thence look buck on the promifes and providences of
God, you (hall fee and fay, God is faithful, there hnth not fad-
ed one word of all that he hath promifed : Now I underftand,
though once I could not, how every wheel was turning, every
inftrument was moving, every event was working towards my
good and everlalling welfare.
2. Let not your expeciation caufe an abortion. Let not your
looking for mercy hinder the working of your afflid-tion : it is
notfeldom, and ihe Lord grant it be not too conunon a cafe,
that our door of hope becomes a door of (in. Wc do not fet
ourfelves with that ierioufnel's to humble, to purge ourl'elves
from our iniquities, as we would do, did wo apprehend our
cafe more defperate ; our fears and our fnrrows have not their
kindly work upon up, our hope hinders it. We might have
been more broken hearted, had it not been for our hopes of
building up: as it is with a perfon who conceives hinifelf to be
dying, he then falls to praying and repenting, and fetting his
heart in order, becaufe he mull die; but upon a little hope of
recovery, he lays by his flying thoughts and preparations.
ChrijlianSy When ever you are under ufilidlious take heed
568 DIVERS DISCOURSES.
that yniir cxpe6lation of deliverance be near, put it not f»
much the farther off. Watch narrowly over yourfelves, and
]ook diligently to il, that your4iope of redemption do not har-
den j^our hearts, nor hinder your humiliation and repentance.
Hope in God, and wait for the promife of his coming : but
know, that till the rod hath done its work, it is not like in
mercy to be laid by ; and it is better to be continued in the
furnace, than to be brought forth with your drofs unpurged
away.
By the way, learn hence two things.
1. Rejoice in this promife of God : Hath the Lord put in
thy name here : let thine heart fay, it is enough. Be more
joyful in this, that God hath thus undertaken the care of thee,
than if God had wholly put thee to thine own hand ; giving
thee power to help, and liberty to chufe for thyfelf. In what
wilt thou rejoice, if not in this, that the whole creation is en-
gaged to do thee a kindnefs, to help thee into the poffeffion
of thy God ? Thou mayeft now not only fubaiit to, but thank-
fully embrace every providence, knowing upon what errand it
comes to thee, for good, and not for hurt. Thou mayeft now
triumph not only in theconllernations, but in the trumphs of
thine enemies. Whether they ride over thy back, or thou tread
over their neck, 'tis all one, the iffue will be the fame. Thy
troubles and thy confolations ditfer only in their countenance ;
with whatever grim face thy affli6lions look, there are fmiles
under ; learn to fee thro' them, and thou mayeft fee light on
the further fide. Believe this word, thou mayeft read it writ-
ten upon every thing that befals thee ; there's no meftenger
that comes but brings this promife in his hand, * Even this ftiall
work for good.' Read it and rejoice.
2. Lay thyfelfdown quietly under it. No more preplexing
ordiftra6ling cares, what ftiall become of thee ; no more un-
warrantable fliifting for thyfelf : Let God alone. Shift not for
thyfelf, left God leave thee to thine own fliifts. Let not the vio-
lence of evil men difturb thy peace, or provoke thee to unpeace-
ablenefs. Whatever provocations thou mayeft have, avenge
not thyfelf, neither give place unto wrath, murmuring, or fears.
In thy patience, poflefs thy foul, thy God, and his good word ;
thy ftrength is to fitftill. Stand ftill and fee the falvation of God ;
thou haft nothing to do but to be holy ; let that be thine only
care ; thy God will fee to it thou (halt be happy ; be is faithful
that hath promiied. Love God, and leave thyfelf and thy
whole intereft in this blefled word, • all things fliall work to
thee for good.'
By this time you fee fomething of the riches of this promife ;
God is in the promife ; the God of peace, the God of power,
the God of patience, the God of hope, the heart of God, the
DIVERS DISCOURSES. 569
help of God, the prefence of God ; by virtue whereof, all that
ever befalsthem (hall work for their g^ood. Methiuks the hear-
ing of this pron)ile opened, fhould fet your fouls, and all that is
within you a crying out, O that this were my portion ! Where-
ever my lot do fall, as to outward things, though in a pnlun,
though in a deliirt, though on a dung-hill; let the lot of my
foul lie in this protnife, * the God of peace (hall be with you.'
Why, brethren, will you take up with godlinels; you have
learned, and received, and heard the word of the Lord ; the
word of faith, the word of righteoufnefs, and holinefs, will you
hearken to, will you obey thefe words ? Thefe things do, and
the God of peace (hall be with you.
O what foolifh creatures are we, that ever we fhould be
afraid of religion, afraid of holineis, afraid to own, obey, aqd
follow God and his holy ways. What unreafonable fears are
thefe, to thole that believe the*fcriptures ? If the (criptures be
true, this is the only way, this following God in holinefs, to
put yourfelves out of all danger, to put yourfelves into the
heart, arms, prefence, and protedtion, of the almighty God of
heaven and earth.
O that I could perfuade you in thither, and there leave you ;
if you are once in the Lord's arms, you are fafe enough, into
whatever hands you fall.
Ch^iftians, my bulinefs whiKl I have been with you, hath
been, to bring you to God, to efpoufe you to Chrift ; and you
that have already, or will yet at laft be perfuaded to give your
confent, and will give me leave to make up the match, 1 can
give you affurance, that he will fliortly come and make up the
marriage ; and muft fay to you, as Naomi to Ruth, Ruth iii.
10. • Sit ftill my daughter, till you fee how the matter will
fall for the man will not be in reft, till he hath finilhed the
thing this day.' Sit ftill, Chriftians, till you fee how matters
will fall ; and however they fall, know, your Lord will not be iu
reft, till he haih fmilhed this thing, and brought you home,
to be with him where he is.
I am now parting from you in this confidence, that however,
after a few days I ftiall fee your faces no more in this world,,
yet I fliall fhortly meet you in the bride-chamber of glory,
where we fhall ever be with the Lord.
Beloved in the Lord, 1 muft now leave you, but give me
leave ere I go, to deal freely with you, and yet a little further,
in the clofe of my day, this ouce more to open my heart to
you ; and to tell you,
1. What my parting fears.
2. What my parting wifties for you are, which I carry upon
my fpirit.
- 1 . My parting fears, I go otT from you with , are efpecially thefe:
Vol. II. No. 24. 4 C
670 DIVERS DISCOURSES.
1. I am afraid, that there are many of you, upon whom I
have beftowed my labour in vain, I am afraid, that I have ia-
flru6led you in vain, exhorted, perfuaded, befeeched, and re-
proved you in vain : It was the apoftle's cafe, and his fear, con-
cerning the Galatians, chap. iv. 11.
It is my grief, that when I would have no more to fpeak,
but an healing word, a comforting word ; I mull yet drop
down a bitter word on fomeofyou ; that when I would fpeak
only from mount Gerizzim, I muft yet again fpeak to fome
from mount Ebal ; that when I would leave a blefling behind
me upon you all, am like to leave fome bound under a curfe.
It is grievous to me thus to fpeak, yet for the difcharge of my
duty, and for your own neceffity, bear with me ; I am afraid,
that whilft I have been preaching to you, of an incorruptible
crown, of an everlafting reft, a kingdom of joy and glory; I
am afraid there are many of yofl, * That have no part nor lot
in the matter, but are ftill in the gall of bitternefs and bond of
iniquity ; if the gofpel be hid, it is hid to them that are loft.'
And are there none among you, from whom this gofpel is hid ?
hid as to the light of it, hid as to the faving power and elFicacy
©fit? I am afraid there's many a blind eye, many an hard
heart, many a fpirit ftill in prifon, under the power of their
luftsand brutifh fenfuality ; I am afraid'there are many fuch
among you ; and are not you afraid i'o too ? Oh that you were!
®. I have a greater fear than this ; I am afraid of fome of you
that not only all my paft labours, but this laft will be loft alfo.
Thofe that ftand it out to their laft day, do ufually ftand it out
in their laft day. Bleflled be God, that there are amongft you
thofe over whom my foul is comforted ; to whom I can fpeak
in the words of the apoftle, Rom. vi. 16. * God be thaniied,
that ye were the fervants of fin ; but ye have obeyed from the
heart, that form of dodrine that hath been delivered unto you ;
and being now made free from fin, you are become thefervants
of righteoufnefs.* Oh that I could thus fpeak ! Oh that I
could thus rejoice over you all ! But as the apoftle faid to the
Corinthians, 2 Cor. xii. 90. * I fear, left when I come, I
ihall find you fuch as I would not.' So muft I fay with a griev-
ed heart ; I fear, that now I am going, I ftiall leave you fuch
as I would not. I would not leave one blind perfon, one vain
perfon, one loofe liver, not one unbeliever, or impenitent
amongft you all. O what a good day would this day of my
departure be ? what light would there be in this dark evening,
were it thus with you ? If I might fee you ail recovered out of
the fnares of the devil ; every man's eye opened ; every man's
fetters oft; every man's prifon broken, and his foul efcaped
from that deadly bondage : if every poor deadly creature
amoB vou, who yet lies bound hand and foot in his grave-
DIVERS DISCOURSES. 671
clothes, might now at laft ftand up from the dead, and live the
Jife of God ; this would be mine and your threat rejoicing ; but
oh I fear with this apoftie, ^ Cor. xii. 2i. 'My God will
humble me,' and grieve me, and aflli<5t me, to fee in what a wo-
ful plight I muft leave divers of you.
Oh ye fons of the night, you poor, ignorant, and dark fouls,
upon whom the light hath Ihined, but your darknefs compre-
hendeth it not : Oh you poor, obtlinate and hardened fouls,
upon whom I have been plowing, as upon rocks, and hewing
as upon adamants, who lliil remaui under as great hardnels, as
if no dew nor rain hud ever fallen on you. Oh you poor, half-
baked, almoll Chriftians, that have taken up your ftand in your
prefent attainments ; my foul is under great fears, and mull
weep in fecret for you, whilll my tongue mull be henceforth
filent : Oh every foul, that is without fear of himfelf; my foul
is afraid of you ; the fearlefs f(ful is in a fearful (late.
Sinners, let my fears be your fears ; What, is there fuch
aftoniftiing guilt upon you, and yet not afraid ? Such a dread-
ful roll writ againft you, and yet not afraid ? So many fabbaths,
fermons, warnings loll, and never to-be recalled ; nor any af-
furance left of one fermon, or warning more, and yet not afraid ?
Such a fubtil devil, fuch a deceitful heart, lUch a tempting
world, that you have to deal withal; fuch a black and bot-
tomlefs pit, into which you are falling, and yet not afraid : Oh
what flocks and Hones hath the gofpel to deal wiihal !
Beloved, I have laboured much with you, both publicly, and
from houl<3 to houle, to bring you under a due fear and jealouly
of yourfelves ; but hitherto your hearts have been too hard for
me : Oh yet for trembling hearts, tremble and fin not ; fear
and pray, fear and hope, fear and repent : * Work out your Ihl-
vation with fear and trembling.' Oh if my fears were once be-
come your fears; your fears would become my hopes! Oh
what a day-fpring of hopes would arife from the Ihaking of ie-
cure hearts ! Thele fears would be as the thicker darknefs, fore-
runners of break of day.
2. My parting wilhes, and defires for you are,
1. That the good feed which hath been Ibwn amongft: you,
were well rooted in every heart : I wilh that my twenty years
minirtry among you, may not be loft labour to any one of your
fouls.
2. I wifh that your next feeds-man may be more fkilful and
fuccefsful ; that the good Lord will provide you a man, that
may teach you in wildom, gain you in love, lead you on to life,
by an holy example ; and if the Lord grant you this mercy, I
with that fuch an one may be dearly prized, and cheerfully ac-
cepted by you. God keep this Hock from a ravening wolt, and
a deceitful Qiepherd.
4C2
572 DIVERS DISCGITRSES.
3. I wi(h that there may be no root of bitternefs fpringin""
up amongft you : that there be no divifions or contentions',
but that you may live in peace and love, that the God of peace
atid love may be with you.
4. I wi(h that this place, where fo much good feed hath been
fown, may become a fruitful field, that the fruits of faith and
repentance, the fruits of righleoufnefs and holinels may be in
you and abound ; that you may be neither barren, nor unfruit-
ful, that religion in the power and pra6tice of it, may fo vifibly
flourifh, in the feveral perfons, in the feveral families of this
congregation, that they that go by, may fee and fay. This is
the field which the Lord hath blelfed.
5. I wifh, that wherever clouds may at any time gather over
you, may not fall down in a withering iiorm or a fweeping
flood, but may pafs away in a mill, or dilfolve into a fruitful
dew ; that no perfecutions or temptations may ever carry you
down the dream with evil men, nor blight any hopeful begin-
nings, that are budding forth in any of your fouls, : if tribula-
tion fhould be any of your lots, I wifh it may not be to you as
the hail of Egypt, but as the dew of Hermon.
1 wifh you a joyful harveft, that you may reap in eternity
what hath been ibwn in time ; may you now fow in righteoul-
nels, and hereafter reap in mercy : may every one that is now
fowing in tears, forever reap in joy ; may you that go on your
■way weeping, bearing precious leed, return with joy and bring
your fheaves with you : may the fhowers of this day, be the
watering of your feed, that it may fpring up to eternal life, m
Brethren, my heart's defire for you all is, that you may be
faved ; and if there be any perfons that bear evil will to me,
my particular wifh for them is, the good will of him that dwelt
in the bufh be thole men's portions for ever.
Thefe are fome of my wifhes for you : will you join your
wifhes with mine : will you turn your wifhes into prayers, and
let this be your prayer ; • The Lord grant thee thine heart's de-
lire, and fulfil all thy mind.'
Brethren, do I wifli you any harm in all this? If not, if it be
to be wifhed that the word of Chrifl; were rooted in your hearts,
and )'Our fouls thereby rooted in the grace of God ; if it be to
be wifhed, that your luft were rooted out, your fins dead and
dried up, your foot gotten out of the fnare, your fouls brought
into the fold, your fruits of righleoufnefs and holinefs abounding
and growing up to eternal life : If all this be to be wifhed, then
give in your votes with mine ; wifh and pray, pray and prefs
on ; prefs on and wait for the accomplifhment of this grace in
you all. I tell you again, I wifli you well ; and not only I,
but the Lord God hath fent me to you : the Lord Jefus wifhes
you well ; he wifhes and woos, woes and weeps, weeps and
BIVERS DISCOURSES. 573
dies, that your fouls might live, and be hlell'ed for ever : he hath
once more lent me to you, even to the worl't amongilyou, to tell
you from him, that he is unwilling you iliould perilh; that he
hath a kindiitCs for you in his heart, it you will accept it: he
hath blood and bowels for you : blood to expiate your guilt, to
walh away your filth,; and bowels to olfer you the benefit of
his blood; with this wilh, ' Oh that it were theirs! Oh that
they would hearken and accept!' Only I muit add, that the
Lord hath two ibrts of wilhes concerning finners : the firll is,
* Oh that they would hearken.' Oh that they would come in,
be healed, and be faved, Deut. v. 99. This wifh is an olive-
branch that brings good tidings, and gives great hopes of peace
and mercy.
His la(l wifh is, ' Oh that they had hearkened, that they
had accepted,' Pfal. Ixxxi. 13. * Oh that my people had heark-
iied tome!' Lukexix. 4^. * Oh that thou hadll known in this
thy day, the things that concern thy peace.' This wilh hath
nothing but dread and death in it : it is the black tlag hung out,
that proclaims eternal wars. The fenfe is, Ifrael had once a
fair time of it ; a time of love, a time of grace, a time of peace :
Oh that they had hearkened then, that they had known the
things that concern their peace ! But woe, woe to them, it is
now too late, the door is ihut, the feafon is over, the day is
pall ; ' But now they are hid from thine eyes.'
There are three deadly darts in this wifh, f Oh that thou
hadfl) it concludes in it thete three cutting words. Thou haft
not : Thou mightell : Thou (halt not for ever.
1. There is this in it, (Thou halt not) — What have I not?
Why, ' thou hall not known the things that belong to thy
peace.' Thou halt had the door of glory, the gate of heaven
open to thee, and halt been called for, and invited in, but thou
hall loll the opportunity. Thou kneweft not when thou wert
well otUred, nor wouldtll take notice what a day was before
thee, what a price was in thine hand ; ihy peace, the golpel of
peace, the Prince of peace, a kingdom of peace was let open,
olfered and brought home to thy doors, but thou hadll i'o many-
other matters to look after, that thou lookell no notice of it,
but halt let it flip. There is one dart, (Thou halt not known.)
There is a golpel gone, there is a Chrill gone, there is a foul, a
kingdom loll.
2. There is this in it, (Thou mightefi). Oh that fhou hadll?
Why, might 1 ? Yes, thou mightell, if thou wouldil, thou
mightell. I'hy God did not mock thee, wiien he preached
peace to thee ; he was willing, and wiQied it thine; if thou
wouidell thou mightlt have made it thine own : but whilll he
would thou wouidell not.
I'here is another dart (I might have known), I have none to
574 DIVERS DISCOURSES.
thank but myfelf for the lofs ; mine undoing was mine own do-
ing. There are no fuch torments, as when the foul flies upon
itfelf, and takes revenge on itfelf ; oh the gaOies that luch lelf
refledtions make. Soul, how cameft thou in hither into all this
mifery ? oh it is of myfelf, myfelf that my deftrudtion is. The
door was open, and I was told of it, and was bid come in, but
I would not. That I am loft and undone, was not my fate,
which I could not avoid, but my fault and my folly. It feems
to give fome eafe of our torment, when we can (hiftoffthe fault.
It was not I, but the woman faid Adam ; It was not I, but the
ferpent, faid the woman ; if that had been true, it would have
given eafe, as well as ferved for an excufe. This thought (it
was mine own doing) tears the very caul of the heart. Oh I
have none to blame but myfelf; mine own foolifti and froward
heart. This is my ignorance, this is my unbelief, this is my
wilfulnefs, my lull, and my pleafures, and my idols, that I was
running after, that have brought me under this dreadful lofs.
It was my own doing.
3. There is this in it, (Thou fhalt not for ever.) Oh that
thou hadft! why, may I not yet? Is there no hope of recover-
ing the opportunity? not one word more, not one hour more,
may not the fun go one degree backward ? No, no, it is too
late, too late ; thou haft had thy day ; from henceforth no more
for ever. There is the lalt dart, (time is paft) there is the
death, the he!!, the anguifti, the worqi that ftiall gnaw to eter-
nity.
This one word (time is paft) fets all hell a roaring ; and when
it is once fpoken to a (inner on earth, there is hell begun. Go
thy way wretch, fill up thy nrjeafure, and fall into thy place.
The gofpel hath no more to fay to thee, but this one word ;
* Becaufe I have called, and thou refufedft, I have ftretched out
my hand, and thou regardeft not, but haft fet at nought all my
couniels, and vvouldil none of my reproofs ; I alio will laugh at
thy calamities, and mock when thy fear cometh ; when thy fear
coineth as defolation, and thy deftruction cometh as a whirl-
wind, when diltrefs and anguilh cometh upon thee; then fhalt
thou call, but I will not anfwer, thou ftialt feek me early, but
(halt not find me.'
Beloved, my hopes are, and I am not able to fay, but that
you are yet under the firft wilh ; Oh that they would. Chrift
is yet preaching to you faith, and fends his wilh along with his
word, * Oh that they would believe!' Chrift is yet preaching
repentance and converfion to you, and wiflies, ' O that they
would repent,' that they would be converted ; and to this w\ih
of my Lord, my Ibul, and all that is within me, fays Amen.
Brethren, will you yet again fay your Lord nay ? fliall Chrift
have his wiQi ? Ihall your fervaut for Jefus fake, ftiall I have
DIVERS DISCOURSES. 573
ray wi(h ? will you now at laftconfent tobefandilified, and to be
laved? let me have this wiUi, and I dare promile you from the
Lord« you iliall have yours, even whatever your Ibul can
defire.
Brethren, this once hear, this once be prevailed upon ; he
content that your lufts be rooted out, and your Lord planted
into your fouls. Be content to be pardoned ; content to be
converted, content to be laved. This once hear, iell if you now
refute, ye no more be perfuaded with, * Oh that they would !*
but be for ever confounded with, * Oh that they had !' Left-^jU
our wiflies, and wooings of you be turned into weepings, and
mournings over you ; this once hear ; Oh that you would.
1 heartily thank you, for your good wiflies, and good-will to-
wards me ; for your willing and chearful entertainment of my
perfon, and attendance on my miniftry. And particularly, for
your paffionate defire of my longer Itay among you. Which
defire if God had not, my foul could not have denied you.
Though the Almighty, to whofe pleai'ure it is meet that we all
fubniit; he hath laid nay to that wifh of yours; yet let your
fouls fay Amen, to this laft of mine, that the Lord God would
dwell among you, and in you, both now and for ever.
And having thus finifhed my labours among you, I fliall now
clofe up with this double account.
1. Of my difcharge of my miniftry in this place.
2. Of my deprival. And Oiall (b commit you to God, and
to the word of his grace, which is able to build you up, and to
give you an inheritance amongft all them that are lanc'rtified.
1. Of my difcharge of my miniftry ; what my dodrine and
manner of life have been, is known to you ; and what my aim
and intent hath been, is known to God. The fearcher of
hf arts, Unows that it is the falvalion of fouls that hath been the
mark at which I have levelled. My way hath been to ufe all
plainnefs, that I might be made uianifeft in your corifciences :
weakneffes, and iniirmities, l>oth natural and finful, (the Lord
pardon it) I have had many. 1 am fenfible that much more
mii^ht have been done, both in public and private, had it not
been for a weakly body and a flothful heart.
1 repent that 1 have had no more zeal for God, no more com-
panion to fouls ; I repient that I have been no mote conilantand
importunate with you, about the matters of eternity. ' Oh eter-
nity, eternity'.' that thou wert more in the heart and lips of
the preacher, in the hearts and ears of the hearers. But
while 1 thus judge myfelf for my failings, bleifed be God, I
have a witnefs in my conlcience, and I hope in yours alfo, that
I have not Ihunned to declare to you the wiiole counfel of God.
Brelhren, I call heaven at)d earth to witnefs* this day, that I
have let before you life and death, good and evil, and have not
616 DIVERS DISCOURSES.
ceaffd from day to day, to warn you to choofe life, and that
good way lh;»t leads to it ; and to efcape for your lives from the
way of fin and death. Oh remember the many inllru6tions I
have given you, the many arguments whereby I have ftriveti
with you, the many prayers that have been offered up, for the
guiding and gaining your fouls into the path of life, and the
turning your feet out of the way of deftru6lion. Oh might I
be able to give this teftimony concerning you all, at my depar-
ture ; * they have troden in the right path ; they have chofen
the good part that fhall not be taken from them.'
Brethren, beloved, with whom I have travailed in birth, that
Chrift might be formed in you ; I mud fliortly give up my ac-
count in a more folemn afl'embly ; will you help me to give it
up with joy, by (hewing your fouls before the Lord, as the feal
of my miniftry. Every (incere convert among you will be a
crown of rejoicing to me in that day. So let me rejoice, and let
my joy be the joy of you all.
What ihall I fay more ? If there be any confolation in Chrift,
if any comfort of love, any bowels and mercy ; if the glory of
the Eternal God, the honour of the everlailing gofpel, the fafety
of your immortal fouls ; the incorruptible crown ; the exceeding
eternal weight of glory, weigh any thing with you, then once
more let me befeech you by all this, to hearken to that word of
the gorpel, which God hath fpoken to you by me.
2. Of my deprival. The moft glorious morning hath its
evening ; the hour is come wherein the fun is fetting upon not
a few of the prophets ; the fiiadows of the evening are ftretched
forth upon us ; our day draws, our work feems to be at an end.
Our pulpits and places muft know us no more.
This is the Lord's doing, let all the earth keep filence before
him.
It is not a light thing for me, brethren, to be laid afide from
the work, and call out of the vineyard of (he Lord ; and it muft;
be fomething of weight that muft fupport under fb I'evere a
doom.
I know there are not a few that will add to the aftliftion of
the affli6ted, by telling the world it is their own fault, they
might prevent it if they would ; whether this be fo or no, God
knoweth, and let the Lord be judge. Blefl'ed be God, wJiatever
be, this is not laid to our charge, as the reafon of our feclufion,
either infufticiency or fcandal.
You are not ignorant what things there are impoCed on us,
as the condition of our continuing our miniftration ; which how
lawful and expedient foever theyfeem in the judgment of many,
yet have the moft fpecious arguments that plead for them, lett
me utterly diftlitisfied in my confcience about them,
I mull profels before God, angels and men, that my non-
DIVERS DISCOURSES. 577
fubmiflion is not from any diHoyalty to authority, nor from
j)ricle, humour, or any fa6lious difpofition, or defign ; but, be-
caufe 1 dare not contnidi<it my hght, nor do any thing concern-
ing which my heart tells me, the Lord (ays, do it not.
After all my moil impartial enquiries, after all ray feeking
counfel from the Lord, atter all n)y conhdering, and confulling
with men of all perfuafions about ihefe matters, Lfitid myfelf lb
far (liort of fatisfadion, that I am plainly put to this choice, to
part with my miniftry or my conlcience. 1 dare not lie before
God and the world ; nor come and tell you^ I approve, I allow,
I heartily conlent, to what I. neither do, nor can ; but muft
choofe rather, that my minillry be (baled up by my fuflerings,
than lengthened out by a lie : through the grace of God, thougii
men do, yet my heart fliall not reproach me while I live ; ' If
our heart condemn us, God is greater than our hearts, and
knoweth all things.' But however, though I mull now no
longer ad as a minifter, I fliall, through the grace of God en-
deavour peaceably, and patiently, to fuller as a Chriflian.
I fiiould, to teilify my obedience to authority, have become
all things to all men, to the uttermoft that I could, with any
clearnefs of heart: but fmce matters ftand fo, I mull lofe my
place, or my peace, I chearfully fuller myfelt to be thrull otf
the ftage.
And now welcome the crofs of Chrift, welcome reproach,
welcome poverty, fcorn and contempt, or whatever elfe may
beful me on this account. This morning I had a flock, and
you had a paft:or; and now behold a pallor without a flock, a
riock without a fhepherd : this morning I had an houfe, but
now I have none : this morning I had a living, but now I have
none : * The Lord hath given, and the Lord hath taken away,
BlefFed be the name of the Lord.'
Beloved, I am fenfible of many weakneffes and difadvantages
I am under, which may render a fullering ftate the harder to be
borne ; help me by your prayers ; and not me only, but all my
brethren alio, wiih whom my lot muft fall; * Pray for us, for
we. trult that we have a good confcience, in all things willing to
live honeftly.' Pray,
1. That God would make our filence fpeak, and preach the
lame holy do6lrine that we have preached with our lips.
2. That he would give fupports anfwerable to our futferings ;
that he who comforteth thole that are call down, will alio com-
fort his fervants that are caft out.
3. That, according to our earnell expe6lation, and our hope,
as always, fo now alio, Chrill may be magnified in us, whether
it be by life or by death.
And thus. Brethren, I bid you all farewel, in the words of
the apolile, 2 Cor. xiii. 11. 'Finally, Brethren, farewel, be
Vol. U. No. 24, 4 D
578 DIVERS DISCOURSES.
perfect, be of good comfort, be of one mind, live in peace ; and
the God of peace and love (liall be with you.*
* And that God of peace, that brought again from the dead
our Lord Jefus, that great Shepherd of the iheep, throujjh the
blood of the everlafting covenant, make you perfect in every
good work, to do his will ; working in you that which is weli-
pleafing in his fight, through Jefus Chrift; to whom be glory
for ever and ever. Amen.
FINIS.
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