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Full text of "A body of practical divinity : consisting of above one hundred and seventy six sermons on the lesser catechism, composed by the reverend assembly of divines at Westminster. With a supplement of some sermons, on several texts of Scripture: together with The art of divine contentment. To which is added, Christ's various fulness: by the same author, never before printed in the former editions of this book"


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BX 9184 .A5 W3 1806 v. 2 

Watson, Thomas, d. 1686. 

A body of practical divinity 






















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Recommended to Masters of Families, and Others^ bij Several Ministers. 







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 


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 

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 


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 

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 



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 


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 

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. 


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 


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. 


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- 

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- 

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 

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 

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 


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 

{\.) 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 

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. 


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- 

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- 

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 



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 

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 

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 



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 

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 

Qu. 4. What is that prayer which is moft like to prevail icith 

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 


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 


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 


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 


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 


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. £ 


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 

* 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- 

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 


35 or THE preface 

grace, Gal. iv. 6. * That we might receive the adoption of 

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 


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 


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 


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 


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 

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 


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 


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. 


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 

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 


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- 

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 


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 


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 


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 

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 



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 


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 

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 



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- 


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. 


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 


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 

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 


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 

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 


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 

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 


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- 

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 


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 

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 

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- 


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 


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 

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. 



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 


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 


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 


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 



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- 


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 


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 . 


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 , 


, 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 


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 


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 


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 



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 


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 


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 


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, 



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- 

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. 


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 


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' 
. 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- 

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» 


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 

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 


€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 



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 

(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 : 


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- 


]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 


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 

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 

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 



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 

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 

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 

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. 


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 

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. 


■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 


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 


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 




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 


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 

(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 


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 


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 


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 

Concerning the fruitions and privileges of this heavenly 

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 



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 

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 

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 

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.) 


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 

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. 


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- 


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 


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 
!,;.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- 



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- 


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- 

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 


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 

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 

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 

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 


have cleanfed my heart in vain,' Pfal. Ixxiii. 12. But there 
is no caufe of envy at their prol'perity, iC we confider two 

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- 

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 

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 



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 


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- 

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 


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 


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 

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 

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- 

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. 



■ 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 


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 


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 


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- 

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* 



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. 


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 

(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- 

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 

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 


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 

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 

(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 


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. 


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 


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 

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 


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 


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 


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 

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 

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? 


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- 

• 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 


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. 


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 


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- 

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 

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- 

. 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 ; 



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* 

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- 


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^ 



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 

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 


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 


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 


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- 




Matth. Vi. 10. Thy Will he done in Earth, as it is in Heom 


We come next to the third petition, ' Thy will be done 
in earth as it is ia heaven.' This petition confills of two 

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 


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 

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 

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 


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 



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 

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 


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 


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 


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 

(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. 



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. 


* 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 


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. 


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 

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 

(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 


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 

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 


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 


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 

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 


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- 

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 


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- 

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 

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 


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 



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. 


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 


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- 

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- 

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 


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 

(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. 


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 


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 


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 

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?* 


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 

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 


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 


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, 



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. 



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 


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 

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 

(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 


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 


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- 

(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 


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. 


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 


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 


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 

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 

Qu. How may we he content, though God ait us fJiort in 
thefe externals \ though we have but htlle daily bread and 


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. 



Matth. vi. 12. And forgive us our debts, as we forgive our 


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 


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.* 

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 

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, 

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. 


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 

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- 

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 


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 


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- 

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- 




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 

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. 


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 


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 

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 


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 

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- 

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 


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- 



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- 

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 


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 


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 

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- 

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 


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 

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- 


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 


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« 


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 

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 


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 


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 


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 

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 


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- 

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 


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 

Now follow the duties of fuch as have their fins forgiven. — 
Mercy calls for duty. Be much in praile and doxology, Plal. 


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. 


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- 

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. 


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 


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 

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 


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- 

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 

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. 



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. 


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 


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. 



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 


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 

'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 


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 

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 

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 



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 

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- 

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. 


(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- 

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 

\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- 


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 


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- 

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 



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 

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 


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 ; 


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- 


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 


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 



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 

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- 

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 

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 


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- 


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 

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 

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 


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. 


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 

(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 



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 

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 

(1 ) Chrift's fympathy in our temptations. Nobis compatitur 

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 


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 

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 


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 

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 


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 

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 


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- 

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 


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 


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 


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 

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- 



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- 

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 


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. 


(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 

(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- 


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 


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 

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 



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- 


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 

^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 


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 

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 


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 

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 


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 


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 t