Sins There is a twofold Debt which Man oweth to God 1. A Debt of Duty 2. A Debt of Punishment 1. A Debt of Duty Worship and Obedience this is a Debt we owe to God In this sence it is said Rom. 8. 12. We are Debtors not to the Flesh to live after the Flesh In which Negative the Affirmative is clearly implied that we are Debtors to God to live to God Debtors to the Spirit to live after the Spirit By the Law of Creation we were not appointed to serve and please the Flesh but to serve God Luke 17. 10. When you have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Debt or Duty to do Obedience Worship and Service is a Debt we owe to God by virtue of that Interest which he hath in us and Command he hath over us And so you have that Speech Gal. 5. 3. that we are Debtors to the whole Law as we come under the Obedience of it 2. A Debt of Punishment which we are fallen into through the neglect of our Duty Punishment is due to us as Wages Rom. 6. 23. The Wages of Sin is Death God hath as it were made a Contract with us that if we will sin we must take our Wages we must take what it comes to Now in this Petition when we say Forgive us our Debts we do not desire to be discharged of the Duty we owe to God but to be acquitted of the Guilt and Punishment The Faults or Sins that we are guilty of oblige us and bind us to the Punishment and therefore Sins are called Debts The original Debt we owe is Obedience and in case of Default the next Debt we owe is Punishment Look as in a Contract and Bond if the Party observe not the Condition then he is liable to the Forfeiture So God dealt with Man by way of Covenant and the Tenor of it was exact Obedience and this Covenant had a Sanction or an Obligation annexed in case Obedience was not exactly performed we should be accursed and suffer all manner of Misery in this Life and the next Now by the Fall we incurr'd this Penalty and therefore as lost and undone Creatures we run to God's Mercy and beg him to forgive the Debt or the Forfeiture of that Bond of Obedience wherein Man standeth bound to God by the Law A little to make it good before I come to the Body of the Petition let me shew how Sin is a Debt wherein it agrees That will appear if you can consider 1. Our Danger by Sin 2. Our Remedy from Sin In both the Parts you will find Sin is considered as a Debt First If you consider our Danger by Sin 1. There is a Creditor to whom the Debt is due and that is God Luke 7. 41. when he would set out God's Mercy he saith There was a certain Creditor which had two Debtors c. God is there set forth under the Notion and Similitude of a Creditor God is a Creditor partly as our Creator and partly as a Lawgiver and partly as a Judg. As our Creator and Benefactor from whom we have received all that we have It was the Lord that gave to every Man his Talents to trade withal to some more to some less Mat. 25. Thus God hath trusted us with Life and all other Blessings But then as a Law-giver If God had given us Life Strength Parts Wealth that we should do with them what we would tho the Gift would oblige us in point of Gratitude to serve our Benefactor yet we had not been so responsible for our Defaults But we are under a Law to serve him and honour him that made us and gave us what we have God did not dispossess himself of an Interest in them He did not give them to us as Owners and Proprietors to do with them what we would but he gave them to us as Stewards our Life and Employment here is a Stewardship Nay God is not only a Law-giver but also a Judg he will call us to an Account He doth oblige us as a Creator but imposeth a Necessity upon us of obeying and serving him as a Law-giver and not only makes a Law but will take an Account of Men how they observe the Law of their Creation There will a Time come when the Lord of those Servants will come and reckon with them and require his own with Usury Luke 19. 23. He will require this Debt and Service at our Hands else we must endure the Penalty Well this is the Connection He that abuseth God's Mercy as a Creator offends him as as Law-giver and is justly punished by him as a Judg. There are many never think of this therefore are not sensible of these great Relations nor that they shall answer for all their Talents Strength and Time and Advantages they have in the World Thus there 's a Creditor 2. As a Debtor is bound to make Satisfaction to the Creditor or else is liable to the Process of the Law which may be commenced against him So are we all to God Bodies and Souls we are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty before the Lord Rom. 3. 19. So we translate it We are under the Sentence of the Law liable to the Process of his revenging Justice and one day God will pursue his righteous Law against us All the fallen Creatures are quite become Bankrupt we can never pay the original Debt of Obedience therefore must be left to lie under the Debt of Punishment 3. Look as Debts stand upon Record and are charged upon some Book of Account that they may not be forgot So God hath his Book of Account a Book of Remembrance as it is called Mal. 3. 16. All our Words Speeches Actions they are all upon Record what Means we have enjoyed what Mercies what Opportunities what Calls and what Messages of his Love and Grace Iob 14. 17. My Iniquity is sealed up in a Bag. As Mens Writings or Bonds which they have to shew for their Debts owing to them are sealed up in a Bag so Iob useth that Similitude Thus is Sin represented as a Thing that is upon Record and cannot be forgotten Many times we lose the Memory of what we have done in Childhood and Infancy but all is upon Record and your Iniquities vvill one day find you out tho you have forgotten and think never to hear of them more 4. A Day of Reckoning will come when God will put the Bond in Suit and all shall be called to an Account Sometimes God reckoneth with Sinners in part in this World but surely in the next Death is but the Summons to come to an Account with God Luke 16. 2. Give an Account of thy Stewardship for thou mayest be no longer Steward That Passage of the Parable is applicable to Death That when ye fail they may receive you into everlasting Habitations ver 9. When the Soul is turned out of Doors
when it is cited to appear before the Tribunal of God then vve give up our Account But especially at the great Day Rev. 20. 12. And I saw the Dead small and great stand before God and the Books were opened that is the Book of Conscience and the Book of God's Remembrance There are two Books that are written within and without upon which all our Actions are stamped they are now closed in a great measure we know not what is in these great Books One of the Books that of Conscience is in our own keeping yet we cannot deface and blot it out These Books at that Day will be opened Conscience by the Power of God shall be extended to the Recognition of all our Ways Conscience writes when it speaks not Many times it doth not smite for Sins we are guilty of but there stands the Debt charged upon which we shall be responsible 5. After this Reckoning there is Execution A Bankrupt that cannot satisfy his Creditor is cast into Prison So God hath his Prison for impenitent disobedient and obstinate Sinners 1 Pet. 3. 19. He went and preached unto the Spirits in Prison It is a dismal Prison where poor captive Prisoners are held in Chains of Darkness that is under the Horrors of their own despairing Fears looking for the Judgment of the Lord when they shall be cast into this Prison and no getting out again until they have paid the utmost Farthing Luke 12. 50. And that will never be as to the Sinner He is as it were always satisfying and can never be said to have satisfied the Justice of God Thus you see how Sin is a Debt and what correspondence there is between them the Obligation of Punishment that ariseth from Sin But now it differeth from all other Debts 1. No Debt to Man can be so great as our Debt to God both for number and weight Mat. 18. 24. compar'd with Vers. 28. You shall see there the Parable of the Lord forgiving ten thousand Talents and the Servant goes and takes his Brother by the Throat and requireth from him a Debt of an hundred Pence Mark Offences done to God are greater than Offences done to us for there 's as much Difference and Disproportion as between an hundred and ten thousand And then the Debt of the Fellow-Servant was but Pence an hundred Pence but the Debt due to the Lord that was Talents and a Talent is reckoned to be one hundred eighty seven Pounds ten Shillings Our Sins against God are more and more heavy than any which our Brethren can commit against us Pence Talents one hundred and ten thousand there 's the Difference and Disproportion O that we had a due sense of what it is to sin against God against an Infinite Majesty To strike a private Person is not so much as to strike an Officer of Justice and that 's not so much as to strike the supream Magistrate What is it to sin against God and how often do we All our Imaginations are only evil and that continually and therefore all our Sins against God will arise to a vast and heavy Debt because of the Infiniteness of the Object against whom Sin is committed 2. In other Debts there 's a Day of Payment set them in this Debt there 's none God doth not tell us when he will put the Bond in suit against us he may surprize us ere we are aware Luke 12. 20. when he dream'd of many Years Thou Fool this Night The Spirits now in Prison did as little think of that doleful place as those Sinners which are alive It may be to day to morrow the next hour Gen. 4. 7. Sin lyeth at the Door There 's a Sentence and Curse that way-lays him Sin for the Punishment of Sin it 's ready to seize upon him and pluck him by the Throat and bring him into God's Presence Still the Curse hovers over the Head of obstinate and impenitent Sinners 3. In other Debts if the Goods are taken by way of Execution and suffice the Person is free But here God aims at the Person and the whole Person Body and Soul are cast into Hell Fire Mat. 10. 28. 4. Here there can be no shifting no avoiding the Danger If you fly from God you do but fly to God from God as willing to be a Friend to God who is sure to be revenged Whither shall I fly from thy Spirit If I go into the Depths thou art there Psal. 139. God is here there and every where 5. All other Debts cease at Death when a Man dyeth we say his Debts are paid but here Execution begins then the Law takes the Sinner by the Throat and drags him to everlasting Punishment and doth in effect say pay me what thou owest Death is God's Arrest Assoon as the Soul steps out of the World presently 't is attached and seized and forfeited into the Hands of God's Justice How many are there that lie under this Danger and never think of it Spiritual Debts they are not so sensible of as literal A Man that 's deeply in debt and in danger of an Arrest cannot sleep eat walk abroad but his Fears are upon him Augustus bought his Quilt or Bed that could sleep soundly when he owed so many thousand Sestercies But poor sensless Sinners never think of danger until they are plunged into it and then there 's no escape Secondly The Metaphor will also hold good as to our Remedy and Recovery how we come out of this Debt A Debtor that is insolvent is undone unless there be some means found out to satisfy the Creditor So we must altogether lie under the Wrath of God unless Satisfaction be made Therefore Jesus Christ in the 1. Place comes under the Notion of a Surety Because he took the Debt of Man upon himself therefore Heb. 7. 22. he is called The Surety of a better Testament When Christ undertook the Business of our Salvation he did in effect say as Paul to Philemon Vers. 18. If he hath wronged thee or oweth thee ought put that on mine Account So did Jesus Christ in effect say to God Let me be made a Sin and made a Curse for them He that was a Judg was willing to become a Party and to pay what we owed David in the Type of Christ saith Psal. 69. 4. I restored that which I took not away He did not take away any Honour from God It was we that robbed God of the Glory of his Justice Authority and Truth that trampled them under our Feet but Christ made restitution and amends to God 2. Having condescended to become our Surety he made full Satisfaction by suffering the Punishment which was due to us Isa. 53. 4. Surely he hath born our Griefs and carried our Sorrows That which we should have born upon our own Backs and would have crusht us for ever that he hath born and he hath carried Christ was to be the Sinner in Law and was to suffer in our stead
Ordinances that was against us which was contrary to us and took it out of the way naâ—lâ—ng it to his Cross. He hath disannull'd the Law which binds to suffer the Wrath of God The Law was the Bond by which our Death was ratified 3. There is requir'd an unfeigned purpose to forsake Sin He that hath been released of his Debt must not still run into new Arrears Christ never blotted out our Debts that we might renew them and go on upon a new Score of offending God again this is to dally with God to run into the Snare when he hath broken it for us and given us an escape to plunge our selves into new Debts again In this Prayer Forgive us our Debts then presently Lead us not into Temptation Therefore we must purpose to forsake Sin otherwise we do not draw nigh to God with a true Heart Heb. 10. 22. We do but deal falsely with God in all the Confessions we make and in all the Pleas of Faith unless there be an unfeigned purpose to renounce all Sin and cast it off as a thing that will undo our Souls Thus Christians must you sue out your Release and Discharge in your Surety's Name Vse 1. The Use is first to shew us the Misery of an impenitent unpardoned Sinner he hath a vast Debt upon him that will surely undo him unless he doth in time get a Discharge He is bound over to suffer the Wrath of God for evermore and no Hand can loose him but God's Many times they think of no such matter and cry Peace Peace to themselves but it is not the Debtor which must cancel the Book but the Creditor Have you a discharge from God where 's your legal Qualification poor Creatures what will you do Many take care that they may owe nothing to any Man Oh! but what do you owe to God To live in doubt and in fear of an Arrest O what Misery is that But when Sin lieth at the Door ready to attach you every moment and hale you to the Prison of Hell that 's most dreadful Therefore think of it seriously how do Accounts stand between God and you Sinners are loth to think of it When the Lord came to reckon with his Servants Mat. 18. 24. it is said One was brought to him which ow'd him ten thousand Talents He was loth to come to an account he would fain keep out of the way but he was brought to him So we are unwilling to be call'd to account we shift and delay and will not think of our Misery but the putting off Sin will not put it away our not thinking of our Misery will not help us out and will not be a Release and Discharge 2. If Sins be Debts and an increasing Debt so that Man is ever treasuring up Wrath against the day of Wrath it presseth us to be more careful to get out of this Condition Saith Solomon Prov. 6. 3 4 5. If thou beest in debt flee as a swift Roe from the hand of the Hunter and as a Bird from the hand of the Fowler O it 's a sad thing to lie in our Sins If you be under this Debt Give not Sleep to thine Eyes nor Slumber to thine Eye-lids get away like the swift Roe from the hand of the Hunter c. And what I say concerning a State of Sin I say concerning daily Failings make your Peace with God betimes if you have contracted a new Debt make all even between God and your Souls that you may not sleep in your Sins 3. This should make us more cautious that we do not commit Sin Why it is a Debt that will render you obnoxious to the Wrath of God in it self it merits eternal Death O therefore sin no more do not run again into the Snare When you give way to Sin you hazard the Comfort of your Acquittance by Christ Psal. 85. 8. The Lord will speak Peace unto his People and to his Saints but let them not turn again to Folly If the Lord hath given you your Peace and some hope of your being discharged of this heavy Debt take heed of medling with forbidden Fruit and running into debt again 2. From the Subject or Persons which make this Prayer Forgive us Observe Doct. Even those that call God Father ought to beg daily and humbly Pardon of their Sins Forgive Vs who is that Vs that can say in Faith Our Father daily For this is a Patern for daily Prayer as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the former Petition noteth We need beg for Christ hath taught us here to sue out our Discharge In which begging there is an Exercise of Faith eying Christ Rom. 3. 25. God hath set forth him to be a Propitiation through Faith in his Blood And there is an Exercise also of Repentance as to mourning for Sin 1 Iohn 1. 9. and Prov. 28. 13. He that confesseth and forsaketh his Sin shall have Mercy and as to loathing of Sin Acts 3. 19. Repent ye therefore and be converted that your Sins may be blotted out And certainly it must be humbly begged for if we seek Pardon we must seek it in God's way We do not beg God to rescind and make void his Laws and those wise Constitutions he hath appointed whereby the Creature shall receive this Grace and the manner wherein he will deal and transact this business with the offending Creature But we seek it as exercising our renewed Repentance that is mourning for Sin and loathing of Sin But of this more hereafter Now that the best of God's Children should be dealing with God about a Pardon of their Sins I shall argue it 1. From the Necessity 2. The Utility and Profit of such a Course First The Necessity of this will appear two ways 1. From the Condition of God's Children here in the World 2. From the way wherein God will give out a Pardon 1. From the Condition of God's Children here in this World The best are not so fully sanctified in this Life but there is some Sin found in them Not only they who walk with no Care but even they that set the most narrow watch over their Ways they are not so sanctified but they need daily to go to God 1. They have Original Sin which remaineth with them to the last they have the sinning Sin which the Apostle speaks of Paul complains of the body of Death Rom. 7. 23 24. Who shall deliver me from it The Hebrews were wont to propound their Wishes by way of Question as O that Salvation were come out of Sion It is in the Hebrew Who shall bring Salvation out of Zion So Who will lead me into Edom That is O that I were led into Edom that I might display the Banner there because of God's Truth So who shall deliver me from the body of this Death that is O that I were delivered Where the Reign of Sin is broken yet there it remains though it be cast down in regard of
that was the intent of looking upon it that we might fix our Faith on Christ and come under the shelter of his Wing We beg upon a sense of our own unworthiness the Acceptance of Christ's Satisfaction for us 2. We pray for the Continuance of Pardon though we are already justified yet Forgive us our Sins As in daily Bread though we have it by us and God hath stored us with Blessings in our Houses yet we beg the continuance and use of it so what ever Right we have to pardoning Mercy yet we beg the continuance of it for two reasons Partly because Justification is not compleat until the day of Judgment but Mercy is still in fieri that is God is still a doing Acts 3. 19. That your Sins may be blotted out when the times of refreshing shall come from the Presence of the Lord. Then are our Sins blotted out then is this Priviledg compleat We read of Forgiveness in this World and Forgiveness in the World to come Matth. 12. 32. Forgiven in this World when accepted to Grace and Favour with God and forgiven in the World to come when this Priviledg is compleat and fully made up to the Elect. Some Effects of Sin remain till then as Death which came into the World by Sin remains upon the Body till then then our Sin is blotted out when all the Fruits of it are vanished and done away so that whilst any penal Evils that are introduced by Sin remain we ought to pray for Pardon that God would not repent of his Mercy Look as when we are in a state of Sanctification we pray for the continuance of Sanctification as well as the increase of it because of the Reliques of Sin though our perseverance in Grace and Sanctification be as much secured by God's Promise as our perseverance in God's Favour and the Gift of Justification So we pray for the continuance of Pardon because the Evils of Sin yet remain in part And partly because God for our Exercise will make us feel the smart of old Sins which are already pardoned As an old Bruise though it be healed yet ever and anon we may feel it upon change of Weather Accusations of Conscience may return for Sins already pardoned as Iob 13. 26. Thou makest me possess the Iniquities of my Youth Though a Man be reconciled to God and in favour with him yet the Sins of his Youth will trouble him after he hath obtained the Pardon of them God may make these return with a horrible and frightful appearance upon the Conscience their Visage may be terrible to look upon Tho these Sins are blotted out Satan may make the Remembrance of them very frightful and God in his holy wise Dispensation may permit it for our Humiliation Though this be no intrenching of the Pardon already past yet it may exceedingly terrify the Soul and over-cloud our Comfort and therefore we must beg the continuance of this Benefit Go to God as David did Psal. 25. 6 7. Remember O Lord thy tender Mercies and thy loving Kindness for they have been ever of old Remember not the Sins of my Youth nor my Transgressions He begs God's ancient Mercies would continue with him He acknowledged he had received Mercy of old he could run up to Eternity that had been for ever of old yet Lord remember not against me the Sins of my Youth When the sense of old Sins are renewed we must renew Petitions for the pardon of them It is usual with God when we are negligent to permit the Devil to make use of Affliction to revive old Sins that they may stare afresh in the view of the Eye of Conscience therefore we had need to beg the continuance of this Priviledg for it is not compleat Though the Pardon it self be not abrogated yet the Comfort of it may be much intrenched upon and old Sins may come and terrify the Soul with a very hideous Aspect 3. We beg here the Sense and Manifestation of Pardon though it be not the only thing we pray for Forgive us our Sins that is let us know it God may blot Sins out of his Book when he doth not blot them out of our Consciences There 's the Book of Conscience and the Book of God's Remembrance The Book of God's Remembrance may be cancell'd to speak after the manner of Men as soon as we believe and repent then the Hand-writing which was against us is torn but he blots it out of our Consciences when the Worm of Conscience is kill'd by the Application of the Blood of Christ through the Spirit when we are sprinkled from an evil Conscience as the Expression is Heb. 10. 22. And David is earnest with God for this Benefit the sense of his Pardon Psal. 51. 8 12. Make me to hear Ioy and Gladness that the Bones which thou hast broken may rejoyce and restore unto me the Ioy of thy Salvation Nathan had told him his Sins were pardoned yet he wanted the Joy of God's Salvation that ancient free Spirit that comforting inlarging Spirit he was wont to have God may forgive in Heaven when he doth not forgive in our sense and feeling therefore we beg the Manifestation of it by the Comforts of the Gospel 4. We beg the Increase of that Sense for this Sense is given out in a different Latitude Spiritual Sense is not in all alike quick and lively many have only a probable Certainty but have many Doubts Some have Comfort but never arrive to Peace Comfort you know is that thing which holds up it self against Encounters when we are confronted so there may be many doubts when the preponderating part of the Soul inclineth to Comfort Some have Peace for the present rest from Trouble of Conscience others have Ioy which is a degree above Peace and Comfort 5. We beg the Effects of Pardon or Freedom from those penal Evils which are continued upon God's Children and are the Fruits of Sin Clearly this is intended for we beg of God to pardon us as we pardon others that is fully intirely to forgive forget We beg of God to forgive us our Sins that is to mitigate those Troubles Evils and Afflictions which are the Fruits of Sin It is true when a Man is justified the State of his Person is altered yet Sin is the same in it self it deserves all manner of Evils therefore we beg not only a Release from Wrath to come but from those other temporal Evils that dog us at the Heels Sin is the same still though the Person is not the same It is still the Violation of a holy Law an Affront done to an holy God an Inconvenience upon the precious Soul it brings a Blot upon us an Inclination to sin again nay it brings eternal Death Though it do not bring eternal Death upon pardoned Persons yet it may occasion temporal Trouble God hath still reserved this Liberty in the Covenant That he will visit their Trangression with the Rod and their Iniquity
lost Man might be restored in Blood and have a Right and Interest in God and when Justice put in Exceptions against us Jesus Christ was content to be made under the Law that we might receive the Adoption of Sons Gal. 4. 4 5. There could be no Reconciliation no Amity no Alliance until Sin was expiated and Justice satisfied therefore Christ was not only made of a Woman but made under the Law first our Brother by Inâ—â—rnation and then our Redeemer by his Death and Suffering As under the Law if a Man had waxen poor the next of Kin was to be his Redeemer Levit. 25. 25. Or if he had sold himself v. 47. one of his Brethren was to redeem him Christians there was a kind of Sale and Forfeiture on our part of the Inheritance and Right and Title of Children therefore Jesus Christ when he became a Man jure propinquitatis by virtue of his Kindred and Nearness to us came to redeem his People and purchase us to God And this is the Relation which is mainly intended in this place for mark Christ taught his Disciples to pray Our Father others they cannot speak of this Relation and in them all that believe and all that walk in the Spirit these alone can come to God as a Father II. What Advantage have we in Prayer by taking up God under this Notion and Relation when we can come to him and say Our Father 1. It conduceth to our Confidence in Prayer 2. It furthereth our Duty First It conduceth to our Confidence in Prayer For it is not an empty Title or a naked Relation but this is the ground of all that Favour and Grace which we stand in need of and receive from God â—It is notable 2 Cor. 6. 8. saith God I will be a Father unto you and ye shall be my Sons and Daughters In other places it is said Ye shall be called my Sons but here You shall be my Sons you shall not only be called so but be so He will really perform all the parts of a Father to us yea no Father like God The outward Father is but a Shadow as still in the Comparison outward Things are but the Shadow and Similitude the Reality is in inward Things A Servant is not always a Servant there may be a Release a Husband is not always a Husband there may be a Separation by Divorce but a Father is always a Father and a Child a Child I am the true Vine The ouâ—ward Vine is but a Shadow but Christ himself hath the true Properties of a Vine So the outward Father is but a Shadow and Similitude the Reality is in God none so fatherly and kind as he Mat. 7. 11. If ye being evil know how to give good Gifts unto your Children how much more shall your Father which is in Heaven give good Things to them that ask him There is a how much more upon the fatherly Care of God Natural Parents whose Affections are stinted and limited nay corrupt and sinful when a Son comes for a Fish will not give him a Scorpion when he comes for Bread will not give him a Stone that were a monstrous thing vile and unnatural So Isa. 49. 15. Can a Woman forget her sucking Child that she should not have Compassion on the Son of her Womb yea they may forget yet will I not forget thee Passions in Females are more vehement the Mother hath stronger Affections if the Mother could do so as totally to forget that ever she had such a Child yet she would not forget her Sucking Child a poor shiftless helpless Babe that can do nothing without the Mother a Child which never provoked her she would not forget such a Child they may forget yet will I not forget thee Certainly God which hath left such an impression upon the Hearts of Parents hath more of Pity Bounty and Goodness in his own Heart for whatsoever of God is in the Creature is in God in a more eminent manner But particularly How will God perform the parts of a Father 1. In allowing them full leave to come to him in all their Necessities Gal. 1. 6. Because ye are Sons God hath sent forth the Spirit of his Son into your Hearts crying Abba Father There is a Spirit that attendeth upon this State They which are Sons shall have the Spirit of Sons and God will incline their Hearts to come and call to him for Supplies This is a great Advantage When he gives a Spirit of Prayer then he will be ready to hear and grant our Requests not only to give us a Heart to ask them but to incline his Ear. Luk. 11. 13. How much more shall your heavenly Father give the Holy Spirit to them that ask him When we ask for the highest Blessing when we come and are importunate with him and will take no nay 2. In supplying all our Wants Mat. 6. 32. Your Father which is in Heaven knoweth you have need of these things A Father will not let his Child starve certainly none so Fatherly as God You have not such a Father as is ignorant regardless of your Condition but takes an exact notice of all your Wants and Pressures It is notable to observe how God condescendeth to express the particular notice he taketh of the Saints Isa. 49. 16. Behold I have graven thee upon the Palms of my Hands As we use to tye things about our Hands that we may remember such a Work and Business So God doth as it were put a print and mark upon his Hands to speak after the manner of Men. Nay Mat. 10. 30. The Hairs of their Heads are numbred God hath a particular notice of their Necessities And Jesus Christ he is his Remembrancer one that ever appeareth before him to represent their Wants Heb. 9. 24. As the High-Priest in the Law was to go in with the Names of the Tribes upon his Breast and Shoulder when he did minister before God Exod. 28. Which is a Type how much we are in the Heart of Christ ever representing himself before the Lord on the behalf of such and such a Believer 3. Pitying our Miseries As he taketh notice of them so he will pity their Miseries as a Father pityeth his Children when he seeth them in an afflicted Condition Psal. 103. 13. Like as a Father pityeth his Children So the Lord pityeth them that fear him Nay he will pardon their Sins Maâ— 3. 17. And I will spare them as a Man spareth his own Son which serveth him An only Son needs not fear much if his Father were to be his Judg tho he hath done unworthily They may exhaust and draw up all their Pity their Bowels may shrink when they meet with multitude of Provocations Now God will spare us as a Man spares his only Son Nay not only his only Son but his dutiful Son which serves him Many times we forget the Duty of Children but God will not forget the Mercy of a Father I will go
their trust in him 3. Submit to his Providence without Murmuring When we can speak well of him tho he seem to deal most hardly as the Bethshemites when there was such a Slaughter made among them fifty thousand slain They do not say murmuringly who can stand before this severe cruel God but before this Holy God They own his Holiness in the Dispensation tho it were so dreadful 1 Sam. 7. 20. It is a great Glory to God when you own him as just in all his ways when he deals most hardly Whatsoever be our Lot and Portion yet he is a Holy God But to cavil and murmur it is to tax and blemish God before the World 4. Live to publick Ends that is to draw God into Request with others Let this be the aim of your Conversation not only to get Holiness enough to bring you to Heaven but to allure others and recommend God to them that by the Purity and Strictness of your Conversation you might gain upon others and bring them to be in love with God and acquainted with him And Lastly be sensible when God's Name is dishonoured by your selves and others not enduring the least prophanation of it Thy Kingdom come THE first Petition concerneth the End the rest the means Now among all the Means none hath such a near and immediate respect to the Glory of God as Christ's Kingdom for here there is more of God discovered more of his infinite Grace Justice Wisdom and Power than possibly can be elsewhere All other things are for the Church and the Church for Christ as Head and King and Christ for God 1 Cor. 3. 22 23. So that Christ's Kingdom is the primary Means of advancing God's Glory and therefore among all the Means it must be sought in the first place Mat. 6. 33. Seek first the Kingdom of God First not above the Glory of God it doth not come in competition with that but above all other things whatsoever before Pardon and Grace In the Words observe three things 1. We grant a Kingdom 2. By way of Distinction and Appropriation we say Thy Kingdom 3. By way of Supplication we beg of God that it may Come The Concession the Distinction the Supplication are the three things to be opened First The Concession of a Kingdom which our heavenly Father hath A Kingdom in the general signifieth the Government of a People under one Head or Governour and therefore the Term may be fitly applied to God who alone is Supream and we are all under his Dominion Now God's Kingdom is twofold 1. Universal 2. More Particular and Special First There 's a Universal Kingdom over all Things over Angels and Devils over Men Elect and Reprobate over Beasts and Living Creatures and over inanimate Things Sun Moon and Stars This is spoken of 1 Chron. 29. 11. Thine is the Kingdom O Lord and thou art exalted as Head above all And again Psal. 103. 19. The Lord hath prepared his Throne in the Heavens and his Kingdom ruleth over all There is no such Monarch as God is for largeness of Empire for absoluteness of Power and Sublimity of his Throne This is not principally understood here but is implied as a Foundation and Ground of Faith whereupon we may deal with God about that Kingdom which is specially intended in this Request Secondly More Particularly and Especially God hath a Kingdom over a certain Order and Estate of Men. Of this especial Kingdom there are two notable Branches and Considerations One is that Administration which belongeth to the present Life and is called the Kingdom of Grace and the other belongeth to the Life to come and is called the Kingdom of Glory 1. The Kingdom of Grace is spoken of in many places specially that Luk. 17. 20 21. When he was demanded of the Pharisees when the Kingdom of God should come he answered them and said The Kingdom of God cometh not with Observation Neither shall they say Lo here or lo there for behold the Kingdom of God is within you or among you He speaks of a Kingdom of God that was already come among them in the dispensation of his Grace by Christ. And then the other belongeth to the Life to come called the Kingdom of Glory Mat. 25. 34. Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World 1 Cor. 15. 50. Flesh and Blood cannot inherit the Kingdom of God Now the Kingdom of Grace may be considered two ways as Externally administred and as internally received 1. As Externally administred in the Ordinances and Means of Grace as the Word and Seals and Censures and the like In this Sence it is said Mat. 21. 43. The Kingdom of God shall be taken from you and given to a Nation bringing forth the Fruits thereof The Gospel or Means of Grace administred in the visible Face of the Church they are called God's Kingdom upon Earth and a very great Priviledg they are when they are bestowed upon any People Surely when Christ saith The Kingdom of God shall be taken from you he doth not mean it of the inward Kingdom that they had not that cannot be lost but of the outward and external Means 2. As internally received and then by it is meant the Grace of God which rules in the Hearts of the Elect and causeth their Souls to submit and subject themselves unto the Obedience of Christ and unto his Scepter and to his Word and Spirit and this is that Kingdom properly which is within us This is the Kingdom of God which consisteth in Righteousness Peace and Ioy in the Holy Ghost Rom. 14. 17. And this differeth from the Kingdom of Glory not so much in Nature as in Degree Well then That by the Kingdom of God is here meant not his general Empire over all the World and all the things of the World tho that be not wholly excluded but his special Kingdom which he doth administer by Christ And that either as externally managed by Ordinances and visible means of Grace or as internally received and administred in the Hearts of the Elect This is that Kingdom we beg that it may flourish and get ground more and more 2. Then for the Kingdom of Glory it is either begun and inchoate or else consummate and perfect 1. 'T is begun and inchoate upon our Translation to Heaven in the very moment of Death In which Christ reigns in the other World in the Spirits of just Men made perfect that is being perfectly freed from Sin and admitted into the clear and immediate Vision and Fruition of God tho our Bodies abide in the Grave expecting full Redemption and Deliverance That there is such a Kingdom carried on many Scriptures intimate Phil. 1. 23. I desire to depart and to be with Christ. As soon as the Saints are loosed from the Body they are with Christ under his Government Luk. 23. 43. This day shalt thou be with me in Paradise As soon as Christ died
with Stripes nevertheless my loving Kindness will I not utterly take from him nor suffer my Faithfulness to fail Psal. 89. 32 33. And Prov. 11. 31. The Righteous shall be recompensed in the Earth That is he shall smart for his Evil-doings A Child of God when he sinneth against him tho he be not executed yet he may be branded he may have a Mark of Shame put upon him his Pilgrimage may be made uncomfortable and these may be fully consistent with God's Grace and Love Therefore we beg a Release from these penal Evils that as the Guilt so the Punishment also my be abolished 2. The Right that a justified Person hath to the Pardon of his daily Sins Pardon of Sin is to be considered 1. In the Impetration of it 2. The Offer 3. The Judicial Application or legal Absolution of the Sinner 1. In the Impetration and Purchase of it So when Heb. 10. 14. By one Offering he hath perfected for ever them that are sanctified there needed no more to expiate them to satify Justice 2. In the offer of it So God hath proclaimed Pardon upon the Condition of Repentance Ezek. 33. 11. Say unto them As I live saith the Lord God I have no Pleasure in the Death of the wicked but that the wicked turn from his way and live turn ye turn ye from your evil Ways for why will ye die O House of Israel 3. In the Judicial Application or legal Absolution of a Sinner God in Word hath pronounced the legal Absolution of every one that believeth in Christ. Assoon as we repent and believe a threefold Benefit we have 1. The state of the Person is altered He is a Child of God Iohn 1. 12. To as many as received him to them gave he power to become the Sons of God even to them that believe on his Name He hath full leave to call God Father a kind of fatherly dealing from him Translated from a state of Wrath to the state of Grace from a Child of the Devil he is made a Child of God never to be cast out of his Family 2. The actual Remission of all past Sins Rom. 3. 25. To declare his Righteousness for the Remission of Sins that are past through the Forbearance of God 'T would be a Licence to sin if his Sins were remitted before committed 3. A Right to the Remission of daily Sins or free leave to make use of the Fountain of Mercy that is always running and is opened in the House of God for the Comfort of Believers Zech. 13. 1. In that day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness 2. The Utility and Profit of such a Course See Serm. on Psal. 32. 1. Serm. 20. Vse The Use is to press us to be often dealing with God about the pardon of our Sins by a general and daily Humiliation none are exempted from bewailing the Evil of Sin The Death of Christ doth not put less Evil into Sin it is still damning in its own Nature 't is still the Violation of an holy Law an Affront to an holy God an Inconvenience to thy precious Soul When Christ paid the Price for our Sins it was upon this Condition That we should renew our Faith and Repentance that we should sue out our Discharge in his Name that when we sin we may come and humble our selves before the Lord. Under the Law if a Man were unclean he was to wash his Cloaths before Evening He was not to sleep in his Uncleanness So if you have desiled your selves you should go wash in the Laver that God hath appointed The Lord taught his People under the Law of repeating a daily Sacrifice Morning and Evening If one be fallen out with another God hath advised us before the Sun be set to go and be reconciled to our Brother and wilt thou lie under the Wrath of God for one Night If we would oftner use this Course the Work of Repentance would not be so hard Wounds are best cured at first before they are suffered to fester and rankle into a Sore So are Sins before they grow longer upon us And if we did oftner thus reckon with our selves we should have less to do when we come to die Therefore do as wise Merchants at the Foot of every Page draw up the Account so help it forward So it will not be hard to sum up a long Account and reckon up our whole Lives and beg a Release of all our Debts therefore daily come and humble your selves before the Lord. The oftner you do this the sooner you will have the Comfort of Pardon but when you keep off from God and delay you suffer the loss of Peace and the loss of God's Favour and Hardness of Heart and Atheism and carnal Security increase upon you As we forgive our Debtors I come to the last Branch Hence observe Doct. 3. Those that would rightly pray to be forgiven of God they must forgive others First I shall give you the Explication 2. The Reasons For Explication I shall speak to three things 1. Who are Debtors 2. What respect our forgiving of others hath to God's forgiving of us 3. In what manner we must forgive others First Who are our Debtors It is not meant in a vulgar Sence of those only which stand ingaged for a Sum of Mony due to us but of all such as have offended us in Word or Deed. There is a Duty we owe to one another which when we omit or act contrary unto it we are not only Debtors to God but to one another and the Doers of the Injury are bound to repair the Wrong and to make Restitution In this large sence is the word Debtors here taken with respect to the Person that hath done the Injury He becomes a Debtor is to make Satisfaction and suffer the Punishment which the Wrong deserves Secondly What Respect hath our forgiving of others to God's forgiving us I shall speak to it Negatively and Positvely 1. Negatively 1. It is not a meritorious Cause or a Merit and Price given to God why he should pardon us for that 's only the Blood of Christ. Every Act of ours is due it is imperfect and no way proportionate to the Mercies we expect and therefore it cannot be meritorious before God It is due it is a Duty we are bound to do and paying of new Debts doth not quit old Scores God hath laid such a Law upon us that we are to forgive others that cannot expiate former Offences And it is imperfect too The Remembrance of Injuries sticks too close to us When we do most heartily and intirely forgive others even then we have too great a sense of the Injury and Wrong that is offered to us Now that which needs Pardon cannot deserve Pardon And it is disproportionate to the Mercy which we expect What a vast Disparity and Difference is there between God's pardoning of us
thy self to him and then come and offer thy Gift It is not said if any have ought against thee but if thou hast ought against any one I confess in some Cases it is enough to lay it aside before the Lord. But at other times we are to seek reconciliation with the Party which hath wronged us But this Case is mightily to be guided by Spiritual Prudence As for God's Example God is Superior bound to none he acts freely it is his Mercy that pardons any and yet God gives us a Heart to repent of his good Pleasure he begins with a Sinner But this is nothing to our Case who are under Law who are bound to forgive others III. The Person to whom we Pray Our Heavenly Father The Note is That God doth alone forgive Sin There is a double forgiveness of Sin In Heaven and in a Man 's own Conscience and therefore sometimes compared to the blotting out of something out of a Book sometimes to the blotting out of a Cloud To the blotting out of a Book Isa. 43. 25. I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy Sins That it may be no more remembred or charged upon us To the blotting out of a Cloud Isa. 44. 22. I have blotted out as a thick Cloud thy Transgressions and as a Cloud thy Sins As the Sun when it breaketh forth in its Strength dispelleth the Mists and Clouds Sin interposeth as a Cloud hindring the Light of God's Countenance from shining forth upon us Both these are God's Work to blot the Book and to blot out the Cloud 1. Pardoning of Sin in the Court of Heaven it belongeth to God peculiarly Dan. 9. 9. To the Lord our God belong Mercies and Forgivenesses c. 'T is God alone can do it for two Reasons 1. He is the wronged Party 2. He is the Supream Judg. 1. He is the wronged Party against whom the Offence is committed Psal. 51. 4. Against thee against thee only have I sinned He had sinned against Bathsheba against Vriah whose Death he projected How is it said against thee only There may be wrong and hurt done to a Creature but the Sin is against God as 't is a breach of his Law and a despising of his Sovereign Authority the Injury done to the Creature is nothing in Comparison of the Offence done to God against so many Obligations wherein we stand bound to him Amongst Men we distinguish between the Crime and the Wrong And a Criminal Action is one thing and an Action of Wrong and Trespass is another If a Man steal from another 't is not enough to make him Restitution but he must satisfy the Law 2. He is the Supream Judg. Father Son and Holy Ghost as one God are the Judg of all the Earth to whom they must be accountable for the Offence Gen. 18. 25. Shall not the Iudg of all the Earth do right But in the Mystery of Redemption the Father as first in order of the Persons is represented as the Judg to whom the Satisfaction is tendred and who doth Authoritatively pass a Sentence of Absolution And therefore 't is said 1 Joh. 2. 1. We have an Advocate with the Father Iesus Christ the Righteous He is to deal with him as the Supream Judg and 'T is God that justifieth Rom. 8. 33. The whole Business of our Acquitment is carried on by the Father who is to receive the Satisfaction and our humble Addresses for Pardon But to answer some Objections that may arise Object 1. 'T is said Mat. 9. 6. The Son of Man hath power on Earth to forgive Sins I answer That is brought there as an Argument of his God-Head He that was the Son of Man was also very God And therefore upon Earth in the time of his Humiliation he had power to forgive Sins for he ceased not to be God when Incarnate And it became him to discover himself as by his Divine Power in the work of Miracles so his Divine Authority in the Forgiveness of Sins Object 2. Is taken from the Text Forgive us our Debts as we forgive those that trespass against us I answer In Sin there is the Obliquity or Fault in it and the Hurt or Detriment that redounds to Man by it As it is a Breach of the Law of God or an Offence to his Infinite Majesty God can only pardon it or dispense with it As it is an hurt to us so restitution is to be made to Man and Man can pardon or forgive it Object 3. 'T is said Joh. 20. 23. Whosesoever Sins ye remit they are remitted unto them and whosesoever Sins ye retain they are retained So that it seemeth Man hath a power to remit Sins I answer They do it Declaratively and by Commission from God The Officers of the Church have the Keys of the Kingdom of Heaven committed to them the Key of Knowledg or Doctrine and the Key of Order and Discipline Accordingly this Power is called The Keys of the Kingdom of Heaven Mat. 16. 19. And the use of them is to open or shut the Doors of God's House and to bind or loose as the Expression is Mat. 18. 18. That is to pronounce Guilty and liable to Judgment or to absolve and set free declaratively and in God's Name or as it is litterally expressed in the place alledged To remit or retain The Key of Doctrine is exercised about all Sin as Sin were it never so secret and inward and the Key of Order and Discipline about Sin only as 't is Scandalous and Infectious Now what they act Ministerially according to their Commission 't is ratified in Heaven for it is a Declaration or Intimation of the Sentence already passed there So that a Declarative and Ministerial Power is given to the Church but the Authoritative Power of forgiving Sins that God hath reserved to himself Man can remit doctrinally and by way of Judicial Procedure but that is only by way of Commission and Ministerial Deputation Such as are Penitent and feel the Bonds of their Sins they do declaratively absolve and loose them or take off the Censure Judicially inflicted for their scandalous Carriage This Ministerial forgiving however Carnal Hearts may slight it both in Doctrine and Discipline yet being according to the Rules of the Word is owned by God and the Penitent shall feel it to their Encouragement and the Obstinate to their Terror 2. As he pardoneth Sin in the Conscience and there God alone can forgive Sin or speak Peace to the Soul upon a double Account 1. Because of his Authority 2. Because of his Power 1. Because of his Authority Conscience is God's Deputy and till God be pacified Conscience is not pacified upon sound and solid Terms Therefore 't is said where Conscience doth its Office 1 Joh. 3. 20 21. If our Hearts condemn us God is greater than our Hearts and knoweth all things if our Hearts condemn us not then have we confidence towards
of Judgment it will not be to the confusion of their Faces but the exaltation and praise of the Lord's Grace Then is this Acquittance in all respects full 2. 'T is full because where God forgiveth one Sin he will forgive all Psal. 103. 3. Who pardoneth all thy Sins And Mich. 7. 19. Thou wilt cast all their Sins into the depth of the Sea Sins Original Actual of Omission Commission Small Great Secret Open Lust that boileth in the Heart and breaketh out in the Life Sins of Worship of ordinary Conversation Look in the Bill What owest thou A Christian is amazed when he cometh to a serious account with God but the self-judging Sinner needeth not be discouraged when he cometh to God For where God pardoneth all that is past the Fountain stands daily open for him to flee unto with all his Faults as they are committed and upon the renewing of his Faith and Repentance he shall obtain his Pardon All Sins are Mortal all of them Damnable Therefore if all Sins be not pardoned he remaineth in danger of the Curse and one Sin let alone is sufficient to exclude us out of Heaven Therefore all is pardoned first or last Justice hath no more to seek of Christ And we have all leave to sue out our Pardon in Christ's Name He is under that Covenant that will pardon all 3. 'T is Full Because where God forgiveth the Sin he also forgiveth the Punishment 'T will not stand with God's Mercy to forgive the Debt and yet to require the Paiment 'T is a moâ—king to say I forgive you the Debt and yet cast the Man into Prison and to pardon the Malefactor and yet leave him liable to Execution Here in the Text God forgiveth us as we are bound to forgive our Brother not in part but in whole Guilt is nothing but an Obligation to Punishment 1. As to Eternal Punishment 't is clear Rom. 5. 9. The Eternal Promises and Threatnings being of Things absolutely Good and Evil are therefore absolute and peremptory that is certain 2. But now as to Temporal Afflictions there is some difficulty for where the whole Punishment is done away such Grace and payment of any part of the Debt cannot stand together That Pardon which is given upon valuable and sufficient Price is full and perfect Jesus Christ satisfied the Justice of God for all our Sins How is it then that the Saints are subject to so many Afflictions 1. So far as Sin remains so far some penal Evil remains when the Dominion of it is broken there remains no Condemnation but yet some Affliction and when 't is wholly gone there is no Evil at all We are not yet purged from all Sin And therefore 2. These Afflictions are not satisfactory Punishments and need not as to the compleating of our Justification but are helps to us as the furtherance of our Sanctification And so are of great use 1. To make us hate Sin more If we only knew the sweetness of it and not the bitterness we would not be so shy of it Now the bitterness of it is seen by the effects Ier. 2. 19. Thine own wickedness shall correct thee and thy back-slidings shall reprove thee Know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my Fear is not in thee saith the Lord God of Hosts 2. 'T will cause us to prize our deliverance by Christ. If Affliction be so grievous what would Hell be 1 Cor. 11. 32. But when we are judged we are chastned of the Lord that we should not be condemned with the World 'T is a gentle remembrance of Hell-pains or a fair warning to avoid them when scorched or sindged a little 3. To make us walk more humbly We forget our selves and are apt to be puffed up Paul saith 2 Cor. 12. 7. Lest I should be exalted above measure through the abundance of the Revelations there was given to me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure 4. 'T is Full Because where God forgiveth Sin there are many consequent Benefits 1. God is reconciled Rom. 5. 1. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ. This is the great Blessing and our great Work is to make and keep peace with God to have no Cloud between us and his Face Light is pleasant What then is the Light of his Countenance that filleth us with a Peace that passes understanding We would have a powerful Friend especially if we need him Acts 12. 20. They sought Peace with Herod because their Country was nourished by the King's Country so should we do we cannot live without God If Sin be pardoned then we are at peace with God and may have free access to him with a free use of all that is his 2. A Heart sanctified is a connexed Benefit 1 Cor. 6. 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus And 1 Iohn 1. 9. Sin is considerable in the guilt and filth of it as it rendreth us obnoxious to God's Justice or as it tainteth our Faculties and Actions According to this double respect Christ destroyeth Sin and no Man hath benefit by him that is not freed from the guilt and filth thereof Christ was sent into the World to restore God's Image in us But the Image of God consisteth in the participation of Holiness as well as the participation of Blessedness for God that is Happy and Blessed is also Holy and Good the filthiness of Sin is opposite to Holiness and the guilt of it to blessedness So that either Christ must restore but half the Image of God or he must give us this double Benefit if he should give us one without the other many Inconveniences would follow Therefore both are given he justifieth that he may sanctify and he sanctifieth that he may glorify 3. Providence is blessed The Curse is taken out of our Blessings and the Sting out of our Afflictions As long as Sin remains unpardoned our Blessings are cursed Mal. 2. 2. If ye will not hear and if ye will not lay it to heart to give glory to my Name saith the Lord of Hosts I will even send a Curse upon you and I will curse your Blessings yea I have cursed them already because ye do not lay it to heart There will be a Worm in our Manna our Table will become a Snare Psal. 69. 22. But when once Sin is pardoned the Sting of Misery is taken away 1 Cor. 15. 56. The Sting of Death is Sin and the strength of Sin is the Law But thanks be to God which giveth us the victory through our Lord Iesus Christ. Crosses are not Curses 4. We have a right to Heaven which is the great ground of Hope Rom. 5. 10. For if when we were Enemies we were reconciled to
than the Fire doth to a Stone if we were not combustible Matter The Corruption that is in the World through Lust 2 Pet. 1. 4. The danger of living in the World doth not stand in this because here are so many Inticements and Baits for every Sense but it 's the Corruption through Lust as the Venom is not in the Flower but Spider The Philistines could not prevail against Sampson if Dalilah on whom he doted had not lull'd him asleep Or as Balaam first corrupted Israel before he could curse them or bring them any harm So Corruption in the Heart makes us liable to Satan's Malice There is a treacherous Party within to open the Door to Satan without which all outward Force could not annoy us Well then we had need go to God Lord Deliver us from Evil. Where we beg 1. That God would weaken the strength of inbred Corruption that we may not be foiled by it Paul groans sadly Rom. 7. 24. O wretched Man that I am who shall deliver me from the Body of this Death It is a Question but it implyeth a Wish for the Hebrews propose their Wishes by way of Question that is O that I were delivered It is a great Mercy to be kept from falling into Sin Kept from every Evil Work 2 Tim. 4. 18. 2. If we be foiled by our Corruption we beg that we may not lie in it nor grow weary of our Resistance nor cast away our Weapons and suffer Sin to have a quiet Reign Psal. 119. 133. Let not any Iniquity have dominion over me We cannot hope for a total exemption from Sin but O Lord let it not reign over us How shall we know when Sin reigns When there is no course of Mortification set up against it to break the Power Force and Tyranny of it Take this Distinction There are remaining and reserved Corruptions Sin remains where it doth not reign but reserved Corruption that 's reigning I will explain it thus Sin remains when notwithstanding all our Endeavours yet it still haunts and pesters us tho praying watching striving waiting and depending upon God for Strength but it is reserved when you let it alone and are loth to touch it but rather cherish dandle and foster it in the Heart and make provision for it Therefore then are we delivered from Evil when we recover by Repentance and tho we suffer by the Tyranny of Sin we will not let it alone to have a quiet reign in our Hearts Do not live under the Power of Corruptions Sin let alone will do us farther Mischief Secondly As we have reason to pray to God with earnestness because of our Danger so with Confidence because of God's Undertaking 2 Thes. 3. 3. The Lord is faithful who shall stablish you and keep you from Evil. God hath undertaken to keep those who with humble and broken Hearts do come to him to be kept from Evil that are watchful serious and careful to get Evils redressed as soon as discerned therefore we may come with an assured Confidence to be delivered from all Evil. How far hath God undertaken to keep his People from Evils and Dangers in this Life I answer 1. So far as may be hurtful to their Souls 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation also make a way to escape that ye may be able to bear it It is part of God's Faithfulness to keep you from Evil to proportion and temper Temptation to your Strength God suits the Burden to every Back he drives on as the little Ones are able to bear therefore certainly he will mitigate Temptation or give in supply of Strength 2. God will keep you from the Evil of Sin so far as it is deadly that is that it be not a Sin unto Death 1 Iohn 5. 16. and that it may not reign in our mortal Bodies for you are dead to it Rom. 6. 14. For Sin shall not have Dominion over you for ye are not under the Law but under Grace 3. God undertakes for our Final Deliverance from all Evil upon our translation to Heaven This is included in this Prayer that we may at length come to that State where is no Sorrow no Sin no Assault and Temptation from Satan that we may be kept from all Wickedness Psal. 34. 19. Many are the Afflictions of the Righteous but the Lord delivereth him out of them all There is a time when God delivereth us from all at once and that is by Death and our Translation into Heaven Well then Let us fly to God for Deliverance waiting for his Help Doct. That to be kept from the Evil of Temptation is a greater Mercy than to be kept from the Trouble of Temptation Lead us not into Temptation but deliver us from Evil That is If we be led into Temptation let us be kept from the Evil of it First It 's a more wonderful Providence to be kept from Evil than from Temptation Esse bonum facile est ubi quod vetat esse remoâ—um est It is no great matter to be Chast or Honest when there 's no Temptation to the contrary Ay but to keep our Integrity in the midst of Assaults and Temptations there 's the wonder If a Garrison be never assaulted 't is no wonder that it standeth exempt from the Calamity of War This is like the Bush that was burned yet not consumed exercised with Temptation from Day to Day and yet kept from Evil. And in this Sence God's Power is more glorified than in keeping the Angels for the Angels are out of Gun-shot and Harms-way and not liable to Temptations But to preserve a poor weak Creature in the midst of Temptation O! how is the Power of God made perfect in Weakness 2 Cor. 12. 9. Perfected that is gloriously discovered Secondly The Evil of Sin is greater than the Evil of Affliction or Trouble 1. The Evil of Sin is the greater Evil because it separateth from God Isa. 59. 2. 'T is an Aversion from the Chiefest Good Affliction doth not separate from God 't is a means to make us draw nigh to him Poverty Sickness Blindness Loss of Goods let a Man be never so low and loathsom yet if in a state of Grace the Lord taketh pleasure in him and he is near and dear to God God kisseth him with the Kisses of his Mouth nothing is loathsom to God but Sin 2. Sin is Evil in it self whether we feel it or no Affliction is not Evil in it self but in our Sense and Feeling Heb. 12. 11. Sin is Evil whether we feel it or no 'T is worse when we do not feel it Past Feeling Eph. 4. 19. when our Conscience is benummed 3. Affliction or Malum Poenae is an Act of Divine Justice but Malum Culpae is an Act of Man's Corruptness For the first Affliction Amos 6. 3. Is there any Evil and the Lord hath not done it But Sin is
the Devil's work in us 1 John 3. 8. He that committeth Sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil And Joh. 8. 34. Whosoever committeth Sin is the Servant of Sin The one cometh from a just God the other from our corrupt Hearts The one is the Act of an Holy God the other the Act of a sinful Creature 4. The Death of Christ falls more directly upon this Benefit exemption from Sin Mat. 1. 21. He shall save his People from their Sins Acts 3. 26. God having raised up his Son Iesus sent him to bless you in turning away every one of you from his Iniquities not Troubles or Sorrows but Sins 5. Affliction is a more particular temporal Evil but Sin is an infinite universal Evil Sickness depriveth us of Health Poverty of Wealth c. And every adverse Providence doth but oppose some particular temporal Good But Sin depriveth us of God who is the Fountain of our Comfort the other but of some limited Comfort 6. Afflictions are sent to remove Sin Heb. 12. 11. Now no chastning for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable Fruit of Righteousness unto them which are exercised thereby Isa. 26. 9. When thy Iudgments are in the Earth the Inhabitants of the World will learn Righteousness But Sin is not sent to remove Affliction Now the End must be greater than the Means both as to Prosecution and Aversation As to Prosecution To dig for Iron with Mattocks of Gold and Silver So in Aversation If Death were not worse than the Pain of Physick no Man would take Physick to avoid Death 7. Affliction is the Effect of God's Love Heb. 12. 6. Whom the Lord loveth he chastneth But to be left to Sin is an Effect of God's Anger God doth not always exempt from Troubles yet if he keep from Spiritual hurt thereby if he sanctify the Trouble support us with sufficient Grace 2 Cor. 12. 9. if preserved from Evil howsoever tempted and exercised 't is enough Vse 1. To reprove our Folly We complain of other Things but we do not complain of Sin which is the greatest Evil. This is contrary to the Spirit of God's Children who rejoice in Troubles but not in Sins 2 Cor. 12. 9. Most gladly therefore will I rejoice in Infirmities that the Power of Christ may rest upon me They groan bitterly under Sins Rom. 7. 23. O wretched Man c. If any Man had cause to complain of Afflictions Paul had In Perils often Whipped Persecuted Stoned But the Body of Sin and Death was the greatest Burden Lusts troubled him more than Scourges his Captivity to the Law of Sin more than Prisons When Affliction sitteth too close Sin sits loose In Affliction there is some Offence done us but in Sin the wrong is done to God And what are we to God Afflictions may be good but Sin is never good The Body suffereth by Affliction but the Soul suffereth by Sin loss of Grace and Comfort which are not to be valued by all the World's Enjoyments The Evil of Affliction is but for a moment like Rain it drieth up of its own accord But the Evil of Sin is for ever unless it be pardoned and taken away Sin is the Cause of all the Evils of Affliction therefore when we complain we should complain not so much of the Smart as of the Cause of it 2. It directeth us 1. How to pray to God against Sin rather than Trouble This is indeed to be delivered from Evil 2 Tim. 4. 18. Paul reckoned upon that He will deliver me from every evil Work When afflicted you should rather desire to have the Affliction sanctified than removed you will be most careful for that Saints do not pray for the Interests of the Old Man rather than the New Man To be freed from Trouble is a common Mercy but to have it sanctified is a special Mercy Carnal Men may be without Affliction but Carnal Men cannot have experience of Grace Bare deliverance is no sign of special Love 2. In our choice 'T was an heavy Charge they put upon Iob Job 36. 21. Thou hast chosen Iniquity rather than Affliction Sometimes we are put upon the trial To loose the Favour of God or the Favour of Men Duty and Danger Here content my self gratify my Lusts and Interests there offend God Out of the Temptation we could easily judg that all the Misery in the World is to be endured rather than commit the least Sin But how is it upon a trial when a Worldly Convenience and a Spiritual Inconvenience is proposed By chusing Sin a Man cannot altogether escape Affliction here or hereafter Wickedness though it prosper a while yet at length it proveth a Snare 3. It directeth us to submit to God's Providence and to own Mercy in it Though God doth not exempt us from Troubles yet if he keep us from Hurt thereby if he sanctify the Trouble and support us with Grace sufficient 't is his Mercy to us For Daniel to be put into the Lion's Den was not so great a Judgment as for Nebuchadnezzar to have the Heart of a Beast To be given up to our own Hearts Lusts to commit any Sin 't is a greater Cross than any Misery that can light upon us therefore let us be patient under Affliction Our great Care should be not to dishonour God in any Condition God hath promised to be with his People in their Afflictions to comfort them but hath never promised to be with his People in their Sins I will be with you in the Fire and in the Water as the Son of God was with the three Childrâ—â— in the fiery Furnace But God is departed whâ— they siâ— I will go to my own place Sin hindreth Prayer but Afflictions quicken it Isa. 26. 16. Lord in Trouble have they visited thee they poured out a Prayer when thy chastning was upon them In Affliction 't is a time to put the Promises in suit it doth not hinder our access to God and the Throne of Grace but driveth us to it But Sin increaseth our Bondage maketh us stand at a distance and grow â—hy of God The Fruit of Sin is Shame Rom. â— 21. 4. It teaches us how to wait and hope for the issue of our Prayers Pray that ye enter not into Temptation yet be not absolute in that but to be kept from Evil that what way soever we are tried we may be kept from the Evil of Sin For thine is the Kingdom and the Power and the Glory for ever Amen IN these words we have the Conclusion of all and that which giveth us confidence in the Requests we make to God First The Confirmation is taken from the Excellency of God to whom we pray where there is a declaration of what belongeth to God Secondly The Duration and Perpetuity for Ever Three things are mentioned
Lord to whom I have entirely given up my self in a way of Subjection This is a Sign you are brought under his Government 8. None can obey his Laws but by the virtue and power of his Spirit The new Covenant it is not only a Law but the Law of the Spirit of Life which is in Christ so it is called by the Apostle Rom. 8. 2. It is not a bare literal Command that shall urge us to Duty but it giveth strength and efficacy to the Heart Other Kings they give Laws that Men may keep them by their own Strength But now Christ he would be owned as a King not only in a way of Subjection but establish a constant Dependance He is a King not only to require but to give Repentance Acts 5. 31. not only to make a Law but to write and work a sense of this new Govenant-Gift upon the Heart Heb. 8. 10. He doth not only set up his Ordinances Laws Constitutions but there is Power goeth along with the Dispensation of this Kingdom and thereby we are fitted and enabled to love serve and please God and then are we under the Kingdom of God when we are under the spiritual Power of it It is not only necessary to obey his Laws but that we do it by virtue of his Power and Spirit The Kingdom of God stands not in Word but in Power 1 Cor. 4. 20. That we may both acknowledg his Authority and wait for his Strength This is a true Submission when we look for all from him and serve him in the strength of his own Grace 9. All those that act through the virtue and power of his Spirit they do unfeignedly seek his Glory and make Christ to be not only their Principle but their End for having a new Principle they have a new Tendency acting in the Power of the Spirit their Hearts are carried out to seek Christ's Interest and Christ's Glory when they can say with the Apostle Phil. 1. 21. To me to live is Christ when their whole Business is to set up Christ. We set up our selves in the room of Christ if he be not at the end of all 2 Thess. 1. 11 12. That God might fulfill all the good Pleasure of his Goodness and the Work of Faith with Power and that Christ may be glorified in you If you have the Power of Christ's Kingdom this will be the immediate Result and Issue of it that Christ may be honoured and set up not only as a Law-giver and Fountain of Grace but as the last End If to us to live is Christ then is the Kingdom of God come into our Heart For this we pray that the Lord would so break the Yoke and Government of Satan that we may receive the Lord Iesus into our Heart that we may come under the Awe of his Laws and in the Power of his Grace may seek his Kingdom and Glory To conclude All this Grace is offered to you if you refuse the Offer your Condition is worse than if it had never been tendred to you The Lord hath sent his Son to help you out of the Power of the Devil and bring you in Heart and Life again to himself if you refuse this then This is the Condemnation that Light is come into the World and Men love Darkness rather than Light John 3. 19. The Lord Jesus when he comes in flaming Fire to render Vengeance it shall be upon them that do not obey his Government 2 Thess. 1. 8. that did not acknowledg God to be their Sovereign There will be a sore Vengeance on them which had the Gospel tendred and this wonderful Provision brought home to them and left to their Choice and yet have turned their Backs upon it Secondly We beg the Continuance of it that he would maintain this Kingdom in our Heart and preserve us in this State for those which can call God Father are still to say Thy Kingdom come It is not enough to go to Christ to begin it but to carry it on and to keep and preserve us unto his heavenly Kingdom 2 Tim. 4. 18. That we may not revolt to the Devil's Side after we have chosen God for our God and so our latter End be worse than our Beginning Thirdly We pray for the Increase of it that it may get ground more and more There are some Reliques of the Kingdom of Darkness yet left and there is something wanting to the Kingdom of Grace we are troubled and molested still Tho Sin doth not get the Throne tho the Regency of it is cast down yet it is not cast out in regard of Inherence Sin shall not have Dominion over you that is all we can hope for Rom. 6. 14. We cannot hope for an Extinction of Sin but only that it shall not have Dominion As the Beasts in Dan. 7. 12 tho their Dominion was taken away yet their Lives were prolonged for a season and time The Reign Power and Dominion of Sin is taken down yet it continues for our Exercise and Molestation Now we desire he might rule in us by his Grace and that of the Increase of his Government there may be no End II. For the Kingdom of Glory which in this private Consideration as it concerns each Person is to begin at Death And when we desire the coming of the Kingdom of Glory we do two things we express our Readiness for it or our Desire after it 1. Our Readiness for it at least the Kingdom of God is ready for us if we were ready for it as the Apostle saith 1 Pet. 4. 5. God is ready to judg but we are not ready to be judged And therefore we read of the Kingdom of Heaven prepared for us and of Men prepared for the Kingdom of Heaven It is prepared for the Saints Mat. 25. 34. A Kingdom prepared for you from the Foundation of the World And the Saints prepared for it Rom. 9. 23. Vessels of Mercy which he had afore prepared unto Glory And this is that which the Apostle gives thanks for unto the Father which hath made us meet to be Partakers of the Inheritance of the Saints in Light Col. 1. 12. Before we come to Heaven there is a Right to Heaven we are made meet more mortified and weaned from present Things often in Communion with God here and so for ever with the Lord hereafter We are still to have our Eyes to our Rest and happy State that we may be made ready for it We express our Readiness or we beg it 2. That we may express our Desires after the Enjoyment of it A Christian is to desire the Company of Christ. Phil. 1. 23. I desire to be dissolved and to be with Christ And he is to hasten the coming of the Day of God 2 Pet. 3. 12. Now because this cannot be but by our Death therefore here we may examine a Case or two Case 1. First about longing for Death Is it lawful to desire Death The Law doth not
only forbid Acts but Thoughts and Desires therefore is it lawful to long for Death Answer Yes but yet we are not anxiously to long after it till the time come not to grow weary of Life our of Desperation and Tiresomness of the Cross as Ionah did chap. 4. 3. but in order to God's Glory and Accomplishment of our Happiness See more at large Psal. 119. vers 17. pag. 104. Case 2. Secondly Do all that have an Interest in Christ desire to die Is not Death terrible Certainly Death is terrible both as a natural and a penal Evil. As in it self it is the Curse of the Covenant and as it depriveth us of Life the chiefest Blessing Yet we should train up our selves in an expectation of Death we should look and long for it that when the time is come we might be willing to give up our selves into the hands of God It is required of a Christian that he should not only be passive in his own Death to die in Peace but active How to hasten his Death No but to resign up himself willingly into the hands of God that his Soul might not be taken away but given up and commended to God We should be willing to be in the Arms of Christ to be there where he is to behold his Glory If Christ had such a good-will to Men as that he longed to be with us solacing his Heart with the thought of it before all Worlds Prov. 8. 31. He was thinking of us how he should come down and converse with Men Surely we should not be so backward to go to Christ. And therefore as Iacob's Spirit revived when he saw the Chariots Ioseph sent to carry him into Egypt so our Hearts should be more chearful and comfortable when Death approacheth Especially since Death is ours it is changed therefore we should be framing our selves to such a temper of Heart by degrees that we might be ready Vse 1. For Reproof to those that would be glad in their Hearts if Christ's Kingdom would never come As to the Kingdom of Grace in the external Administration they hate the Light and will not come to the Light lest their Deeds should be reproved Iohn 3. 20. A wicked Man is loth to be troubled God's Witnesses are the Worlds Torment Rev. 11. 10. They tormented them that dwelt on the Earth A Man that is bodily blind would have a sit Guide but these wretchedly blind Sinners nothing so troublesom and hateful to them as one that would lead them to the Kingdom of God And then as to Internal Grace when this Kingdom of Heaven breaks in upon their Hearts when any Light and Power darts in they seek to put it out they resist the Holy-Ghost Acts 7. 51. and refuse his Call And for the Kingdom of Glory they say It is good to be here and would not change their Portion here for their Portion in Paradise Vse 2. To exhort us to desire the Coming of Christ's Kingdom to our selves If you have any Love to the Lord's Glory or your own Good you should do it Rev. 3. 20. Behold I stand at the Door and knock If any Man hear my Voice and open the Door I will come in to him and sup with him and he with me Will you not open to God that hath the best Right Will you not set open the doors to the King of Glory When Christ comes to bring entertainment to you to sup with you Again all Men will they nill they are subject to Christ either they must come and touch his Golden Scepter or feel the Bruises of his Iron Mace they must own him as King Every Knee shall bow Phil. 2. 10. Therefore be more willing to have the Kingdom of Glory come Again if God be not your King you will have a worse Master every Sin every Lust Tit. 3. 3. Serving divers Lusts and Pleasures You will be at the Beck of every Lust and carnal Motion and the Devil will be your Master to purpose for upon the refusal of Christ's Government there 's a Judicial Tradition you are given up to your own Hearts Lusts. Psal. 81. 12. Israel would none of me so I gave them up to their own Hearts Lusts and they walked in their own Counsels And to Satan to be insnared by him 2 Tim. 2. 26. Taken captive by him at his Will and Pleasure Not to buffet them as Paul was but to ensnare and harden their Hearts Again if you be not subject to God you go about to make God subject to you in effect You would have the Kingdom of Glory and yet continue in your Lusts. Isa. 43. 24. Thou hast made me to serve with thy Sins thou hast wearied me with thine Iniquities When you would have God patient hold his hand and be merciful to you and yet would continue in your Lusts then you make God serve with your Sins Again many temporal Inconveniencies will follow if we do not give way to the Kingdom of Christ to seize upon us when we make no difference between God's Service and the Service of other Lords then he gives us up to the Service of Men to a foreign Enemy to an oppressive Magistrate or breaks the Staff of Government among Men that we might know what it is to be under his Service and Government Therefore give willing Entertainment to the Kingdom of Christ. So much for the private Consideration of this Request Thy Kingdom come that is to us and our Persons both the Kingdom of Grace and the Kingdom of Glory Secondly Having spoken of the Kingdom of Christ in a private now I come to speak of it in a publick Consideration And that is twofold 1. The publick visible Administration of the Kingdom of Grace 2. The publick and solemn Administration of the Kingdom of Glory at the Day of Judgment when Enemies shall have their final Doom and Saints have their Crowns set upon their Heads in the sight of all the World I shall speak of both but because the Discourse may be more fresh and lively upon other Texts 1. The publick visible Administration of the Kingdom of Grace on Psal. 51. 18. Do good in thy good pleasure unto Sion build thou the Walls of thy Jerusalem 2. The Kingdom of Glory on Rev. 22. 20. Surely I come quickly Amen Even so Come Lord Iesus For the first Tho the Church be never so afflicted Psal. 102. 14. when all is defaced as to external appearance lying in a ruinous Heap yet it is beloved and pitied by God's Servants Thy Servants take Pleasure in her Stones and favour the Dust thereof There is nothing God's People desire so much as Zion's Welfare Psal. 106. 54. That I may see the Good of thy Chosen that I may rejoyce in the Gladness of thy Nation that I may glory with thine Inheritance And David in this Psalm Psal. 51. 18. having prayed for himself prayeth for Mercy to the Church and State Do good in thy good pleasure unto Zion build