Prayer not a drousy Devotion not only that we hear but take heed how we hear not only that we serve him but serve him instantly not only run but so run The great thing that is put into the Ballance of the Sanctuary when God comes to weigh the Actions of Men what doth he consider He weighs the Spirits Prov. 16. 2. All the Ways of Man are right in his own Eyes but the Lord weigheth the Spirits That is he considers vvith vvhat frame of Heart and in vvhat manner vve go about any thing vve do for him And therefore this is the main thing vve should look after in what manner we serve him even as the Angels do in Heaven not in an ordinary but perfect manner But wherein doth the Resemblance hold How should we be as the Angels 1. In conformity to the Angels we must serve God readily The Angels are represented as with Wings Isa. 6. 2. And the Angel Gabriel is said to flie swiftly upon God's Message They are hearkning for God's Word and go on God's Errand So we should be ready and speedy in our Obedience Psal. 119. 60. I made haste and delayed not to keep thy Commandments It is not enough to keep God's Commandments but vve must make haste that is before the strength of the present Impulsion be lost and those Fervors which are upon us be cool'd 2. Willingly and chearfully and without murmuring Angels are ready at God's beck they are ministring Spirits even to the meanest Saints God hath sent them abroad for the Heirs of Salvation they are as Guardians to them to look after them in all their Ways The Devils what Christ bids them do do it murmuringly the unclean Spirit would not come out without rending and tearing Mark 9. Christ's presence was a Burthen to them Mat. 8. When we do things with reluctancy murmuringly we are more like the Devil than the Angels When the Devils obey his Word they are forced to it by the absolute Power of Christ yet they do it not with Willingness and Freeness as the good Angels do But we are to do it freely I delight to do thy Will O my God Psal. 40. 8. And Iohn 4. 34. It is my Meat and Drink to do the Will of him that sent me That was the Dish Christ loved 3. Constantly and unweariedly Thus do the Angels in Heaven The Devils they abode not in the Truth but Angels they do it without weariness they rest not Day nor Night but are still lauding praising and serving God and are never weary God in Communion is ever new and fresh to them the Face of their heavenly Father is as lovely as at first moment no Weariness or Satiety creeps upon those good Spirits Thus should we do it without Weariness and then we shall reap if we faint not 4. Faithfully not picking and chusing They hearken to the Voice of his Word whatever it be be it to ascend or descend So we if it be to go backward for God tho it be against the Bent of our Hearts David is said to be a Man after God's Heart because he did all God's Will Acts 13. 22. All which should be a Patern for us and we should strive to come up to it Give us this day our daily Bread WE are now come to the second sort of Petitions that concern our selves as the former did more immediately concern God Now you may observe the Stile in the Prayer is altered It was before Thy Name Thy Kingdom Thy Will now it is Give us and forgive us c. Before our Lord had taught us to speak in a third Person Thy Will be done and now in a second Person Give us this day Which is not so to be understood as if we were not at all concern'd in the former part of the Lord's Prayer In those Petitions the Benefit is not God's but ours When his Name is sanctified his Kingdom cometh and his Will is done these Things do not only concern the Glory of God but also our Benefit It is our Advantage when God is honoured by the Coming of Christ's Kingdom and the Subjection of our Hearts unto himself But these latter Petitions do more immediatly concern us Now among these in the first place we pray for the necessary Provisions of the present Life Some make a scruple why such a Prayer should be put in the first place Surely not to shew the Value of these Things above Pardon and Grace but this is the last of the Supplications The Lord's Prayer may be divided into Supplications and Deprecations Among the Supplications there we pray'd first for the Glory of God next for the Kingdom of God next for our Subjection to that Kingdom and in the last place we pray for daily Bread or Sustentation of the present Life But the other two are Deprecations and that either of Evil already committed and so we pray for Pardon of Sin Forgive us our Trespasses Or Deprecation of Evil that is likely to be admitted and so we pray against Temptation Lead us not into Temptation So that this Request is put into a fit Order First we seek God's Glory as the End his Kingdom as the primary Means our Subjection to that Kingdom as the next Means and last of all our comfortable Subsistence in the World as a remote subservient Help that we may be in a capacity to serve and glorify God In this Petition there is I. The Thing asked and that is Bread by which is meant all Things necessary for the maintenance of this Life Now this is set forth 1. By a Note of Propriety Our Bread 2. By an Adjunct of Time Daily Brea◠II. The Manner of asking Give we ask it as a Gift of God III. The Persons for whom we ask Give us as many as are supposed to be in a Family together Those that can call God Father by the Spirit they may come with most confidence to God about daily Supplies IV. The renewing of our Request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day There is very much in that we ask but from Morning till Night Give us this day our daily Bread Before I come to explain these Circumstances let me observe in general Doct. I. That it is the Lord which doth bestow upon us freely and graciously the good Things of this Life It is Bread we ask and we ask it of God and to God we say Give All which Circumstances do fully make out the Point This Point again must be made good by parts 1. That God giveth it 2. That he freely and graciously giveth it First I shall shew you how God is interested in the common Mercies we do enjoy and how every one high or low rich or poor full or in a mean Condition of what rank soever they be even those that have the greatest Store and Plenty of worldly Accommodations they must come from Morning to Morning and deal with God for daily Bread Those common Mercies which we do enjoy 1.
us over-born with Sollicitude but look no further than this day 6. Christ would teach us that worldly things should be sought in a moderate Proportion if we have sufficient for a day for the present Want we should not grasp at too much Ships lightly loaden will pass through the Sea but when we take too great a burden the Ship will easily sink with every Storm We have sore Troubles to pass through in the World now when we are over-burdened with present things we have more Snares and Temptations 7. Christ would train us up with thoughts of our Lives Vncertainty Iames 4. 13. say not This and this I will do to day or to morrow What is your Life it is but a Vapor One being invited to Dinner the next day said for these many Years I have not had a to-morrow meaning he was providing every day for his last day We do not know whether we have another day but are apt to sing Lullabies to our Souls and say Soul take thine Ease thou hast Goods laid up for many Years Luke 12. 19. We are sottishly secure and dream of many Years whereas God tells us only of to day 8. To awaken us after heavenly things When we seek Bread for the present Life then give us this day but now come to me saith Christ and I will give you Bread that shall nourish you to eternal Life Bread that endureth for ever Iohn 6. 27. Labour not for the Meat which perisheth but for that Meat which endureth unto everlasting Life There is Meat that will endure for ever but for the present we beg only for this day 1 Pet. 1. 4. To an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you That 's an eternal State this is but of a short and of a small continuance You see what need you have to go to God that he will most plentifully provide for you And forgive us our Debts as we forgive our Debtoâ—s WE have now done with the Supplication of this Prayer and are come to the Deprecations The Supplications are those Petitions which we make to God for obtaining of that which is good The Deprecations are those Petitions we make to God for removing of that which is evil Now of this latter sort there are two 1. We pray for the Remission of Evil that is already committed 2. We pray for the prevention of the Evil which may be inflicted The first of these is the Petition we have now in hand Here 1. The Petition is proposed Forgive us our Debts 2. 'T is confirmed by an Argument As we forgive our Debtors In the first take notice 1. Of the Object or Matter of this Petition and that is Debts 2. The Subject or Persons praying Vs. 3. The Person to whom we pray our Heavenly Father who alone can forgive our Sins 4. The Act of God about this Object Forgive Then the Petition is confirmed by an Argument which is taken from our forgiving of others In which there 's an Argument 1. A Simili from a like Disposition in us Thus what is good in us was first in God for he is the Patern of all Perfection If we have such a Disposition planted in our Hearts and if it be a Vertue in us surely the same Disposition is in God for the first being wanteth no Perfection 2. The Argument may be taken à dispari or à minori ad majus from the less to the greater If we that have but a drop of Mercy can forgive the Offences done to us surely the infinite God that is Mercy it self he hath more Bowels and more Pity For his ways are above our ways as high as the Heaven is above the Earth Isa. 55. 9. So it seems the Argument is propounded Luke 11. 4. Forgive us our Sins for we also forgive every one that is indebted to us 3. The Argument may be taken from the Condition or the Qualification of those that are to expect Pardon They are such that out of a sense of God's Mercy to them and the Love of God shed abroad in their Hearts are inclined and disposed to shew Mercy to others So Christ explains it vers 14. making it a Condition or Qualification on our part If ye forgive Men their Trespasses your heavenly Father will also forgive you But this will be more abundantly clear when I come to examine that Clause Before we come to the Petition it self the Connection is to be considered for the Particle And links it to the former Petition After Hallowed be thy Name he doth not say And thy Kingdom come they are propounded as distinct Sentences but Give us this day our daily Bread And forgive us our Debts for three Reasons 1. Without Pardon all the good Things of this Life will do us no good They are but as a full Diet or as a rich Suit to a condemned Person they will not comfort him and allay his present Fears Until we are pardoned we are under a Sentence ready for Execution and therefore we cannot have that Comfort in outward Things until we have some Interest in God's fatherly Mercy A Man that is condemned hath the King's Allowance until Execution So it is the Indulgence of God to a wicked Man to give him many outward Things tho he is condemned already We should not satisfy our selves with daily Bread without a sense of some Interest in pardoning Mercy 2. To shew us our Unworthiness Our Sins are so many and grievous that we are not worthy of one Morsel of Bread to put in our Mouths When we say Give us this day c. we need presently to say Forgive us our Sins There is a Forfeiture even of these common Blessings Gen. 32. 10. I am not worthy of the least of all the Mercies and of all the Truth which thou hast shewed unto thy Servant All that we have we have from Mercy and it is Mercy undeserved As we are Creatures there can be no common Right between God and us to engage him to give temporal Blessings for we owe our selves wholly to him as being created out of nothing Children cannot oblige their Parents But much more as we are guilty Creatures it is meerly of the Mercy of the Lord. 3. These are join'd together because Sin is the great Obstacle and Hindrance of all the Blessings which we expect from God Ier. 5. 25. Your Sins have with-held good Things from you When Mercy comes to us Sin stands in the way and turns it back again so that it cannot have so clear a Passage to us Therefore God must forgive before he can give that is bestow these outward Things as a Blessing on us Having spoken of this Connexion let me observe something from the Petition it self The first Thing I shall observe is the Notion by which Sin is set out Forgive us our Debts The Point is Doct. I. That Sins come under the Notion of Debts In Luke 11. 4. it is Forgive us our
Thomas Manton DD. A PRACTICAL EXPOSITION OF THE Lord's-Prayer BY The late Reverend and Learned Divine THOMAS MANTON D.D. LONDON Printed by I. D. and are to be sold by Ionathan Robinson at the Golden-Lion in St. Paul's Church-yard 1684. The Preface SUch is the Divine Matter and admirable Order of the Lord's Prayer as became the Eternal Wisdom of God that composed and dictated it to his Disciples In it are opened the Fountains of all our regular Petitions and the Arguments contained to encourage our Hopes for obtaining them In our Addresses to Men our study is to conciliate their favourable Audience but God is most graciously inclin'd and ready to grant our Requests therefore we are directed to call upon him by the Title of Our Father in Heaven to assure us of his Love and Power and thereby to excite our reverent Attention to raise our Affections to confirm our Confidence in Prayer The supream end of our desires is the Glory of God in Conjunction with our own Happiness This is exprest in the two first Petitions That His Name may be Hallowed and His Kingdom come that we may partake of its Felicity In order to this our Desires are directed for the Means that are proper and effectual to accomplish it And those are of two kinds the good things that conduct us and the removal of those Evils that obstruct our Happiness The good things are either the Spiritual and Principal Means to prepare us for Glory an intire cordial and constant Obedience to the divine Commands exprest in the third Petition Thy Will be done on Earth as 't is in Heaven Or natural and subservient the Supports and Comforts of this Life which are contained in the fourth Petition Give us this Day our daily Bread The removal of Evils is disposed according to the order of the good Things we are to seek We pray that our Sins may be forgiven the guilt of which directly excludes from his glorious Kingdom that we may be preserved from Temptations that withdraw us from observing the Divine Commands and to be delivered from all afflicting Evils that hinder our arrival at our blessed End The Conclusion is to strengthen our Faith by ascribing to our Heavenly Father the Kingdom Power and Glory and to express our ardent desires of his Blessing by saying Amen This divine comprehensive Prayer is the Subject of the following Sermons wherein the Characters of Dr. Manton's Spirit are so conspicuous as sufficiently discover them to be his and the Reader is assured they have been diligently compared with his own Copy WILLIAM BATES ADVERTISEMENT DR Manton's second Volumn of Sermons in Folio on the 25th Chapter of St. Matthew the 17th of St. Iohn the sixth and eighth Chapters to the Romans and the fifth of the second Epistle to the Corinthians being perused by Dr. Bates Dr. Collins and Mr. How is now in the Press and will be finished with all Expedition there being three Presses already at work and two more will be shortly imployed for the dispatch thereof Therefore all Persons who expect the benefit of the Proposals are desired to send in their Money forthwith The Proposals are to be had at Ionathan Robinson's at the Golden Lion in St. Pauls Church-yard AN INTRODUCTION TO THE EXPOSITION OF THE Lord's-Prayer MATTH 6. 6 7 8. But thou when thou prayest enter into thy Closet and when thou hast shut the Door pray to thy Father c. I Intend to go over the Lord's Prayer and to make way for it I shall speak a little of these foregoing Verses wherein our Lord treats of the Duty of Prayer and the Necessity of being much therein In the beginning of this Chapter our Lord taxeth the Hypocrisy of the Pharisees which was plainly to be seen in all their Duties their Alms their Prayers and their Fasting I. For their Alms. Christ deals with that in the four first Verses It seems it was their Fashion when they gave Alms to sound a Trumpet and their Pretence was to call all the Poor within hearing Or to give notice that such a Rabby giveth Alms to Day Now our Lord sheweth that tho this were the fair pretence to call the Poor yet their Heart was meerly upon their own Glory their own Esteem with Men and therefore he perswades his Disciples to greater Secresy in this Work and to content themselves with God's Approbation which will be open and manifest and honourable enough in due time when the Arch-Angel shall blow the Trumpet to call all the World together 1 Thes. 4. 16. And Christ shall publish their good Works in the hearing of Men and Angels Matth. 25. 34 35 36. Thus he deals with them upon the point of Alms. II. For their Prayers Christ taxeth their Affectation of Applause because they sought out places of the greatest Resort the Synagogues and Corners of the Streets and there did put themselves into a praying Posture that they might be seen of Men and appear to be Persons of great Devotion and so might the better accomplish their own Ends their Publick Designs upon the Stage for the Pharisees were great Sticklers at that time and also their private Designs upon Widows Houses that they might be trusted with the management of Widows and Orphans Estates as being devout Men and of great Sanctity and Holiness In which Practice there was a double Failing 1. As to the Circumstance of Place performing a personal and solitary Prayer in a publick Place which was a great Indecorum and argued the Action to be Scenical or brought upon the Stage meerly for publick Applause And certainly that private Praying which is used by Men in Churches doth justly come under our Lord's Reproof 2. Their next Failing was as to their End Verily they do it to be seen of Men. Object But what Fault was there in this Doth not Christ himself direct us in his Sermon Mat. 5. 16. Let your Light so shine before Men that they may see your good Works and glorify your Father which is in Heaven And yet the Pharisees are here taxed for praying fasting and giving Alms that they might be seen of Men How can these Places stand together By way of Answer 1. We must distinguish of the different Scope and Intention of Christ in these two places There Christ's Scope is to commend and enjoin good Works to be seen of Men ad edificationem for their Edification Here his Scope is to forbid us to do good Works to be seen of Men ad ostentationem for our own Ostentation There Christian Charity to the Souls of Men is commended and here Vain-Glory is forbidden 2. Again Good Works are to be distinguished Some are so truly and indeed others only in outward shew and appearance Good Works that are truly so and indeed Christ enjoins there Hypocritical and feigned Acts that are only so in outward shew and semblance are forbidden here To pray is a good Work take inward and outward Acts of it together and so 't
to my Father saith the Prodigal He had forgotten the Duty of a Child he went into a far Country and wasted his Patrimony and that basely and â—ilthily upon Harlots yet upon his Return when he was a great way off The Father runs to meet him half way and kisseth him 4. In disciplining and treating us with much Indulgence and Wisdom and Care A Father takes a great deal of Pains in forming his Child and fashioning its Manners and Behaviour So doth God with his Children If he afflicteth it is as a Father only with purposes of good and not so as an Earthly Father Heb. 12. 10. For verily for a few days they chastned us after their own Pleasure but he for our Profit that we might be partakers of his Holiness They mingle a great deal of Passion with their Correction when they are inflamed but God never mingleth Passion with his Rod When he gives a bitter Cup he is a Father still Ioh. 18. 11. 5. In providing able Guardians for his Children None so attended as God's Children are those which are adopted and taken into Grace and Favour with Christ Heb. 1. 14. Angels are ministring Spirits sent abroad for the Heirs of Salvation They have a guard of Angels to watch over them that they dash not their Foot against a Stone 6. In laying up an Inheritance for them The Apostle saith 2 Cor. 12. 14. Children ought not to lay up for their Parents but Parents for their Children Now God hath laid up for us as well as laid out much upon us Luk. 12. 32. Fear not little Flock it is your Father's good pleasure to give you the Kingdom He has a Kingdom a glorious Inheritance to bestow upon us And we are kept for that happy State Tho he hath an Heir already Jesus Christ the Heir of all things yet God hath made us Co-Heirs with Christ Rom. 8. 17. Thus then it is a mighty Advantage If we did take up God in this Notion to look upon him as a Father it would increase our Confidence and Dependance upon him This is a sweet Relation the Reality is more in God than can be in an Earthly Father for he is a Father according to his Essence knowing our Necessities pardoning our Sins supplying our Wants forming and fashioning our Manners providing able Guardians for us and laying up a blessed Inheritance for us in Heaven Secondly As it encourageth us to pray so it furthereth our Duty in Prayer that we may behave our selves with Reverence Love and Gratitude 1. With a Child-like Reverence and Affection in Prayer Mal. 1. 6. If then I be a Father where is mine Honour And if I be a Master where is my Fear If we expect the Supplies of Children we must perform the Duty of Children God will be owned as a Father not with a Fellow-like Familiarity but humbly and with an awe of his Majâ—sty 2. With Love Now our Love to God is mainly seen by Subjection and Obedience to his Laws Thus Christ would have us take up God in Prayer under such a Relation that we might mind our Duty to him 1 Pet. 1. 17. And if ye call on the Father who without respect of Persons judgeth according to every man's work pass the time of your sojourning here in fear We never pray aright but when we pray resolving to cast off all Sin How can we call him Father whom we care not continually to displease from Day to Day So the Lord treats his People Jer. 3. 5 6. Thou hast said thou art my Father Behold thou hast spoken and done evil things as thou couldest God takes it to be a Contumely and Reproach to himself when we do evil yet come and call him Father He takes it ill that Men should come complementally and flatter him with Lying Lips and do not walk as Children in holy Obedience Therefore it is an engagement to serve God with Holiness 3. With Gratitude When we come to pray we must remember not only what we want but what we have received acknowledging we have all from him he is our Father Deut. 32. 6. Do ye thus requite the Lord O foolish People and unwise Is not he thy Father that hath bought thee Hath he not made thee and established thee We must acknowledg the good we have as well as that we expect to come from him Therefore if we would have a praying Frame and be eased of our Sollicitude and that anxious care which is a disparagement to Providence it is good to take up God under the Notion of a Father which makes us rest upon him for all things Mat. 6. 25. Take no thought for your Life what ye shall eat or what ye shall drink nor yet for your Body what ye shall put on Why For your heavenly Father knoweth that ye have need of all these things You that are able Fathers would take your selves disparaged if that your Children should filch and steal for their Living and beg and be sollicitous and go up and down from Door to Door for their Maintenance and Support and not trust to your Care and Provision A Believer which knoweth he hath a Heavenly Father will not be negligent in his Calling but be active and industrious in his way and use those lawful means which by the Providence of God he hath been brought up in and then Be careful for nothing as the Apostle's advice is Phil. 4. 6. And in every thing by Prayer and Supplication make your request known unto God O could we turn Carking into Prayer and run to our Father it would be happy for us Care and Diligence and necessary Provision that 's our work and labour but for the Success and Event of Things leave it to God When we are carking in the World with such anxiousness and troubled with restless Thoughts how we should be provided for in old Age and what will become of us and ours we take God's work out of his Hands this is a disparagement to our Heavenly Father and a reproach to his Providence and Fatherly Care Well then certainly this is of great advantage in Prayer APPLICATION Vse If it be a great advantage in Prayer to take up God under the Notion and Relation of a Father Then those that would pray aright let this instruct and quicken them above all things Clear up your Adoption that you may be able to call God Father for otherwise when you come to pray it is a very Lye to God As Acts 5. 4. When Annanias spake false to the Apostle saith Peter to him Thou hast not lyed unto Men but unto God Why Because he knows all that is done in the World But much more do they lie unto God here this is a very Disgrace and Blasphemy a Contumely rather than a Prayer and Supplication when you will come and make God to father the Devil's Brats When you that live in Sin and have no Reverence and Awe of God upon your Hearts shall come and pray to
and Place of our Rest to which we are all tending Col. 3. 1. If ye then be risen with Christ seek those Things which are above where Christ sitteth on the right-hand of God We come to our Father which is in Heaven He will have his Residence there that our Hearts might be there Therefore the main things we should seek of God from Heaven are Saving-Graces for these come down from above from the Father of Lights Jam. â— 17. We have liberty to ask Supplies for the outward Life but chiefly we should ask spiritual and heavenly Things Mat. 6. 22 â—3 Your heavenly Father knoweth that ye have need of all these Things What then First seek the Kingdom of God c. If we have to do with a heavenly Father our first and main Care should be to ask Things suitable to his Being and his Excellency If Children should ask of their Parents such a thing as is pleasing to their Palate possibly they might give it them but when they ask Instruction and desire to be taught that 's far more acceptable to them When we ask Supplies of the outward Life Food Raiment God may give it us but it is more pleasing to him when we ask for Grace In every Prayer we should seek to be made more heavenly by conversing with our heavenly Father 5. It giveth us ground of Confidence in God's Power and absolute Dominion over all Things for God is in Heaven above all created Beings Psal. 115. 3. Our God is in the Heavens and doth whatsoever he pleaseth So 2 Chron. 20. 6. Art not thou God in Heaven And rulest not thou over all the Kingdoms of the Heathen And in thine hand is there not Power and Might so that none is able to withstand thee O what an Advantage is this in Prayer when we think of our All-sufficient God who made Heaven and Earth and hath fixed his Throne there What can be too hard for him 6. Here is Encouragement against carnal Fear Whatever the World doth against us we have a Father in Heaven and this should bear us up against all their Threatnings and Oppositions When there were Tumults and Confusions in the World it is said Psal. 2. 4. But God which sits in Heaven shall laugh them to Scorn An earthly Parent may have a large Heart but a short Hand tho they may wish us well yet they cannot defend us and bear us out in all Extremities But our Father in Heaven will laugh at the Attempts against his Empire and Greatness Thus considering God absolutely it is an Advantage to reflect upon him as a Father in Heaven But I suppose this Expression hath respect to a Mediator Therefore Secondly Let us look upon God with respect to a Mediator for so I think we are chiefly bound to consider our Father in Heaven because of Christ which sits there at his right-hand Heb. 8. 1. It is said there He sate down on the right-hand of the Throne of the Majesty in the Heavens a Minister of the Sanctuary O this is comfortable to think of In Heaven we have a Saviour Jesus Christ representing our Persons and presenting our Prayers to God by which means God is reconciled and well pleased with us So that our Duty in Prayer is to look up to Heaven and to see Christ at God's right-hand as or High-Priest mediating for us that we may be accepted with God A notable Resemblance we have between God's Presence in the Tabernacle or Temple and God's Presence in Heaven In the Temple you know there were three Partitions There was to outward Court and the Sanctuary as the Apostle calls it where the Table of Shew-bread was set and there was the holy Place the Holy of Holies Just so in Heaven there are three Partitions there is the Airy Heaven and the Starry Heaven and the Heaven of Heavens The lower Heaven which answers to the outward Court the Starry Heaven which answers to the Sanctuary and the Heaven of Heavens which answers to the Holy of Holies by a fit Analogy and Proportion Well In the Holy of Holies saith the Apostle there was the Golden Censer and the Mercy-Seat Heb. 9 4. There you find God conspicuously manifesteth his Presence and give Answers to his People At the Mercy-Seat there will I answer thee saith the Lord So here in this Heaven of Heavens there 's a Mercy-Seat there 's a Throne of Grace and there God will answer We may come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in time of Need. Heb. 4. 16. Into this Holy of Holies none but the High-Priest did enter and that once a Year after the Sacrifice of Atonement for the whole Congregation then the High-Priest was to come into the Holy of Holies he as to pass through the Vail with Blood and with sweet Incense in his hand Just thus is Jesus entred into the Heaven of Heavens for us he is gone there to present his Blood and Sufferings to appear before God for us to present himself as a sweet-smelling Sacrifice Heb. 9. 24. Eph. 5. 2. Now the High-Priest when he went with this Blood into the Mercy-Seat he went in with the Names of the twelve Tribes upon his Breast and Shoulder and Jesus also doth appear before God for us representing our Persons continually before his Father Now about the Mercy-Seat there were Cherubims and Figures of Angels just about the Ark there they stooped down to shew the Angels do attened about the Throne to dispatch Messages abroad into the World and convey Blessings to the Saints There is a Throne of Grace a Mercy-Seat a Mediator there Angels at God's Beck ready to send up and down to and fro for the good of the Saints And mark not only hath Jesus this Liberty to enter into this Heaven of Heavens but all the Saints have a Liberty to enter and that not only at Death but in their Life time for saith the Apostle Heb. 10. 19. Having therefore boldness to enter into the Holiest by the Blood of Iesus All of us not only when we die and personally go to God do we enter into the Holy of Holies but now we have Boldness It relateth to Prayer for the Word signifieth Liberty of Speech This Holy of Holies which was closed and shut up against us before is opened by the Blood of Jesus the Vail is rent and now all Saints have a Privilege to come freely to converse with God It is good to observe the Difference between the Holy of Holies and the Heaven of Heavens The Jews their Sanctum Sanctorum was earthly but our Holy of Holies is heavenly Into theirs which was as it were God's Bed-chamber the common People were not admitted none but the High-Priest could enter into the Holy of Holies But now into ours all Believers may enter and converse with God There the High-Priest could enter but once a Year Now we may come to the Throne of Grace as often
their trust in him 3. Submit to his Providence without Murmuring When we can speak well of him tho he seem to deal most hardly as the Bethshemites when there was such a Slaughter made among them fifty thousand slain They do not say murmuringly who can stand before this severe cruel God but before this Holy God They own his Holiness in the Dispensation tho it were so dreadful 1 Sam. 7. 20. It is a great Glory to God when you own him as just in all his ways when he deals most hardly Whatsoever be our Lot and Portion yet he is a Holy God But to cavil and murmur it is to tax and blemish God before the World 4. Live to publick Ends that is to draw God into Request with others Let this be the aim of your Conversation not only to get Holiness enough to bring you to Heaven but to allure others and recommend God to them that by the Purity and Strictness of your Conversation you might gain upon others and bring them to be in love with God and acquainted with him And Lastly be sensible when God's Name is dishonoured by your selves and others not enduring the least prophanation of it Thy Kingdom come THE first Petition concerneth the End the rest the means Now among all the Means none hath such a near and immediate respect to the Glory of God as Christ's Kingdom for here there is more of God discovered more of his infinite Grace Justice Wisdom and Power than possibly can be elsewhere All other things are for the Church and the Church for Christ as Head and King and Christ for God 1 Cor. 3. 22 23. So that Christ's Kingdom is the primary Means of advancing God's Glory and therefore among all the Means it must be sought in the first place Mat. 6. 33. Seek first the Kingdom of God First not above the Glory of God it doth not come in competition with that but above all other things whatsoever before Pardon and Grace In the Words observe three things 1. We grant a Kingdom 2. By way of Distinction and Appropriation we say Thy Kingdom 3. By way of Supplication we beg of God that it may Come The Concession the Distinction the Supplication are the three things to be opened First The Concession of a Kingdom which our heavenly Father hath A Kingdom in the general signifieth the Government of a People under one Head or Governour and therefore the Term may be fitly applied to God who alone is Supream and we are all under his Dominion Now God's Kingdom is twofold 1. Universal 2. More Particular and Special First There 's a Universal Kingdom over all Things over Angels and Devils over Men Elect and Reprobate over Beasts and Living Creatures and over inanimate Things Sun Moon and Stars This is spoken of 1 Chron. 29. 11. Thine is the Kingdom O Lord and thou art exalted as Head above all And again Psal. 103. 19. The Lord hath prepared his Throne in the Heavens and his Kingdom ruleth over all There is no such Monarch as God is for largeness of Empire for absoluteness of Power and Sublimity of his Throne This is not principally understood here but is implied as a Foundation and Ground of Faith whereupon we may deal with God about that Kingdom which is specially intended in this Request Secondly More Particularly and Especially God hath a Kingdom over a certain Order and Estate of Men. Of this especial Kingdom there are two notable Branches and Considerations One is that Administration which belongeth to the present Life and is called the Kingdom of Grace and the other belongeth to the Life to come and is called the Kingdom of Glory 1. The Kingdom of Grace is spoken of in many places specially that Luk. 17. 20 21. When he was demanded of the Pharisees when the Kingdom of God should come he answered them and said The Kingdom of God cometh not with Observation Neither shall they say Lo here or lo there for behold the Kingdom of God is within you or among you He speaks of a Kingdom of God that was already come among them in the dispensation of his Grace by Christ. And then the other belongeth to the Life to come called the Kingdom of Glory Mat. 25. 34. Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World 1 Cor. 15. 50. Flesh and Blood cannot inherit the Kingdom of God Now the Kingdom of Grace may be considered two ways as Externally administred and as internally received 1. As Externally administred in the Ordinances and Means of Grace as the Word and Seals and Censures and the like In this Sence it is said Mat. 21. 43. The Kingdom of God shall be taken from you and given to a Nation bringing forth the Fruits thereof The Gospel or Means of Grace administred in the visible Face of the Church they are called God's Kingdom upon Earth and a very great Priviledg they are when they are bestowed upon any People Surely when Christ saith The Kingdom of God shall be taken from you he doth not mean it of the inward Kingdom that they had not that cannot be lost but of the outward and external Means 2. As internally received and then by it is meant the Grace of God which rules in the Hearts of the Elect and causeth their Souls to submit and subject themselves unto the Obedience of Christ and unto his Scepter and to his Word and Spirit and this is that Kingdom properly which is within us This is the Kingdom of God which consisteth in Righteousness Peace and Ioy in the Holy Ghost Rom. 14. 17. And this differeth from the Kingdom of Glory not so much in Nature as in Degree Well then That by the Kingdom of God is here meant not his general Empire over all the World and all the things of the World tho that be not wholly excluded but his special Kingdom which he doth administer by Christ And that either as externally managed by Ordinances and visible means of Grace or as internally received and administred in the Hearts of the Elect This is that Kingdom we beg that it may flourish and get ground more and more 2. Then for the Kingdom of Glory it is either begun and inchoate or else consummate and perfect 1. 'T is begun and inchoate upon our Translation to Heaven in the very moment of Death In which Christ reigns in the other World in the Spirits of just Men made perfect that is being perfectly freed from Sin and admitted into the clear and immediate Vision and Fruition of God tho our Bodies abide in the Grave expecting full Redemption and Deliverance That there is such a Kingdom carried on many Scriptures intimate Phil. 1. 23. I desire to depart and to be with Christ. As soon as the Saints are loosed from the Body they are with Christ under his Government Luk. 23. 43. This day shalt thou be with me in Paradise As soon as Christ died
he was in Paradise and there was the good Thief with him The Scriptures do not establish any such drousy conceit as the Sleep of Souls or such an Estate wherein they do not enjoy God We read of the Spirits of just Men made perfect which make up the Congregation which is above of which Christ is Head Heb. 12. 23. As the Spirits of the Wicked are in Prison 1 Pet. 3. 19. that is in Hell This is the Kingdom of Glory begun 2. There 's a Kingdom of Glory consummate when Sin and Death is utterly abolished and the Elect perfectly separated from the Reprobate and conducted into Heaven and there remain with the Lord for ever This is a Kingdom Mat. 25. 34. Come ye blessed of my Father inherit the Kingdom prepared for you The full and final Estate we enjoy after the general Judgment and Resurrection that 's called a Kingdom Well now you see what 's meant by the Kingdom we pray for Secondly Here 's a note of Distinction Thy Kingdom by which the Kingdom here spoken of is limited by particular reference to God not only to difference it from the Kingdoms of Men which are subordinate to it but those adverse Kingdoms which are set up against God as the Kingdom of Sin Satan Anti-christ the destruction of which we intend when we pray for the advancement of God's Kingdom As I shall shew you Thirdly Here 's the Supplication or the Request which we make to God about this Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it Come What do we mean by that This Word must be applied to the several acceptations of Christ's Kingdom 1. If you apply it to the External Kingdom of Grace then when we say Thy Kingdom come the meaning is Let the Gospel be published let Churches be set up every where let them be continued and maintained against all the malignity of the World and Opposition of the Devil And in the publication of the Gospel where the sound of it hath not been heard that God would come there in the Power of his Spirit and draw People into Communion with himself Mat. 12. 28. If I cast out Devils by the Spirit of God then the Kingdom of God is come unto you meaning in the publick tenders thereof Saith he if this Miracle doth clearly as it doth in your Consciences evidence my Mission then you may know the Kingdom of God is come that is that there is a Publication of the Gospel of Grace Then we pray for the continuance of this Privilege notwithstanding opposition that Christ may stand his Ground This is that we seek of God that he may maintain his Interest among the Nations of the World that the Gates of Hell may not prevail against his Kingdom 2. If you refer it to the Internal Part of this Kingdom then we beg the Beginning the Progress and the final Consummation of it First the Beginning or the Erection of a Throne for Christ in our own Hearts and the Hearts of others that he may fully exercise Regal Power Secondly The Increase of this Kingdom by Holiness and Obedience and sincere Subjection to him for the Kingdom of Grace is so come already that it will still be coming yet more and more So long as we need to pray so long shall we have cause to say Thy Kingdom come Thirdly The Consummation of it when the Fulness of Glory in the second Coming of Christ shall be revealed when our Head shall be glorious and his Day shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the present it is Man's Day so the Scripture seems to call it but then it is the Day of the Lord when all the Devils shall stoop and Enemies receive their final Doom and the Saints shall have the Crown of Glory put upon their Heads in the Sight of all the World Well the Sum of all is this That tho this Petition do mainly concern the special Kingdom which God administreth by Christ yet God's universal Kingdom the Kingdom of his Power and Providence is a mighty Support and Prop to our Faith in making this Request to God When we consider what an unlimited Power God hath over all Creatures even Devils themselves to dispose of them for his own Glory and his Churches Good we need not to be discouraged though Christ's Kingdom be opposed in the World but should with the more confidence deal with God about it That which I shall handle upon this Petition will fall under these two Points 1. That God hath a Kingdom which he will administer and manage for his own glory 2. All those which are well affected to God's glory should desire the coming of this Kingdom and seriously deal with God about it For the first namely Doct. 1. That God hath a Kingdom which he will administer and manage for his own Glory I speak not of the Kingdom of his Power and Providence but of the Dispensation of Grace by Christ. The Evangelical Gospel-State is compared to a Kingdom as Mat. 3. 2. The Kingdom of Heaven is at hand So to the Disciples Mat. 10. 7. And as ye go preach saying The Kingdom of Heaven is at hand And so Christ himself It may be called so with very good reason For in this Kingdom there is a Monarch Jesus Christ to whom all Power and Authority is given God the Father calls him my King Psal. 2. 6. I have set my King upon my holy Hill And this King hath his Throne in the Consciences of Men where Thoughts are brought into Captivity to him 2 Cor. 10. 5. And he hath his Royal Scepter Psal. 110. 3. which is called the Rod of his Strength And he hath his Subjects and they are the Saints Rev. 15. 3. King of Saints And he hath his Laws and Constitutions we read of the Law of Faith and the Law of Liberty And in this Kingdom there are Privileges and Royal Immunities there 's Freedom from the Curse of the Law and from the Power of Sin and from the destructive Influence of Satan and the World And here are Punishments and Rewards both for Body and Soul there is Hell and Heaven Now because all these things do so fitly suit therefore is the Gospel called a Kingdom It will not be amiss to insist upon some of these 1. The State of the Gospel or Evangelical State 't is God's Kingdom in regard of the Monarch whom God hath set up that is Jesus Christ the great Lord of all Things There is no King like him God hath made him higher than the Kings of the Earth Psal. 89. 27. How doth he exceed all other Monarchs and Potentates in the World Partly for Largeness of Command and Territory All Kings and Monarchs have certain Bounds and Limits by which their Empire is terminated but Christ is the true Catholick King his Government runs throughout the whole Circuit of Nature and Providence he hath Power over all Flesh Iohn 17. 2. yea Devils themselves are to stoop to him Phil. 2.
over them bring them hither and slay them before me Christ himself will see Execution done in his own sight and presence upon those Rebels that will not submit to his Rule and Government How should the Hearts of wicked Men tremble which have violated the Laws of Christ and affronted his Authority when they consider how odious this is how certainly Christ will see Execution done upon them When Adonijah and his Guests heard of Solomon's sitting upon his Throne and the Shouts and Acclamations of Joy and Applause they were stricken with Fear and fled every one several ways 1 Kings 1. 49. You that cherish your Lusts which stand out against the Sovereignty of Christ that will not let him rule over you whose Hearts say tho their Tongues dare not We will not have this Man to reign over us you that seem to put him by his Kingdom he is furnished with absolute and irresistible Power to destroy you and will one day come and say Bring forth these Drunkards Worldlings Voluptuous that would not I should reign over them those that durst venture upon known Sin against the Checks of their own Conscience how will their Hearts tremble in the last Day at the Shouts and Acclamations of the Saints when they shall welcome this great King when he shall come forth in all his Royalty and Sovereignty And as for Punishment Christ will shew himself as a King so for Rewards Kings do not give Trifles Araunah gave like a King to a King 2 Sam. 24. 23. He was of the Blood-Royal of the Iebusites and he gave worthy of his Extraction And so Christ will give like a King God propounds nothing that was cheap and unworthy but He gives you a Kingdom Luke 12. 32. The Poor of this World are Heirs of a Kingdom the fairest Kingdom that ever was or ever will be as poor and as despicable as now they are yet they shall have a Kingdom What can you wish for and desire more than a Kingdom All shall reign with Christ for evermore Which shews the Folly of carnal Men that will hazard so great and so blessed Hopes Thus I have shewn you why the Gospel-State is compared to a Kingdom Now let me tell you it is a spiritual Kingdom not such as comes with Observation Jesus Christ when he was inaugurated into the Throne when he was to sit down at God's right-hand how doth he manifest it He gives Gifts as Princes use to do at their Coronation but they are spiritual Gifts Eph. 4. 8. And he sent abroad Embassadors poor Fishermen they and their Successors to go and treat with the World 2 Cor. 5. 19. Indeed they had a mighty Power with them as becoming such a great King as was under the Vail of Meanness and Weakness it was carried on in a spiritual manner And still he doth administer his Kingdom not by Force he rules not by the Power of the Sword but by his Word and Spirit so he governeth his People The Publication of the Gospel is a sending forth the Rod of his Strength Psal. 110. 2. And the Holy-Ghost as Christ's Viceroy he governeth them and administreth all things that are necessary to his Kingdom he doth it by the Holy-Ghost as his Deputy The Father chuseth a sort of Men gives them to Christ the Son dieth for them that they may be Subjects of his Kingdom and he commits them to be governed and ruled by the Holy-Ghost He useth the Ministry of Men and so unites them to Christ and Christ brings them to the Father by his Intercession committing them to his Care and Love and by a final Tradition at last which is the last Act of Christ's Mediatorial Kingdom 1 Cor. 15. 24. he shall deliver them up to the Father The Spirit blessing the Ministry of Men works Faith by which we are united to Christ and Christ intercedes for us and will bring us to God again And in this spiritual manner is this Kingdom carried on So that if we would enter into this Kingdom we must go to God the Father and confess we are Rebels and Traitors but desire he would not enter into Judgment with us but seek to be reconciled to God the Father Now as God bade the Friends of Iob to go to Iob chap. 42. 8. So God sends us to Christ in whom alone he is well-pleased with the Creature If we go to the Son he refers us to the Spirit to be reclaimed from our Impurity and Rebellion If we go to the Spirit he refers us to Moses and the Prophets Pastors and Teachers there we shall hear of him in Christ's way and there we feel the Rod of Christ's Strength the Efficacy of his Grace put into our Hearts Thus are we brought into his Kingdom and made to be a mystical Body and spiritual Society in whom Christ rules and there we come to enjoy those Freedoms I spake of and our Obedience to this Kingdom is carried on in a spiritual manner In Worship we give our Homage to God in the Word we come to learn his Laws in the Sacraments we renew our Oath of Allegiance to this King in Alms and Charity we pay him Tribute in Prayer we ask his Leave acknowledging his Dominion and Praise it is our Rent to the great Lord from whom we hold all things And thus is Christ's Kingdom carried on in a spiritual manner Vse 1. The Use is to press you to come under this Kingdom Consider what God hath proffered to draw you off from your carnal Delights and sinful Pleasures No less than a Kingdom to bear you out to call you off from your Sins O do not answer as the Olive-Tree and the Vine in Iotham's Parable Iudg. 9. 9. Shall I leave my Fatness and go to be promoted over the Trees God comes to a Worldling and makes him a Proffer of this blessed State which is represented by a Kingdom Shall I leave all my Sports and worldly Hopes according as the Man is affected Shall I renounce my Pleasures live a strict and austere Life Must I leave off Projects saith a Worldling and depend upon the Reversion of Heaven O consider it is for a glorious Kingdom Men will do much for an Earthly Crown tho lin'd with Cares for this Golden Ball which all hunt after and doth occasion so many Stirs in the World Turn your Ambition this way you may aspire to a Crown to the Kingdom of Heaven without the Crime of Treason this is a faithful Ambition It is indeed Treason against the Kingdom of Heaven not to look after this Crown and plot contrive and act and offer violence for the obtaining of it And therefore come under this Kingdom if you do not you will be left under the Power of a worse 2 Chron. 12. 8. God saith he would give them up to the King of Egypt why They shall be his Servants that they may know my Service and the Service of the Kingdoms of the Countries That they might see what
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
for that time when Christ shall be seen in all his Glory that he may be dishonoured no more that Sin and Opposition may have an end Here God haâ—h not his perfect Glory neither from us nor from the Wicked neither from Angels nor Devils Not his perfect Glory from us and therefore the Saints long for that time when Christ may be more admired in them it is the Comfort of their Souls that God is glorified in their Glory that there will a Time come when he shall be admired and glorified in their Glory and when they they shall praise him for evermore without weakness and distraction And then the Wicked that they may oppose and dishonour him no more that the whole Course of Justice may be seen in the History of the World which shall be produced at the Day of Judgment that his Power may be seen when Devils and all ungodly Men are trodden under foot and all Offences taken away and all opposite Powers are abolished First Christ would zealously affect us to the Glory of God Hallowed be thy Name then he would have us pray Thy Kingdom come That our Zeal for God's Glory might make us earnest and instant for his Kingdom Then 3. There are certain Experiences that we have here which set us a longing and groaning for this time Rom. 8. 23. We which have the First-fruits of the Spirit groan within our selves waiting for the Adoption to wit the Redemption of our Body When they have tasted of the Clusters of Canaan O they long to see the Land they long that Jesus the Captain of their Salvation the spiritual Ioshua may lead them into the good Land The Church hath here enjoyed Christ in her House I brought him into my Mother's House Cant. 3. 4. Now they would enjoy him in his own House have a more plentiful enjoyment of him Wherefore have we a taste but to long for a fuller Banquet Why doth God give out such a Pittance but to awaken our Desires to look for more Indeed these Beginnings are sweet and are a wonderful Mercy to hear Christ say in a Promise Come to me that you may have Life But when once they have embraced this they will be longing for another Call for the great Voice to say Come ye blessed of my Father c. When Christ biddeth them welcome into the Kingdom of Heaven to the Crown of Glory When we can get any Joy in the Holy-Ghost a little Peace of Conscience any sweet Experience of our being cleansed from Sin this is reviving and comfortable But why is this given but to set us a longing for the whole Harvest for this is but the First-fruits It is sweet now to find Pardon of Sin and any comfortable feeling of God's Love in the Conscience to have any Doubt resolved any Fear silenced and supprest to have a glimpse of the Light of God's Countenance a little Elevation of the Heart in Duty Now this draws on the Soul to long for more for we begin then to think what a sweet reviving will it be when we enjoy the Full of all these things If there be but one Promise now set home upon our Hearts tho here we haâ—e only the Right not Enjoiment if we have but our Right cleared up to a Promise it is very reviving God gives us this Experience that we may long to enjoy the thing promised the full Possession of it When you have gone away feasted with Loves at the Lord's Table thou hast said One Hours Communion with God is better than all the World If thy Heart was melted a little in Duty if it was affected with godly Sorrow for Sin it hath yielded thee more Comfort than all the Mirth and Musick which fond Worldlings chear themselves withal than all their Jollity Now this is but given as a Foretaste as a Prelibation and to awaken our Desires after more In the Lord's Supper many times we come and drink of that Cup which God hath tempered for us this is but a dark Presignification of the new Wine we shall drink in our Father's Kingdom Mat. 26. 29. and of those eternal Comforts we shall have there and those unmixed Joys in the presence of Christ. Therefore because of the Tastes they have had and those Beginnings of Glory their Hearts will be more enlarged and drawn out to look for more and long for that happy time when all this shall be accomplished III. There may be Arguments taken and drawn from the Coming it self that they long for his Coming Wherefore doth Christ come what are the Ends of it It is to manifest his Love to the Saints mainly as to punish his Enemies and glorify his Justice 1. I 'll mention the first to gather the Saints together to draw all his scattered People into one holy Body and Communion Psal. 50. 5. Gather my Saints together unto me those that have made a Covenant with me by Sacrifice Now they are scattered up and down as God hath Service for them to do one here another there they are spread in several Places where they are like two or three Berries in the uppermost top of the Bough That Psalm is generally acknowledged to be spoken of the Day of Judgment then they are gathered to meet in one great Assembly the Psalmist speaks of the great Congregation of the Righteous where the Sinners shall not stand Psal. 1. 5. At that great Day when Christ comes all the Saints shall make but one Assembly and one Congregation As the Wicked shall be bundled together and the Tares cast into unquenchable Fire so all the Saints shall be gathered together into one great Assembly and this glads their Hearts Therefore we are not feasted to the full because we have not all our Company all the Guests do not meet together until the Day the Son of God comes to bless the Elect. 2. He comes to proclaim our Pardon and to pronounce the Sentence of our Acquittance juridically in Court as Judg upon the Throne Our Pardon is past and seal'd as to Conscience then he will blot out all our Sins therefore it is said Acts 3. 19. That your Iniquities may be blotted out when the Times of refreshing shall come from the Presence of the Lord. He comes then to comfort and refresh the Souls of the Saints by proclaiming their Pardon in the Ears of all the World To whomsoever the Throne of Christ is terrible it should not be terrible to the Saints If he comes as a Judg to them he comes to acquit them upon the Throne he means no trouble to them 3. He comes to crown us Certainly there is a longing for this Day and Coming for what is his Work He comes to crown the Saints 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Iudg shall give me at that Day Then he comes to put the Crown of Righteousness upon our Heads and invest us with all the Fruits of
improving our Talents Our Lord will come and reckon with his Servants Luke 19. 15. Thy Will be done on Earth as it is in Heaven WE are come to the third Petition which is fitly subjoined to the former In the Preface we own our Relation to God Our Father in the first Petition we express our Care of his Glory in the second our Desires of his Kingdom and now we beg Obedience to his Will We may judg of our Respect to his Name and Kingdom by our Obedience to his Will without which we neither sanctify his Name nor submit to his Kingdom The Kingdom of God implieth two things his Government over us or the Privileges which we enjoy thereby 1. As it is taken for his Government over us so there is a fair Connection between these two Requests Before we pray that God would rule us and now for a soft and pliable Heart that we may be ruled by him Christ is not our King when we do our own Will These two are distinct Government is one thing and Obedience to it another As Mat. 6. 33. The Kingdom of God and the Righteousness thereof they are distinguished The Kingdom of God we plead for in the second Petition and here for the Righteousness thereof that Christ may not be a Titular Prince and Sovereign as certainly he is when we do our own Will Every Sovereign stands upon his own Will and the more absolute still the more his Will is to be looked upon as a Law and Rule Now God being so absolute a Soveraign it is but fit his Will should be done in the perfectest Manner Thy Will be done in Earth as it is in Heaven 2. If you take the Kingdom of God for the Privileges of his Government especially if they be considered in their Consummation and final Accomplishment for that which the Scripture calls the Kingdom of God by doing God's Will we enter into his Kingdom See Mat. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven It is not the Blandishment of a spiritual Complement but a true and hearty Subjection to the Will of God that availeth in God's Kingdom and is intended by this Petitionary Clause Thy Will be done Here consider I. The Substance of the Petition II. The Circumstances thereof The Substance of the Petition Thy Will be done The Circumstances are two The Place where which indeed intimateth the Persons by whom by Men here upon Earth Then the Manner is set down in a Comparison Vpon Earth as it is in Heaven Let me first open these Passages then observe somewhat I. The Substance of the Petition Thy Will be done and there 1. The Matter about which it is conversant the Will of God 2. The Request about it Thy Will be done First The Matter of the Request Thy Will God's Name was under consideration in the first Petition his Kingdom in the second and now his Will And then here 's a Note of Appropriation Thy Will in contradistinction to all others God's Will it signifieth two things either his Decree concerning future Events or else that which God hath revealed concerning our Duty his intended or commanded Will. The first is spoken of Rom. 9. 19. Who hath resisted his Will that is his Decree and his Purpose And the second his revealed Pleasure concerning our Duty is spoken of 1 Thess. 4. 3. This is the Will of God even your Sanctification The Will not of his Purpose but it is his Law his revealed Pleasure Now it is not meant here of God's Decree or secret Will Why God's secret Will that is not known therefore how can it be done upon Earth To that all are subject Reprobates Devils But here this Petition speaks of a Will which is to be done in conformity to the good Angels Again we may without Sin will that which God wills not by his secret Will as the Life of a sick Parent which God purposeth to take away Nay a Man may fulfill this secret Will and yet perish for ever as Iudas and many which break his Commandments and yet fulfil his Decrees that do that which God had determined before to be done in his secret Purpose as it is said Acts 2â— 2â— To do that which his Hand and Counsel had determined before to be done Therefore his secret Will is not here meant but the Will of God revealed Therefore let me here distinguish again The Will of God is revealed two ways in his Word and in his Works the one to be done by us the other to be done upon us the one is Voluntas de nobis God's Will concerning us the other Voluntas in nobis God's Will in us and to be done by us the one maketh way for our Active the other for our Passive Obedience Our Active Obedience hath respect to his Laws and Commands but our Passive to his Providence we shew as much Obedience in the one as in the other in Patience as in Holiness For as in Holiness we own God as the supream Law-giver so in Patience we own him as the supreme Lord that hath a Dominion over all Events and all things which fall out in the World In the one we pray Vt nihil Dei displiceat nobis that nothing which comes from God may provoke us to unseemly Passion in the other we pray Vt nihiâ— nostrum displiceat Deo that nothing which comes from us may provoke God by unseemly and undâ—tiful Carriage We principally pray for the latter here that we may fulfil his Will revealed in the Word and yet the other cannot be excluded Take but this Reason because the Saints in Scripture express their Subjection to God's Providence in Words very agreeable to this Request to the Form of this Petition as those Believers when they saw God had determined Paul's Journey to Ierusalem when he went bound in the Spirit notwithstanding the Dangers of it and their Loss by his Departure they said The Will of the Lord be done Acts 21. 14. And Christ himself speaking of his Passion Mat. 26. 39. Not as I will but as thou wilt And not my Will but thine be done Luke 22. 42. So that we pray both for the one and the other tho with a plain difference why For our Active Obedience must be even without a conditional Desire that the Commands of God should be repealed we cannot so much as desire God should disannull his Law and repeal those Statutes he hath enacted Yet we may desire conditionally if God see â—it the removal of our Affliction and that Condition of Life to which we are determined by his Providence The Commandment is not grievous in it self 1 Iohn 5. 3. yet the Affliction in its own Nature is grievous Heb. 12. 11. We may desire more knowledg of God's Law yet we may not desire more experience of Affliction the one is more absolutely necessary than
1. Though we cannot do it in the same measure yet we should do it in the same manner though there be not an exact Equality yet there should be some answerable Resemblance Our Obedience should not be wholly different in the kind and manner of it from theirs which serve God in Heaven though for the degree and rate we cannot come up to their Patern 2. Though we do not attain to this Perfection in this Life yet we must aim after it long for it and pray for it Aim after it not sluggishly content our selves with any low degrees of Obedience but aim at the highest And to long for it there is a time coming when we shall be perfect when we shall be not only as the Angels are but as Christ is We shall be like him 1 John 3. 2. And we pray for that on Earth what is expected in Heaven we pray for what we do expect from the final and consummate Estate when we shall be as the Angels of God and perfectly do his Will I come to the Points they are three 1. It concerns them very much that would in Prayer own God as a Father and pretend a respect to his Glory and Kingdom to see that his Will be done here upon Earth 2. It is the Lord that giveth to will and to do those things which are pleasing in his sight 3. God doth not only look to this that his Will be done but to the manner how it is done 1. It concerneth them very much that would in Prayer own God as a Father and pretend a respect to his Glory and Kingdom to see that his Will be done here upon Earth I shall prove it First By the Arguments intimated in the Point 1. As we pray to God we should see his Will be done upon a double account as real and successful 1. As we would express a Reality and Sincerity in Prayer They mock God that pray they might do his Will yet have no care to do it that declaim against their Lusts yet hug them and keep them warm in their Bosoms We oftner pray from our Memories than our Consciences and oftner from our Consciences than our Affections from our Memory as we repeat Words by rote without sence or feeling or Consideration of the Importance of them From our Consciences rather than Affections Austin observes of himself while he was under the Power of his Lusts he would pray against Concupiscence but his Heart would say at noli modo timebam enim ne me exaudiret Deus but Lord not yet for I am afraid lest God should hear me Conscience tells us that such things must be done and asked thus we put a little of our Conscience in Prayer but nothing of Affection and serious Desire Many would be loth God should take them at their words when they seem to resign up themselves to his Will and think of parting with their Lusts it is bitter and irksome to them as Phaltiel Michal's Husband went after her going and weeping 2 Sam. 3. 16. Now if we would manifest our Prayers to be real we should labour to perform the same otherwise we are but like those Souldiers which spate upon Christ and buffeted him yet cry'd Hail King of the Iews so it is but a mockage to say Thy Will be done yet have no care to do it Matth. 15. 8. This People draweth nigh unto me with their Mouth and honoureth me with their Lips but their Heart is far from me There is no Reality in the Prayer whatever be in it if the Heart be not in it Some Men's Prayers are but the Fruit of Wit and Memory others but the result of their Iudgments what is fit to be done rather than of their Hearts what they desire to be done and they are only good so far as they do more solemnly express God's Right not their inward Desires 2. If we would have our Prayers successful Psal. 66. 18. If I regard Iniquity in my Heart the Lord will not hear me Clearly if we will not do Godâ—s Will there is no reason he should regard our Will If I regard Iniquity in my Heart there may be Sin in the Heart but if I regard it there God will not hear me if I entertain an Affection to it When the Wind blows some cold Air will get into the Chamber though the Door be shut never so close but to leave the Door open for it doth not argue such a care of Health as is requisite There will be Sin in the Children of God but it is not allowed Love to any known Sin makes our Prayers to God to be without success So Prov. 28. 9. He that turneth away his Ear from hearing the Law even his Prayer shall be Abomination God useth often the Law of Retaliation will pay home Sinners in their own Coin we will not hear him therefore he will not hear us The same Argument we have to urge to God in Prayer that God hath to urge to us for Duty and Obedience What Argument will you use to awaken your Confidence and Affection By the Blood of Christ we have boldness to come to him Heb. 10. 19. and Eph. 3. 12. This is not only an Argument to be urged in Expectation of Mercy but also in the enforcement of Duty when God beseecheth you by the Bowels of Christ to do his Will and to mind his Work If the Blood of Christ cannot prevail with us to bring us up to the Will of God how can we expect it should prevail with God to bring us in Returns of Blessing When God speaks we slight him therefore when we speak God may cast off our Prayers God speaks more wisely to us than we can to him we stammer and lisp and speak foolishly in our Prayers to God There is far more reason why we should hear God than God hear us For there is more Equity in his Precepts than there is Reason in our Prayers and we are bound to obey God's Will more than he is to grant our Request and therefore if we would not have God turn away his Ear from our Prayers we should not turn away our Ears from hearing his Law and Counsel John 9. 31. Now we know that God heareth not Sinners but if any Man be a Worshipper of God and doth his Will him he heareth It is a general Maxime Those which were ready to deprave Christ's Actions were possest of the Truth of this If any worship him and do his Will him he heareth Joh. 9. 32. It is not enough to keep up a form of worshipping but we must be tender of his Will that 's the way to get a gracious Answer Thus as we pray we are bound 2. As God's Children so we must do his Will Mal. â— 6. If I be a Father where is mine Honour and if I be a Master where is my Fear Relations to God are not bare Titles and grounds whereby we may expect favour from God but they carry in their Bosom
Obligations to Duty on our part Many will give God good Words and fair Titles but there is no care had of complying with his Will Nay your owning that Relation will aggravate your Sin and be a Witness against you You owned me your Father and have not done my Will So Matth. 12. 50. Whosoever shall do the Will of my Father which is in Heaven the same is my Brother and Sister and Mother These may be sure of a comfortable Relation to God and that God will own them in that Claim when they make it their Business to do his Will otherwise you reproach God rather than worship him When you do your own Will and call God Father you lay the Devil's Brats at his Door you pretend to God and take his Name upon you therefore those that say Our Father must also say Thy Will be done 3. Those that would have respect to God's Glory must do his Will This is the Honour of God when you are at his Command God gloried in Abraham rather Cyrus than Abraham is there meant as the Context shews see Isa. 46. 11. Isa. 41. 2. The Man from the East whom I have called to my Foot When you are at his beck ready to go step by step with God as God leads you you are ready to follow It was the Honour of the Centurion that had his Souldiers at such a Command that when he said to one Go he went and to another Come and he came Matth. 8. So it is God's Honour when he can bid you do nothing but you are ready to obey though with the greatest hazard and loss of all 4. Our Subjection to his Kingdom God stands upon his Authority What 's a King without Obedience Christ is never received as King but where his Will is obeyed otherwise we mock â—im with an empty Title The High-Priest's Servants said Hail King of the Iews in mockage thus it is to own him as King when we will not yield Obedience Then do we desire that his Kingdom may come indeed and in power when we resolve to do his Will to love as God will have us and hate fear and hope as God will Psal. 143. 10. Thou art my God teach me to do thy Will If you own God as Soveraign you must be in subjection to his Will Thus this Prayer will yield us Arguments as we own him as a Father as we profess respect to his Glory and Kingdom Secondly I shall bring other Arguments to perswade this to make Conscience of God's Will 1. The Example of Christ Jesus who wholly yielded up himself to the Will of God and wilt thou stand upon thy terms Io. 5. 30. I seek not mine own Will but the Will of him that sent me Christ did not seek to please his human his own natural Will but the Will of his Father This is true Religion to be like him whom we worship Now we are never like Christ until we make doing of God's Will to be the great business of our Lives Wherefore doth he come into the World He tells you to do his Father's Will Luke 2. 49. Wist ye not that I must be about my Fathers business This was his sole Employment so it should be ours if we have the same Mind which Christ had 2. Consider God's Right We are not at our own dispose but at the Lord's use God hath a right in us as he created us The Perfection of every thing lieth in fulfilling the Creator's Will for that 's the end wherefore they were made The Creatures are all thy Servants and continue this day according to thine Ordinances Psal. 119. 91. We owe our Being and all we have from him We see among Men Dependance begets Observance a Man that lives upon another will be careful to please him Thou holdest all by the Indulgence and Bounty of God therefore it should be thy study to do his Will Jesus Christ hath bought thee 1 Cor. 6. 20. Glorify the Lord in your Souls and Bodies which are Gods That is God's which he hath bought A Servant that was bought when Men were sold for Slaves he was his Master's Money so his Strength Time Service belonged to his Master We are God's because he hath bought us therefore we cannot live as we will for this is the property of a Servant that he cannot live as he will Again as God hath begotten us anew regenerated us what 's the aim of his Grace That we should no longer live in the Flesh to the Lust of Men but to the VVill of God 1 Pet. 4. 2. It is the aim of Grace to cure the Disorders of the Will and to bring us to a stricter bond of Duty and Service to God And indeed if Grace hath had its Fruit and Power upon you you will give up your selves to God Cant. 7. 10. I am my Beloved's You are your Beloved's to be used by him as he pleaseth So that unless you will retract your Vows you will make Conscience of doing the Will of God for he hath a manifest right in you 3. Consider our own Incapacity There is great Reason why our Wills should be given up to the Will of God because we are not able to manage them our selves By the Law of Nations Fools and mad Men must have a Guardian they have lost the Dominion and Power over themselves they are to be ruled by another they are Slaves by Nature that must be guided by another Tit. 3. 3. We are all by Nature Fools and it is the greatest Mischief that can be to be left to our own Wills and therefore when God requireth the Resignation of our Wills it is but as the taking of a Sword out of a mad Man's hand which will be the cause of his own Mischief and Ruine Nemo laeditur nisi a seipso no Man is hurt by any but by himself tho he may be troubled by others Now since we cannot manage our own Will it is fit we should have a Guardian and who is more wise than God to govern us A Merchant tho he owns the Ship and hath stor'd it with Goods yet because he hath no Skill in the Art of Navigation he suffereth the Pilot to guide it Certainly we shall but Shipwrack our selves unless we give up our selves to be guided by the Spirit of God according to his Will 4. The benefit that accrueth to us by doing his Will we shall have his Favour here and his Glory hereafter His Favour here which is that which endeareth us to God Acts 13. 22. I have found a Man after mine own Heart which shall fulfil all my Will These are Men after God's own Heart that do his Will And tho we have great Infirmities yet because we are bent to do his Will they will be passed over as David had hâ—s Infirmities yet because it was in his Heart to do the Will of God therefore this is a Man after my own Heart And you shall have the Glory of God