is not to be understood so as if he were included in Heaven or locally circumscribed within the Compass of it For the Heaven of Heavens cannot contain him 1 Kin. 8. 27. In regard of his Essence he is in all Places being infinite and indivisible He is not included within the Heavens nor excluded from Earth but filleth all Places alike Ier. 23. 24. Do not I fill Heaven and Earth saith the Lord. But yet in an especial manner is God present in Heaven That appears because there is his Throne Psal. 103. 19. He hath prepared his Throne in the Heavens Earthly Kings they have their Thrones exalted higher than other Places but God's Throne is above all it is in Heaven He hath a more universal and unlimited Empire than all the Kings of the Earth so he hath a more glorious Throne Heaven is the most convenient Place to set forth his Majesty and Glory to the World because of the Sublimity Amplitude and Purity of it And so Isa. 66. 1. Thus saith the Lord The Heaven is my Throne and the Earth is my Footstool Heaven is his Throne because there is his Majestical Presence more of his Glory and Excellency is discovered And the Earth is his Footstool because there in the lowest part of the World he manifesteth his powerful Presence among the lower Creatures Briefly to conceive how God is in Heaven we must consider 1. The several ways of his Presence He is in Christ hypostatically essentially or as the Apostle speaks bodily Col. 2. 19. The Fulness of God dwells in him bodily In the Temple under the Law there God was present symbolically because there were the Signs and Tokens of his Presence The Jewish Temple was a Sacramental Place and Type of Christ in whose Name and by whose Merit Worship was acceptable to God But now in Christians he is present energetically and operatively by his Spirit And in Heaven he there dwells by some eminent Effects of his Wisdom Power Greatness and Goodness God hath shewed more of his Workmanship in the Structure of the Heavens than in any other part of the Creation that being the most glorious part of the World Psal. 19. 1 2 3. The Heavens declare the Glory of the Lord and the Firmament sheweth his handy Work c. Certainly it is meet God should dwell in the most glorious part of the World now Heaven is the most glorious part of the Creation Heathens in their Straits would not look to the Capitol where their Idols were but to Heaven where God hath impressed his Majesty and Greatness When ever we look upon these aspectable Heavens the vast Expansion of those glorious Luminaries the Purity of the Matter and Sublimity of its Posture it cannot but raise our Hearts to think of a glorious God that dwelleth there When we come by a poor Cottage we guess the Inhabitant is no great Person but when we see a magnificent Structure we easily imagine some Person of account dwells there So tho the Earth doth declare the Glory of God and shew much of his Wisdom and Power yet chiefly the Heavens when ever we look upon them we cannot chuse but have awful Thoughts and be struck with a Religious Horrour at the remembrance of the great God which hath stretched out these Heavens by his Wisdom and Power 2. Therefore God is said to dwell in Heaven because from thence he manifesteth his powerful Providence Wisdom Justice and Goodness God is not so shut up in Heaven as not to mind human Affairs and to take notice of what is done here below Psal. 11. 4. The Lords Throne is in Heaven His Eyes behold his Eye-lids try the Children of Men. Tho his Throne be in Heaven yet his Providence is every where his Eyes behold he seeth how we behave our selves in his Presence and his Eye-lids try the Children of Men He may seem to wink now and then and to suspend the strokes of his Vengeance but it is but for our Trial. He owneth his Children from Heaven Deut. 26. 15. Look down from thy holy Habitation from Heaven and bless thy People And from thence he punisheth the Wicked Rom. 1. 18. The Wrath of God is revealed from Heaven 3. There is God most owned by the Saints and glorified Angels therefore he is said to dwell there as a King is beloved by his Subjects but most immediately served and attended upon by those of his own Court. So that in Heaven there we have the highest Pattern of all that Duty which doth immediately concern God In this Prayer Hallowed be thy Name thy Kingdom come thy Will be done these three Petitions concern God more immediately now before we put them up Christ would have us think of our Father in Heaven praised by 〈◊〉 and Saints that fall down before his Throne crying Honour â—lory and Praise There he Reignâ—th his â—hrone is there and there he is perfectly obeyed and served without any oppoâ—ition 4. There God is most enjoyed and therefore he dwells there for there he doth more immediately exhibit the fulness of his Glory to the Saints and Angels In Heaven God is all in all Here we are supplied at second or third Hand Hos. 2. 18. I will hear the Heavens and the Heavens shall hear the Earth c. But there God is immediately and fully enjoyed Here there are many Wants and Vacuities to be filled up But in thy Presence there is fulness of Ioy and at thy right hand there are Pleasures for evermore Psal. 16. 11. Look as when the Flood was poured out upon the World you read that the Windows of Heaven were opened Gen. 7. 11. The drops of Rain were upon Earth but the Cataracts and Flood-Gates were in Heaven So when he raineth down drops of Sweetness upon his People the Flood-Gates are above they are reserved for that place where they are fully enjoyed Thirdly Why hath God fixed and taken up his dwelling place in the Heavens I answer 1. Because mortal Men they cannot endure his glorious presence Deut. 5. 23. When ye heard the Voice out of the midst of the Darkness for the Mountain did burn with Fire ye said Behold the Lord our God hath shewed us his Glory and his Greatness and we have heard his Voice out of the midst of the Fire now therefore why should we dye For this great Fire will consume us if we hear the Voice of the Lord our God any more then we shall dye Any manifestations of God how easily do they over-set and overcome us A little Spiritual Enjoyment it is too strong for us If God pour out but a drop of Sweetness into the Heart we are ready to cry out Hold Lord it is enough Our crazy Vessels can endure no more Therefore when Christ was transfigured the Disciples were astonished and fell back they could not endure the Emissions and Beamings out of his Divine Glory because of the Weakness and Incapacity of the present State therefore hath God a place above
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
14. Peace upon Earth Now God offereth Grace and now it is his Will we should come out of our Sins and accept of Christ to the ends for which he hath appointed him And here we must be sanctified else we shall be filthy for evermore Corn grows in the Field but it is laid up in the Barn Now is the time of minding this Work here upon Earth 3. That while we are upon Earth we might long for that happy Estate we shall have in Heaven wherein we might serve God Therefore Christ in his Prayer would have us think how God is glorified and obeyed there that we might send up hearty Wishes after that perfect Estate when we shall serve God without Weariness and without Distraction 4. Upon Earth to shew that we pray not for those in the other World but for those upon Earth We do not pray for the Saints departed they are out of harms way past our Prayers being in their final Estate We pray not for the Dead but for the Living Thus for the first Circumstance in this Petition the place where Secondly There remains nothing but the last and that 's the manner how this is to be done As it is in Heaven Chrysostome observes that this Clause may be referred to all the former Petitions Hallowed be thy Name upon Earth as it is in Heaven Thy Kingdom come upon Earth as it is in Heaven But certainly most proper it is to the matter in hand But what is the sense How is God obeyed in Heaven There are in Scripture three Heavens the Airy Heaven the Starry Heaven and the Heaven of Heavens In all these Heavens God's Will is done God is obeyed in the lower Heaven you shall see in Psal. 148. 8. Fire Hail Snow and Vapours stormy Winds fullfilling his Word Winds and Storms and all those things which seem to be most tempestuous and unruly to be the disorders of Nature they are at God's beck Then in the Starry Heaven vers 6. He hath made a Decree which shall not pass They are under a Law and Statute and are not exorbitant and excentrick do not alter their Path the Sun riseth setts and knows the just point of his Compass But it is chiefly meant of the Heaven of Heavens where Angels and blessed Spirits are and they obey God perfectly Psal. 103. 20 21. Bless the Lord ye his Angels that excel in Strength that do his Commandments hearkening unto the voice of his Word Bless ye the Lord all ye his Hosts ye Ministers of his that do his Pleasure The Angels do his Commandments and are hearkening to the Voice of his Word are at God's beck to be sent up and down to ascend and descend as God will have them so with respect to this doth Christ say Thy Will be done on Earth as it is in Heaven But here again why is this added As it is in Heaven 1. To sweeten our Subjection to God's Will We upon Earth are not held to a harder Law and Task than they in Heaven The Angels they are not sui juris at their own dispose They have many Priviledges above Man yet have no Exemption from Homage and Duty to God They have an Exemption and Freedom from Trouble and Sicknesses and Diseases and the necessities of Meat and Drink and all the Molestations and Infirmities of the Flesh which we lie under but are not freed from the Will of God but they obey his Commandments hearkning to the voice of his Word These Courtiers of Heaven are Servants of God and Fellows with us in the same Obedience none is too great to obey God The Angels which excel in Strength they obey his Will and so must we nay they obey his Will with a holy Awe and Fear that they may not displease him in the least for it is said of Michael the Arch-angel Iude vers 9. That he durst not bring against the Devil a railing Accusation but said The Lord rebuke thee He had not boldness to speak one uncomely Word or one unseemly Word to do any thing that was displeasing to God 2. As to sweeten our Obedience so to shew us the Reasonableness of this Obedience We would have the Happiness of the Angels and therefore certainly we should come into a Fellowship in their Duty it is but equal we should imitate their Holiness If we would have Communion with them in Glory we should have Communion also with them in Grace Mat. 22. 30. it is said we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Angels of God We seek after the same Glory and Happiness which they have to stand before the Lord and to behold his Face that 's their Happiness Surely if we would have the reward of Angels which we upon Earth are aspiring and looking after it is but equal we should do the Work of Angels and write after their Copy 3. Therefore doth Christ use this Comparison that we might not miscarry by a low Example How apt are we to follow the track and to take up with an easy and low rate of Obedience Luke 18. 11. that put great Confidence in that God I thank thee I am not as other Men. Now because we have few Examples in the World and those we have have their Spots and Defects and are very susceptible of Evils and apt to miscarry by them therefore Christ would carry us up to look after a Heavenly and Coelestial Patern he propoundeth the Angelical Perfection as a Patern and Example He that shoots at a Star will shoot higher than he that aims at a Shrub Surely the higher the Patern that we aim at the greater will our Obedience be Wicked Men they think that every thing is enough in Religion though it be never so little but the Godly cannot so easily satisfy themselves they are pressing and hastening on more and more 4. To teach us that we are not only to look to the Quid but to the Quomodo not only to what we do but also in what manner we yield Obedience to God therefore Christ would not teach us to pray only Thy Will be done but as it is in Heaven in such a manner God respects not only the doing of what he hath required but also the manner of it that we may not only do good but well it is the Adverb which crowns the Action We are to consider with what Heart we go about it Prov. 2. 16. The Lord weigheth the Spirits That which he putteth into the Ballance of the Sanctuary is with what Spirit with what Heart we go about the Work that 's it he weigheth and regardeth Now that we may look not only to the matter of Obedience but also to the manner how we do it therefore doth Christ give us this Patern Object But you will say Our Obedience is accompanied with many Defects and Infirmities therefore how can we serve God as the Angels do in Heaven How shall we take Comfort in our Obedience if this be our Patern I answer
the Lord who made Heaven and Earth As if the Psalmist had said As long as I see these glorious Monuments of his Power these Things framed out of nothing shall I distrust God whatever Exigence or Strait I may be reduced to Secondly More especially there is a particular Sort of Men to whom God is a Father in Christ and that is to Believers Iohn 1. 12. To as many as received him to them gave he Power to be called the Sons of God Those which in their natural State and Condition were Children of Wrath and Slaves to Sin and Satan when they come and are willing to welcom and receive Christ into their Hearts in a sense of their Misery are willing to make out after God and Christ they have an Allowance to call God Father and may have Child-like Communion with him and run to him in all Straits and lay open their Necessities to him 2 Kings 4. 19. When the Child cried unto his Father he said Carry him to his Mother So when we are ill at ease and in any Straits this is the Privilege of our Adoption that we have a God to go to we may go to our Father and plead with him as the Church Isa. 63. 16. Doubtless thou art our Father tho Abraham be ignorant of us and Israel acknowledge us not Thou O Lord art our Father our Redeemer It is good to know God under this special Relation of a Father in Christ and this is that which is the Grace of Adoption Adoption is an Act of Free-Grace by which we that were Aliens and Strangers Servants to Sin and Satan are in and by Christ made Sons and Daughters of God and accordingly are so reckoned and treated with to all Intents and Purposes It is a great and special Privilege given to God's own Children by virtue of their Interest in Christ and therefore it is said 1 Iohn 3. 1. Behold what Love the Father hath bestowed upon us that we should be called the Sons of God! That is Behold it as a certain Truth and admire it as a great Privilege This second Relation is a very great Privilege and it will appear to be so if we consider 1. The Persons that receive it We that were Aliens and Enemies and Bond-slaves that were of another Line and Stock That might say to Corruption Thou art my Father to the Worm Thou art my Mother and my Sister Job 17. 14. We that were Cousin-Germans to Worms a handful of enlivened Dust that we should be taken into such a Relation to God! We that might say indeed to the Devil Thou art our Father and the Lusts of our Father we will do Iohn 8. 44. Satan is the Sinners Father and God disclaims them The Lord disclaims the People which were brought out of the Land of Egypt when they rebelled against him Exod. 32. 7. The Lord said unto Moses Go get thâ— down for thy People which thou broughtest out of 〈◊〉 Land of Egypt have corrupted themselves 〈◊〉 People which thou hast brought in Scorn and Dâ—â—â—dain as if God did disavow them from being hiâ— And so it was with us all When Adam had â—â—belled against God God executed the Law of the rebellious Child against him which was this that he should be turn'd out of Doors So was Adam turn'd out of Paradise and lost his Title and Heritage and we were reckoned to the Devil Now behold what manner of Love was this that we should be called the Sons of God! 2. You will wonder at it you will behold it as an excellent Privilege if you consider the Nature of the Privilege it self To be Sons and Daughters of God to be able to call God Father This was Christ's own Title and Honour When God had a mind to honour Christ he proclaims it from Heaven Mat. 3. 17. This is my beloved Son in whom I am well-pleased Surely if our Hearts were as apprehensive of heavenly Privileges as they are of earthly we would admire it more Earthly Alliance how is it prized If a great Man should match into our Blood and Line what an Honour and Glory do we reckon it to us 1 Sam. 18. 23. Seemeth it to you a light thing to be a King's Son in Law Do we account this a small Matter to be related to Kings and Princes and Potentates No no we have high thoughts of it And is not this an excellent thing to be Sons and Daughters of God In all other Cases if Men have Children of their own they do not adopt God had a Son of his own in whom his Soul found full Delight and Complacency yet he would adopt and take us wretched Creatures he would invest us with the Title of Sons And shall it be said of this and that Believer Here 's the Son of God O behold what manner of Love c. 3. Then do but consider the Consequents of it both in this Life and the Life to come In this Life what Immunities and Privileges have we Free Access to God we may come and treat with him when we please as Children to a Father when we stand in need of any thing We have received the Spirit of Adoption whereby we cry Abba Father Rom. 8. 15. If we ail any thing we may go to our Father and acquaint him with our Case and Grief And we shall have a Child's Allowance here in the World The Heirs of Glory are well provided for in their Non-age they have a Right to a large Portion all the good Things of the World Meat Drink Marriage such Things they have by a Son 's Right They have a Right to the Creature in and by him who is Heir of all Things so they are established in their Right which Adam lost 1 Tim. 4. 3 4. And they are under the Ministry of Angels the Angels are sent forth to be their Guardians and to supply and provide for them And then in the Life to come for we are not only Sons but Heirs we have a Right to the glorious Inheritance Rom. 8. 17. If Children then Heirs Heirs of God Here all the Children are Heirs Male and Female every Son and Daughter an Heir and Joint-heirs with Christ. We do as it were divide Heaven between us we have a great blessed and glorious Inheritance poor despicable Creatures chosen Heirs of a Kingdom James 2. 5. 4. You will see it was a very great Privilege if you consider how we come to be entitled to it Ephes. 1. 5. Having predestinated us unto the Adoption of Children by Iesus Christ to himself We come to it in and by Jesus Christ. Christ was fain to come down and to take a Mother upon Earth that we might have a Father in Heaven He comes down and was made a Man he became our Brother and so layeth the Foundation for the Kindred Heb. 2. 11. Nay not only incarnate but he died to purchase this Title for us When the Business was debated in the Council of the Trinity how
when we unfeignedly chuse him for our Portion and set apart our selves to act for his Glory 1. When we chuse and cleave to him as our all-sufficient Portion The Lord is my Portion saith my Soul Lam. 3. 24. Sometimes the Lord speaks to us I am thy Reward I am thy Salvation Psal. 35. 3. So the Soul speaks to God Thou art my Portion When we cleave to God He is my Portion for ever Psal. 73. 25. Whom have I in Heaven but thee c. When our Souls are satisfied in God having enough in him this is to give up our selves to him 2. When we set apart our selves to his Use to live and act for his Glory this is also entring into Covenant with God As in that formal Matrimonial Covenant that was used between the Prophet and his Wife Hos. 3. 3. Thou shalt not be for another Man so will I also be for thee So in the Covenant we resolve to renounce all others and to live and act for God The Lord hath set apart him that is godly for himself Psal. 4. 3. When we are thus set apart for God to serve him and glorify him by this special Dedication of our selves to his Use this is the Act of Grace on our part We were God's by Election but he comes and takes possession for himself by the Spirit and then the Soul sets himself apart for God Secondly That all the Saints have a common Interest in the same God therefore Christ taught us to say Our Father They have one Father as well as one Spirit one Christ one Hope and one Heaven Eph. 4. 6. Questionless it is lawful to say My Father Some have disputed it because they suppose this Expression is used to signify Christ's singular Filiation Christ could only say My Father But it is lawful provided we do not say it exclusively and appropriating it to our selves But here Christ when he giveth us this perfect Form teacheth us to say Our Father As the Sun in the Firmament is every Man's and all the World's so God is every single Believer's God the God of all the Elect. But why would Christ put this in this perfect Patern and Form of Prayer 1. To quicken our Love to the Saints in Prayer When we come to pray there must be a brotherly Love expressed now that 's a distinct thing from common Love Add to brotherly Kindness Charity 2 Pet. 1. 7. When we are dealing with God in Prayer we must express somewhat of this brotherly Love How must we express it In praying for others as well as for our selves Necessity will put Men upon praying for themselves but brotherly Love will put them upon praying for others Wherein must Brotherly Kindness be expressed in Prayer In two Things 1. In a Fellow-feeling of their Miseries in being touched with their Necessities as we would be with our own To be sensless it is a spiritual Excommunication a casting our selves out of the Body Members must take care for one another We must be grieved with their Pains Who is offended saith the Apostle and I burn not If there be any Power in such a Confession or Title of a Father we must be wrestling with God how well soever it be with us remembring we speak to him in whom others have a joint Interest with our selves 2. It must be expressed in wishing the same good to others as to our selves Many that pray in their own Case with what Earnestness and Importunity are they carried out but how flat and cold in the Case of others Now a good Christian must be as earnest with God for others as for himself Look what Earnestness and Heedfulness of Soul he sheweth when he puts up Prayers for himself the same must he do for all Saints Ephes. 6. 18. Self-love and Self-respect must not breath only in our Prayers they must be carried out with as much Earnestness as if we would go to God in our own Case 2. Again As it sheweth us what brotherly Love we should express in Prayer so it checketh many carnal Dispositions which we are guilty of and Christ would mind us of them It checks Strife and Contention we are Brethren have one common Father Every where Meekness and Love it is a Qualification for Prayer Let the Husband live with his Wife according to Knowledg that their Prayers be not hindred 1 Pet. 3. 7. If there be such Brauls in the Family how can the Husband and Wife call upon God with such an united Heart as is requisite So 1 Tim. 2. 8. I will that Men pray every where lifting up holy Hands without wrath and doubting Not only lift up pure Hands to God and that without doubting there must be Confidence in our Prayers But that 's not all but without wrath there must be nothing of Revenge and Passion mingled with your Supplication And then it checketh Pride and Disdain Christ teacheth all in all Conditions whether Masters or Servants Fathers or Children Kings or Beggars all to say Our Father for we have all one Father Thou hast not a better Christ nor a better Father in Heaven than they have The Rich and the Poor were to give one Ransom under the Law Exod. 30 to shew they have all the same Redeemer The Weak should not despise nor disdain the Strong nor the Rich be ashamed to own the Poor as Brethren We should never be ashamed to own him as a Brother whom God will own as a Son Which art in Heaven WE have considered the Title given to God with respect to his Goodness and Mercy He is a Father Our Father Now let us consider the Titles given to him with respect to his Greatness and Majesty Which art in Heaven From thence note Doct. It is an Advantage in Prayer to look upon God as a Father in Heaven By way of Explication to shew First What is meant by Heaven There are three Heavens in the Computation of the Scripture There is first the lowest Heaven that where the Fowls of the Air are whence the Rain descendeth therefore the Fowls are called the Fowls of Heaven Job 35. 11. And Iam. 5. 18. Elijah prayed and the Heaven gave Rain Secondly the Luminary Heaven where the Sun Moon and Stars are Therefore it is said Mat. 10. 25. The Stars of Heaven shall fall Thirdly there is the highest Heaven or the Heaven of the Blessed spoken of Mat. 7. 21. Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven that is into the third Heaven the glorious Heaven the blessed Presence of God Mat. 18. 10. In Heaven their Angels do always behold the Face of my Father which is in Heaven In Heaven that is the third Heaven so it is called by Paul 2 Cor. 12. 2. Which was the highest Part because he saw and heard Things which it is not lawful for a Man to utter In this Heaven God is Secondly How is God there since he is every where 1. Negatively It
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.
10. Every Thing under the Earth is to bow the Knee to Christ. Partly for the Excellency of his Throne This King hath a double Throne one in Heaven the other in the Heart of an humble Sinner which is his second Heaven Isa. 57. 15. And in both these respects there is no Monarch like Christ. He hath prepared his Throne in the Heavens and his Kingdom ruleth over all Psal. 103. 19. Earthly Kings that their Majesty may appear to their Subjects have their Thrones usually exalted there were six Steps to Solomon's Throne a Description of it you have in 1 Kings 10. 18 19. But what 's this to the Throne of Christ which God hath fix'd above in the Heavens The whole Globe of Sea and Earth is but as one Point and there are ten thousand times ten thousands of Angels about his Throne The Supporters of this Throne are Iustice and Mercy And in regard of his other Throne also in the Hearts of Men The Power of outward Potentates reacheth but to the Bodies of Men they can take cognizance of nothing but of external Conformity to their Laws But Christ gives Laws to the Thoughts 2 Cor. 10. 5. So for his Royal Furniture Other Princes they have their Chariots and Coaches and Horses c. but He makes the Clouds his Chariot and walketh upon the Wings of the Wind Psal. 104. 3. Riding up and down in the World dispensing Mercies and Judgments So for Troops and Armies to support his Dignity all the Hosts of Heaven are obedient to him one Angel in one Night destroyed in Sennacherib's Army an Hundred Fourscore and Five Thousand Hostility against him must needs be deadly He is above in Heaven and can rain down Fire and Brimstone upon us and cannot be resisted He is higher than the Kings of the Earth too because none hath so good a Right and Title to rule as this King hath whom God hath set upon his holy Hill of Sion God's Dominion over the Creatures is founded in Creation Other Kings find their Subjects he makes them He hath the first and chief Right there is nothing we have but he made We depend upon him every moment for his providential Assistance therefore he hath the highest Right and Title No Creature can be sui juris at his own dispose And he hath a Right by Conquest and by Purchase he hath bought us and given his Life a Ransom for many Mat. 20. 28. Christ is opposed there to worldly Potentates they must be served but he came to minister Subjects their Blood and Lives must go to preserve the Rights of the Prince but he gave his Life And he hath a Right too by Contract and Covenant All that are Subjects of his Kingdom have sworn Allegiance He hath such an absolute Right that thou canst call nothing thy own We think indeed our Lips are our own Psal. 12. 4. and our Estates our own as Nabal 1 Sam. 25. 11. Shall I take my Bread and my Water and my Flesh c. All you have it belongeth to this King by Right of Creation and Providence Therefore in all these respects he is higher than the Kings of the Earth 2. The Gospel-State is set forth as a Kingdom in regard of the Subjects and their Privileges The Gospel doth not only reveal a King but maketh all Kings He hath made us to be Kings and Priests c. Rev. 1. 5. All those that submit to him So that indeed Christ may properly be stiled Rex Regum King of Kings As the King of Assyria made his Boast Isa. 10. 8. Are not my Princes altogether Kings A vaunting Speech of his that his Princes and Favourites were for Power and Authority as good as Kings But Christ may say so Are not my Subjects altogether Kings not only Kings in regard of their spiritual Power and Command they have over themselves ruling their own Spirits in the Fear of God while others are Slaves to their base Affections but in point of their Privileges They have Kingly Privileges they are made Kings they are royally attended by Angels they are sent forth to be as Guardians to the Heirs of Promise Heb. 1. 14. They have Royal Immunities from the Curse of the Law from the damnable Influence of Sin they may as well pluck Christ from the Throne as pluck the Elect out of that State wherein they are As David said Is it a small thing to be the King's Son in Law So is it a small thing to be the Sons of God Coheirs with Christ This Honour and Glory doth God put upon his Saints And there 's the greatest Pleasure and Contentment in this State for this Kingdom which all the Saints are interested in it consisteth in Righteousness Peace and Ioy in the Holy-Ghost Rom. 14. 17. And surely these Consolations of God should not be small to us It is a State of most absolute Freedom and Sovereignty Iohn 8. 36. If the Son shall make you free then shall ye be free indeed Many a Monarch which ruleth over Men may be a Captive to his own Lusts but these are free There are the richest Revenues and Increase which belong to Christ's Subjects All Things are yours 1 Cor. 3. 21. whether Paul or Apollos c. They are ours by Covenant and when they come into our possession by the fair Allowance of God's Providence we have them with a Blessing and may use them with a great deal of Comfort 3. In regard of the Laws and Manner of Administration I shall not speak of the External Political Government of the Church which questionless is Monarchical I mean in regard of Christ the Head tho it be Aristocratical in regard of Officers and in some respect Democratical with reference to the Consent of the People in all Church-Acts but there are Laws and Sanctions by which this Body of Men and this Kingdom is governed Iames 2. 8. If ye fulfill the Royal Law It is called the Royal Law not only as it requires noble Work but in regard of the Dignity of the Author and Firmness of the Obligation All the Precepts of Faith Repentance and Gospel-walking are as so many Royal Edicts which Christ hath set forth to signify his Pleasure to his People How slightly soever we think of these Gospel-Injunctions they are the Laws and Instructions of the great King 4. In regard of Punishments and Rewards Christ who is a King by nature might rule us with a Rod of Iron yet he is pleased to govern us as a Father and Prince that he might cast the Bands of a Man upon us Christ as a King punisheth and as a King rewardeth Prov. 16. 14. The Wrath of a King is as Messengers of Death When a King is angry 't is as if a Messenger should come and tell us we must die How great is the Wrath of the King of Kings He cannot endure to be slighted in his Regal Power Luke 19. 27. But those mine Enemies which would not that I should reign
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
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
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.
Regency yet it is not cast out in regard of Inheritance As the Ivy that is gotten into the Wall cut away the Boughs Branches Stubs yet still there will be some sproutings out again until the Wall be pulled down So until these earthly Tabernacles of ours be tumbled in the Dust though we are mortifying and subduing of Sin yet there will be a budding and sprouting out again 2. There are many Actual Sins Iames 3. 2. In many things we offend all And Eccles. 7. 20. There is not a just Man upon Earth that doth good and sinneth not That is that sins not either in omitting of Good or committing of Evil. Our Offences are either total or partial Partial Offences though a Child of God loves God fears God trusts in God yet not in that Purity and Perfection that he hath required of him though he serves God and obeys him yet not with that Liberty Delight Reverence which he hath required There is an Omission in part in every Act There is not that Perfection which God deserveth who is to be served with all our Might with all our Strength Our Principles are divided there is Flesh and Spirit there is a mixture in all our Actions Sometimes there 's a total Omission the spiritual Life is at a stand many times all Acts of respect are intermitted Then for Commissions Sometimes out of Ignorance they do not see what is to be done Though they have a general Resolution to do the whole Will of God yet many times they mistake Our Light is but in part And who can understand his Errors Psal. 19. 12. Cleanse me from secret Sins We sin out of Ignorance as a Man in the dark may justle against his Friend Sometimes by Imprudence and Inconsideration as a Man that is not heedful though he knows it he may mistake his way Many are overtaken in a Fault Gal. 6. 1. that is unawares and besides their Intention Sometimes out of Incogitancy and sudden Incursion they may not only be overtaken but over-born drawn away by their own Lusts James 1. 14. overcome by the Prevalency of Passion and corrupt Affection so Sin gets the upper hand Thus it is with the Children of God Look as it was said of the Romans that in Battel they were overcome but never in War Though a Child of God hath the best of it at last yet in many particular Conflicts he is over-born by the Violence of Temptation and his own corrupt Lusts. Thus there 's a necessity of begging daily Pardon if we consider the Condition of the Saints while they are here in the World who carry a sinning Nature about them a corrupt Issue that will never be dried up while they are in the World and also they are guilty of many actual Sins both of Omission and Commission Secondly The necessity of it will appear from the way wherein God gives a Pardon which is upon the Creatures humble Submission and seeking of Terms of Grace so that whatsoever Right we have to Remission in Christ though we have a general Right to remission and pardon of Sin yet we must seek to apply that Right and beg the use of it for our daily Pardon and Acceptance with God This will appear by considering 1. The nature of this Request 2. The Right that a justified Person hath to the Pardon of his daily Sins 1. What we beg for when we say Forgive us our Sins Five things we ask of God 1. The Grant of a Pardon 2. The Continuance of this Priviledg 3. The Sense and Comfort of it 4. The Increase of that Sense 5. The Effects of Pardon or a Freedom from those penal Evils that are fruits of Sin 1. The Grant of a Pardon That God would accept the Satisfaction of Christ for our Sins and look upon us as righteous in him Jesus Christ himself was to sue out the Fruits of his Purchase Psal. 2. 8. Ask of me and I will give thee the Heathen for thine Inheritance and the uttermost parts of the Earth for thy Possession Though he had a Right to be received into Heaven to sit down at the Right-hand of God and administer the Kingdom for the Comfort of his Elect Ones yet ask of me And so we are to sue out our Right Psal. 32. 5. I said I will confess my Transgressions unto the Lord and thou forgavest the Iniquity of my Sin What then For this cause shall every one that is godly pray unto thee Though God be so ready to forgive assoon as we conceive a purpose he gives out a Pardon yet we are to call upon God God will have us to sue out the Grant of a Pardon why because he would deal with us as a Soveraign therefore doth he require the Submission of our Faith It was of Grace that he would appoint a Satisfaction for us which he did not for the fallen Angels and it was much more Grace that he would give that Satisfaction give that Price out of his own Treasury Christ was not a Mediator of our choosing but God's and therefore though Justice be fully satisfied yet the Debt is humbly to be acknowledged by the Creature and we are to sue out Terms of Grace And again the Application to us is meerly Grace when so many thousands perish in their Sins therefore we are to beg to sue out this Grace that we may have the benefit of Christ's Death God doth it that in begging we may acknowledg our own Misery and how unable we are to make Satisfaction Psal. 143. 2. In thy sight no Flesh can be justified And Psal. 130. 3 4. If thou shouldst mark Iniquities O Lord who shall stand But there is Forgiveness with thee that thou mayest be feared Before God will give us an Interest in this Forgiveness we are to come and confess our selves utterly to be insolvent and also to own Jesus Christ as the means that we may solemnly and explicitly own our Redeemer who was appointed by God and procured this benefit for us 1 Ioh. 2. 1. And if any Man sin we have an Advocate with the Father Iesus Christ the righteous God hath required we should sue it out and own our Advocate as well as confess our selves unable to satisfy that we might know who is our Advocate In the Type of the Brazen Serpent Numb 21. 8. And the Lord said unto Moses Make thee a fiery Serpent and set it upon a Pole and it shall come to pass that every one that is bitten when he looketh upon it shall live Mark tho God set up a sign of Salvation as it is called elsewhere yet when you shall look upon him you shall live So God would have us sue out the Grant by looking to Christ that so our Interest may be established Iohn 3. 14. And as Moses lifted up the Serpent in the Wilderness even so must the Son of Man be lifted up that whosoever believeth in him should not perish but have eternal Life That whosoever believeth in him
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