A body of practical divinity consisting of above one hundred seventy six sermons on the lesser catechism composed by the reverend assembly of divines at Westminster : with a supplement of some sermons on several texts of Scripture / by Thomas Watson ...

Our FATHER.

HAVING (through the good providence of God) gone over the chief Grounds and Fundamentals of Religion, and enlarged upon the Decalogue or Ten Commandments, I shall now at the close, speak something upon the Lords Prayer.

MATTH. vi.9.

After this manner therefore pray ye, Our Father which art in Heaven, Hal∣lowed, &c.

In this Scripture are two things observable.

• I. The Introduction to the Prayer.
• II. The Prayer it self, which consists of three parts.

• ...
  • 1. A Preface.
  • 2. Petitions
  • 3. The Conclusion.

I. The Introduction to the Lords Prayer, sic orate vos, After this manner pray ye.] Our Lord Jesus in these words prescribed to his Disciples and us a directory for prayer. The Ten Commandments are the rule of our Life, the Creed is the summe of our Faith, and the Lords Prayer is the pattern of our Prayer: As God did prescribe Moses a pattern of the Tabernacle, Exod. 25.9. so Christ hath here prescribed us a pattern of Prayer. After this manner pray ye, &c. The meaning is, let this be the Rule and Model according to which ye frame your prayers; Ad hanc regulam preces nostras exigere necesse est. Not that we are tied to the words of the Lords-prayer:* 1.1 Christ saith not after these words, pray ye, but after this manner; that is, let all your peti∣tions agree and symbolize with the things contained in the Lords prayer; and indeed well may we make all our prayers consonant and agreeable to this prayer, it being a most exact prayer. Tertullian calls it breviarium totius Evangelii, a breviary and compendium of the Gospel: It is like an heap of massy gold. The exactness of this prayer appears, 1. In the Dignity of the Author: A piece of work hath commenda∣tion from the Artificer; and this prayer hath commendation from the Author; it is the Lords Prayer. As the Law Moral was written with the Finger of God, so this prayer was drop'd from the Lips of the Son of God. Non vox Hominem sonat, est Deus. 2. The exactness of this prayer appears in the excellency of the matter. I may say of this prayer, It is as silver tryed in a furnace, purified seven times; Psal. 12.6. Never was there prayer so admirably and curiously composed as this. As Solomons Song for its Excellency is called the Song of Songs; so may this well be called the prayer of prayers. The matter of it is admirable; 1. For its Succinctness, 'tis short and pithy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, multum in parvo, a great deal said in a few words. It requires more Art to draw the two Globes curiously in a little Map. This short Prayer is a System or Body of Divinity. 2. Its Clearness. This prayer is plain and intelligible to every capacity: Clearness is the grace of Speech. 3. Its Compleatness. This prayer contains in it the chief things that we have to ask, or God hath to bestow.

VSE. Let us have a great esteem of the Lords prayer; let it be the model and pattern of all our prayers: There is a double benefit ariseth from framing our petiti∣ons suitable to the Lords prayer. 1. Hereby Error in prayer is prevented: 'Tis not easie to write wrong Copy; we cannot easily err having our pattern before us. 2. Hereby Mercies requested are obtained; for the Apostle assures us God will hear us when we pray according to his Will, 1 Iohn 5.14. and sure we pray according to his Will, when we pray according to his pattern he hath set us. So much for the In∣troduction to the Lords prayer, After this manner pray ye.

II. The Prayer it self, which consists of three parts.

• 1. A Preface.
• 2. Petitions.
• 3. The Conclusion.

1. The Preface to the prayer: 1. Our Father, 2. Which art in Heaven. To begin with the first words of the Preface.

(1.) Our Father.] Father is sometimes taken personally; Iohn 14.28. My Father is greater than I: But Father in the Text is taken essentially for the whole Deity. This Title, Father, teacheth us to whom we must address our selves in prayer, to God alone. Here is no such thing in the Lords prayer, as, O ye Saints or Angels that are in Heaven hear us, but our Father which art in Heaven.

Quest. In what order must we direct our Prayers to God? Here is only the Father named, may not we direct our Prayers to the Son and Holy Ghost?

Answ. Though the Father only be named in the Lords prayer, yet the other two persons are not hereby excluded: The Father is mentioned because he is first in order, but the Son and Holy Ghost are included, because they are the same in Essence: As all the three persons subsist in one Godhead, so in our prayers, though we name but one ••••rson, we must pray to all. To come then more closely to the first words of the Preface, [Our Father]. Princes on Earth give themselves Titles expressing their Greatness, as High and Mighty: God might have done so, and expressed himself thus, Our King of Glory, Our Iudge, but he gives himself another Title, Our Father, an expression of Love and Condescension. God that he might encourage us to pray

to him, represents himself under this sweet notion of a Father, Our Father. Dulce nomen Patris: The Name Iehovah carries Majesty in it; the Name Father carries Mercy in it.

Quest. 1. In what sense is God a Father?

Resp. 1. By Creation; it is he that hath made us; Acts 17.28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we are his Off-spring, Mal. 2.10. Have we not all one Father? Hath not one God Created us? But there is little comfort in this; for so God is Father to the Devils by Creation, but he that made them will not save them.

2. God is a Father by Election, having chosen a certain number to be his Children, whom he will entail Heaven upon; Eph. 1.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He hath chosen us in him.

3. God is a Father by special Grace; he consecrates the elect by his Spirit, and in∣fuseth a supernatural principle of Holiness, therefore they are said to be born of God, 1 Iohn 3.9. Such only as are sanctified can say, Our Father which art in Heaven.

Quest. 2. What is the difference between God being the Father of Christ, and the Father of the Elect?

Resp. God is the Father of Christ in a more glorious transcendent manner. Christ hath the primo-geniture; he is the eldest Son, a Son by eternal generation: Prov. 8.23. I was set up from everlasting, from the beginning, or ever the earth was. Isa. 53.8. Who shall declare his generation? Christ is a Son to the Father, yet so, as he is of the same Nature with the Father, having all the incommunicable properties of the God∣head belonging to him: But we are Sons of God by Adoption and Grace; Gal. 4.5. That we might receive the adoption of Sons.

Quest. 3. What is that which makes God our Father?

Resp. Faith: Gal. 3.26. Ye are all the children of God by faith in Christ Iesus. An Unbeliever may call God his Creator, and his Judge, but not his Father. Faith doth legitimate us, and make us of the Blood-Royal of Heaven: Ye are the children of God by faith. Baptism makes us Church-Members, but Faith makes us Children. Without Faith the Devil can show as good a Coat of Arms as we.

Quest. 4. How doth Faith make God to be our Father?

Resp. As Faith is an uniting Grace; by Faith we have Coalition and Union with Christ, and so the Kindred comes in; being united to Christ the Natural Son, we be∣come Adopted Sons: God is the Father of Christ; Faith makes us Christs Brethren, Heb. 2.11. and so God comes to be our Father.

Quest. 5. Wherein doth it appear that God is the best Father?

Resp. 1. In that he is most Antient; Dan. 7.9. The antient of dayes did sit: A figurative representation of God who was before all time. This may cause Veneration.

2. God is the best Father, because he is perfect; Matth. 5.48. Your Father which is in Heaven is perfect. He is perfectly good: Earthly Fathers are subject to infirmi∣ties: Elias (though a Prophet) was a man of like passions. Iam. 5.17. but God is perfectly good: All the perfection we can arrive at in this Life is sincerity; we may a little resemble God, but not equal him: He is infinitely perfect.

3. God is the best Father in respect of Wisdom; 1 Tim. 1.17. The only wise God. He hath a perfect Idea of Wisdom in himself: He knows the fittest Mediums to bring about his own designs; the Angels light at his Lamp. In particular, this is one branch of his Wisdom, that he knows what is best for us: An Earthly Parent knows not in some intricate cases how to advise his Child, or what may be best for him to do; but God is a most wise Father; he knows what is best for us; he knows when Comfort is best for us; he keeps his Cordials for fainting; 2 Cor. 7.6. God who comforteth them that are cast down: He knows when affliction is best for us, and when it is fit to give a bitter potion: 1 Pet. 1.6. If need be, ye are in heaviness. He is the only wise God; he knows how to make evil things work for good to his Children, Rom. 8:28. he can make a soveraign treacle of poyson: Thus he is the best Father for Wisdom.

4. He is the best Father because most loving; 1 Iohn 4.16. God is love. He who causeth bowels of affection in others, must needs have more bowels himself; quod efficit tale: The Affections in Parents are but Marble and Adamant in comparison of Gods Love to his Children, he gives them the cream of his Love, electing Love, saving Love; Zeph. 3.17. He will rejoyce over thee with joy; he will rest in his love, he will joy over thee with singing: No Father like God for Love; if thou art his Child, thou canst not love thy own Soul, so intirely as he loves thee.

5. God is the best Father for Riches; God hath land enough to give to all his Chil∣dren, he hath unsearchable riches, Eph. 3.8. He gives the hidden Manna, the Tree of Life, Rivers of Joy, Gates of Pearl: Who ever saw gates of Pearl? God hath trea∣sures

that cannot be emptied, pleasures that cannot be ended. Earthly Fathers if they should be ever giving, they would have nothing left to give: God is ever giving to his Children, yet hath not the less; his Riches are imparted, not impaired. Like the Sun that still shines, yet hath not the less light. He cannot be poor who is infinite. Thus God is the best Father, he gives more to his Children than any Father, or Prince can bestow.

6. God is the best Father, because he can reform his Children. A Father when his Son takes bad courses, knows not how to make him better, but God knows how to make the Children of the Election better; he can change their Hearts. When Paul was breathing out persecution against the Saints, God soon altered his course and set him a praying; Acts 9.11. Behold he prayeth. None of those who belong to the Ele∣ction are so rough cast and unhewen but God can polish them with his Grace, and make them fit for the Inheritance.

7. God is the best Father because he never dyes, 1 Tim. 6 16. Who only hath im∣mortality. Earthly Fathers dye, and their Children are exposed to many injuries, but God lives for ever; Rev. 1.8. I am Alpha and Omega, the beginning and the last. Gods Crown hath no Successors.

Quest. 6. Wherein lies the Dignity of such as have God for their Father?

Resp. They have greater Honour then is confer'd on the Princes of the Earth; They are precious in Gods esteem; Isa. 43.4. Since thou wast precious in my eyes, thou hast been honourable; the wicked are dross, Psal. 119.119. and chaff, Psal. 1.4. but God numbers his Children among his Jewels, Mal. 3.17. he writes all his Childrens names in the Book of Life, Phil. 4.3. Whose names are in the book of life. Among the Romans the Names of their Senators were written down in a Book, Patres conscripti; God enrolls the names of his Children, and will not blot their names out of the Regi∣ster: Rev. 3.5. I will not blot his name out of the book of life. God will not be asha∣med of his Children; Heb. 11.16. God is not ashamed to be called your God. One might think it were something below God, and he might disdain to Father such Chil∣dren as are Dust and Sin mingled, but he is not ashamed to be called our God; and that we may see he is not ashamed of his Children, he writes his own Name upon them; Rev. 3.12. I will write upon him the name of my God; that is, I will openly acknow∣ledge him before all the Angels to be my Child. I will write my Name upon him, as the Son bears his Fathers name: What an honour and dignity is this.

2. God confers honourable Titles upon his Children: 1. He calls them the excel∣lent of the earth, Psal. 16.2. or the magnificent, as Iunius renders it. They must needs be excellent who are e Regio Sanguine nati, of the Blood-Royal of Heaven; they are the Spiritual Phenixes of the World, the glory of the Creation. God calls his Children his glory; Isa. 46.13. Israel my glory. God honours his Children with the Title of Kings, Rev. 1.6. And hath made us Kings. All Gods Children are Kings: though they have not Earthly Kingdoms, yet, 1. They carry a Kingdom about them, Luke 17.21. The kingdom of God is within you: Grace is a Kingdom set up in the hearts of Gods Children. They are Kings to rule over their Sins: to bind those kings in chains. Psal. 149.8. 2. They are like Kings, they have their insignia Regalia, their ensigns of Royalty and Majesty. 1. They have their Crown: In this Life they are Kings in a disguise: They are not known, therefore they are exposed to poverty and reproach; they are Kings in a disguise: 1 Iohn 3.2. Now we are the Sons of God, and it doth not appear what we shall be. Why what shall we be? Every Son of God shall have his Crown of Glory, 1 Pet. 5.4. and white Robes, Rev. 6.11. Robes sig∣nifie Dignity, and white, signifies Sanctity.

3. This is their honour who have God for their Father, they are all Heirs; the youngest Son is an Heir. 1. Gods Children are heirs to the things of this Life: God being their Father they have the best title to earthly things, they have a sanctified right to them, though they have often the least share, yet they have the best right, and they have a Blessing with what they have; i. e. Gods Love and Favour. Others may have more of the Venison, but Gods Children have more of the Blessing: Thus they are Heirs to the things of this Life. 2 They are Heirs to the other World: Heirs of Salvation, Heb. 1.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ioint-heirs with Christ; Rom. 8.17. They go sharers with Christ in glory. Among Men commonly the eldest Son carries away all, but Gods Children are all Joint-heirs with Christ, they have a copartnership with him in his Riches. Hath Christ a place in the Celestial Mansions, so have the Saints; Iohn 14.2. In my Fathers house are many mansions, I go to prepare a place for you▪ Hath he his Fathers Love, so have they; Psal. 146.8. Iohn 17.26. That the love where∣with thou hast loved me may be in them. Doth Christ sit upon a Throne, so do Gods Children; Rev. 3.21. What an high honour is this?

4. God makes his Children equal in honour to the Angels, Luke 20.36. They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 equal to the Angels: nay, those Saints who have God for their Father, are in some sense superiour to the Angels; for Jesus Christ having taken our Nature, Natu∣ram nostram nobilitavit,* 1.2 hath enobled and honoured it above the Angelical. Heb. 2.16. God hath made his Children by Adoption, nearer to himself than the Angels. The Angels are the Friends of Christ, Believers are the Members of Christ, and this honour have all the Saints. Thus you see the Dignity of such as have God for their Father. What a comfort is this to Gods Children, who are here despised and loaded with ca∣lumnies and invectives, 1 Cor. 4.14. We are made as the filth of the world, &c. But God will put Honour upon his Children at the last day, and crown them with Immor∣tal Bliss, to the envy of their Adversaries.

Quest. 7. How we may know that God is our Father? All cannot say Our Father: The Jewes boasted that God was their Father; John 8.36. We have one Father, even God. Christ tells them their pedigree, ver. 44. Ye are of your Father the Devil. They who are of Satanical Spirits, and make use of their power to beat down the power of God∣liness, cannot say God is their Father, they may say, Our Father which art in Hell. Well then, how may we know that God is our Father?

Resp. 1. By having a Filial disposition. This is in four things▪ 1. To melt in tears for Sin: A Child weeps for offending his Father. When Christ looked on Peter, and he remembred his Sin in denying Christ, he fell a weeping. Clemens Alexandrinus re∣ports of Peter, he never heard a Cock crow but he wept. This is a sign God is our Father: When the heart of stone is taken away, and there is a gracious thaw in the heart, it melts in tears for Sin; and he who hath a Child-like heart mourns for Sin in a Spiritual manner, as it is Sin: He grieves for it, 1. As it is an Act of Pollution. Sin deflours the Virgin-Soul; it defaceth Gods Image; it turns beauty into deformity; 'tis called the plague of the heart, 1 Kings 8.38. It is the spirits of evil distilled. A Child of God mourns for the defilement of Sin; Sin hath a blacker aspect than Hell. 2. He who hath a Child-like heart grieves for Sin, as 'tis an Act of Enmity. Sin is diametrically opposite to God: It is called a walking contrary to God; Lev. 26.40. If they shall confess their iniquity, and that they have walked contrary to me. Sin doth all it can to spight God: If God be of one mind, Sin will be of another. Sin would not only unthrone God, but it strikes at his very Being; if Sin could help it God should be no longer God. A Child-like heart grieves for this, O saith he, that I should have so much enmity in me, that my Will should be no more subdued to the Will of my Heavenly Father, this springs a leak of godly sorrow. 3. A Child-like heart weeps for Sin as it is an Act of Ingratitude. Sin is an abuse of Gods Love; it is a taking the Jewels of Gods Mercies and making use of them to sin. God hath done more for his Children than others; he hath planted his grace, and given them some intimations of his favour, and to sin against kindness, dyes a sin in grain, and makes it Crimson: Like Absalom, as soon as his Father kissed him and took him into favour, plotted Treason against him. Nothing so melts a Child-like heart in tears, as sins of unkind∣ness; O that I should sin against the Blood of a Saviour, and the Bowels of a Father: I condemn ingratitude in my Child, yet I am guilty of ingratitude against my Hea∣venly Father: This opens a vein of godly sorrow, and makes the heart bleed afresh; certainly this evidenceth God to be our Father, when he hath given us this Child-like frame of heart, to weep for sin as it is sin, an act of Pollution, Enmity, Ingratitude. A wicked Man may mourn for the bitter Fruit of Sin, but only a Child of God can grieve for the odious Nature of Sin. 2. A Filial (or Child-like) disposition is to be full of sympathy▪ We lay to heart the dishonours reflected upon our Heavenly Fa∣ther, when we see Gods Worship adulterated, his Truth mingled with the poyson of Errour, it is as a Sword in our Bones to see Gods Glory suffer; Psal. 119.158. I beheld the transgressors and was grieved. Homer describing Agamemnons grief when he was forced to sacrifice his Daughter Iphigenia, brings in all his Friends weeping and condoling with him; so when God is dishonoured, we sympathize, and are as it were clad in mourning. A Child that hath any good Nature, is cut to the heart to hear his Father reproached. An Heir of Heaven takes a dishonour done to God more heinous than a disgrace done to himself. 3. A Filial disposition is to love our Heavenly Father: He is unnatural that doth not love his Father. God who is crown'd with excellency, is the proper object of delight, and every true Child of God saith as Peter, Lord thou knowest that I love thee: But who will not say he loves God? If ours be a true ge∣nuine love to our Heavenly Father, it may be known, 1. By the effects. 1. Then we have an holy fear: There is a fear which ariseth from love to God; that is, we fear the loss of the visible tokens of Gods presence; 1 Sam. 4.13. Elies heart trem∣bled for the Ark. It is not said his heart trembled for his two Sons, Hophni and

Phinchas, but his heart trembled for the Ark; because the Ark was the special sign of Gods Presence, and if that were taken the Glory was departed. He who loves his Heavenly Father, fears least the tokens of his Presence should be removed, least Pro∣faneness should break in like a flood, least Popery should get head, and God should go from a people. The presence of God in his Ordinances is the glory and strength of a Nation. The Trojans had the Image of Pallas, and they had an opinion, that as long as that Image was preserved among them, they should never be conquered. So long as Gods presence is with a people so long they are safe. Every true Child of God fears least God should go, and the glory depart. Try by this whether we have a Filial dis∣position: Do we love God, and doth this love cause fear and jealousie? Are we afraid least we should lose Gods presence? Least the Sun of Righteousness remove out of our Horizon. Many are afraid least they should lose some of their Worldly pro∣fits, but not least they lose the presence of God. If they may have Peace and Trading they care not what becomes of the Ark of God. A true Child of God fears nothing so much as the loss of his Fathers presence: Hos. 9.12. Wo to them when I depart from them. 2. Love to our Heavenly Father is seen by loving his Day; Isa. 58.13. If thou call the Sabbath a delight. The Antients called this Regina Dierum, the Queen of Days. If we love our Father in Heaven we spend this day in Devotion, in Reading, Hearing, Meditating: On this day Manna falls double. God sanctified the Sabbath: He made all the other days in the Week, but he hath sanctified this day; this day he hath crown'd with a Blessing. 3. Love to our Heavenly Father is seen by loving his Children; 1 Iohn 5.1. Every one that loveth him that begat, loveth him also that is begotten of him. If we love God, the more we see of God in any, the more we love them; we love them though they are poor: A Child loves to see his Fathers picture, though hung in a mean frame; we love the Children of our Father though they are persecuted; 2 Tim. 1.16. Onesiphorus was not ashamed of my chain. Constantine did kiss the hole of Paphnusius's eye, because he suffered the loss of his eye for Christ. It appears they have no love to God, who have no love to his Children; they care not for their company; they have a secret disgust and antipathy against them. Hipocrites pre∣tend great reverence to the Saints departed, they canonize dead Saints, but persecute living: I may say of these as the Apostle, Heb. 12.8. They are bastards, not sons. 4. Effect of love, if we love our Heavenly Father, then we will be Advocates for him, and stand up in the defence of his Truth. He who loves his Father will plead for him when he is traduced and wronged. He hath no Child-like heart, no love to God, who can hear Gods name dishonoured, and be silent. Doth Christ appear for us in Heaven, and are we afraid to appear for him on Earth? Such as dare not own God and Reli∣gion in times of danger, God will be ashamed to be called their God; it would be a reproach to him to have such Children as will not own him. 2. A Child-like love to God is known, as by the Effects, so by the Degree; it is a superiour love. We love our Father in Heaven above all other things; above Estate or Relations, as Oyl runs above the Water. Psal. 73.25. A Child of God seeing a super eminency of Good∣ness, and a constellation of all Beauties in God, he is carried out in love to him in the highest measure: As God gives his Children such a love as he doth not bestow upon the wicked, electing love; so Gods Children give God such a love as they bestow upon none else, adoring love; they give him the flower and spirits of their love; they love him with a love joyned with worship; this spiced Wine they keep only for their Father to drink of: Cant. 8.2. 4. A Child-like disposition is seen in honouring our Hea∣venly Father. Mal. 1.6. A Son honoureth his Father.

Quest. How 〈◊〉〈◊〉 show our honour to our Father in Heaven?

Resp. 1. By having a reverential awe of God upon us; Lev. 25.17. Thou shalt fear thy God: This reverential fear of God is when we dare do nothing that he hath forbidden in his Word; Gen. 39.9. How can I do this great wickedness and sin against God? It is the part of the honour a Son gives to his Father, he fears to displease him. 2. We show our honour to our Heavenly Father by doing all we can to exalt God, and make his Excellencies shine forth; though we cannot lift up God higher in Heaven, yet we may lift him higher in our hearts, and in the esteem of others. When we speak well of God, set forth his renown, display the trophies of his goodness, when we ascribe the glory of all we do to God, when we are the trumpeters of Gods praise; this is an honouring our Father in Heaven, and a certain sign of a Child-like heart: Psal. 50.23 Whoso offereth praise glorifieth me.

2. We may know God is our Father by our resembling of him: The Child is his Fathers Picture, Iudg. 8.18. Each one resembled the children of a King: Every Child of God resembles the King of Heaven; herein Gods adopting Children and Mans differ. A Man adopts one for his Son and Heir that doth not at all resemble him, but

whosoever God adopts for his Child is like him; he not only bears his Heavenly Fa∣thers Name, but Image, Col. 3.10. And have put on the new man, which is renewed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 —after the image of him that created him. He who hath God for his Fa∣ther, resembles God in Holiness: Holiness is the glory of the Godhead, Exod. 15.11. The Holiness of God is the intrinsick Purity of his Essence. He who hath God for his Father, partakes of the Divine Nature; though not of the Divine Essence, yet of the Divine Likeness: As the Seal sets its print and likeness upon the Wax, so he who hath God for his Father, hath the print and effigies of his Holiness stamped upon him, Psal. 106.16. Aaron the Saint of the Lord. Wicked Men desire to be like God hereafter in glory, but do not affect to be like him here in grace; they give it out to the World that God is their Father, yet have nothing of God to be seen in them, they are unclean, they not only want his Image but hate it.

3. We may know God is our Father by having his Spirit in us. 1. By having the intercession of the Spirit: 'Tis a Spirit of Prayer: Gal. 4.6. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Prayer is the Souls breathing it self into the bosom of its Heavenly Father. None of Gods Chil∣dren are born dumb; implet Spiritus sanctus organum suum, & tanquam Pila chordarum tangit Spiritus Dei corda sanctorum. Prosper. Acts 9.11. Behold he prayeth: But it is not every Prayer evidenceth Gods Spirit in us. Such as have no grace may excel in gifts, and affect the hearts of others in Prayer, when their own hearts are not affected: As the Lute makes a sweet sound in the ears of others, but it self is not sensible; how therefore shall we know our Prayers are indited by Gods Spirit, and so he is our Father?

Resp. 1. When they are not only Vocal but Mental; when there are not only gifts but groans; Rom. 8.26. The best Musick is in consort; the best Prayer is when the heart and tongue joyn together in consort.

2. When they are zealous and fervent: Iam. 5.16. The effectual fervent Prayer of a righteous man availeth much. The eyes melt in Prayer, the heart burns: Fervency is to Prayer, as Fire to the Incense; it makes it ascend to Heaven as a sweet perfume.

3. When Prayer hath Faith sprinkled in it: Prayer is the Key of Heaven, and Faith is the hand that turns it; Rom. 8.15. We cry, Abba, Father. We cry, there is fer∣vency in Prayer: Abba, Father, there is Faith. Those Prayers suffer shipwrack which dash upon the rock of unbelief. Thus we may know God is our Father by having his Spirit praying in us: As Christ intercedes above, so the Spirit intercedes within. 2. By having the renewing of the Spirit, which is nothing else but Regeneration, which is called a being born of the Spirit, Iohn 3.5. This regenerating work of the Spirit is a transformation, or change of Nature, Rom. 12.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Be ye transformed by the renewing of your mind. He who is born of God hath a new heart: New, not for substance, but for qualities. The strings of a Viol may be the same, but the Tune is altered: Before this Regeneration, there are Spiritual Pangs, much heart-breaking for Sin. Regeneration is called a circumcising of the heart, Col. 2.11. In Circumcising there was pain in the flesh: so in this Spiritual Circumcision there is pain in the heart; there is much sorrow arising from the sense of guilt and wrath. The Jaylors trembling, Acts 16.30. was a pang in the new birth. Gods Spirit is a Spirit of Bondage before it be a Spirit of Adoption. This blessed work of Regeneration spreads over the whole Soul; it irradiates the Mind, it consecrates the Heart, and reforms the Life: Though Regeneration be but in part, it is in every part; 1 Thess. 5.23. Regeneration is the signature and engraving of the Holy Ghost upon the Soul. The new born Christian is bespangled with the Jewels of the 〈◊〉〈◊〉 which are the Angels glory: Regeneration is the spring of all true joy. At our first birth we come weeping into the World, but at our new birth there's cause of rejoycing; for now God is our Father, and we are begotten to a lively hope of glory; 1 Pet. 1.3. We may try by this our relation to God. Hath a regenerating work of Gods Spirit passed upon our Souls? Are we made of another Spirit? Humble and Heavenly? This is a good sign of Son-ship, and we may say, Our Father which art in Heaven. 3. By hav∣ing the conduct of the Spirit: We are led by the Spirit; Rom. 8.14. As many as are led by the Spirit of God, they are the Sons of God. Gods Spirit doth not only quicken us in our Regeneration, but leads us on till we come to the end of our Faith, Salva∣tion. It is not enough the Child have Life, but he must be led every step by the Nurse. Hos. 11.3. I taught Ephraim to go, taking them by their armes. Their Armes, as the Israelites had the Cloud and Pillar of Fire to go before them, and be a guide to them; so Gods Spirit is a guide to go before us, and lead us into all truth, and counsel us in all our doubts, and influence us in all our actions: Psalm 73.24. Thou shalt guide me by thy counsels. None can call God Father but such as have the conduct of his Spirit.

Try then what Spirit you are led by? Such as are led by a Spirit of Envy, Lust, Avarice, these are not led by the Spirit of God; it were blasphemy for them to call God Father: These are led by the Spirit of Satan, and may say Our Father which art in Hell. 4. By having the Witness of the Spirit; Rom. 8.16. The Spirit it self beareth witness with our Spirit, that we are the Children of God. This Witness of the Spirit, suggesting that God is our Father, is not a Vocal Witness, or Voice from Heaven: The Spirit in the Word witnesseth: The Spirit in the Word saith, he who is so qualified, who is an hater of Sin, and a lover of Holiness, is a Child of God, and God is his Father; if I can find such qualifications wrought, here is the Spirit witnessing with my Spirit, that I am a Child of God. Besides, we may carry it higher, the Spirit of God witnesseth to our Spirit by making more than ordinary impressions upon our hearts, and giving some secret hints and whispers that God hath purposes of Love to us: Here is a concurrent witness of the Spirit with Conscience, that we are Heirs of Heaven, and God is our Father: This Witness is better felt than expressed, this Wit∣ness scatters doubts and fears, silenceth temptations; but what shall one do that hath not this Witness of the Spirit? If we w••••t the Witness of the Spirit, let us labour to find the Work of the Spirit; if we have not the Spirit testifying, labour to have it sanctifying, and that will be a support to us.

4. If God be our Father we are of Peaceable Spirits: Matth. 5.9 Blessed are the peace-makers, they shall be called the children of God. Grace infuseth a sweet amicable disposition; it files off the ruggedness of Mens Spirits; it turns the Lion-like fierceness into a Lamb-like gentleness; Isa. 11.7. They who have God to be their Father, fol∣low Peace as well as Holiness. God the Father is called the God of Peace, Heb. 13.20. God the Son, the Prince of Peace, Isa. 9.6. God the Holy Ghost is a Spirit of Peace: It is called the unity of the Spirit in the bond of peace; Eph. 4.3. The more peaceable the more like God. It is a bad sign God is not their Father; 1. Who are fierce and cruel, as if with Romulus they had sucked the Milk of a Wolf, Rom. 3.17. The way of peace have they not known, they sport in mischief; these are they who are of a per∣secuting Spirit, as Maximinus, Dioclesian, Antiochus, who (as Eusebius) took more te∣dious journeys, and run more hazards in vexing and persecuting the Iewes, than any of his Predecessors had done in getting of Victories: These Furies cannot call God Father, if they do, they will have as little comfort in saying Father, as Dives had in Hell, when he said, Father Abraham, Luke 16.24. 2. Who are makers of division; Rom. 16.17. Mark them which cause divisions, and avoid them: Such as are born of God are makers of Peace, what shall we think of such as are makers of Division, will God Father these? The Devil made the first division in Heaven; they may call the Devil Father; they may give the Cloven Foot in their Coat of Armes; their sweet∣est Musick is in Discord; they unite to divide. Sampsons Fox-tails were tyed together only to set the Philistians Corn on fire, Iudg. 15 4. Papists unite only to set the Churches Peace on fire· Satans Kingdom goes up by Divisions. St. Chrysostome ob∣serves of the Church of Corinth, when many Converts were brought in, Satan knew no better way to dam up the current of Religion, than to throw in an Apple of Strife, and divide them into Parties; one was for Paul, and another for Apollos, but few for Christ. Would not Christ have his Coat rent, and can he endure to have his Body rent? Sure God will never Father them who are not Sons of Peace: Of all them who God hates, he is named for one, who is a sower of discord among brethren, Prov. 6.19.

5. If God be our Father, then we love to be near God, and have converse with him. An ingenuous Child delights to approach near to his Father, and go into his pre∣sence. David envyed the Birds that they built their Nests so near Gods Altars, when he was debarred his Fathers house; Psal. 84.3. True Saints love to get as near to God as they can: In the Word they draw near to his Holy Oracle, in the Sacrament they draw near to his Table; a Child of God delights to be in his Fathers presence; he cannot stay away long from God; he sees a Sabbath day approaching and rejoyc∣eth; his heart hath been often melted and quickened in a Ordinance, he hath tasted the Lord is good, therefore he loves to be in his Fathers presence, he cannot keep away long from God. Such as care not for Ordinances cannot say Our Father which art in Heaven: Is God their Father who cannot endure to be in his presence?

VSE I. Of Instruction. See the amazing goodness of God that is pleased to en∣ter into this sweet relation of a Father. God needed not to adopt us, he did not want a Son: God did not want a Son, but we did a Father; God showed Power in being our Maker, but Mercy in being our Father: When we were enemies, and our hearts stood out as garrisons against God, that he should conquer our stubbornness, and of enemies make us children, and write his Name, and put his Image upon us, and be∣stow

a Kingdom of Glory; what a Miracle of Mercy is this? Every adopted Child may say, Even so Father, for so it seemed good in thy sight. Mat. 11.26.

2. Br. or Infer. If God be a Father, then hence I infer, whatever he doth to his Children is Love.

(1.) If he smiles upon them in Prosperity it is Love: They have the World not only with Gods leave, but with his love. God saith to every Child of his, as Naaman to Gehazi, 2 Kings 5.23. Be content take two talents: So saith God to his Child, I am thy Father, take two talents. Take Health and take my Love with it; take an Estate and take my Love with it; Take two talents. Gods Love is a sweetning ingredient into every Mercy.

Quest. How doth it appear that a Child of God hath Worldly things in love?

Resp. 1. Because he hath a good Title to them. God is his Father, therefore he hath a good title: A wicked Man hath a civil title to the Creature, but no more; he hath it not from the hand of a Father; he is like one that takes up Cloth at the Drapers, and it is not paid for; but a Believer hath a good title to every foot of Land he hath, his Father hath setled it upon him.

2. A Child of God hath Worldly things in love, because they are sanctified to him. 1. They make him better, and are Loadstones to draw him nearer to God. 2. He hath his Fathers Blessing with them: A little blest is sweet; Exod. 23.25. He shall bless thy bread and thy water. Esau had the Venison, but Iacob got the Blessing: While the wicked have their Meat sawced with Gods Wrath, Psal. 78.30, 31. Believers have their Comforts seasoned with a Blessing. It was a secret Blessing from God made Da∣niels Pulse nourish him more, and make him look fairer, than they that ate of the Kings Meat, Dan. 1.15.

3. A Child of God hath Worldly things in love, because whatever he hath is an earnest of more: Every bit of Bread is a pledge and earnest of glory.

(2.) God being a Father, if he frown, if he dips his pen in gall, and write bitter things, if he corrects, 'tis in Love. A Father loves his Child as well when he doth cha∣stise and discipline him, as when he settles his Land on him; Rev. 3.19. As many as I love, I rebuke. Afflictions are sharp Arrows, saith Gr. Nazianzen, but they are shot from the hand of a loving Father. Correctio est Virtutis gymnasium; God afflicts with the same love he gives Christ; he doth it to humble and purifie: Gentle Correction is as necessary as Dayly Bread; nay, as needful as Ordinances, as Word and Sacraments. There is love in all; God smites that he may save.

(3.) God being a Father, if he desert and hide his face from his Child, it is in love. Desertion is sad in it self, a short Hell, Iob 6.9. When the Light is withdrawn, Dew falls: Yet we may see a Rainbow in the Cloud, the love of a Father in all this. 1. God hereby quickens grace; perhaps grace lay dormant, Cant. 5.2. it was as fire in the embers, and God withdraws comfort to invigorate and exercise grace. Faith is a Star sometimes shines brightest in the dark night of desertion; Ionah 2.4. 2. When God hides his face from his Child, yet still he is a Father, and his heart is towards his Child; as Ioseph when he spake roughly to his Brethren, and made them believe he would take them for Spyes, still his Heart was full of Love, and he was fain to go aside and weep. So Gods Bowels yearn to his Children, when he seems to look strange; Isa. 54.8. In a little wrath I hid my face from thee, but with everlasting kindness will I have mercy on thee. Though God may have the look of an enemy, yet still he hath the heart of a Father.

3. Br. or Infer. Learn hence the sad case of the wicked, they cannot say, Our Fa∣ther in Heaven; they may say Our Iudge, but not Our Father; they fetch their pedi∣gree from Hell, Iohn 8.44. Ye are of your Father the Devil. Such as are unclean and profane, are the spurious blood of the Old Serpent, and it were blasphemy for them to call God Father. The case of the wicked is deplorable, if they are in misery, they have none to make their moan to; God is not their Father, he disclaims all Kin∣dred with them▪ Matth. 7.23. I never knew you, depart from me ye that work ini∣quity. The wicked dying in their Sins, can expect no Mercy from God as a Father. Many say, he that made them will save them, but Isa. 27.11. It is a people of no un∣derstanding, therefore he that made them will not have mercy on them. Though God was their Father by Creation, yet because they were not his Children by Adoption; therefore he that made them would not save them.

VSE II. Of Exhortation: To perswade all who are yet strangers to God, to labour to come into this Heavenly Kindred: Never leave till you can say, Our Father which art in Heaven.

Quest. But will God be a Father to me who have profaned his Name, and been a great Sinner?

Resp. If thou wilt now at last seek to God by Prayer, and break off thy Sins, God hath the Bowels of a Father for thee, and will in no wise cast thee out. When the Prodigal did arise and go to his Father, his Father had compassion, and ran, and fell on his neck, and kissed him: Luke 15.20. Though thou hast been a Prodigal, and almost spent all upon thy Lusts, yet if thou wilt now give a bill of divorce to thy Sins, and fly to God by Repentance, know that he hath the Bowels of a Father; he will em∣brace thee in the Arms of his Mercy, and seal thy Pardon with a Kiss. What though thy Sins have been heinous? The Wound is not so broad as the Plaister of Christs Blood. The Sea covers great Rocks: The Sea of Gods Compassion can drown thy great Sins; therefore be not discouraged, go to God, resolve to cast thy self upon his Fatherly Bowels; God may be entreated of thee, as he was of Manasseh, 2 Chron. 33.13. He prayed unto the Lord, and he was entreated of him. Manasseh made the streets run with Blood, yet when his eyes ran with Tears, Gods Fatherly Bowels began to melt, and he was entreated of him.

VSE III. Of Comfort: To such as can upon good grounds call God Father: There's more sweetness in this word Father, then if we had ten thousand Worlds. David thought it a great matter to be Son in Law to a King: 1. Sam. 18.18. What is my Fathers family, that I should be Son in law to the King? But what is it to be born of God, and have God for our Father.

Quest. Wherein lies the happiness of having God for our Father?

Resp. 1. If God be our Father then he will teach us; what Father will refuse to counsel his Son? Doth God command Parents to instruct their Children, Leut. 4.10. and will not he instruct his? Isa. 48.17. I am the Lord thy God, which teacheth thee to profit, Psal. 71.17. O God thou hast taught me from my youth. If God be our Father he will give us the teachings of his Spirit: The natural man receives not the things of God, neither can he know them; 1 Cor. 2.14. The Natural Man may have ex∣cellent notions in Divinity, but God must teach us to know the Mysteries of the Gospel after a Spiritual manner. A Man may see the figures upon a Dyal, but he cannot tell how the day goes unless the Sun shine. We may read many Truths in the Bible, but we cannot know them savingly till God by his Spirit shine upon our Soul. God teach∣eth not only our Ear but our Heart; he not only informs our Mind, but inclines our Will; we never learn till God teach us. If God be our Father he will teach us how to order our affairs with discretion, Psalm 112.5. how to carry our selves wisely, 1 Sam. 18.5. David behaved himself wisely; he will teach us what to answer when we are brought before Governours, he will put words into our mouths, Matth. 10.18, 19, 20. Ye shall be brought before Governours and Kings for my sake, but take no thought how or what ye shall speak: For it is not ye that speak, but the Spirit of your Father which speaketh in you.

2. If God be our Father, then he hath Bowels of Affection towards us: If it be so unnatural for a Father not to love his Child, can we think God will be defective in his Love? All the affections of Parents come from God, but a spark from his flame. He is the Father of Mercies, 2 Cor. 1.3. he begets all the Mercies and Bowels in the Creature: His Love to his Children, is a Love which passeth knowledge, Eph. 3.19. it exceeds all dimensions, it is higher than Heaven, it is broader than the Sea. That you may see Gods Fatherly Love to his Children; 1. Consider God makes a precious valuation of them; Isa. 43.4. Since thou wast precious in my sight: A Father prizeth his Child above his Jewels; their names are precious, for they have Gods own name written upon them; Rev. 3.12. I will write upon him the name of my God: Their Prayers are a precious perfume, their Tears God bottles, Psal. 56.8. God esteems his Children as a Crown of glory in his hand; Isa. 62.3. 2. God loves the places they were born in the better for their sakes, Psal. 87.6. Of Sion it shall be said, this man was born there; this and that Believer was born there: God loves the ground his Children tread upon. Hence Iudea, the seat of Gods Children and Chosen, God calls a delightsome Land, Mal. 3.12. It was not only pleasant for Scituation and Fruit∣fulness, but because Gods Children, who were his Hephsibab or Delight, lived there. 3. He chargeth the great ones of the World not to prejudice his Children; their Per∣sons are sacred: Psal. 105.14. He suffered no man to do them wrong; yea, he reproved Kings for their sakes, saying, Touch not mine anointed. By Anointed, is meant the Children of the High God, who have the Unction of the Spirit, and are set apart for God. 4. God delights in their company, he loves to see their Countenance and hear their Voice, Cant. 2.14. he cannot refrain long from their company: Let but two or

three of his Children meet and pray together, he will be sure to be among them, Matth. 18.20. Where two or three are gathered together in my name, I am in the midst of them. 5. God bears his Children in his Bosom, as a nursing Father doth the sucking Child. Numb. 11.12. Isa. 46.4. To be carried in Gods Bosom shows how near his Children lye to his Heart. 6. God is full of sollicitous care for them, 1 Pet. 5.7. He careth for you. His eye is still upon them, they are never out of his thoughts. A Father cannot always take care for his Child, he sometimes is asleep, but God is a Fa∣ther that never sleeps; Psal. 121.4. He neither slumbereth nor sleepeth. 7. He thinks nothing too good to part with to his Children: He gives them the Kidneys of the Wheat, and Honey out of the Rock, and Wine on the Lees well refined, Isa. 25.6. He gives them three Jewels more worth than Heaven, the Blood of his Son, the Grace of his Spirit, the Light of his Countenance. Never was there such an indulgent affe∣ctionate Father. 8. If God hath one Love better than other, he bestows it upon them; they have the cream and quintessence of his Love. He will rejoyce over thee, he will rest in his love, Zeph. 3.17. God loves his Children with such a love as he loves Christ; Iohn 17.26. it is the same love for the unchangeableness of it: God will no more cease to love his Adopted Sons, then he will to love his Natural Son.

3. If God be our Father he will be full of sympathy; Psal. 103.13. As a Father pityeth his Children, so the Lord pityeth them that fear him. Ier. 31.20. Is Ephraim my dear Son? my bowels are troubled for him. God pityes his Children in Two Cases.

• (1.) In Case of Infirmities.
• (2.) Injuries.

(1.) In Case of Infirmities: If the Child be deformed, or hath any ••odily distemper the Father pityes it: If God be our Father, he pityes our weaknesses, and he so pityes them as to heal them; Isa. 57.18. I have seen his wayes, and will heal him. As God hath Bowels to pity, so he hath Balsam to heal.

(2.) In Case of Injuries. Every blow of the Child goes to the Fathers heart; when the Saints suffer, God doth sympathize; Isa. 63.9. In all their afflictions he was afflicted: He did as it were bleed in their Wounds. Saul, Saul, why persecutest thou me? When the foot was trod on, the head cryed out. Iudg. 10.16. Gods Soul was grieved for the children of Israel. As when one string in a Lute is touched, all the rest of the strings sound: When Gods Children are stricken, his Bowels sound. Zach. 2.8. He that toucheth you toucheth the apple of my eye.

4. If God be our Father, he will take notice of the least good he sees in us; if there be but a sigh for Sin, God hears it, Psal. 38.9. My groaning is not hid from thee; if there be but a penitential tear comes out of our eye, God sees it, Isa. 38.5. I have seen thy tears. If there be but a good intention, God takes notice: 1 Kings 8.18. Whereas it was in thy heart to build an house to my name, thou didst well that it was in thine heart. God punisheth intentional wickedness, and crowns intentional good∣ness; Thou didst well that it was in thy heart: God takes notice of the least scintilla, the least spark of grace in his Children: 1 Pet. 3.6. Sarah obeyed Abraham, calling him Lord. The Holy Ghost doth not mention Sarahs unbelief, or laughing at the Pro∣mise, he puts a finger upon the scar, winks at her failing, and only takes notice of the good that was in her, her Obedience to her Husband, She obeyed Abraham, calling him Lord; nay, that good which the Saints scarce take notice of in themselves, God in a special manner observes, Matth. 25.35. I was an hungred and ye gave me meat, I was thirsty and ye gave me drink: Then shall the Righteous say, Lord, when saw we thee an hungred, and fed thee? They did as it were over-look and disclaim their own Works of Charity, yet Christ doth take notice, I was an hungred, and ye fed me: What a Comfort is this, God spyes the least good in his Children; he can see a grain of Corn hid under Chaff, Grace hid under Corruption.

5. If God be our Father, he will take all we do in good part. Those Duties we our selves censure, God will crown. When a Child of God looks over his best Du∣ties, he sees so much Sin cleaving to them, that he is even confounded: Lord, saith he, there is more Sulphur than Incense in my Prayers; but for your comfort, if God be your Father, he will crown those Duties which you your selves censure; God sees there is sincerity in the hearts of his Children, and this gold (though light) shall have grains of allowance: Though there may be defects in the services of Gods Children, yet God will not cast away their offering, 2 Chron. 30.20. The Lord healed the people. The Tribes of Israel being straitned in time wanted some Legal Purifications, yet be∣cause their Hearts were upright, God healed them, he pardoned them; God accepts of the good Will, 2 Cor. 8.12. A Father takes a Letter from his Son kindly though there are blots, or bad English in it: What blottings are there in our holy things, yet

our Father in Heaven accepts: Saith God, it is my Child, and he would do better; I will look upon him through Christ with a merciful eye.

6. If God be our Father then he will correct us in measure; Ier. 30.11. I will correct thee in measure; and that two ways: 1. It shall be in measure for the kind; God will not lay upon us more than we are able to bear, 1 Cor. 10.13. he know, our frame, Psal. 103.14. he knows we are not Steel or Marble, therefore will deal gently, he will not over-afflict: As the Physician that knows the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and temper of the Body, will not give Physick too strong for the Body, nor will he give one dram or scruple too much. God hath not only the Title of a Father, but the Bowels of a Father; he will not lay too heavy burthens on his Children, least their spirits fail before him. 2. He will correct in measure for the duration; he will not let the affliction lye on too long: Psal. 125.3. The rod of the wicked shall not rest upon the lot of the righ∣teous: It may be there, and not rest. Isa. 57.16. I will not contend for ever. Our Heavenly Father will love for ever, but he will not contend for ever. The torments of the damned are for ever, Rev. 14.11. The smoke of their torment ascendeth up for ever and ever: The wicked shall drink a Sea of Wrath, but Gods Children only taste of the Cup of Affliction, and their Heavenly Father will say, transeat calix, let this cup pass away from them; Isa. 35.10. A sting, a wing.

7. If God be our Father he will intermix Mercy with all our Afflictions: If he give us Wormwood to drink, he will mix it with Honey. In the Ark, the Rod was laid up, and Manna: With our Fathers Rod there is alwayes some Manna. Ashers shooes were iron and brass, but his foot was dip'd in oyl; Gen. 33.24. Affliction is the shooe of brass that pincheth, but there is mercy in the affliction, there is the foot dipped in oyl. When God afflicts the Body, he gives Peace of Conscience; there is Mercy in the Affliction. An Affliction comes to prevent falling into Sin, there is Mercy in the Affli∣ction. Iacob had his Thigh hurt in wrestling, there was the Affliction; but then he saw Gods face, and received a Blessing from the Angel, Gen. 32.30. there was Mercy in the Affliction. In every Cloud a Child of God may see a Rainbow of Mercy shining. As the Limner mixeth dark shadows and bright colours together; so our Heavenly Father mingles the dark and the bright together, Crosses and Blessings; and is not this a great happiness for God thus to checker his Providences, and mingle goodness with severity.

8. If God be our Father, the evil one shall not prevail against us. Satan is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the evil one, emphatically: He is the grand enemy of the Saints; and that both in a Military sense, as he fights against them with his temptations; and in a Foren∣sical or Law-sense, as he is an accuser and pleads against them, yet neither way shall he prevail against Gods Children; as for his shooting his fiery darts, God will bruise Satan shortly under the Saints feet. Rom. 16.20. As for his accusing, Christ is Advo∣cate for the Saints, and answers all bills of inditement brought in against them. God will make all Satans temptations promote the good of his ••hildren: 1. As they set them more a praying; 2 Cor. 12.8. Temptation is a medicine for security. 2. As they are a means to humble them; 2 Cor. 12.7. Least I should be exalted above mea∣sure, there was given me a thorn in the flesh. The thorn in the flesh was a temptation; this thorn was to prick the bladder of pride. 3. As they establish them more in Grace. A Tree shaken by the Wind is more settled and rooted; the blowing of a temptation doth but settle a Child of God more in Grace. Thus the evil one, Satan, shall not pre∣vail against the Children of God.

9. If God be our Father, no real evil shall befal us; Psal. 91.10. There shall no evil befal thee: 'Tis not said no trouble, but no evil. Gods Children are priviledged persons; they are priviledged from the hurt of every thing; Luke 10.19. Nothing shall by any means hurt you. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. The hurt and ma∣lignity of the affliction is taken away. Affliction to a wicked Man hath evil in it; it makes him worse; Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God: But no evil befalls a Child of God, he is bettered by affliction; Heb. 12.10. That ye may be made partakers of his holiness. What hurt doth the Furnace to the Gold, it only makes it purer. What hurt doth Affliction to Grace, only refine and purifie it. What a great priviledge is this to be freed, though not from the stroke of Affliction, yet the sting: No evil shall touch a Saint. When the Dragon hath poy∣soned the water, they say the Unicorn with his horn doth draw out the poyson. Christ hath drawn out the poyson of every Affliction, that it cannot prejudice a Child of God. Again, no evil befalls a Child of God, because no condemnation: Rom. 8.1. No condemnation to them in Christ Iesus. God doth not condemn them, nor Conscience doth not condemn them: Both Jury and Judge acquit them, then no evil befalls them; for nothing is really an evil but that which damns.

10. If God be our Father this may make us go with chearfulness to the Throne of Grace. Were a Man to petition his enemy there were little hope; but when a Child petitions his Father he may come with confidence to speed: The word Father works upon God, it toucheth his very Bowels. What can a Father deny his Child? If a Son ask bread will he give him a stone? Matth. 7.9. This may embolden us to go to God for pardon of Sin, and further degrees of Sanctity. We pray to a Father of Mercy, setting upon a Throne of Grace; Luke 11.13. If ye then being evil know how to give good gifts to your children, how much more shall your heavenly Father give his Spirit to them that ask him. This did quicken the Church, and add wings to Prayer. Isa. 63.15. Look down from heaven: ver. 16. Doubtless thou art our Father. Who doth God keep his Mercies for but his Children? Three things may cause boldness in Prayer: We have a Father to pray to, and the Spirit to help us to pray, and an Ad∣vocate to present our Prayers. Gods Children should in all their troubles run to their Heavenly Father as that sick Child, 2 Kin. 4.19. He said unto his Father, My head, my head: So pour out thy complaint to God in Prayer, Father, my heart, my heart: My dead heart, quicken it; my hard heart, soften it in Christs Blood; Father, my heart, my heart. Sure God that hears the cry of the Ravens, will hear the cry of his Children.

11. If God be our Father he will stand between us and danger. A Father will keep off danger from his Child. God calls himself scutum, a shield: A shield defends the Head, guards the Vitals; God shields off dangers from his Children, Acts 18.10. I am with thee, and none shall set on thee to hurt thee: God is an hiding place, Psalm 27.5. God preserved Athanasius strangely; he put it into his mind to depart out of the house he was in the night before the enemies came to search for him: As God hath a Breast to feed, so he hath Wings to cover his Children; Psal. 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust. God appoints his holy An∣gels to be a Life-guard about his Children, Heb. 1.14. never was any Prince so well guarded as a Believer. The Angels, 1. are a numerous guard, 2 Kings 6.17. The mountain was full of horses of fire round about Elisha. The Horses and Chariots of fire were the Angels of God to defend the Prophet Elisha. 2. A strong guard. One Angel in a night slew an hundred and fourscore and five thousand, 2 Kin. 19.32. if one An∣gel slew so many, what would an Army of Angels have done? 3. The Angels are a swift guard; they are ready in an instant to help Gods Children; therefore they are described with wings to show their swiftness, they fly to our help, Dan. 9.21, 23. At the beginning of thy supplication the commandment came forth, and I am come to thee? Here was a swift motion for the Angel to come from Heaven to Earth between the be∣ginning and ending of Daniels Prayer. 4. The Angels are a watchful guard, not like Sauls guard, asleep when their Lord was in danger; 1 Sam. 26.12. The Angels are a vigilant guard, they watch over Gods Children to defend them; Psal. 34.7. The Angel of the Lord encampeth round about them that fear him. There is an invisible guardianship of Angels about Gods Children.

12. If God be our Father we shall not want any thing that he sees is good for us: Psal. 34.10. They that seek the Lord shall not want any good thing. God is pleased sometimes to keep his Children to hard commons, but it is good for them; Sheep thrive best on short pasture; God sees too much may not be good; plenty breeds sur∣feit; Luxuriant animi rebus secundis: God sees it good sometimes to dyet his Children and keep them short, that they may run the Heavenly Race the better; it was good for Iacob there was a Famine in the Land, it was a means to bring him to his Son Ioseph; so it is that Gods Children sometimes see the Worlds emptiness, that they may acquaint themselves more with Christs fulness; if God see it be good for them to have more of the World they shall have it; God will not let them want any good thing.

13. If God be our Father all the Promises of the Bible belong to us: Gods Children are called Heirs of the promise; Heb. 6.17. A wicked Man can lay claim to nothing in the Bible but the Curses; he hath no more to do absolutely with the Promises, than a Ploughman hath to do with the City Charter; the Promises are Childrens Bread; the Promises are mulctralia Evangelii, the Breasts of the Gospel milking out Consola∣tion; and who are to suck of these Breasts but Gods Children: The promise of Par∣don is for them; Ier. 33.8. I will pardon all their iniquity whereby they have sinned against me. The promise of Healing is for them; Isa. 57.18. the promise of Salva∣tion, Ier. 23.6. the Promises are supports of Faith, they are Gods sealed Deed, they are a Christians Cordial. O the Heavenly Comforts which are distilled from the Lem∣bick of the Promises. St. Chrysostome compares the Scripture to a Garden, the Pro∣mises are the Fruit-Trees that grow in this Garden. A Child of God may go to any

Promise in the Bible, and pluck Comfort from it: He is an Heir of the Promise.

14. God makes all his Children Conquerours: They are born of God, and are con∣querours. 1. They conquer themselves: Fortior est qui se quam qui fortissima vincit maenia: The Saints conquer their own Lusts; they bind these princes in fetters of iron: Psal. 149.8. Though the Children of God may sometimes be foiled, and lose a single battle, yet not the victory. 2. They conquer the World. The World holds forth her two Breasts of Pleasure and Profit, and many are overcome by it; but the Chil∣dren of God have a World-conquering Faith; 1 Iohn 5.4. This is the victory over the world, even your faith. 3. They conquer their Enemies. How can that be, when they oft take away their Lives? (1.) They conquer by not complying with them: The three Children would not fall down to the Golden Image, Dan. 3.18. they would rather burn than bow; here they were Conquerours. He who complyes with anothers Lust is a Captive, he who refuseth to comply is a Conquerour. (2.) Gods Children conquer their enemies by heroick Patience. A patient Christian, like the anvil, bears all strokes invincibly: Thus the Martyrs overcame their enemies by Pa∣tience; nay, Gods Children are more than conquerours; Rom. 8.37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We are more than conquerours? How are Gods Children more than Conquerours? Because they conquer without loss, and because they are crowned after death, which other Conquerours are not.

15. If God be our Father, he will now and then send us some tokens of his Love. Gods Children live far from home, and meet sometimes with coarse usage from the un∣kind World; therefore God to encourage his Children, sends them sometimes tokens and pledges of his Love: What are these? He gives them a return of Prayer, there is a token of Love; he quickens and enlargeth their Hearts in Duty, there is a token of Love; he gives them the first fruits of his Spirit, which are Love-tokens, Rom. 8.23. As God gives the wicked the first fruits of Hell, horrour of Conscience and Despair, so he gives his Children the first fruits of his Spirit, Joy and Peace, which are foretasts of Glory. Some of Gods Children having received these tokens of Love from their Heavenly Father, have been so transported that they have dyed for Joy; as the Glass oft breaks with the strength of the Wine put into it.

16. If God be our Father he will indulge and spare us; Mal. 3.17. I will spare them as a man spareth his own Son that serveth him: Gods sparing his Children imports this, his clemency towards them, he doth not punish them as he might; Psal. 103.10. He hath not dealt with us according to our sins: We oft do that which merits Wrath, grieve Gods Spirit, relapse into Sin; God passeth by much, and spares us: God did not spare his Natural Son, Rom. 8.32. yet he will spare his Adopted Sons; God threatned Ephraim to make him as the Chaff driven with the Whirlwind, but he soon repented; Hos. 13.4. Yet I am the Lord thy God: ver. 10. I will be thy King: Here God spared him as a Father spares his Son▪ Israel oft provoked God with their com∣plaints, but God used clemency towards them, he oft answered their murmurings with Mercies; here he spared them as a Father spares his Son.

17. If God be our Father he will put Honour and Renown upon us at the last day. 1. He will clear the innocency of his Children: Gods Children in this Life are strangely misrepresented to the World; they are loaded with invectives, they are called factious, seditious: Elijah, the troubler of Israel; Luther was called the trumpet of Rebellion; Athanasius was accused to the Emperor Constantine to be the raiser of Tumults; the Primitive Christians were accused to be infanticidii, incestus rei, killers of their Chil∣dren, guilty of Incest; as Tertullian; St. Paul reported to be a pestilent person, Acts 24.5. Famous Wickliff called the Idol of the Hereticks, and that he dyed drunk. If Satan cannot defile Gods Children, he will disgrace them; if he cannot strike his fiery darts into their Conscience, he will put a dead fly into their Name; but God will one day clear his Childrens innocency, he will roll away their reproach: As God will make a Resurrection of Bodies, so of Names; Isa. 25.8. The Lord God will wipe away tears from off all faces, and the rebuke of his people shall he take away: God will be the Saints compurgator. Psal. 37.6. He shall bring forth thy righteousness as the light. The Night casts its dark mantle upon the most beautiful Flowers, but the light comes in the Morning and dispells the darkness, and every Flower appears in its orient bright∣ness; so the wicked may by misreports darken the honour and repute of the Saints, but God will dispel this darkness, and cause their Names to shine forth: He shall bring forth thy righteousness as the light. As God did stand up for the honour of Moses when Aaron and Miriam went about to eclipse his Fame; Numb. 12.8. Wherefore then were ye not afraid to speak against my servant Moses? So will God say one day to the wicked, wherefore were not ye afraid to defame and traduce my Children? They having my Image upon them how durst ye abuse my Picture. At last Gods Children shall come

forth out of all their calumnies, as a Dove covered with silver, and her feathers with yellow gold; Psal. 68.13. 2. God will make an open and honourable recital of all their good deeds: As the Sins of the Wicked shall be openly mentioned to their eternal infamy and confusion, so all the good deeds of the Saints shall be openly mentioned, and then shall every man have praise of God; 1 Cor. 4.5. Every Prayer made with melting eyes, every good service, every work of Charity, shall be openly declared before Men and Angels, Matth. 25.35. I was an hungred and ye gave me meat, thirsty and ye gave me drink, naked and ye clothed me: Thus God will set a Trophy of Ho∣nour upon all his Children at the last day. Then shall the righteous shine forth as the sun in the kingdom of their Father: Matth. 13.43.

18. If God be our Father he will settle good land of inheritance upon us: 1 Pet. 1.4. Blessed be the God and Father of our Lord Iesus, who hath begotten us again to a lively hope, to an inheritance incorruptible and undefiled. A Father may be fallen to de∣cay, and have nothing to leave his Son but his Blessing; but God will settle an Inheri∣tance on his Children, and an Inheritance no less than a Kingdom; Luke 17.32. It is your Fathers good pleasure to give you a kingdom. This Kingdom is more Glorious and Magnificent than any Earthly Kingdom; it is set out by Pearls and precious Stones, the richest Jewels; Rev 21.19. What are all the Rarities of the World to this King∣dom? The Coasts of Pearl, the Islands of Spices, the Rocks of Diamonds? In this Heavenly Kingdom is that which is satisfying, unparallel'd Beauty, Rivers of Pleasure; and this for ever: Psal. 16.11. At thy right hand are pleasures for evermore: Hea∣vens eminency is its permanency; and this Kingdom Gods Children shall enter into immediately after Death: There is a sudden transition and passage from Death to Glory: 2 Cor. 5.9. Absent from the body, present with the Lord. Gods Children shall not stay long for their Inheritance; it is but winking and they shall see God: How may this comfort Gods Children, who perhaps are low in the World, your Father in Heaven will settle a Kingdom upon you at death, such a Kingdom as eye hath not seen; he will give you a Crown, not of Gold but Glory; he will give you white Robes lined with Immortality. It is your Fathers good pleasure to give you a kingdom.

19. If God be our Father it is Comfort: 1. In case of loss of Relations: Hast thou lost a Father, yet if thou art a Believer thou art no Orphan, thou hast an Hea∣venly Father, a Father that never dyes, 1 Tim. 6.16. Who only hath immortality. 2. It is comfort in case of Death: God is thy Father, and at Death thou art going to thy Father: Well might Paul say, Death is yours, 1 Cor. 3.22. it is your friend that will carry you home to your Father. How glad are Children when they are going home? This was Christs comfort at Death, he was going to his Father; Ioh. 16.28. I leave the world and go to the Father; and Iohn 20.17. I ascend to my Father. If God be our Father we may with comfort at the day of death resign our Souls into his hands. So did Christ; Luke 23.46. Father into thy hands I commend my Spirit. If a Child hath any Jewel, he will in time of danger put it into his Fathers hands, where he thinks it will be kept most safe: Our Soul is our richest Jewel; we may at Death resign our Souls into Gods hands, where they will be safer than in our own keeping; Father into thy hands I commend my Spirit: What a comfort is this, Death carries a Believer to his Fathers house, where are delights unspeakable and full of glory. How glad was Old Iacob when he saw the Waggons and Chariots to carry him to his Son Ioseph; the Text saith, His Spirit revived; Gen. 45.27. Death is a triumphant Cha∣riot to carry every Child of God to his Fathers Mansion house.

20. If God be our Father, he will not disinherit his Children; God may for a time desert them, but not disinherit them: The Sons of Kings have been sometimes disinhe∣rited by the cruelty of Usurpers; as Alexander the Great his Son was put by his just Right, by the violence and ambition of his Fathers Captains; but what Power on Earth shall hinder the Heirs of the Promise from their Inheritance? Men cannot, and God will not cut off the entail. The Arminians hold falling away from Grace, and so a Child of God may be defeated of his Inheritance; but I shall show you that Gods Children can never be degraded or disinherited, their Heavenly Father will not cast them off from being Children. 1. It is evident Gods Children cannot be finally disin∣herited by vertue of the Eternal Decree of Heaven. Gods Decree is the very Pillar and Basis on which the Saints perseverance depends; Gods Decree tyes the knot of Adoption so fast, that neither Sin, Death or Hell, can break it asunder; Rom. 8.30. Whom he did predestinate them he also called, &c. Predestination is nothing else but Gods decreeing a certain number to be Heirs of Glory, on whom he will settle the Crown; whom he predestinates he glorifies; what shall hinder Gods electing Love, or make his Decree null and void? 2. Besides Gods Decree, he hath engaged himself by Promise, that the Heirs of Heaven shall never be put by their Inheritance. Gods

Promises are not like blanks in a Lottery, but as a sealed Deed which cannot be re∣versed: The Promises are the Saints Royal Charter; and this is one Promise that their Heavenly Father will not disinherit them; Ier. 32.40. I will make an everlasting cove∣nant with them that I will not turn away from them, but I will put my fear in their hearts that they shall not depart from me. Gods Fidelity, which is the richest Pearl of his Crown, is engaged in this Promise for his Childrens perseverance; I will not turn away from them. A Child of God cannot fall away while he is held fast in these two Armes of God, his Love and his Faithfulness. 3. Jesus Christ undertakes that all Gods Chil∣dren by Adoption shall be preserved in a state of Grace till they inherit Glory: As the Heathens feigned of Atlas that he did bear up the Heavens from falling; Jesus Christ is that blessed Atlas that bears up the Saints from falling away.

Quest. How doth Christ preserve the Saints Graces till they come to Heaven?

Resp. 1. Influxu Spiritus. Christ carries on Grace in the Souls of the Elect by the influence and co-operation of his Spirit. Christ doth Spiritu continually excite and quicken Grace in the Godly; his Spirit doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blow up the sparks of Grace into an holy flame. Spiritus est Vicarius Christi; The Spirit is Christs Vicar on Earth,* 1.3 his Proxy, his Executor to see that all that Christ hath purchased for the Saints be made good: Christ hath obtained an Inheritance incorruptible for them, 1 Pet. 1.4. and the Spirit of Christ is his Executor to see that this Inheritance be settled upon them.

2. Christ carries on Grace perseveringly in the Souls of the Elect, vi orationis, by the prevalency of his intercession; Heb. 7.25. He ever lives to make intercession for them. Christ prayes that every Saint may hold out in Grace till he comes to Heaven. Can the Children of such Prayers perish? If the Heirs of Heaven should be disinherit∣ed, and fall short of Glory, then Gods Decree must be reversed, his Promise broken, Christs Prayer frustrated, which were Blasphemy to imagine. 4. That Gods Children cannot be disinherited or put by their Right to the Crown of Heaven, is evident from their Mystical Union with Christ. Believers are incorporated into Christ, they are knit to Christ as the Members to the Head, by the Nerves and Ligaments of Faith, so that they cannot be broken off; Eph. 1.22, 23. The Church which is his Body. What was once said of Christs Natural Body, is as true of his Mystical; A bone of it shall not be broken. As it is impossible to sever the leaven and the dough when they are once mingled and kneaded together; so it is impossible when Christ and Believers are once united, that they should ever by the power of Death or Hell be separated. Christ and his Spiritual Members make one Christ; now is it possible that any part of Christ should perish? How can Christ want any Member of his Body Mystical, and be per∣fect? Every Member is an Ornament to the Body, and adds to the honour of it: How can Christ part with any Mystical Member, and not part with some of his Glory too? So that by all this it is evident that Gods Children must needs persevere in Grace and cannot be disinherited. If they could be disinherited then the Scripture could not be fulfilled, which tells us of Glorious Rewards for the Heirs of Promise; Psal. 58.11. Doubtless there is a reward for the righteous. Now if Gods Adopted Children should fall finally from Grace, and miss of Heaven, what Reward were there for the Righteous? And Moses did indiscreetly to look to the recompence of reward, and so there would be a door opened to despair.

Object. This Doctrine of Gods Children persevering, and having the Heavenly Inhe∣ritance settled on them, may cause carnal security, and make them less circumspect in their walking?

Resp. Corrupt Nature may as the Spider, suck poyson from this Flower, but a sober Christian who hath felt the efficacy of Grace upon his Heart, dares not abuse this Doctrine: He knows perseverance is attained in the use of means, therefore he walks holily, that so in the use of means he may arrive at perseverance. St. Paul knew that he should not be disinherited, and that nothing could separate him from the love of Christ, but who more holy and watchful than he; 1 Cor. 9.27. I keep under my Body, and Phil. 3.14. I press toward the mark. Gods Children have that holy fear in them as keeps them from security and wantonness; they believe the Promise, therefore they rejoyce in hope; they fear their hearts, therefore they watch and pray. Thus you see what strong consolation there is for all the Heirs of the Promise. Such as have God for their Father are the happyest persons on Earth, they are in such a condition that nothing can hurt them; they have their Fathers Blessing, all things conspire for their good; they have a Kingdom settled on them, and the entail can never be cut off. How may Gods Children be comforted in all conditions, let the times be what they will; their Father is in Heaven, he rules all: If troubles arise they shall but carry Gods Children so much the sooner to their Father. The more violently the Wind beats against the sails of a Ship, the sooner the Ship is brought to the Haven; and the

more fiercely Gods Children are assaulted, the sooner they come to their Fathers house. 1 Thess. 4.18. Wherefore comfort one another with these words.

VSE IV. Of Exhortation. Let us behave and carry our selves as the Children of such a Father. In several particulars.

1. Let us depend upon our Heavenly Father in all our straits and exigencies; let us believe that he will provide for us. Children rely upon their Parents for the supply of wants: If we trust God for Salvation shall we not trust him for a Livelyhood? There is a lawful provident care to be used, but beware of a distrustful care; Luke 12.24. Consider the ravens, they neither sow nor reap, and God seedeth them. Doth God feed the Birds of the Air, and will he not feed his Children? ver. 27. Consider the lilies how they grow, they spin not, yet Solomon in all his glory was not arayed like one of these. Doth God cloath the Lilies, and will he not cloath his Lambs? Even the wicked taste of Gods bounty; Psal. 73.7. Their eyes stand out with fatness. Doth God feed his Slaves, and will not he feed his Family? Gods Children may not have so liberal a share in the things of this life, but little meal in the barrel; they may be drawn low, but not drawn dry; they shall have so much as God sees is good for them; Psal. 34.10. They that seek the Lord shall not want any good thing. If God gives them not ad vo∣luntatem,* 1.4 he will ad sanitatem; if he gives them not alwayes what they crave, he will give them what they need; if he gives them not a feast, he will give them a via∣ticum a bait by the way: Let Gods Children therefore depend upon Gods Fatherly Providence; give not way to distrustful thoughts, distracting cares, or indirect means; God can provide for you without your Sins, 1 Pet. 5.7. Casting all your care upon him, for he careth for you: An Earthly Parent may have affection for his Child, and would provide for him, but sometimes he is not able; but God can create a supply for his Children; yea, he hath promised a supply, Psal. 37.3. Verily thou shalt be fed. Will God give his Children Heaven, and will he not give them enough to bear their charges thither? Will he give them a Kingdom and deny them Daily bread? O depend upon your Heavenly Father, he hath said he will never leave you, nor forsake you; Heb. 13.5.

2. If God be our Father let us imitate him: The Child doth not only bear his Fa∣thers Image, but doth imitate him in his Speech, Gesture, Behaviour; if God be our Father let us imitate him; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gr. Nyssen. Eph. 5.1. Be followers of God as dear children. 1. Imitate God in forgiving injuries; Isa. 44.22. I have blotted out as a thick cloud thy transgressions. As the Sun scatters not only thin mists, but thick clouds, so God pardons great offences; imitate God in this, Eph. 4.32. Forgiving one another. Cranmar was a Man of a forgiving Spirit, he did bury injuries, and requite good for evil: He who hath God for his Father, hath God for his Pattern. 2. Imitate God in works of Mercy: He looseth the prisoners; Psal. 146.7. He opens his hand, and satisfieth the desire of every living thing; Psal. 145.16. He drops his sweet Dew as well upon the Thistle as the Rose; imitate God in Works of Mercy, relieve the wants of others, be rich in good works; Luke 6.36. Be merciful as your Father also is merciful. Be not so hard-hearted as to shut the poor out of the lines of communication. Dives denyed Lazarus a crumb of Bread, and Dives was denyed a drop of Water.

3. If God be our Father let us submit patiently to his Will; if he lay his strokes on us, they are the corrections of a Father, not the punishments of a Judge: This made Christ so patient, Iohn 18.11. Shall not I drink the cup which my Father hath given me? He sees we need affliction, 1 Pet. 1.6. he appoints it as a dyet-drink to purge and sanctifie us, Isa. 27.9. therefore dispute not but submit; Heb. 12.9. We had fathers of the flesh which corrected us, and we gave them reverence: They might cor∣rect out of an humour, but God doth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for our profit; Heb. 12.10. Therefore say as Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. What gets the Child by strugling but more blows? What got Israel by their murmur∣ing and rebelling, but a longer and more tedious march, and at last their Carcases fell in the Wilderness.

4. If God be our Father let this cause in us a Childlike Reverence; Mal. 1.6. If I be a Father where is my honour? This is a part of the honour we give to God when we reverence and adore him. If you have not alwayes a Childlike Confidence, yet alwayes preserve a Childlike Reverence; and how ready are we to run into extreams, either to despond or grow wanton. Because God is a Father therefore do not think you may be secure, and take liberty to sin; if you do, God may carry it so as if he were no Father, he may throw Hell into your Conscience. When David presumed upon Gods Paternal Affection, and began to wax wanton under Mercy, God made

him pay dear for it, he withdrew the sense of his Love; and though he had the heart of a Father, yet he had the look of an Enemy. David prayed, Cause ••e to hear the voice of joy: Psal. 51.8. He lay several months in desertion, and it is thought he ne∣ver recovered his full joy to the day of his death. Oh keep alive holy fear; with a Childlike confidence preserve an humble reverence: The Lord is a Father, therefore love to serve him; he is the Mighty God, therefore fear to offend him.

5. If God be our Father let us walk obedientially; 1 Pet. 1.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As obedient Children. When God bids you be humble and self-denying, deny yours, part with your bosom sin, be sober in your attire, savoury in your speeches, grave in your deportment, obey your Fathers voice: Open to God as the Flower opens to the Sun: As you expect your Fathers Blessing obey him in whatever he commands, First and Second Table Duties. A Lutenist that he may make sweet Musick, toucheth up∣on every String of the Lute: The Ten Commandments are like a ten stringed Instru∣ment, touch upon every String, obey every Command, or you cannot make sweet Melody in Religion. Obey your Heavenly Father, though he commands things con∣trary to Flesh and blood. 1. When he commands to mortifie Sin; that Sin which hath been dear to you: Pluck out this right eye, that you may see the better to go to Hea∣ven. 2. When he commands you to suffer for him, be ready to obey, Acts 21.13. every good Christian hath a Spirit of Martyrdom in him, and is ready rather to suffer for the Truth, than the Truth should suffer. Luther said, he had rather be a Martyr than a Monarch. Peter was Crucified with his Head downwards, as Eusebius. Igna∣tius called his Chains his Spiritual Pearls, and did wear his Fetters as a Bracelet of Diamonds. This is to carry it as Gods Children when we obey his voice, and count not our lives dear so that we may show our love to our Heavenly Father; Rev. 12.11. They loved not their lives to the death.

6. If God be your Father, show it by your chearful looks that you are the Children of such a Father. Too much drooping and despondency disparageth the Relation you stand in to God. What though you meet with hard usage in the World, you are now in a strange Land, far from home, it will be shortly better with you when you are in your own Country, and your Father hath you in his Armes: Doth not the Heir re∣joyce in hope? Shall the Sons of a King walk dejected? 2 Sam. 13.4. Why art thou being the Kings Son lean? Is God an unkind Father, are his Commands grievous? Hath he no Land to give to his Heirs? Why then do Gods Children walk so sad? Ne∣ver had Children such Priviledges as they who are of the Seed-Royal of Heaven, and have God for their Father; they should rejoyce therefore who are within a few hours to be crowned with Glory.

7. If God be our Father, let us honour him by walking very holily; 1 Pet. 1.16. Be ye holy for I am holy. A young Prince asking a Philosopher how he should behave himself, the Philosopher said, Memento te filium esse Regis, Remember thou art a Kings Son; do nothing but what becomes the Son of a King: So remember you are the adopted Sons and Daughters of the high God, do nothing unworthy of such a Rela∣tion. A debauched Child is the disgrace of his Father. Is this thy Sons Coat said they to Iacob, when they brought it home dip'd in blood? Gen. 37.32. so when we see a person defiled with Malice, Passion, Drunkenness, we may say, is this the Coat of Gods adopted Son? Doth he look as an Heir of Glory? 'Tis a blaspheming the Name of God to call him Father, yet live in Sin. Such as profess God is their Father, yet live unholily, they will slander and defraud, these are as bad to God as Heathens: Amos 9.7. Are ye not as children of the Ethiopians to me, O children of Israel, saith the Lord? The Ethiopians were uncircumcised, a base ill-bred People; when Israel grew wicked they were no better to God than Ethiopians. Loose scandalous livers under the Gospel are no better in Gods esteem than Pagans and Americans; nay, they shall have an hotter place in Hell. O let all who profess God to be their Father, ho∣nour him by their unspotted lives. Scipio abhorred the embraces of an Harlot because he was the General of an Army. Abstain from all Sin because you are born of God, and have God for your Father; 1 Thess. 5.22. Abstain from all appearance of evil▪ 'Twas a saying of Augustus, An Emperor should not only be free from Crimes, but from the suspicion of them; by an holy Life you would bring Glory to your Heavenly Father, and cause others to become his Children: Est pellax virtutis odor—. Causinus in his Hieroglyphicks, speaks of a Dove, whose Wings being perfum'd with sweet Oyntments did draw the other Doves after her: The holy Lives of Gods Children is a sweet perfume to draw others to Religion, and make them to be of the Family of God. Iustin Martyr saith, that which converted him to Christianity was the beholding the blameless Lives of the Christians.

8. If God be our Father, let us love all that are his Children; Psal. 133.1. How pleasant is it for brethren to dwell together in unity. 'Tis compared to Oyntment, ver. 2. for the sweet fragrancy of it: 1 Pet. 2.17. Love the brotherhood. Idem est motus animae in imaginem & rem; The Saints are the walking pictures of God; if God be our Father we love to see his picture of Holiness in Believers; we pity them for their Infirmities, but love them for their Graces; we prize their Company above others; Psal. 119.63. it may justly be suspected that God is not their Father, who love not Gods Children; though they retain the Communion of Saints in their Creed, yet they banish the Communion of Saints out of their Company.

9. If God be our Father let us show Heavenly mindedness: They who are born of God do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set their Affections on things that are above; Col. 3.2. O ye Children of the high God do not disgrace your high birth by sordid Covetousness. What a Son of God, and a slave to the World? What spring from Heaven, and bu∣ried in the Earth. For a Christian who pretends to derive his pedigree from Heaven, yet wholly to mind Earthly things, is to debase himself, as if a King should leave his Throne to follow the Plough; Ier. 45.5. Seekest thou great things for thy self? As if the Lord had said, what thou Baruck, thou who art born of God, akin to Angels, and by thy Office a Levite, dost thou debase thy self, and spot the silver wings of thy Grace, by beliming them with earth? Seekest thou great things, seek them not. The Earth choaks the Fire: Earthliness choaks the Fire of good Affections.

10. Vlt. If God be our Father let us own our Heavenly Father in the worst times, stand up in his cause, defend his Truths. Athanasius owned God when most of the World turned Arrians: If Sufferings come do not deny God: He is a bad Son who denyes his Father: Such as are ashamed of God in times of danger, God will be ashamed to own them for his Children; Mark 8.38. Whosoever therefore shall be ashamed of me and my words in this adulterous generation, of him also shall the Son of man be ashamed, when he comes in the glory of his Father, with his holy Angels. So I have done with the First Part of the Preface, Our Father.

II. The Second Part of the Preface, (which I shall but briefly touch on) is, [which art in Heaven.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. God is said to be in Heaven, not that he is so in∣cluded there that he is no where else, for the Heaven of Heavens cannot contain him, •• Kings 8.27. but the meaning is, God is chiefly resident in the Empyrean Heaven, which the Apostle calls the third Heaven, 2 Cor. 12.2. there God doth most give forth his Glory to his Saints and Angels.

Quest. What may we learn from this, that God is in Heaven?

Answ. 1. Hence we learn that we are to raise our Minds in Prayer above the Earth. God is no where to be spoken with but in Heaven. God never denyed that Soul his suit who went as far as Heaven to ask it.

2. We learn from Gods being in Heaven his Soveraign Power. Hoc vocabulo intelli∣gitur omnia subesse ejus imperio. Calvin. Psal. 115.3. Our God is in the heavens, he hath done whatever he pleased. God being in Heaven governs the Universe, and orders all Occurrences here below for the good of his Children: When the Saints are in straits and dangers, and see no way of relief, he can send from Heaven and help them; Psal. 57.3. He shall send from heaven and save me.

3. We learn Gods Glory and Majesty: He is in Heaven, therefore he is covered with light, Psal. 104.2. cloathed with honour, Psal. 104.1. and is as far above all Worldly Princes as Heaven is above Earth.

4. We learn from Gods being in Heaven, his Omnisciency: All things are naked and unmasked to his eye; Heb. 4.13. Men plot and contrive against the Church, but God is in Heaven, and they do nothing but what our Father sees. If a Man were on the top of an high Tower or Theatre, he might thence see all the People below: God is in Heaven as in an Tower or Theatre, and he sees all the transactions of Men. The Wicked make wounds in the backs of the Righteous, and then pour in Vinegar; God writes down their cruelty; Exod. 3.7. I have seen the afflictions of my people. God is in Heaven, and he can thunder out of Heaven upon his enemies: Psal. 18.13. The Lord thundered in the heavens; yea, he sent out arrows and scattered them, and he shot out lightnings and discomfited them.

5. We learn from Gods being in Heaven, Comfort; for the Children of God when they pray to their Father, the way to Heaven cannot be blocked up: One may have a Father living in Foreign parts, but the way both the Sea and by Land may be so blocked up that there is no coming to him; but thou Saint of God, when thou prayest to thy Father he is in Heaven, and though thou art never so confined, thou mayest have access to him. A Prison cannot keep thee from thy God; the way to Heaven can never be blocked up.

So I have done with the word Father, I shall speak next of the Pronoun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Our, Father. In the first there is an Appellation, Father; in the second an Appropriation, Our Father. Christ by this word (Our) would teach us thus much, That in all our Prayers to God we should act Faith. Our Father; Father, denotes Reverence, Our Father, denotes Faith. In all our Prayers to God we should exercise Faith, Our Father. Faith is that which baptizeth Prayer, and gives it a name, it is called the Prayer of Faith, Iam. 5.15. without Faith it is speaking not praying. Faith is the breath of Prayer. Prayer is dead unless Faith breathe in it. Faith is a necessary requisite in Prayer. The Oyl of the Sanctuary was made up of several sweet Spices, pure Myrrhe, Cassia, Cinamon, Exod. 30.23. Faith is the chief spice or ingredient into Prayer, which makes it go up to the Lord as sweet Incense, Iam. 1.6. Let him ask in faith. Mat. 21.22. Whatsoever ye shall ask in prayer, believing, ye shall receive. Invoco te Domine quan∣quam languida & imbecilla fide, tamen fide; Lord, said Cruciger, I pray, though with a weak Faith, yet with Faith. Prayer is the Gun we shoot with, Fervency is the Fire that dischargeth it, and Faith is the Bullet which pierceth the Throne of Grace; Prayer is the Key of Heaven, Faith is the Hand that turns it; Pray in faith, Our Fa∣ther. Faith must take Prayer by the hand, or there is no coming nigh to God; Prayer without Faith is unsuccessful. If a poor Handicrafts-man, that lives by his labour, hath spoiled his tools that he cannot work, how shall he subsist? Prayer is the tool we work with, which procures all good for us, but unbelief spoils and blunts our Prayers, and then we can get no Blessing from God: A Prayer that is Faithless is Fruitless. As Ioseph said, You shall not see my face unless you bring your brother Benjamin with you; Gen. 43.3. so Prayer cannot see Gods face, unless it bring its brother Faith with it. What is said of Israel, They could not enter in because of unbelief, Heb. 3.19. is as true of Prayer, it cannot enter into Heaven because of unbelief. This makes Prayer often suffer shipwrack, because it dasheth upon the rock of Unbelief: O sprinkle Faith in Prayer. We must say, Our Father.

Quest. 1. What doth praying in Faith imply?

Resp. Praying in Faith implyes the having of Faith; the act implyes the habit: To walk implyes a principle of Life, so to pray in Faith implyes an habit of Grace. None can pray in Faith but Believers.

Quest. 2. What is it to pray in Faith?

Answ. 1. To pray in Faith is to pray for that which God hath promised; where there is no promise we cannot pray in Faith.

2. To pray in Faith is to pray in Christs meritorious Name; Iohn 14.13. What∣soever ye shall ask in my name that will I do. To pray in Christs Name is to pray in the hope and confidence of Christs Merit. When we present Christ to God in Prayer, when we carry the Lamb slain in our Armes, when we say Lord, we are Sinners, but here is our Surety, for Christs sake be propitious, this is coming to God in Christs Name, and this is to pray in Faith.

3. To pray in Faith is in Prayer to fix our Faith on Gods faithfulness, believing that he doth hear and will help; this is a taking hold of God; Isa. 64.7. By Prayer we draw nigh to God, by Faith we take hold of him. 2 Chron. 13.14. The children of Iudah cryed unto the Lord; and this was the crying of Faith; ver. 18. They prevailed because they relyed on the Lord God of their Fathers: Making supplication to God, and staying the Soul on God, is praying in Faith: To pray and not rely on God for the granting our Petitions, irrisio Dei est, saith Pelican, it is to abuse and put a scorn upon God. By praying we seem to honour God, by not believing we affront him. In Prayer we say, Almighty, Merciful Father, by not believing, we blot out all his Ti∣tles again.

Quest. 3. How may we know that we do truly pray in Faith? We may say Our Fa∣ther, and think we pray in Faith, when it is in presumption, how therefore may we know that we do indeed pray in Faith?

Answ. 1. When our Faith in Prayer is humble: A presumptuous person hopes to be heard in Prayer for some inherent worthiness in himself; he is so qualified, and hath done God good service, therefore he is confident God will hear his Prayer: See an in∣stance, Luke 18.11, 12. The Pharisee stood and prayed thus, God I thank thee that I am not as other men are, extortioners, unjust: I fast twice in the week, I give tithes of all that I possess: This was a presumptuous Prayer; but a sincere heart doth as well act Humility in Prayer as Faith, Luke 18.13. The Publican standing afar off would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be mer∣ciful to me a sinner. God be merciful, there was Faith, to me a sinner, there was Hu∣mility, and a sence of unworthiness.

2. We may know we pray in Faith, when though we have not the present thing we pray for, yet we believe God will grant, therefore we will stay his leasure. A Chri∣stian having a command to pray, and a promise, he is resolved to follow God with Prayer and not give over; as Peter he knocked, yet the door was not opened, but he continued knocking, and at last it was opened, Acts 12.16. so a Christian prayes and prayes, but hath no answer, but he will continue knocking at Heaven door, knowing an answer will come; Psal. 86.7. Thou wilt answer me: Here is one that prayes in Faith. Christ saith, Pray and faint not; Luke 18.1. A Believer at Christs word lets down the net of Prayer, and though he catch nothing, he will cast the net of Prayer again, believing that Mercy will come. Patience in Prayer is nothing but Faith spun out.

VSE I. It reproves them that pray in Formality, not in Faith: They question whether God hears, or will grant; Iam. 4.3. Ye ask and receive not because ye ask amiss. He doth not say ye ask that which is unlawful, but ye ask amiss; when Men pray and believe not, they ask amiss, and therefore they receive not. Unbelief clips the wings of Prayer that it will not fly to the Throne of Grace; the rubbish of unbe∣lief stops the currant of Prayer.

VSE II. Of Exhortation. Let us set Faith a work in Prayer, [Our Father]: The Husbandman sowes in hope; Prayer is the seed we sow; when the hand of Faith scatters this seed, it brings forth a fruitful crop of Blessing. Prayer is the ship we send out to Heaven; when Faith makes an adventure in this ship, it brings home large re∣turns of Mercy. O pray in Faith, say Our Father; and that we may act Faith in Prayer, consider,

* 1.51. Gods readiness to hear Prayer, Deus paratus ad vota exaudienda, did God forbid all addresses to him, it would put a damp upon the trade of Prayer, but Gods ear is open to Prayer. It is one of the Names by which God is known; Psal. 65.2. O thou that hearest prayer. The Aediles among the Romans had their doors always stand∣ing open, that all who had petitions might have free access to them: God is both ready to hear and grant Prayer: This may encourage Faith in Prayer; and whereas some may say they have prayed but have had no answer. 1. God may hear Prayer though he doth not presently answer; we write a Letter to a Friend, he may have received it, though we have yet had no answer of it. Perhaps thou prayest for the light of Gods face, God may lend thee an ear, though he doth not show thee his face. 2. God may give an answer to Prayer when we do not perceive it. His giving an heart to pray, and inflaming the affections in Prayer is an answer of Prayer; Psal. 138.3. In the day that I cryed thou answeredst me, and strengthenedst me with strength in my soul: Davids inward strength was an answer of Prayer, therefore let Gods readiness to hear Prayer incourage Faith in Prayer.

2. That we may act Faith in Prayer, consider, we do not pray alone, Christ prayes over our Prayers again: Christs Prayer is the ground why our Prayer is heard. Christ takes the dross out of our Prayer, and presents nothing to his Father but pure Gold. Christ mingles his sweet odours with the Prayers of the Saints: Rev. 5.8. Think of the dignity of his Person, he is God; and the sweetness of his Relation, he is a Son. O what encouragement is here to pray in Faith. Our Prayers are put into the hand of a Mediator. Christs Prayer is mighty and powerful.

3. We pray to God for nothing but what is pleasing to him, and he hath a mind to grant: If a Son ask nothing but what his Father is willing to bestow, this may make him go to him with confidence; when we pray to God for holy hearts, there's nothing more pleasing to him; 1 Thess. 4.3. This is the will of God even your sanctification. We pray that God would give us an heart to love him, and there's nothing he more desires than our Love. How may this make us pray in Faith, when we pray for no∣thing but what is acceptable to God, and which he delights to bestow.

4. To encourage Faith in Prayer, consider the many sweet Promises that God hath made to Prayer. The Cork keeps the Net from sinking; the Promises are the Cork to keep Faith from sinking in Prayer. God hath bound himself to us by his Promises. The Bible is bespangled with Promises made to Prayer, Isa. 30.19. He will be very gra∣cious to thee at the voice of thy cry. The Lord is rich unto all that call upon him, Rom. 10.12. Ier. 29.13. Then shall ye find me when you search for me with all your heart. Psal. 145.19. He will fulfil the desire of them that fear him. The Tyrians tyed their God Hercules with a Golden Chain that he should not remove; God hath tyed himself fast to us by his Promises▪ how should these animate and spirit Faith in Prayer; Faith gets strength in Prayer by sucking from the breast of a Promise.

5. That we may act Faith in Prayer, consider Jesus Christ hath purchased that which we pray for: We may think the things which we ask in Prayer too great for us to ob∣tain, but they are not too great for Christ to purchase: We pray for pardon, Christ hath purchased it in his Blood: We pray for the Spirit to animate and inspire us, the sending down of the Holy Ghost into our hearts is the fruit of Christs death, Iohn 16. This may put life into our Prayers, and make us pray in Faith, because the things we ask in Prayer, though they are more than we deserve, yet not more than Christ hath purchased for us.

6. To make us pray in Faith, consider there is such a bountifulness in God, that he often excells the prayers of his people; he gives them more than they ask; as Hannah asked a Son, and God gave her not only a Son, but a Prophet; Solomon asked Wisdom, and God gave him not only Wisdom, but Riches and Honour besides; Iacob prayed that God would but give him Food and Rayment, and the Lord encreased his Pilgrims staff into two ••ands; Gen. 32.10. God is oft better to us than our Prayers, as when Gehazi asked but one Talent, Naaman would needs force two upon him, 2 Kings 5.23. We ask one Talent of Mercy, and God gives two Talents The Woman of Canaan asked but a crumb, namely, to have the life of her Child, and Christ gave her more, he sent her home with the life of her Soul.

7. The great success the Prayer of Faith hath found; like Ionathans bow it hath not returned empty. Vocula pater dicta in corde, saith Luther: This little word Father, pronounced in Faith, hath overcome God; Gen. 32.11. Deliver me I pray thee; and this was mixed with Faith in the promise, ver. 12. Thou sai••st I will surely do thee good, and this Prayer had power with God and prevailed, Hos. 12.4. the Prayer of Faith hath opened prison doors, stop'd the chariot of the Sun, lock'd and unlock'd Heaven, Iam. 5.17 the Prayer of Faith hath strangled the plots of enemies in the birth, it hath routed their forces. Moses Prayer against Amalek did more than Ioshuas sword, and may not this hearten and corroborate Faith in Prayer.

8. If all this will not prevail, consider how heartless and comfortless it is to pray, and not in Faith: The heart misgives secretly, God doth not hear, nor will he grant. Faithless praying must needs be comfortless, for there is no promise made to unbeliev∣ing Prayer. 'Tis sad sailing where there is no anchoring, and sad praying where there is no promise to anchor upon: Iam. 1.7. The Disciples toyl'd all night and caught nothing; the Unbeliever toyls in Prayer, and catcheth nothing; he receives not any Spiritual Blessings, pardon of Sin or Grace: As for the Temporal Mercies the Unbe∣liever hath, he cannot look upon them as the fruit of Prayer, but as the over-flowings and spillings of Gods bounty: Oh therefore labour to exert and put forth Faith in Prayer.

Object. But there is so much sin cleaves to my Prayer, that I fear it is not the Prayer of Faith, and God will not hear it.

Resp. If thou mournest for this, it hinders not but that thy Prayer may be in Faith, and God may hear it? Weakness in Prayer shall not make void the Saints Prayers; Psal. 31.22. I said in my hast I am cut off. There was much unbelief in this Prayer. I said in my hast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in my trembling. Davids Faith did tremble and faint, yet God heard his prayer. The Saints passions do not hinder the Saints prayers, Iam. 5.17. therefore be not discouraged, though sin will cleave to thy holy offering, yet these two things may comfort, thou mayest pray with Faith though with weakness, and God sees the sincerity, and will pass by the infirmity.

Quest. How shall we do to pray in Faith?

Answ. Implore the Spirit of God: We cannot say Our Father but by the Holy Ghost. Gods Spirit helps us not only to pray with sighs and groans but with Faith The Spirit carries us to God, not only as to a Creator but a Father; Gal. 4.6. He hath sent forth the Spirit of his Son into your hearts, crying, Abba Father. Crying, there the Spirit causeth us to pray with fervency; Abba Father, there the Spirit helps us to pray with Faith: Prayer is the key of Heaven; the Spirit helps Faith to turn this key, and then it unlocks Heaven.

MATTH. vi.9.

Hallowed be thy Name.

HAving spoken of the Introduction to the Lords Prayer, After this manner pray ye; and the Preface, Our Father which art in Heaven: I come now Thirdly to the Prayer it self, which consists of seven Petitions. A short body of Di∣vinity is contained in them. I begin with the first Petition.

I. Hallowed be thy Name. In the Latin it is sanctificetur nomen tuum, sanctified be thy Name. In this Petition, Hallowed be thy Name, we pray, that Gods Name may shine forth gloriously, and that it may be honoured and sanctified by us in the whole course and tenour of our Lives. It was the Angels song, Glory be to God in the highest; that i••, let his name be glorified and hallowed. This Petition, Hallowed be thy Name, is set in the fore front, to show, that the hallowing of Gods Name is to be preferred before all other things; 1. It is to be preferred before Life; we pray, Hallowed be thy Name, before we pray, Give us this day our daily bread. 2. It is to be preferred be∣fore Salvation, Rom. 9.1. Gods Glory is more worth than the Salvation of all Mens Souls: As Christ said of love, Matth. 22.37. This is the first and great Command∣ment; so I may say of this Petition, Hallowed be thy Name, it is the first and great Petition; it contains the most weighty thing in Religion, Gods Glory. When some of the other Petitions shall be useless and out of date, we shall not need pray in Heaven, Give us our daily bread, because there shall be no hunger; nor, Forgive us our trespasses, because there shall be no sin; nor, Lead us not into temptation, because the Old Serpent is not there to tempt: Yet the hallowing of Gods Name shall be in great use and re∣quest in Heaven; we shall be ever singing Hallelujahs, which is nothing else but the hallowing of Gods Name. Every Person in the Blessed Trinity, God the Father, Son and Holy Ghost, must have this honour, to be Hallowed, their Glory being equal, and their Majesty co-eternal. Hallowed be thy Name: To admire Gods Name is not enough; we may admire a Conquerour; but when we say, Hallowed be thy Name, we set Gods Name above every Name, and not only admire him but adore him, and this is proper only to the Deity. For the further explication I shall propound Three Questions.

• 1. What is meant by Gods Name?
• 2. What is meant by hallowing Gods Name?
• 3. When may we be said to hallow or sanctifie Gods Name?

Quest. 1. What is meant by Gods Name?

Resp. 1. By Gods Name is meant his Essence; Psal. 20.1. The name of the God of Iacob defend thee; that is, the God of Iacob defend thee.

2. By Gods Name is meant any thing by which God may be known; as a Man is known by his Name; Gods Name is his Attributes, Wisdom, Power, Holiness, Good∣ness, by these God is known as by his Name.

Quest. 2. What is meant by hallowing of Gods Name?

Resp. To hallow is a communi separare, to set apart a thing from the common use to some sacred end. As the Vessels of the Sanctuary were said to be hallowed; so, to hallow Gods Name, is to set it apart from all abuses, and to use it holily and reverend∣ly: In particular, Hallowing of Gods Name is to give him high honour and veneration, and render his Name sacred. We can add nothing to Gods Essential Glory, but we are said to honour and sanctifie his Name, when we lift him up in the World, and make him appear greater in the eyes of others. When a Prince is crowned there is some∣thing added really to his Honour; but when we go to crown God with our Triumphs and Hallelujahs, there is nothing added to his Essential Glory. God cannot be greater than he is, only we may make him appear greater in the eyes of others.

Quest. 3. When may we be said to hallow and sanctifie Gods name?

Answ. 1. When we profess his Name; our meeting in this holy assembly is an ho∣nour done to Gods Name; this is good, but it is not enough. All that wear Gods livery by profession are not true servants; there are some Professors Christ will at the last day profess against; Matth. 7.23. I will profess I never knew you. Therefore to go a little further.

2. We hallow and sanctifie Gods Name, when we have an high appretiation and esteem of God; we set him highest in our thoughts. The Hebrew word to honour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to esteem precious. We conceive of God in our minds as the most super-excellent and infinite good; we apprehend in God a constellation of all beauties and delights; we adore God in his Glorious Attributes, which are the several beams by which his Divine Nature shines forth; we adore God in his Works, which are bound up in three great Volumes, Creation, Redemption, Providence; we hallow and sancti∣fie Gods Name when we lift him highest in our Souls; we esteem him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a super-eminent incomprehensible good.

3. We hallow and sanctifie Gods Name when we trust in his Name; Psal. 33.21. We have trusted in his holy name. No way can we bring more revenues of Honour to God, or make his Crown shine brighter than by confiding in him; Rom. 4.20. Abra∣ham was strong in faith giving glory to God; there was an hallowing of Gods Name: As unbelief stains Gods honour, and eclipseth his Name, 1 Iohn 5.10. He that believ∣eth not makes God a lyar; so Faith doth glorifie and hallow Gods Name. The Believer trusts his best Jewel in Gods hands, Psal. 3.5. Into thy hands I commit my Spirit: Faith in a Mediator doth more honour and sanctifie Gods Name than Martyrdom, or the most sublime acts of Obedience.

4. We hallow and sanctifie Gods Name when we never make mention of his name but with the highest reverence; Gods Name is Sacred, and it must not be spoken of but with veneration: The Scripture, when it speaks of God, gives him his Titles of Honour; Gen. 14.20. Blessed be the most high God; Neh. 9.5. Blessed be thy glorious name which is exalted above all praise. To speak vainly or slightly of God is a pro∣faning his Name, and is a taking his Name in vain. Let his Name be Hallowed: By giving God his venerable Titles we do as it were hang his Jewels on his Crown.

5. We hallow and sanctifie Gods Name when we love his Name; Psal. 5.11. Let them that love thy name be joyful; and that Love which is honouring Gods Name must be a special discriminating Love, the cream and flower of our Love; such a Love as we give to none besides: As the Wife honours her Husband, by giving him such a Love as she gives to none else, a Conjugal Love; so we hallow Gods Name by giving him such a Love as we give to none else; a Love joyned with Worship, Psal. 45.11. He is thy God and worship thou him.

6. We hallow and sanctifie Gods Name when we give him an Holy and Spiritual Worship. 1. We give him the same kind of Worship that he hath appointed; Lev. 10.3. I will be sanctified of all that come nigh to me; that is, I will be sanctified with that very Worship I have appointed. It is the purity of Worship God loves better than the pomp. It is a dishonouring of Gods Name to bring any thing into his Wor∣ship which he hath not instituted; as if God were not wise enough to appoint the manner how he will be served; Men will go to prescribe him, and super-add their in∣ventions: This God looks upon as offering strange fire, and it is an high provocation. 2. We give God the same Heart devotion in Worship as he hath appointed, Rom. 12.11. Fervent in Spirit serving the Lord. The word for fervent, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a Metaphor that alludes to Water, that seeths and boyls over; so our Affections should boyl over in holy Duties. To give God outside Worship, and not the Devotion of the Heart, is instead of hallowing and sanctifying him in an Ordinance, to abuse him; as if one call for Wine, and you give him an empty Glass: It is to deal with God as Prometheus did with Iupiter, who did eat the Flesh, and present Iupiter with nothing but Bones covered over with Skin; then we hallow Gods name, and sanctifie him in an Ordinance, when we give him the vitals of Religion, an Heart flaming with Zeal.

7. We hallow and sanctifie Gods Name when we hallow his day; Ier. 17.22. Hallow ye the Sabbath day. Our Christian Sabbath which comes in the room of the Iews Sabbath, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lords day; Rev. 1.10. This was antiently called dies lucis, a day of light; wherein Christ the Sun of Righteousness shines in an extraordinary manner: It is an honour done to God to hallow his Sabbath. 1. We must rest on this day from all secular works: Ier. 17.21. Bear no burden on the Sab∣bath day: As Ioseph when he would speak with his Brethren thrust out the Egyptians; so when we would have converse with God on this day, we must thrust out all earthly employments. It is observable, Mary Magdalen refused to anoint Christs dead Body on the Sabbath-day; Luke 23.56. She had before prepared her Oyntment and Spices, but came not to the Sepulchre till the Sabbath was past. She rested on that day from civil Work, though it were a commendable and glorious Work, the anointing of Christs dead Body. 2. We must in a solemn manner devote our selves to God on this day: We must spend this whole day with God. Some will hear the Word, but leave all their Religion at Church, they do nothing at home, they do not pray or repeat the

Word in their houses, and so they rob God of a part of his day; 'tis to be bewailed to see how Gods day is profaned. Let not Men think Gods Name is hallowed while his Sabbath is broken.

8. We hallow and sanctifie Gods Name when we ascribe the honour of all we do to him: Psal. 96.8. Give unto the Lord the glory due unto his name. Herod instead of hallowing Gods Name, stain'd the honour of his Name in assuming that praise to him∣self which was due to God: Acts 12.23. We ought to take the honour from our selves and give it to God: 1 Cor. 15.10. I laboured more than they all: One would think this had savoured of pride, but the Apostle pulls the Crown from his own head, and sets it upon the head of Free-Grace; Yet not I but the grace of God which was with me. If a Christian hath any assistance in Duty, or victory over Temptation, he rears up a Pillar and writes upon it, Hucus{que} adjuvabit Deus,—Hitherto the Lord hath helped me. Iohn Baptist transferred all the honour from himself to Christ; he was content to be eclipsed that Christ might shine the more: Iohn 1.15. He that comes after me is preferred before me. I am but the Herauld, the voice of one crying, he is the Prince; I am but a lesser Star, he is the Sun; I baptize only with Water, he with the Holy Ghost: This i•• an hallowing Gods Name when we translate all the honour from our selves to God; Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name give glory. The King of Sweden wrought that Motto on the Battle at Lypswich. Ista a Domino facta sunt, The Lord hath wrought this Victory for us.

9. We hallow and sanctifie Gods Name by obeying him: How doth a Son more honour his Father than by Obedience; Psal. 40.8. I delight to do thy will, O my God. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. The Wise Men showed honour to Christ, not only by bowing the knee to him, but by presenting him with Gold and Myrrh, Matth. 2.11. we hallow Gods name not only by lifting up our eyes and hands to Heaven, and bowing the knee in Prayer, but by presenting God with golden Obedi∣ence. As the Factor trades for the Merchant, so we trade for God, and lay out our strength in his Service. 'Twas a saying of Reverend Doctor Iewell, I have spent and exhausted my self in the labours of my holy Calling; To obey is better than sacrifice. The Cherubims representing the Angels, are set forth with their Wings displayed, to show how ready they are to do service to God. To obey is Angelical; to pretend honour to Gods name, yet not to obey is but a devout complement. Abraham honour∣ed God by Obedience; he was ready to sacrifice his Son, though the Son of his Old Age, and a Son of the Promise, Gen. 22.16. By my self have I sworn saith the Lord, because thou hast done this thing, and hast not with-held thy Son, thy only Son; that in blessing I will bless thee.

10. We hallow and sanctifie Gods Name when we lift up Gods name in our praises. God is said to sanctifie, and Man is said to sanctifie. God sanctifies us by giving us Grace, and we sanctifie him by giving him Praise. What were our Tongues given us for, but to be Organs of Gods Praise; Psal. 71.8. Let my mouth be filled with thy praise, and with thy honour all the day. Rev. 5.13. Blessing, honour, glory and power be unto him that sitteth upon the throne, and unto the lamb for ever. Thus Gods name is hallowed and sanctified in Heaven The Angels and Glorified Saints are singing Hallelujahs; let us begin the work of Heaven here. David did sing forth Gods Praises and Doxologies in a most melodious manner, therefore was called the sweet singer of Israel, 1 Sam. 23.1. Praising God is an hallowing of Gods name; it spreads his renown, it displayes the trophies of his excellency, it exalts him in the eyes of others; Psal. 50.23. Who so offereth praise glorifies me. This is one of the highest and purest acts of Religion. In Prayer we act like Men, in Praise we act like Angels: This is the musick of Heaven, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Zenoph. this is a work fit for a Saint; Psal. 149.5, 6. Let the Saints be joyful, let the high praises of God be in their mouths. None but Saints can in a right manner thus hallow Gods name by praising him. As every one hath not skill to play on the Viol and Organ, so every one cannot rightly sound forth Gods harmonious Praises; only the Saints can do it; they only can make their tongue and heart joyn in consort; Psal. 111.1. I will bless thee O Lord, with my whole heart; and Psal. 66.17. He was extolled with my tongue: There was heart and tongue joyning in consort. This hallowing Gods name by praise is very becoming a Christian; it is unbecoming to murmur, this is a dishonouring Gods name: But it be∣comes the Saints to be Spiritual Quiristers in singing forth the honour of Gods name: It is called the garment of praise, Isa. 61.3. how comely and handsome is this garment of praise for a Saint to wear; Psal. 33.1. Praise is comely for the righteous; especi∣ally it is an high degree of hallowing Gods name, when we can speak well of God, and bless him in an afflicted state, Iob 1.21. The Lord hath taken away, blessed be the name of the Lord. Many will bless God when he gives, but to bless him when he takes

away, is in an high degree to honour God, and hallow his name: Let us thus magnifie Gods name. Hath not God given us abundant matter of praising him; he hath given us the nether and upper springs; he hath given us Grace, a Mercy spun and woven out of his Bowels, and he intends to crown Grace with Glory: This should make us hallow Gods Name by being trumpets of his Praise.

11. We hallow and sanctifie Gods Name when we sympathize with him: We grieve when his name suffers. 1. We lay to heart his dishonours: How was Moses affected with Gods dishonour, he breaks the Tables, Exod 32.19. We grieve to see Gods Sabbaths profaned, his Worship adulterated, the Wine of Truth mingled with Error. 2. We grieve when Gods Church is brought low, because now Gods name suffers. Nehemiah layes to heart the miseries of Sion, his complexion begins to alter, and he looks sad; Neh. 2.3. Why is thy countenance sad? What sad when the Kings Cup∣bearer, and Wine so near? O but it fared ill with the Church of God, and Religion seemed to lose ground, and Gods name suffered, therefore Nehemiah grows weary of the Court, he leaves his Wine, and mingles his Drink with weeping. This holy sympathy and grieving, when Gods name suffers, God esteems an honouring and san∣ctifying his name. Hezekiah grieved when the King of Assyria reproached the living God; Isa. 37.17. He went into his chamber, and spread the letter of blasphemy before the Lord, 2 Kin. 19.14. and no doubt watered the Letter with his tears. He seemed not to be so much troubled at the fear of losing his own Life and Kingdom, as that God should lose his Glory.

12. We hallow and sanctifie Gods Name, when we give the same honour to God the Son, as we give to God the Father; Iohn 5.23. That all men should honour the Son even as they honour the Father. The Socinians deny Christs Divinity, saying, that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a bare Man: This is to make him below the Angels; Psal. 8.5. For the Humane Nature considered in se is below the Angelical; this is to reflect dis∣honour upon the Lord of Glory: We must give equal honour to the Son as to the Father; we must believe Christs Deity, he is the picture of his Fathers Glory, Heb. 1.3. If the Godhead be in Christ, he must needs be God, but the Godhead shines in him; Col. 2.9. In whom dwells the fulness of the Godhead bodily: Ergo, he is God. How could these Divine Titles be given to Christ? Omnipotency, Heb. 1.3. Ubi∣quity, Mat. 28.20. a power of sealing Pardons, Mat. 9.6. coequality with God the Father, both in power and dignity, Iohn 5.21, 23. how I say could these Titles of Honour be ascribed to Christ, if he were not crowned with the Deity? When we believe Christs Godhead, and build our hope of Salvation on the Corner-stone of his Merit: When we see neither the Righteousness of the Law, or of Angels can justifie, but we fly to Christs Blood as to the Altar of Refuge, this is an honouring and sancti∣fying Gods name: God never thinks his name to be hallowed, unless his Son be ho∣noured.

13. We hallow Gods Name by standing up for his Truths. Much of Gods Glory lyes in his Truths. Gods Truths are his Oracles. God intrusts us with his Truths as a treasure. We have not a richer Jewel to trust God with than our Souls, nor God hath not a greater Jewel to trust us with than his Truths. Gods Truths set forth his Glory; now when we are zealous Advocates for Gods Truth, this is an honour done to Gods name. Athanasius was called, the Bulwark of Truth; he stood up in the defence of Gods Truths against the Arrians, and so was a Pillar in the Temple of God; better have Truth without Peace, than Peace without Truth. It concerns the Sons of Sihon to stand up for the great Doctrines of the Gospel; the Doctrine of the Trinity, the Hypostatical Union, Justification by Faith, the Saints perseverance: We are bid to contend earnestly, Iude 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to strive as in an agony for the Faith; that is, the Doctrine of Faith: This contending for the Truth brings great revenues into Hea∣vens exchequer; this is an hallowing of Gods name. Contend for the Truth. Some can contend for Ceremonies, but not for the Truth. We should count him unwise that contends more for a box of Counters, than for his box of Evidences.

14. We hallow and sanctifie Gods name by making as many Proselites as we can to him; by all holy expedients, Counsel, Prayer, Example, we endeavour the Salvation of others. How did Monica, St. Austins Mother, labour for his Conversion, she had sorer pangs in travail for his new birth, than for his natural birth: 'tis an hallowing Gods name when we diffuse the sweet savour of Godliness, and propagate Religion to others; when not only we our selves honour God, but are instruments to make others honour him. Certainly when the heart is seasoned with Grace, there will be an endea∣vour to season others. Gods Glory is dear to a Saint as his own Salvation, and that this Glory may be promoted he endeavours the conversion of Souls, every Convert is a Member added to Christ: Let us thus hallow Gods name by labouring to advance

piety in others; especially, let us endeavour that those who are nearly related to us, or are under our roof, should honour God; Iosh. 24.15. As for me and my house we will serve the Lord: Let us make our houses Bethels places, where Gods name is called upon, Col. 4.15. Salute Nymphas, and the church that is in his house: Let the Parent endeavour that his Children may honour God, and the Master that his Servants honour him; read the Word, drop holy Instruction, perfume your Houses with Prayer; the Iewes had Sacrifices in their Family as well as in the Tabernacle. Exod. 12.3. this is an hallowing Gods name when we make proselites to him, and endeavour that all under our charge should honour and sanctifie his name.

15. We hallow Gods name when we prefer the honour of Gods name before the dearest things. 1. We prefer the honour of Gods name before our own credit. The Saints of old have for the honour of God been willing to endure reproach; Psal. 69.7. For thy sake I have born reproach. David cared not what reproach he suffered, so Gods name might not suffer. The Prophet Elijah was called in derision, the hairy Prophet, and the Prophet Isaiah, the bearer of burdens, and the Prophet Zephany, the bitter Prophet; but they did bind these reproaches as a crown about their head; the honour of Gods name was dearer to them than their own honour: Moses esteemed the reproaches of Christ greater riches than the treasures of Egypt, Heb. 11.26. The Apostles went away rejoycing that they were counted worthy to suffer shame for the name of Christ; Acts 5.41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they were graced so far as to be disgraced for the name of Christ: This is an hallowing Gods name when we are content to have our name eclipsed that Gods name may shine the more. 2. We prefer the honour of Gods Name before our Worldly profit and interest; Mal. 19.27. We have forsaken all and followed thee. When these two, God and Estate come in competition, we will rather let Estate go, than Gods Love and Favour. Thus that noble Marquess of Vico parted with a fair Estate, using these words, Let their money perish with them that count all the Gold and Silver in the World, worth one hours commu∣nion with Iesus Christ. 3. We prefer the honour of Gods name before our Life; Rom. 8.36. For thy sake are we killed all the day long. The honour done to Gods name, is not by bringing that outward Pomp and Glory to him as we do to Kings, but Gods honour comes in another way, and that is by the Sufferings of his People. When the World sees how intirely Gods people love him, that they will dye in his service, this exalts and honours Gods name. Gods Crown doth flourish in the ashes of his Martyrs. St. Basil speaks of a Virgin condemned to the fire, who having her Life and Estate offered her if she would bow to the Idol, answered, Valeat vita, pereat pecunia, Let Life and Money go, welcome Christ. When Gods Glory weighs heaviest in the bal∣lance, and we are willing to suffer the loss of all, rather than Gods name should suffer, now we do in an high degree hallow Gods name.

16. Vlt. We do hallow and sanctifie Gods name by an holy Conversation; 1 Pet. 2.9. Ye are a royal priesthood, a peculiar people; that ye should show forth the praises of him who hath called you. As an unholy life doth dishonour Gods name, Rom. 2.24. The name of God is blasphemed among the Gentiles through you, so by our holy and Bible Conversation, we honour Gods name. An holy Life speaks louder than all the An∣thems and Praises in the World. Though the main work of Religion lyes in the heart, yet when our light so shines that others behold it, now they glorifie God; when our lives shine, now Gods name shines. The Macedonians used one day in the year to wear the picture of Alexander set with Pearl and costly Jewels; so when we carry the picture of Christ about us in our holy Example, now we bring honour to Gods name.

VSE I. See the true note and character of a Godly Person; he is a sanctifier of Gods Name, Hallowed be thy Name. A true Saint doth ambitiously endeavour to ad∣vance Gods name. This is the Question he asks himself in every thing he is going about; will this action tend to the honour of Gods name? Will this exalt God? This was St. Pauls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his chief design, that Christ might be magnified, Phil. 1.20. viz. that the Crown upon his Head might flourish. A Godly Man thinks it is scarce worth the while to live, if he may not bring some revenues of honour to Gods name.

VSE II. I may here take up a sad lamentation, and speak as the Apostle Paul, weeping, Phil. 3.18. to consider how Gods name instead of being hallowed and sancti∣fied, is dishonoured. Gods name, which is more worth than the Salvation of all Mens Souls, suffers deeply. We are apt to speak of our Sufferings; alas, what are all our Sufferings? Gods name suffers most; Gods name is the dearest thing he hath; how do Men stand upon their name and honour? Gods name is this day dishonoured, it is like the Sun in an eclipse. Theodosius took it hainously when they threw dirt upon his

Statue, but now (which is far worse) disgrace is thrown upon the glorious name of Jehovah. Gods name in stead of being hallowed is dishonoured by all sorts.

• 1. Heathens.
• 2. Turks.
• 3. Jewes.
• 4. Papists.
• 5. Protestants.

1. By Heathens: They have a knowledge of a Godhead by the light of Nature; Rom. 1.19, 20. but they dishonour God and sin against the light of nature. The Aegyptians worship an Oxe, the Persians worship the Sun, the Grecians and Romans, Iupiter, and the Parthians worship the Devil.

2. Gods name is dishonoured by the Turks; they adore Mahomet their great Pro∣phet as one divinely inspired; Mahomet was of an impure vitious life; Mahomet plucks the Crown from Christs Head, denying his Deity.

3. Gods name is dishonoured by the Iewes; who give not equal Honour and Ado∣ration to God the Son as to God the Father; they expect a Messiah yet to come, secu∣lum futurum; they believe not in Christ; they blaspheme him, and slight Righteousness imputed; they vilifie the Christian Sabbath.

4. Gods name is dishonoured by the Papists. Popery is a God dishonouring Reli∣gion: They dishonour Gods name.

(1.) By their Idolatry, which is spiritual▪ adultery, Ezek. 23.37. Idolatry is to worship a false God, or the true God in a false manner; this they are guilty of. 1. They dishonour God by their Idolatry in making graven Images, and giving the same honour to them as is due to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Images are teachers of lyes, Hab. 2.18. they re∣present God in a bodily shape. 2. By their Idolatry in the Mass; worshipping the Host, and offering it up as a Sacrifice for Sin: The Apostle saith, Heb. 10.14. By one offering Christ hath perfected them that are sanctified; but as if Christs offering on the Cross were imperfect, they offer him up daily in the Mass, which is a dishonour done to Christs Priestly Office.

(2.) The Papists instead of hallowing Gods name, dishonour Gods name by locking up the Scriptures in an unknown Tongue; they (as the Philistins) pluck out the peo∣ples eyes, and then make sport with them: The Bible is a shining light, but they draw a curtain over it; they take away the key of knowledge, Luke 11.52. and hinder Gods Glory by hindering Mens Salvation.

(3.) Instead of hallowing Gods name they dishonour it by giving Men Indulgencies. They say the Pope, as Peters Successour, hath power to grant Indulgencies, by vertue whereof Men are set free in the sight of God from the guilt of Sin: This is a double dishonour to God. 1. It is to steal a Flower from the Crown of Heaven. The Pope assumes a power to pardon, which is Gods Prerogative Royal; Mat. 2.7 Who can forgive sin but God only? 2. The Pope by his Indulgence encourageth Men to sin. What need the Papists care what Sins they commit, when they have a License and Patent from the Pope to bear them harmless.

(4.) Instead of hallowing Gods name they dishonour Gods name by their Invocation of Saints. We are to pray only to God, Matth. 6.6. Pray to thy Father; not pray to a Saint, or the Virgin Mary, but pray to your Father in Heaven: We may pray to none but whom we may believe in: Rom. 10.14. The Saints in Heaven are ignorant of our grievances; Isa. 63.16. Abraham is ignorant of us.

(5.) Instead of hallowing Gods name they dishonour it by their Luxury and Unclean∣ness: They allow of Stews. At Rome Fornication keeps open shop, and is in some cases, preferred before honourable Matrimony; Vrbs est jam tota lupanar.

(6.) Instead of hallowing Gods name they dishonour it by their Blasphemies. They give equal, nay more honour to the Virgin Mary than to Christ; they ascribe more to her Milk than his Blood; they call her Scala Caeli, the Ladder of Heaven, Ianna Pa∣radisi, the Gate of Paradise. In their Doxologies they say, Praise be to the Virgin Mary, and also to Christ. What Blasphemy is this to set the Creature above the Creator. They say to her, O faelix puerpera, nostrae piaris scelera, O happy Mother of a Son who purgest away our Crimes.

(7.) Instead of hallowing Gods name they dishonour it by their Lyes. Their golden Legend is an imposture, and is full of lying wonders. They show Iohn Baptists Fore∣head for a Relique in Spain, yet his whole Head they affirm to be seen in St. Sylvester in Rome: They show St. Peters Shadow at Rome; indeed we read of St. Peters shadow Acts 5.15. but its strange how the Papists could catch his shadow, and keep it by them so long.

(8.) Instead of hallowing Gods name they dishonour it by Baptizing Sin with the name of Vertue. Breach of Oaths is with the Papists a Vertue. If a Man hath bound his Soul to God by an Oath, yet to violate this Oath is vertuous, if it may propagate the Catholick Cause. Killing those who are of a different Religion, is not only Venial, but a Vertue among Catholicks. Destroying Two Hundred Thousand of the Albigenses, who were Protestants, was commended as a glorious Action, honoured with a Tri∣umph at Rome, and crowned with his Holiness blessing. Is not this an high dishonour to God to guild over the foulest Crimes with the name of Vertue and Piety.

(9.) Instead of hallowing Gods name they dishonour it by their damnable Assertions. 1. The Papists affirm that the Pope is above Scripture, that he may dispence with it, and that his Canons bind more than the Word of God 2. They teach merit by good Works, but if a Debtor cannot pay his Creditor, how can he merit at his hands? 3. That the Scripture is not a perfect Rule of Faith, and Man errs, therefore they eek it out with their Traditions, which they hold to be of equal Authority. 4. They teach that an implicite Faith is saving, though one may have an implicite Faith, yet be igno∣rant of all the Articles of Religion. 5. They say that the inward act of the Mind is not required in Gods Worship: Diversion of Mind in Duty, though one prayes and never thinks of God is no Sin, saith Angelus and Sylvester, and other Papists. 6. The Papists make Habitual Love to God unnecessary. It is not needful, saith Bellarmine, to perform any acts of Religion out of love to God. Stapleton and Cajetan affirm, that the Precept of loving God with all our heart is not binding; by which they cut asunder the Sinews and Soul of all Religion. Thus instead of honouring Gods name, the Pa∣pists dishonour it. Let us pray heartily that this Romish Religion may never get footing again in this Nation; God grant that this poysonful weed of Popery may never be watered here: But that it being a Plant which our Heavenly Father hath not planted, it may be rooted up.

5. Gods Name is dishonoured by Carnal Protestants How is Gods name this day dishonoured in England: His name is like the Sun in an eclipse. Christians instead of hallowing Gods name, reproach and dishonour it.

• 1. By their Tongues.
• 2. By their Lives.

1. By their Tongues. 1. They speak irreverently of Gods name: Gods name is sacred: Deut. 28.58. That thou mayest fear this glorious and fearful name, The Lord thy God. The names of Kings are not mentioned without giving them their Titles of Honour, High and Mighty; but Men speak irreverently of God, as if he were like one of them, Psal. 50.21. this is a taking Gods name in vain. 2. They swear by his name. Many seldom name Gods name but in Oaths: How is God dishonoured when Men rend and tear his name by Oaths and Imprecations; Ier. 23.10. Because of swear∣ing the land mourns. If God will reckon with Men for idle Words, shall not idle Oaths be put in the Account-Book? O but saith one, I cannot help it, it is a custom of swear∣ing I have got, and I hope God will forgive me? Answ. Is this a good Plea, a custom of swearing? This is no excuse but an aggravation of Sin. As if one that had been accused for killing a Man, should plead with the Judge to spare him, because it was his custom to murder: This were an aggravation of the offence: Will not the Judge say thou shalt the rather dye. So it is here.

2. As Men dishonour God by their Tongues, so by their Lives. What is it to say, Hallowed be thy Name, when in their Lives they profane his name; they dishonour God by their Atheism, Sabbath-breaking, Uncleanness, Perjury, Intemperance, In∣justice. Men hang out a Flag of Defiance against Heaven. As the Thracians when it thunders, shoot their Arrowes against Heaven; so Men shoot their Sins as bearded Arrowes against Heaven. Sinners are hardened in Sin, they despise Counsel, they laugh at Reproof, they have cast off the vail of Modesty. Satan hath taken such full possession of them, that when they sin they glory in their shame; Phil. 3.19. they brag how many new Oaths they have invented, how oft they have been drunk, how many they have defiled; they declare their sin as Sodom: Such horrid impieties are committed that a modest Heathen would blush at. Men in this Age sin at that rate, as if either they did not believe there were an Hell, or as if they feared Hell would be full ere they could get thither. Was Gods name ever so openly dishonoured? All our Preach∣ing will not make them leave their Sins. What a black vail is drawn over the face of Religion at this day? Vivimus in temporum faecibus—Sen. We live in the dregs of time wherein the common shore of wickedness runs; Physitians call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when there is no part of the Body free from Distemper. England hath a Kakexy, it is all

over disease; The whole head is sick, the whole heart is faint: Isa. 1.6. As black Vapours rising out of the earth cloud and darken the Sun, so the Sins of People in our Age like Hellish Vapours cast a cloud upon Gods glorious name. O that our Eyes were like Limbecks, dropping the water of holy tears, to consider how Gods name, instead of being hallowed, is polluted and profaned: And may not we justly fear some heavy Judgments? Can God put up our affronts any longer? Can he endure to have his name reproached? Will a King suffer his Crown-Jewels to be trampled in the dust? Do not we see the symptoms of Gods Anger, do we not see his Judgments hovering over us? Sure God is whetting his Sword, he hath bent his Bow, and is preparing his Arrowes to shoot: Qualis per arva Leo fulvam minaci fronte concutiens jubam. Sen. Trag. The Body Politick is in a Paroxism, or burning Fit, and may not the Lord cause a sad Phlebotomy? Seeing we will not leave our Sins he may make us lose our Blood. May not we fear that the Ark should remove, the Vision cease, the Stars in Gods Church be removed, and we should follow the Gospel to the grave? When Gods name which should be hallowed is profaned among a People, it is just with God to write that dismal Epitaph upon a Nations Tomb, The Glory is departed. And that I may speak to the Consciences of all, and deal impartially, it were well if only the profane party were guilty; but may not many Professors be called to the Bar, and indited of this, that they have dishonoured Gods name; 2 Chron. 28.10. Are there not with you, even with you, sins against the Lord your God? Are there not the spots of Gods Children? Deut. 3••.5. If you are Diamonds have you no flawes? Have not you your vanities? If your Discourse be not profane is it not vain? Have not you your self-seekings, rash censures, indecent dresses? If the wicked of the Land swear, do not you sometimes slander? If they are drunk with wine, are not you sometimes drunk with passion? If their sin be blaspheming, is not your sin murmuring? Are there not with you, even with you, sins against the Lord? The sins of Gods Children go nearer to his heart than the sins of others: Deut. 32.19. When the Lord saw it he abhorred them, because of the provoking of his sons and daughters. The sins of the wicked anger God, the sins of his own people grieve him; he will be sure to punish them; Amos 3.2. You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. O that our head were waters, that we could make this place a Bochim, a place of weepers, that Gods Children might mix blushing with tears, that they have so little hallowed, and so much eclipsed Gods name. Truly Gods own People have sinned enough to justifie God in all his severe actings against them.

VSE III. Of Exhortation. Let us hallow and sanctifie Gods Name: Did we but see a glimpse of Gods glory, as Moses did in the Rock; the sight of this would draw Adoration and Praise from us; could we see God face to face, as the Angels in Heaven do, could we behold him sitting on his Throne like •• Jasper-stone, Rev. 4.3. we should presently at the sight of this glory do as the twenty four Elders; Rev. 4.10. They worship him that liveth for ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, honour and power. That we may be stirred up to this great Duty, the hallowing, adoring and sanctifying Gods name; consider,

1. It is the very end of our Being: Why did God give us our Life, but that our living may be an hallowing of his Name? Why did he give us Souls but to admire him, and Tongues but to praise him? The excellency of a thing is, when it attains the end for which it was made: The excellency of a Star is to give Light, of a Plant to be Fruitful; the excellency of a Christian is to answer the end of his Creation, which is to hallow Gods name, and live to that God by whom he lives. He who lives, and God hath no honour by him, buries himself alive, and exposeth himself to a Curse. Christ cursed the barren Fig-tree.

2. Gods Name is so excellent that it deserves to be hallowed: Psal. 8.9. How ex∣cellent is thy name in all the earth: Psal. 104.1. Thou art cloathed with honour and majesty. As the Sun hath its brightness whether we admire it or no, so Gods Name is illustrious and glorious whether we hallow it or no. In God are all shining perfections, Holiness, Wisdom, Mercy: He is worthy to be praised: 2 Sam. 22.4. God is dignus Honore, worthy of Honour, Love, Adoration. We oft bestow Titles of Honour upon them that do not deserve them; but God is worthy to be praised; his Name deserves hallowing; he is above all the Honour and Praise which the Angels in Heaven give him.

3. We pray Hallowed be thy Name; that is, let thy Name be honoured and magni∣fied by us: Now if we do not magnifie his Name, we contradict our own Prayers.

To say, Hallowed be thy Name, yet not to bring honour to Gods Name, it is to take his Name in vain.

4. Such as do not hallow Gods Name, and bring revenues of honour to him, God will get his honour upon them; Exod. 14.17. I'll get me honour upon Pharaoh. Pharaoh would not hallow Gods Name: Who is the Lord that I should obey him? Well saith God, if Pharaoh will not honour me, I will get me honour upon him. When God overthrew him and his Chariots in the Sea, then he got his honour upon him. Gods Power and Justice were glorified in his destruction. There are some whom God hath raised to great Power and Dignity, and they will not honour Gods Name, they make use of their Power to dishonour God, they cast reproach upon Gods Name, and revile his Servants; well, they who will not honour God, he will get his honour upon them in their final ruine. Herod did not give Glory to God, and God did get his Glory upon him: Acts 12.23. The Angel of the Lord smote him, because he gave not God the glory, and he was eaten of worms.

5. It will be no small comfort to us when we come to dye, that we have hallowed and sanctified God•• Name: It was Christs comfort a little before his Death; Ioh. 17.4. I have glorified thee on the earth. Christs redeeming Mankind was an hallowing and glorifying of Gods Name; never was more Honour brought to Gods Name than by this great undertaking of Christ: Now here was Christs comfort before his Death, that he had hallowed Gods Name, and brought Glory to him. So what a Cordial will this be to us at last, when our whole Life hath been an hallowing of Gods Name; we have loved him with our Hearts, praised him with our Lips, honoured him with our Lives: We have been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the praise of his glory, Eph. 1.6. At the hour of death all your earthly comforts will vanish; to think how rich you have been, or what pleasures you have enjoyed upon earth; this will not give one dram of com∣fort: What is one the better for an Estate that is spent? But now to have Conscience witnessing that you have hallowed Gods Name, your whole Life hath been a glorifying of him, what sweet peace and satisfaction will this give? That Servant who hath been all day working in the Vineyard, how glad is he when evening comes that he shall re∣ceive his pay! Such as have spent their Lives in honouring God, how sweet will Death be when they shall receive the recompence of Reward. What comfort was it to Hezekiah when he was on his Sick-bed, and could appeal to God, Isa. 38.3. Remem∣ber, Lord, how I have walked before thee with a perfect heart, and have done that which is good in thy sight. I have hallowed thy Name, I have brought all the Honour I could to thee, I have done that which is good in thy sight.

6. There is nothing lost by what we do for God; if we bring Honour to his Name he will honour us. Honour is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. As Balac said to Balaam, Numb. 22.37. Am not I able to promote thee to honour? So if we hallow and sanctifie Gods Name, is not he able to promote us to Honour? 1. He will honour us in our Life. (1.) He will put honour upon our Persons: He will number us among his Jewels, Mal. 3.17. he will make us a Royal Diadem in his hand, Isa. 62.3. he will lift us up in the eyes of others; Zach. 9.16. They shall be as the stones of a crown lifted up, as an ensign of glory: He will esteem us as the cream and flower of the Crea∣tion; Isa. 43.4. Since thou hast been precious in my sight, thou hast been honourable. (2.) God will put honour upon our Names; Prov. 10.17. The memory of the just is blessed. How renowned have the Saints been in all Ages who have hallowed Gods Name: How renowned was Abraham for his Faith, Moses for his Meekness, David for his Zeal, Paul for his Love to Christ, their Names as a precious Oyntment send forth a sweet perfume in Gods Church to this day. 2. God will honour us at our Death; he will send his Angels to carry us up with triumph into Heaven; Luke 16.22. The beggar dyed and was carried by the Angels into Abrahams bosom. Amasis King of Egypt had his Chariot drawn with four Kings which he had conquered in War; but what is this to the Glory every Believer shall have at his Death, he shall be carried by the Angels of God. 3. God will put honour upon us after Death. (1.) He will put Glory upon our Bodies: We shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Angels, not for substance but quality, our Bodies shall be agile and nimble; now our Bodies are as a weight, then they shall be as a wing moving swiftly from place to place; our Bodies shall be full of clarity and brightness, like Christs glorious Body; Phil. 3.21. The Bodies of the Saints shall be as Cloth dyed into a Scarlet colour, made more illustrious; they shall be so clear and transparent, that the Soul shall sparkle through them as the Wine through the Glass. (2.) God will put Glory upon our Souls: If the Cabinet of the Body shall be so illustrious, of what orient brightness shall the Jewel be? Then will be the great Coronation-day, when the Saints shall wear the Robe of Immortality and the Crown of Righteousness which fades not away. O how glorious will that Garland be which

is made of the Flowers of Paradise! Who then would not hallow and glorifie Gods Name, and spread his renown in the World, who will put such immortal Honour upon his People, as eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive.

7. Vlt. Such as do not hallow Gods Name, but profane and dishonour it, God will pour contempt upon them; though they be never so great, and though cloathed in Purple and Scarlet, yet they are abhorred of God, and their name shall rot. Though the name of Iudas be in the Bible, and the name of Pontius Pilate be in the Creed, yet their names stand there for Infamy, as being Traytors to the Crown of Heaven; Nahum 1.14. I will make thy grave for thou art vile. It is spoken of Antiochus Epi∣phanes, he was a King, and his name signifie•• Illustrious, yet God esteemed him a vile Person; to show how base the wicked are in Gods esteem, he compares them to things most vile; to chaff, Psal. 1.4. to dross, Psal. 119.118. and the filth that fomes out of the Sea, Isa. 57.20. and as God doth thus vilely esteem of such as do not hallow his Name, so he sends them to a vile place at last. Vagrants are sent to the House of Correction; Hell is the House of Correction which the Wicked are sent to when they dye. Let all this prevail with us to hallow and sanctifie Gods Name.

Quest. What may we do to honour and sanctifie Gods Name?

Answ. Let us get, 1. A sound Knowledge of God. 2. A sincere Love to God.

1. A sound Knowledge of God: Take a view of his superlative Excellencies; his Holiness, his incomprehensible Goodness. The Angels know God better than we, therefore they sanctifie his Name, and sing Hallelujahs to him; and let us labour to know him to be our God; Psal. 48.14. This God is our God. We may dread God as a Judge, but we cannot honour him as a Father, till we know he is our God.

2. Get a sincere Love to God: A Love of Appretiation, and a Love of Complacency to delight in him; Iohn 21.15. Lord thou knowest I love thee: He can never honour his Master who doth not love him: The reason Gods Name is no more hallowed, is, because his name is no more loved. So much for the First Petition.

MATTH. vi.10.

Thy Kingdom come.

A Soul truly devoted to God, joyns heartily in this Petition, Adveniat Regnum tuum, Thy Kingdom come: In which words this great Truth is implyed, that God is a King; he who hath a Kingdom can be no less than a King; Ps. 47.7. God is King of all the earth: And he is a King upon his Throne, Psal. 47.8. God sitteth upon the throne of his holiness. 1. He hath a Regal Title, High and Mighty; Isa. 57.15. Thus saith the high and lofty one. 2. He hath the Ensigns of Royalty, his Sword; Deut. 32.41. If I whet my glittering sword: He hath his Scepter, Heb. 1.8. A scepter of Righteousness is the scepter of thy Kingdom. 3. He hath his Crown Royal; Rev. 19.12. On his head were many crowns; he hath his Iura Regalia, his Kingly Prerogatives; he hath power to make Lawes, to seal Pardons, which are the Flowers and Jewels belonging to his Crown. Thus the Lord is King.

And 2. He is a great King: Psal. 95.3. A great King above all Gods. He is great in and of himself, and not like other Kings, who are made great by their Subjects. That he is so great a King appears; 1. By the immenseness of his Being, Ier. 23.24. Do not I fill heaven and earth, saith the Lord. His center is every where; he is no where included, yet no where excluded; he is so immensly great, That the heaven of heavens cannot contain him, 1 Kings 8.27. 2. His greatness appears by the effects of his Power; He made heaven and earth, Psal. 124.8. and can unmake it. God can with a Breath crumble us to dust; with a Word he can unpin the World, and break the Axle-Tree of it in pieces: He pours contempt upon the mighty; Iob 12.21. He cuts off the spirit of Princes; Psal. 76.12. He is Lord Paramount, who doth whatever he will: Psal. 115.2. He weigheth the mountains in scales, and the hills in a ballance. Isa. 40.12.

3. God is a Glorious King; Psal. 24.10. Who is this King of Glory, the Lord of Hosts he is the King of Glory. He hath internal Glory; Psal. 93.1. The Lord reigneth, he is cloathed with majesty. Other Kings have Royal and Sumptuous Apparel to make them appear glorious to the beholders, but all their Glory and Magnificence is borrow∣ed; but God is cloathed with Majesty, his own Glorious Essence is instead of Royal Robes: and he hath girded himself with strength. Kings have their guard about them to defend their Persons, because they are not able to defend themselves; but God needs

no guard or assistance from others. He hath girded himself with strength. His own Power is his Life-guard; Psal. 89.6. Who in the heaven can be compared unto the Lord, who among the Sons of the mighty can be likened unto the Lord? God hath a prehimi∣nence above all other Kings for Majesty: Rev. 19.16. He hath on his vesture a name written, Rex Regum, King of Kings. He hath the highest Throne, the richest Crown, the largest Dominions, and the longest Possession; Psal. 29.10. The Lord sitteth King for ever. Though God hath many Heirs, yet no Successors. He sets up his Throne where no other King doth; he rules the Will and Affections, his Power binds the Con∣science; Angels serve him; all the Kings of the Earth hold their Crowns and Diadems by immediate tenure from this great King; Prov. 8.15. By me Kings reign; and to this Lord Iehovah all Kings must give account, and from Gods Tribunal there is no appeal.

VSE I. Br. 1. If God be so great a King, and sits King for ever, then it is no disparagement for us to serve him; Deo servire est regnare: It is an Honour to serve a King. If the Angels fly swiftly upon the King of Heavens message, Dan. 9.21. then well may we look upon it as a favour to be taken into his Royal Service. Theo∣dosius thought it a greater Honour to be Gods Servant than to be an Emperour. 'Tis more Honour to serve God than to have Kings serve us. Every Subject of this King is Crowned with Regal Honour: Rev. 1.6. Who hath made us Kings. Therefore as the Queen of Sheba having seen the Glory of Solomons Kingdom, said, Happy are these thy servants which stand continually before thee, 1 Kings 10.8. so, happy are those Saints who stand before the King of Heaven, and wait on his Throne.

Br. 2. If God be such a Glorious King, crowned with Wisdom, armed with Power, bespangled with Riches, then it showes us what Prudence it is to have this King to be ours: To say as, Psal. 5.2. My King and my God. 'Tis counted great Policy to be on the strongest side; if we belong to the King of Heaven we are sure to be on the strongest side: The King of Glory can with ease destroy his Adversaries; he can pull down their Pride, befool their Policy, restrain their Malice. That stone cut out of the Mountains without hands, which smote the Image. Dan. 2.34. was an emblem (saith Austin) of Christs Monarchical Power conquering and triumphing over his enemies. If we are on Gods side we are on the strongest side; he can with a Word destroy his enemies, Psal. 2.5. Then shall he speak to them in his wrath; nay, he can with a Look destroy them; Iob 40.12. Look upon every one that is proud and bring him low. It needs cost God no more to confound those who rise up against him than a look, a cast of the eye; Exod. 14.24. In the morning watch the Lord looked to the host of the Egyptians through the pillar of fire, and troubled their host, and took off their chariot-wheels. What Wisdom is it then to have this King to be ours; then we are on the strongest side.

VSE II of Exhortation.

Br. 1. If God be so Glorious a King, full of Power and Majesty, let us trust in him; Psal. 9.10. They that know thy name will put their trust in thee: Trust him with your Soul; you cannot put this Jewel in safer hands; and trust him with Church and State Affairs: He is King, Exod. 15.3. The Lord is a man of war; he can make bear his holy Arm in the eyes of all the Nations. If means fail, he is never at a loss, there are no impossibles with him; he can make the dry bones live: Ezek. 37.10. As a King he can command, and as a God he can create Salvation; Isa. 65.18. I create Ierusalem a rejoycing: Let us trust all our affairs with this great King. Either God can remove Mountains, or can leap over them; Cant. 2.8.

Br. 2. If God be so great a King, let us fear him; Ier. 5.22. Fear ye not me saith the Lord? Will ye not tremble at my presence? We have enough fear of Men. Fear makes danger appear greater and sin lesser; but let us fear the King of Kings, who hath power to cast Body and Soul into Hell; Luke 12.5. As one wedge drives out another, so the fear of God would drive out all base carnal fear: Let us fear that God whose Throne is set above all Kings; they may be Mighty, but he is Almighty. Kings have no Power but what God hath given them; their Power is limited, his is infinite. Let us fear this King whose eyes are as lamps of fire; Rev. 1.14. The mountains quake at him, and the rocks are thrown down by him; Nahum 1.6 If he stamps with his foot, all the Creatures are presently up in a battalio to fight for him. O tremble and fear before this God. Fear is Ianitor Animae, it is the Door-keeper of the Soul, it keeps Sin from entring; Gen. 39.9. How can I do this great wickedness and sin against God?

3 Br. If God be so Glorious a King, he hath jus virae & necis, He hath the power of Life and Death in his Hand. Let all the Potentates of the Earth take heed how they employ their Power against the King of Heaven; they employ their power against God, who with their Scepter beat down his Truth, which is the most Orient Pearl of his Crown; who crush and persecute his People, which are the Apple of his Eye, Zach. 2.8. Who trample upon his Laws and Royal Edicts, which he hath set forth, Psal. 2.3. What is a King without his Laws: Let all that are invested with worldly Power and Grandeur, take heed how they oppose the King of Glory: The Lord will be too hard for all that come against him, Iob 40.9. Hast thou an Arm like God? Wilt thou measure Arms with the Almighty? Shall a little Child go to fight with an Arch-angel. Ezek. 22.14. Can thy Heart endure, or can thy Hands be strong in the day that I shall deal with thee? Christ will put all his Enemies at last under his Feet, Psal. 110.1. All the Multitude of the Wicked, who set themselves against God, shall be but as so many Clusters of ripe Grapes to be cast into the Wine-press of the wrath of God, and to be trodden by him till their blood comes forth. The King of Glory will come off Victor at last; Men may set up their Standard: but God alwaies sets up his Trophies of Victory; the Lord hath a golden Scepter and an iron Rod, Psal. 2.9. Those who will not bow to the one, shall be broken by the other.

4. Br. Is God so great a King, having all Power in Heaven and Earth in his Hand; let us learn Subjection to him. Such as have gone on in Sin, and by their Impieties hung out a Flag of defiance against the King of Heaven. Oh come in quickly, and make your Peace, submit to God; Psal. 2.12. Kiss the Son least he be angry. Kiss Christ with a Kiss of Love, and a Kiss of Obedience, obey the King of Heaven when he speaks to you by his Ministers and Ambassadors, 2 Cor. 5.20. when God bids you fly from Sin, and espouse Holiness, obey him, to obey is better then Sacrifice: To obey God (saith Luther) is better then to work Miracles. Obey God willingly, Isa. 1.19. That is the best obedience that is chearful; as that is the sweetest Honey which drops out of the Comb▪ Obey God swiftly. Zech. 5.9. I lift up mine eyes and behold two Women, and the wind was in their Wings. Wings are swift, but wind in the wings denotes great swiftness; such should our obedience to God be: Obey the King of Glory.

Vse III. Comfort to those who are the Subjects of the King of Heaven; God will put forth all his Royal Power for their Succour and Comfort.

1. The King of Heaven will plead their Cause; Ier. 51.36. I will plead thy Cause, and take Vengeance for thee.

2. He will protect his People; He sets an invisible guard about them, Zech. 2.5. I will be a Wall of Fire to her roun•• about. A wall, that is defensive, a wall of Fire, that is offensive.

3. When it may be for the good of his People, he will raise up deliverance to them; 1 Chron. 11.14. The Lord saved them by a great deliverance. God Reigning as King, can save any way; by contemptible means, the blowing of Trumpets, and blazing of Lamps, Iudg. 7.20. By contrary means, He made the Sea a wall to Israel, and the waters were a means to keep them from drowning: The Fishes B••lly was a Ship in which Ionas sailed safe to shore. God will never want ways of saving his People: Rather then fail the very Enemies shall do his Work. 2 Chron. 20.23. He set Ammon and Mount-Seir one against another: And as God will deliver his People from Temporal Danger, so from Spiritual, from Sin, and from Hell, Iesus hath delivered us from Wrath to come, 1 Thess. 1.10.

Vse IV. Terrour to the Enemies of the Church. If God be King, he will set his ••tmost strength against them who are the Enemies of his Kingdom, Psal. 97.3. A Fire goes before him, and burneth up his Enemies round about.

1. He will set himself against his Enemies: He will set his Attributes against them, his Power and Justice; and who knows the power of his Anger, Psal. 90.11.

2. God will set the Creatures against them; Iudg. 5 20. The Stars in their course fought against Sisera. Tertullian observes that the Persians fighting against the Christians a mighty Wind arose, which did make the Persians Arrows to fly back in their own Faces. Every Creature hath a Quarrel with a Sinner. The Stone out of the Wall, Hab. 2.11. The Hail and Frost. Psal. 78.47. He destroyed their Vines with Hail, and their Sycamore Trees with Frost.

3. God will set Men against themselves; 1. He will set Conscience against them; and how terrible is this Rod, when turned into a Serpent: Melancthon calls it Erinnys Conscientiae, a Hellish Fury: It is called Vermis Conscientiae, the Worm of Conscience, Mark 9.44. What a Worm did Spira feel in his Conscience; he was a Terror to himselfe

The worst Civil Wars are between a Man and his Conscience. 2. God will set the Di∣seases of Mens Bodies against them, 2 Chron. 21.18. The Lord smote Iehoram in his Bowels with an incurable disease. God can raise an Army against a Man out of his own Bowels: He can set one Humour of the Body against another, the heat to drie up the moisture, and the moisture to drown the heat; the Lord needs not go far for Instruments to punish the Sinner, He can make the joints of the same Body to smite one against another; as Dan 5.6. 3. God will set Mens Friends against them; where they used to have Honey they shall have nothing but Aloes and Wormwood. When a mans ways please the Lord, he shall make his enemies to be his friends, Prov. 16.7. But when he opposeth God, he maketh his Friends to be his Enemies. Commodus the Emperour his own wife gave him poison in perfumed Wine. Sennacherib's two Sons were the death of him, 2 Kings 19.37. 4. God will set Satan against them. Psal. 109.6. Let Satan stand at his Right hand. What doth Satan at the Sinners Elbows? 1. He helps him to contrive Sin. 2. He tempts him to commit Sin. 3. He terrifies him for Sin. He that hath Satan thus standing at his Right hand, is sure to be set at Gods Left hand. Here is the misery of such as oppose Gods Royal Scepter, he will set every thing in the world against them: If there be either Justice in Heaven or fire in Hell, Sinners shall not be unpu∣nished.

Vlt. If God be such an absolute Monarch, and Crowned with such Glory and Majesty, let us all engage in his Service, and stand up for his Truth, and Worship; dare to own God in the worst Time; He is King of Kings, and is able to reward all his Ser∣vants: VVe may be Losers for him, we shall never be Losers by him; we are ready to say as Amaziah, 2 Chron. 25.9. What shall I do for the Hundred Talents? If I appear for God I may lose my Estate, my Life? I say with the Prophet, God is able to give you much more then this; He can give you for the present inward Peace, and for the future a Crown of Glory which fades not away.

Quest. What Kingdom doth Christ mean here?

Resp. Negat. 1. He doth not mean a Political, or Earthly Kingdom. The Apostles in∣deed did desire, 1. Christs Temporal Reign, Acts 1.6. When wilt thou restore the Kingdom to Israel. But Christ said his Kingdom was not of this world, Ioh. 18.36. So that when Christ taught his Disciples to pray, Thy Kingdom come, he did not mean it of an Earthly Kingdom, that he should reign here in outward Pomp and Splendor. 2. It is not meant of Gods Providential Kingdom; Psal. 103.19. His Kingdom ruleth over all; that is, the Kingdom of his Providence: This Kingdom we do not pray for, when we say Thy Kingdom come; for this Kingdom is already come: God exerciseth the King∣dom of his Providence in the World, Psal. 75.7. He putteth down one, and setteth up another: Nothing stirs in the World, but God hath an Hand in it; He sets every wheel a working; He humbles the Proud, and raiseth the Poor out of the Dust, to set them among Princes, 1 Sam. 2.8. The Kingdom of Gods Providence ruleth over all; Kings do nothing but what his Providence permits and orders, Act. 4.27. This Kingdom of Gods Providence we do not pray should come, for it is already come: What Kingdom then is meant here, when we say, Thy Kingdom come? Answ. Positively, there is a twofold Kingdom meant here. 1. The Kingdom of Grace, which Kingdom God exerciseth in the Consciences of his People; this is Regnum Dei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods lesser Kingdom, Luke 17.21. The Kingdom of God is within you. 2. The Kingdom of Glory, which is sometimes called the Kingdom of God, Luke 6.20. and the Kingdom of Hea∣ven, Mat. 5.3. When we pray thy Kingdom come, (1.) Here is something tacitly im∣plied, That we are in the Kingdom of Darkness; 1. We pray that we may be brought out of the Kingdom of Darkness. 2. That the Devils Kingdom in the World may be demolished. (2.) Something positively intended, Adveniat Regnum Gratiae & Gloriae, 1. We pray that the Kingdom of Grace may be set up in our Hearts, and encreased. 2. When we pray Thy Kingdom come, we pray that the Kingdom of Glory may hasten, and that we may in Gods good time be translated into it: These two Kingdoms of Grace and Glory, differ not specifically, but gradually, they differ not in nature, but only in degree; The Kingdom of Grace is nothing but the inchoation or beginning of the Kingdom of Glory; the Kingdom of Grace is Glory in the Seed, and the Kingdom of Glory is Grace in the Flower; the Kingdom of Grace is Glory in the Day-break, and the Kingdom of Glory is Grace in the full Meridian; the Kingdom of Grace is Glory Militant, and the Kingdom of Glory is Grace Triumphant: There is such an insepa∣rable Connexion between these two Kingdoms Grace and Glory, that there is no passing into the one Kingdom, but by the other. At Athens there were two Temples, a Temple of Virtue, and a Temple of Honour, and there was no going into the Temple of Honour, but through the Temple of Vertue: So the Kingdom of Grace and Glory are so close joyned together, that we cannot go into the Kingdom of Glory, but through

the Kingdom of Grace. Many People aspire after the Kingdom of Glory, but never look after Grace; but these two which God hath joyned together may not be put asun∣der: The Kingdom of Grace leads to the Kingdom of Glory.

1. I begin with the first thing implyed in this Petition, Thy Kingdom come: It is im∣plyed that we are in the Kingdom of Darkness; and we pray, that we may be brought out of the Kingdom of Darkness; the state of Nature is a Kingdom of Darkness: 'Tis a Kingdom; Sin is said to reign, Rom. 6.12. and 'tis a Kingdom of Darkness. It is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The power of darkness, Col. 1.13. Man before the Fall was illuminated with perfect knowledge, but this light is now eclipsed, and he is fallen into the Kingdom of Darkness.

Quest. How many wayes is a Natural Man in the Kingdom of darkness?

Answ. 1. He is under the darkness of Ignorance; Eph. 4.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Having the understanding darkened. Ignorance is a black vail drawn over the Mind. Men by Nature may have a deep reach in the things of the World, but ignorant in the things of God. Nahash the Ammonite would make a Covenant with Israel to thrust out their right eyes; 1 Sam. 11.2. since the Fall our left eye remains a deep insight into Worldly matters, but our right eye is thrust out, we have no saving knowledge of God: Something we know by Nature, but nothing as we ought to know; 1 Cor. 8.2. Ignorance draws the curtains round about the Soul: 1 Cor. 2.14.

2. A Natural Man is under the darkness of Pollution: Hence sinful actions are called works of darkness, Rom. 13.12. Pride and Lust darken the Glory of the Soul: A sin∣ners heart is a dark conclave, it looks blacker than Hell.

3. A Natural Man is under the darkness of Misery; he is exposed to Divine Ven∣geance; and the sadness of this darkness is, that Men are not sensible of it; they are blind, yet they think they see: The darkness of Egypt was such thick darkness as might be felt, Exod. 10.21. Men are by Nature in thick darkness, but here is the misery, the darkness cannot be felt, they will not believe they are in the dark, till they are past recovery.

VSE I. See what the state of Nature is; it is a kingdom of darkness, and it is a bewitching darkness; Iohn 3.19. Men loved darkness rather than light: As the Athlantes in Aethiopia curse the Sun: Such as are still in the kingdom of darkness tremble to think of this condition; this darkness of sin leads to the chains of darkness, Iude 6. what comfort can such take in earthly things? The Aegyptians might have Food, Gold, Silver, but they could take but little comfort in them while they were in such darkness as might be felt; so the Natural Man may have Riches and Friends to de∣light in, yet he is in the kingdom of darkness, and how dead are all these comforts. Thou who art in the kingdom of darkness knowest not whither thou goest. As the Oxe is driven to the shambles, but he knowes not whither he goes; so the Devil is driving thee before him to Hell, but thou knowest not whither thou goest. Shouldst thou dye in thy Natural estate while thou art in the kingdom of darkness, blackness of darkness is reserved for thee; Iude 13. To whom is reserved blackness of darkness for ever.

VSE II. Let us pray that God will bring us out of this kingdom of darkness. Gods Kingdom of Grace cannot come into our hearts, till first we are brought out of the kingdom of darkness: Col. 1.13. Why should not we strive to get out of this king∣dom of darkness? Who would desire to stay in a dark dungeon: O fear the chains of darkness; Iude 6. these chains are Gods Power, binding Men as in chains under wrath for ever. O pray that God will deliver us out of the Kingdom of darkness. 1. Be sensible of thy dark damned estate, that thou hast not one spark of fire to give thee light. 2. Go to Christ to enlighten thee; Eph. 5.14. Christ shall give thee light. He will not only bring thy light to thee, but open the eyes to see it. That is the first thing implyed, Thy Kingdom come, we pray that we may be brought out of the Kingdom of Darkness.

2. The second thing implyed in Thy Kingdom come, we do implicity pray against the Devils Kingdom, we pray that Satans Kingdom may be demolished in the World. Satans Kingdom stands in opposition to Christs Kingdom, and while we pray, Thy Kingdom come, we pray against Satans Kingdom. Satan hath a Kingdom; he got his Kingdom by Conquest; he conquered Mankind in Paradise. He hath his Throne; Rev. 2.13. Thou dwellest where Satans throne is; and his Throne is set up in the hearts of Men; he doth not care for their Purses but their Hearts, Eph. 2.2. Satan is served upon the knee, Rev. 13.4. They worshipped the dragon, that is, the Devil. Satans Empire is very large; the most Kingdoms in the World pay Tribute to him. Satans Kingdom hath two qualifications or characters.

• 1. It is Regnum Nequitiae, a Kingdom of Impiety.
• 2. Regnum Servitutis, a Kingdom of Slavery.

1. The Kingdom of Satan is a Kingdom of Impiety: Nothing but Sin goes up in his Kingdom, Murder and Heresie, Lust and Treachery, Oppression and Division are the constant trade driven in Satans Kingdom: Satan is called the unclean Spirit, Luke 11.24. what else is propagated in his Kingdom but a mystery of iniquity.

2. Satans Kingdom is a Kingdom of Slavery: Satan makes all his Subjects slaves; Peccati reus dura Daemonis tyrannide tenetur, Muis. Satan is an Usurper and a Tyrant, he is a worse Tyrant than any other. 1. Other Tyrants do but rule over the Body, but Satans Kingdom rules over the Soul; Satan rides some Men as we do Horses. 2. Other Tyrants have some pity on their Slaves; though they make them work in the Gallies, yet they give them meat and let them have their hours for rest; but Satan is a mercyless Tyrant, he gives his Slaves poyson in stead of meat, he gives them hurtful lusts to feed on: 1 Tim. 6.9. Nor will he let his Slaves have any rest, he tires them out in doing his drudgery; Ier. 9.5. They weary themselves to commit iniquity. When the Devil had entred into Iudas, he sends him to the High Priests, and from thence to the Garden, and never let him rest till he had betrayed Christ, and hanged himself. Thus Satan is the worst Tyrant; when Men have served him to their utmost strength, he will welcome them to Hell with Fire and Brimstone.

VSE. Let us pray that Satans Kingdom set up in the World may be thrown down. 'Tis sad to think that though the Devils Kingdom be so bad, yet that it should have so many to support it. Satan hath more to stand up for his Kingdom than Christ hath for his. What a large harvest of Souls hath Satan, and God only a few gleanings. The Pope and the Turk give their power to Satan. If in Gods visible Church the Devil hath so many Loyal Subjects that serve him with their Lives and Souls, then how do his Subjects swarm in places of Idolatry and Paganism, where there is none to oppose him, but all vote on the Devils side. Men are willingly slaves to Satan; they will fight and dye for him; therefore Satan is not only called the Prince of this world, Iohn 14.30. but the God of this world, 2 Cor. 4.4. to show what power Satan hath over Mens Souls. O let us pray that God will break the Scepter of the Devils Kingdom, that Michael may destroy the Dragon, that by the help of a Religious Magistracy and Ministry the Hellish Kingdom of the Prince of Darkness may be beaten down. Satans Kingdom must be thrown down before Christs Kingdom can flourish in its Power and Majesty.

2. When we pray, Thy Kingdom come, here is something positively intended:

• 1. We pray that the Kingdom of Grace may be set up in our hearts and encreased.
• 2. That the Kingdom of Glory may hasten, and that we may in Gods due time be translated into it.

I begin with the First, The Kingdom of Grace. When we pray, Thy Kingdom come, we pray, 1. That the Kingdom of Grace may come into our hearts: This is Regnum Dei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods lesser Kingdom; Rom. 14.17. The Kingdom of God is righte∣ousness. Luke 17.21. The kingdom of God is within you.

Quest. 1. Why is Grace called a Kingdom?

Answ. Because where Grace comes there is a Kingly Government set up in the Soul. Grace rules the Will and Affections, and brings the whole Man in subjection to Christ. Grace doth king it in the Soul; it swayes the Scepter, it subdues mutinous Lusts, and keeps the Soul in a Spiritual Decorum.

Quest. 2. Why is there such need that we should pray that this Kingdom of Grace come into our hearts?

Resp. 1. Because till the Kingdom of Grace come, we have no right to the Covenant of Grace. The Covenant of Grace is sweetned with Love, bespangled with Promises; the Covenant of Grace is our Magna Charta, by vertue of which God passeth himself over to us to be our God: But who are Heirs of the Covenant of Grace? only such as have the kingdom of Grace in their hearts; Ezek. 36.26. A new heart will I give you, and a new spirit will I put within you; there is the kingdom of Grace set up in the Soul; then it followes, ver. 28. I will be your God. The Covenant of Grace is to an ungracious Person a sealed Fountain, it is kept as Paradise with a Flaming Sword, that the Sinner may not touch it; without Grace you have no more right to it, than a Farmer to the City Charter.

2. Unless the Kingdom of Grace be set up in our hearts, our purest Offerings are defiled; they may be good as to the matter but not as to the manner, they want that which should meliorate and sweeten them under the Law. If a Man who was unclean by a dead body did carry a piece of holy flesh in his skirt, the holy flesh could not

cleanse him, but he polluted that: Hag. 2.12. Till the kingdom of Grace be in our hearts, Ordinances do not purifie us, but we pollute them; the Prayer of an ungracious person becomes sin; Prov. 15.8. In what a sad condition is a Man before Gods king∣dom of Grace be set up in his heart; whether he comes or comes not to the Ordinance, he sins: If he doth not come to the Ordinance he is a contemner of it, if he doth come he is a polluter of it. A Sinners works are opera mortua dead works, Heb. 1.6. and those works which are dead cannot please God; a dead Flower hath no sweetness.

3. We had need pray that the kingdom of Grace may come, because till this king∣dom come into our hearts we are loathsome in Gods eyes; Zech. 11.8. My soul loath∣ed them. Quanta est faeditas vitiosae mentis. Tully. An heart void of Grace looks blacker than Hell: Sin transforms one into a Devil; Iohn 6.70. Have not I chosen twelve, and one of you is a devil. Envy is the Devils eye, hypocrisie is his cloven-foot; thus it is before the kingdom of Grace come. So deformed is a Graceless person, that when once he sees his own filth and leprosie, the first thing he doth is to loath himself; Ezek. 20.43. Ye shall loath your selves in your own sight for all your evils. I have read of a Woman who alwayes used flattering glasses, by chance seeing her Face in a true glass, in insaniam delapsa est, she ran mad. Such as now dress themselves by the flattering glass of presumption, when once God gives them a sight of their filthiness, they will abhor themselves; Ye shall loath your selves in your own sight for all your evils.

4. Before the kingdom of Grace comes into us we are Spiritually illegitimate, of the Bastard brood of the Old Serpent; Iohn 8.44. To be illegitimate is the greatest infamy; Deut. 23.2. A bastard shall not enter into the congregation of the Lord to the tenth generation. He was to be kept out of the holy Assemblies of Israel as an infamous Creature: A Bastard by the Law cannot inherit; before the kingdom of Grace come into the heart, a person is to God as one illegitimate, and so continuing he cannot enter into the Congregation of Heaven.

5. Before the kingdom of Grace be set up in Mens hearts, the kingdom of Satan is set up in them: They are said to be under the power of Satan; Acts 26.18. Satan commands the Will; though he cannot force the Will, he can by his subtle temptations draw it: The Devil is said to take men captive at his will, 2 Tim. 2.26. the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to take them alive, as the Fowler doth the bird in the snare. The sinners heart is the Devils Mansion-house, Matth. 12.44. I will go to my house. It is officina Diaboli, Satans shop where he works; Eph. 2.2. The prince of the air now worketh in the children of disobedience. The members of the Body are the tools which Satan works with: Satan possesseth Men. In Christs time many had their Bodies possessed; but it is far worse to have their Souls possessed: One is possessed with an unclean Devil, another with a revengeful Devil. No wonder the Ship goes full sail when the Wind blowes; no wonder Men go full sail in sin, when the Devil the Prince of the Air blowes them: Thus it is; till the kingdom of Grace come, Men are under the power of Satan, who like Draco writes all his Lawes in blood.

6. Till the kingdom of Grace comes, a Man lyes exposed to the Wrath of God; And who knowes the power of his anger? Psal. 90.11. If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible, what then will it be when God stirs up all his anger. So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them, and hide them from it; Rev. 6. 1st. The Hellish torments are compared to a fiery lake, Rev. 20.15. other fire is but painted in comparison of this: And this lake of fire burns for ever, Mark 9.44. Gods breath kindles this fire, Isa. 30.33 and where shall we find engines or buckets to quench it? Time will not finish it, tears will not quench it. To this fiery Lake are Men exposed till the kingdom of Grace be set up in them.

7. Till the kingdom of Grace come Men cannot dye with comfort; only he who takes Christ in the armes of his Faith, can look Death in the face with joy. But it is sad to have the king of Terrors in the Body, and not the kingdom of Grace in the Soul. 'Tis a wonder every Graceless person doth not dye distracted: What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus? Hell followes Death; Rev. 6.8. Behold a pale horse, and his name that sat on him was death, and hell followed him. Thus you see what need we have to pray that the kingdom of Grace may come. He that dyes without Grace, I may say as Christ, Matth. 26.24. It had been good for that-man he had not been born. Few do believe the necessity of having the kingdom of Grace set up in their hearts, as appears by this, because they are so well content to live without it. Doth that Man believe the necessity of a Pardon that is content to be without it? Most People if they may have Trading, and may sit quietly under their Vines and Fig-trees, they are in their kingdom, though they have

not the kingdom of God within them. If the Candle of Prosperity shine upon their head, they care not whether the Grace of God shine in their hearts: Do these Men believe the necessity of Grace? Were they convinced how needful it were to have the kingdom of God within them, they would cry out as the Jaylor, Acts 16.30. What shall I do to be saved?

Quest. 3. How may we know that the Kingdom of Grace is set up in our hearts?

Answ. It concerns us to examine this, our Salvation depends upon it; and we had need be curious in the search, because there is something looks like Grace which is not; Gal. 6.3. If a man think himself to be something when he is nothing, he deceives himself. Many think they have the kingdom of Grace come into their heart, and it is only a Chimera, a golden dream: Quam multi cum vana spe descendunt ad inferos! Aug. Zeuxis did paint grapes so lively that he deceived the living birds. There are many Deceits about Grace.

Deceit 1. Men think they have the kingdom of Grace in their hearts because they have the means of Grace; they live where the silver trumpet of the Gospel sounds, they are lift up to Heaven with Ordinances; Iudg. 17.13. I have a Levite to my priest; sure I shall go to Heaven. The Iewes cryed, Ier. 7.4. The temple of the Lord, The temple of the Lord; we are apt to glory in this, the Oracles of God are committed to us, we have Word and Sacrament: Alas, this is a fallacy, we may have the means of Grace, yet the kingdom of Grace may not be set up in our hearts; we may have the kingdom of God come nigh us, Luke 11.20. but not into us; the sound of the Word in our ears, and not the savour of it in our hearts. Many of the Iewes, who had Christ for their Preacher, were never the better: Hot clothes will not put warmth into a dead Man. Thou may'st have hot clothes, warm and lively Preaching, yet be Spiritually dead: Mat. 8.12. The children of the kingdom shall be cast out.

Deceit 2. Men think they have the kingdom of Grace set up in their hearts, because they have some common works of the Spirit.

(1.) They have great enlightnings of mind, profound knowledge, and almost speak like Angels drop'd from Heaven; but the Apostle supposeth a case that after Men have been enlightened, they may fall away. Heb. 6.

Quest. But wherein doth this illumination come short?

Answ. The illumination of Hypocrites is not vertual, it doth not leave an impression of Holiness behind; 'tis like weak Physick that will not work. The mind is enlight∣ned, but the heart is not renewed. A Christian is all head, but no feet, he doth not walk in the wayes of God.

(2.) Men have had convictions and stirrings of Conscience for sin, they have seen the evil of their wayes, therefore now they hope the Kingdom of Grace is come; but I say, convictions though they are a step towards Grace, yet they are not Grace. Had not Pharaoh and Iudas convictions? Exod. 10.16.

Quest. What makes convictions prove abortive, wherein is the defect?

Answ. 1. They are not deep enough: A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered; Matth. 13.5. These convi∣ctions are like blossoms blown off before they come to maturity. 2. These convictions are involuntary; the Sinner doth what he can to stifle these convictions; he drowns them in Wine and Mirth; he labours to get rid of them; as the Deer when it is shot runs and shakes out the arrow, so doth he the arrow of conviction: Or as the Prisoner that files off his fetters and breaks loose, so a Man breaks loose from his convictions. His corruptions are stronger than convictions.

(3.) Men have had some kind of humiliation, and have shed tears for their sins, therefore now they hope the Kingdom of Grace is come into their hearts? But this is no infallible sign of Grace: Saul wept, Ahab humbled himself.

Quest. Why is not humiliation Grace? Wherein doth it come short?

Answ. 1. Tears in the wicked do not spring from love to God, but are forced by affliction. Gen. 4.13. as water that drops from the Still is forced by the fire. The tears of Sinners are forced by Gods fiery Judgments. 2. They are deceitful tears; lachrymae mentiri doctae: Men weep yet go on in sin; they do not drown their sins in their tears.

(4.) Men have begun some reformation, therefore sure now the Kingdom of Grace is come? But there may be deceit in this: 1. A Man may leave his Oaths and Drun∣kenness, yet ••••ill be in love with Sin; he may leave Sin out of fear of Hell, or because it brings shame and penury, but still his heart goes after it; Hos. 4.8. They set their heart on their iniquity; as Lots Wife left Sodom, but still her heart was in Sodom. Hy∣pocrites are like the Snake which casts her coat, but keeps her poyson: They keep the love of sin, as one that hath been long Suitor to another, though his Friends break

off the march, yet still he hath a hankering Love to her. 2. It may be a partial Refor∣mation: He may leave one Sin and live in another, he may refrain drunkenness and live in covetousness, he may refrain swearing and live in the sin of slandering, one Devil may be cast out, and an other as bad may come in the room. 3. A Man may forsake gross sins, but have no reluctancy against Heart-sins: Motus primo primi, proud, lust∣ful Thoughts; though he dams up the stream, he lets alone the Fountain. O therefore if there be so many deceits, and Men may think the kingdom of grace is come into their Heart, when it is not: How curious and critical had we need be in our search, whe∣ther we have the kingdom of grace really come into our hearts. If a Man be deceived in the Title of his Land, it is but the loss of his Estate: But if he be deceived about his grace, 'tis the loss of his Soul. I should now come to answer this Question, How we know, that the kingdom of grace is set up in our Hearts?

Quest. How may we know the Kingdom of Grace is set up in us?

Answ. 1. In general, By having a Metamorphosis and Change wrought in the Soul; This is called the New Creature, 2 Cor. 5.17. The Faculties are not new, but there is a new Nature. As the strings of the Lute are the same, but the Tune is altered. When the Kingdom of grace is set up, there is Light in the Mind, Order in the Affecti∣ons, Pliableness in the Will, Tenderness in the Conscience. Such as can find no change of heart, they are the same they were, as vain, as earthly, as unclean as ever, there is no sign of Gods kingdom of grace in them.

2. More particularly, We may know the kingdom of grace is set up in our hearts, 1. By having unfeigned desires after God: This is the smoaking Flax Christ will not quench: A true desire of grace is grace: By the beating of this pulse, conclude there is life; Nehem. 1.11. O Lord, let thy ear be attentive to the prayer of thy Servants, who desire to fear thy Name. But may not an Hypocrite have good desires? Numb. 23.10. Let me dye the Death of the Righteous. Therefore I say, unfeigned desires evidence the kingdom of God within a Man.

Quest. But how may these unfeigned Desires be known?

1. An unfeigned desire is ingenuous, we desire God propter se, for himself, for his intrinsecal Excellencies, and the Oriency of his Beauty which shines: The savour of Christs Ointments, (i. e.) his graces, draw the Virgins desires after him, Cant. 1.3. A true Saint desires Christ, not only for what he hath, but for what he is; not only for his Rewards, but for his Holiness. No Hypocrite can thus desire God; he may desire him for his Jewels, but not for his Beauty.

2. An unfeigned desire is unsatiable, it cannot be satisfied without God; let the World heap her Honours and Riches, they will not satisfy: Not Flowers or Musick will con∣tent him who is thirsty: Nothing will quench the Souls thirst but the blood of Christ; He faints away, his heart breaks with longing for God, Psal. 84.2. Psal. 119.20.

3. An unfeigned desire is active, it flourisheth into endeavour; Isa. 26.9. With my Soul have I desired thee, yea, with my Spirit within me will I seek these early. A Soul that desires aright saith, Christ, I must have grace, I must have, I will have Heaven though I take it by storm: He who desires water will let down the Bucket into the Well to draw it up.

4. An unfeigned desire is superlative: We desire Christ not only more then the world, but more then Heaven, Psal. 73.25. Whom have I in Heaven but thee? Heaven it self would not satisfy without Christ; Christ is the Diamond in the Ring of glory: If God should say to the Soul, I will put thee into Heaven, but I will hide my Face from thee, I will draw a Curtain between, that thou shalt not behold my glory; the Soul would not be satisfied, but say as Absalom, 2 Sam. 14.32. Now therefore let me see the Kings face.

5. An unfeigned desire is gradual; It encreaseth as the Sun in the Horizon; A little of God will not satisfy, but the pious Soul desireth still more: A drop of water is not enough for the thirsty Traveller. Though a Christian is thankful for the least degree of grace, yet he is not satisfied with the greatest; still he thirsts for more of Christ and his Spirit: Desire is an holy Dropsie: A Saint would have more knowledge, more Sanctity, more of Christs Presence. A glympse of Christ through the Lattice of an Ordinance is sweet; and now the Soul will never leave longing, till it sees him face to face. He desires to have grace perfected in glory: Dulcissimo Deo totus immergi cupit & inviscerari: He would be swallowed up in God, and be ever bathing himself in those perfumed waters of pleasure, which run at his right hand for ever. Sure this unfeigned desire after God is a blessed sign that the kingdom of grace is come into our Hearts; the beating of this pulse shows life, est a Deó ut bene velimus, Aug. If iron move upward contrary to its Nature, 'tis a sign some Loadstone hath been there drawing it: If the Soul move towards God in unfeigned desires, it's a sign the Loadstone of the Spi∣rit hath been drawing it. 2. We may know the kingdom of grace is come into our

Hearts by having the Princely grace of Faith: Fides est sanctissima humani pectoris Gemma—Faith cuts us off from the wild Olive of Nature, and ingrafts us into Christ: Faith is the vital artery of the Soul: Heb. 10.38. The just shall live by Faith: Faith makes an holy adventure on Christs Merits, When this Faith as a Princely grace reigns in the Soul, now the kingdom of God is come into us. The Hebrew word for Faith comes from a Radix, which signifies to nourish: Faith nourisheth the Soul, and is the Nurse of all the graces: But who will not say he is a Believer: Simon Magus believed, Acts 8.13. yet was in the gall of bitterness. The Hypocrite can put on Faiths Mantle, as the Devil did Samuel's. How shall we know therefore that our Faith is ••ound? That it is the Faith of the operation of God, Col. 2.12. and so that the kingdom of God is within us?

Answ. 1. True Faith is wrought by the Ministry of the Word; Rom. 10.17. Faith comes by hearing. Peter let down the Net of his Ministry, and at one draught catched Three Thousand Souls. Let us examine, How was our Faith wrought? Did God in the Ministry of the word humble us? Did he break up the fallow ground of our heart, and then cast in the Seed of Faith? a good sign; but if you know not how you came by your Faith, suspect your selves; as we suspect Men to have stolen goods when they know not how they came by them.

2. True Faith is at first minute and small, like a grain of Mustard seed; it is full of doubts and fears; it is smoaking flax; it smoaks with desire, but doth not flame with comfort; it is so small, that a Christian can hardly discern whether he hath Faith or no.

3. True Faith is long in working, non sit in instanti—It costs many searchings of heart; many Prayers, and Tears; there is a spiritual Combat; the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born; they whose Faith is per saltum, they leap out of sin into a confidence that Christ is theirs; I say as Isaac concerning his Sons Venison, Gen. 27.20. How is it that thou hast found it so quickly? How is it that thou comest by thy Faith so soon? The Seed in the Parable which sprung up suddenly withered, Mark. 4.5. Solent praecocia subito flaccescere.

4. True Faith is ioyn'd with Sanctity; as a little Bezoar is strong in operation, and a little Musk sweetens; so a little Faith purifies; 1 Tim. 3.9. Holding the mistery of Faith in a pure Conscience. Faith though it doth but touch Christ, fetcheth an healing vertue from him. Justifying Faith doth that in a spiritual sence, which miraculous Faith doth; it removes the Mountains of sin, and casts them into the Sea of Christs ••lood.

5. True Faith will trust God without a Pawn. Though a Christian be cut short in Provisions, the Fig-tree doth not blossom, yet he will trust in God: Fides Famem non formidat—Faith fears not Famine. God hath given us his Promise as his Bond, Psal. 37.3. Verily thou shalt be fed; Faith puts this Bond in suit: God will rather work a Mi∣racle than His promise shall fail. He hath cause to suspect his Faith, who saith he trusts God for the greater, but dares not trust him for the lesser; he trusts God for Salvation, but dares not trust him for a livelihood

6. True Faith is Prolifical, it brings for Fruit; Faith hath Rachel's Beauty, and Leah's Fruitfulness: Fides pinguescit operibus, Luther, Faith is full of good works; Faith be∣lieves as if it did not work, and it works as if it did not believe; Faith is the spouslike grace which marries Christ, and good works are the Children which Faith bears; by having such a Faith we may know the kingdom of God is within us: Grace is certainly in our Hearts.

3. We may know the kingdom of Grace is come into our hearts, by having the noble grace of Love: Faith and Love are the two Poles on which all Religion turns; Cant. 1.4. The Vpright love thee. True Love is to love God out of Choice; Love turns the Soul into a Seraphin, it makes it burn in a flame of Affection: Love is the truest Touchstone of Sincerity: Love is the Queen of the Graces, it commands the whole Soul, 2 Cor. 5.4. If our Love to God be Genuine and Real, we let him have the Supremacy, we set him in the highest room of our Soul, we give him the purest of our Love; Cant. 8.2. I would cause thee to drink of spiced wine, of the juice of my Pomgrenate. If the Spouse had any thing better than other, a Cup more juicy and spiced, Christ should drink of that: We give the Creature the Milk of our Love, but God the Cream. In short, if we love God aright, we love his Laws; we love his picture drawn in the Saints, by the Pencil of the Holy Ghost; we love his Presence in his Ordinances. Sleidan saith, the Protestants in France had a Church which they call'd Paradise; as if they thought themselves in Pa∣radise, while they had Gods Presence in his Sanctuary. The Soul that loves God, loves his appearing, 2 Tim. 4.8. It will be a glorious appearing to the Saints, when their Union with Christ shall be compleat, then their joy shall be full. The Bride longs for the marriage day: The Spirit and the Bride say come, Even so come Lord Iesus, Rev. 22.17. By this Sacred Love we may know the Kingdom of God is within us.

4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion; 1 Pet. 2.5. Ye are an holy priesthood to offer up spiritual sacrifices. Spiritualizing Duty consists in three things.

• 1. Fixedness of Mind.
• 2. Fervency of Devotion.
• 3. Uprightness of Aim.

1. Fixedness of Mind: Then we Spiritualize Duty when our Minds are fixed on God; 1 Cor. 7.35. That ye may attend on the Lord without distraction. Though im∣pertinent thoughts sometimes come into the heart in Duty, yet they are not allowed, Psal. 119.13. they come as unwelcome guests, which are no sooner spyed but they are turned out.

2. Fervency of Devotion; Rom. 12.11. Fervent in Spirit, serving the Lord: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 'Tis a Metaphor alludes to Water that seeths and boyls over; so the Affections boyl over, the Eyes melt in tears, the Heart flowes in holy ejaculations. We not only bring our offering to God but our hearts.

3. Uprightness of Aim: An heart that is upright hath three ends in Duty. 1. That he may grow more like God: As Moses on the Mount had some of Gods Glory re∣flected on him; his face shined. 2 That he may have more communion with God; 1 Iohn 1.6. our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our fellowship is with the Father. 3. That he may bring more Glory to God, 1 Pet. 4.11. Phil. 1.20. That Christ may be magnified. Since∣rity aimes at God in all; though we shoot short yet we take a right aim: This is a sure evidence of Grace, the Spiritualizing Duty. The Spirits of Wine are best; so is the Spiritual part of Duty. A little Spiritualness in Duty is better than all the gildings of the Temple, or outward pompous Worship, which doth so dazzle carnal eyes.

5. We may know the Kingdom of Grace is come into us by antipathy and opposi∣tion against every known sin; Psal. 119.104. I hate every false way: Hatred is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. against the whole kind. Hatred is implacable. Anger may be re∣conciled, hatred cannot. A gracious Soul not only forsakes sin, (as a Man forsakes his Country never to return to it more) but hates sin; as there's an antipathy between the Crocadile and the Scorpion. If the Kingdom of God be within us, we not only hate sin for Hell, but we hate it as Hell; as being contrary to Gods Holiness and our Hap∣piness.

6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience: As a Servant gives up himself to his Master, as a Wife gives up her self to her Husband, so we give up our selves to God by obedience; and this obedience is, 1. Free; as that is the sweetest honey which drops from the comb. 2. Uniform; we obey God in one thing as well as another, Psal. 119.6. Then shall I not be ashamed; or as it is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I shall not blush when I have re∣spect to all thy commandments. A good Christian is like a pair of Compasses, one foot of the Compass stands upon the Centre, the other part of it goes round the Circle; so a Christian by Faith stands on God the Centre, and by Obedience goes round the Circle of Gods Commandments, a sign the Kingdom of Grace is not come into the heart, when it doth not reign there by universal Obedience. Hypocrites would have Christ to be their Saviour, but they pluck the government from his shoulders, they will not have him rule; but he who hath the Kingdom of God within him, submits chear∣fully to every command of God; he will do what God will have him do, he will be what God will have him be. He puts a blank Paper into Gods hand, and saith, Lord, write what thou wilt, I will subscribe. Blessed is he that can find all these things in his Soul; He is all glorious within, Psal. 45.13. he carries a Kingdom about him; and this Kingdom of Grace will certainly bring to a Kingdom of Glory.

I shall answer some Doubts and Objections a Christian may make against himself.

Object. I Fear the Kingdom of Grace is not yet come into my heart?

Answ. When a Christian is under temptation, or Grace lies dormant, he is not fit to be his own judge, but in this case he must take the witness of others who have the Spirit of discerning: But let us hear a Christians Objections against himself why he thinks the Kingdom of Grace is not yet come into his heart.

Object. 1. I cannot discern Grace?

Answ. A Child of God may have the Kingdom of Grace in his heart yet not know it. The Cup was in Benjamins sack, though he did not know it was there; thou mayest have Faith in thy heart, the Cup may be in thy sack, though thou knowest it not. Old Iacob wept for his Son Ioseph, when Ioseph was alive; thou mayest weep for want of Grace when Grace may be alive in thy heart. The seed may be in the ground when

we do not see it spring up; the seed of God may be sown in thy heart, though thou dost not perceive the springing of it up; think not Grace is lost because it is hid.

Object. 2. Before the Kingdom of Grace come into the heart there must be some prepa∣ration for it? The fallow ground of the heart must be broken up; I fear the plough of the Law hath not gone deep enough, I have not been humbled enough, therefore I have no Grace?

Answ. God doth not prescribe a just proportion of sorrow and humiliation: The Scripture mentions the truth of sorrow but not the measure: Some are more flagitious ••inners than others, these must have a greater degree of humiliation. A knotty piece of Timber requires more wedges to be driven into it: Some Stomachs are fouler than others, therefore need stronger Physick. But wouldst thou know when thou hast been humbled enough for sin? 1. When thou art weary of thy sin, and sick of love to Christ. What doth God require sorrow for, but as sawce to make Sin rellish bitter, and Christ sweet. 2. When thou art willing to let go thy sins. Then the Gold hath lain long enough in the Furnace when the dross is purged out; so when the love of sin is purged out, a Soul is humbled enough to divine acceptation, though not to divine satisfaction. Now if thou art humbled enough, (though not so much as others) what needs more? Frustra fit per plura, &c. If a Needle will let out the Imposthume, what needs a Launce? Be not more cruel to thy self than God would have thee.

Object. 3. If the Kingdom of God were within me, it would be a Kingdom of Power, it would inable me to serve God with vigour of Soul, but I have a spirit of infirmity upon me, I am weak and impotent, and untuned to every holy action?

Answ. There is a great difference between the weakness of Grace and the want of Grace. A Man may have Life though he be sick and weak. Weak Grace is not to be despised, but cherished. Christ will not break the bruised reed. Do not argue from the weakness of Grace to the nullity.

1. Weak Grace will give us a Title to Christ as well as a strong. Weak Faith justi∣fies as well as a strong. A weak hand of Faith will receive the Almes of Christs merit.

2. Weak Faith is capable of growth. The seed springs up by degrees; first the blade and then the ear, and then the full corn in the ear; the Faith that is strongest was once in its infancy. Grace is like the waters of the Sanctuary which did rise higher and higher: Be not discouraged at thy weak Faith; though it be now but blossoming it will by degrees come to more maturity.

3. The weakest Grace shall persevere as well as the strongest. A sucking Child was as safe in the Ark as Noah. An infant-believer that is but newly laid to the breast of a Promise is as safe in Christ as the most eminent heroick Saint.

Object. 4. I fear the Kingdom of Grace is not yet come, because I find the Kingdom of Sin so strong in me. Had I Faith it would purifie my heart, but I find much Pride, Worldliness, Passion.

Answ. The best of the Saints have remainders of corruption; Dan. 7.12. They had their dominion taken away, yet their lives were prolonged for a season: So in the regenerate, though the dominion of sin be taken away, yet the life of it is prolonged for a season. What pride was there in Christs own Disciples, when they strove which should be greatest. The issue of sin will not be quite stopped till death The Lord is pleased to let the in-being of sin continue to humble his people, and make them prize Christ the more; but because you find corruptions stirring, do not therefore presently un-saint your selves, and deny the Kingdom of Grace to be come into your Souls: That you feel sin is an evidence of Spiritual Life, that you mourn for sin, what are these tears but fruits of love to God? That you have a combate with sin argues anti∣pathy against it; those sins which you did once wear as a crown on your head, are now as fetters on the leg, is not all this from the Spirit of Grace in you? Sin is in you as poyson in the body, which you are sick of, and use all Scripture-antidotes to expel. Should we condemn all those who have the in-dwelling of sin; nay, who have had sin (at some times) prevailing, we should blot some of the best Saints out of the Bible.

Object. 5. Where the Kingdom of Grace comes, it softens the heart, but I find my heart frozen and congealed into hardness, I can hardly squeeze out one tear? Do Flowers grow on a Rock, can there be any Grace in such a rocky heart?

Answ. 1. There may be grief, where there are no tears: The best sorrow is ratio∣nal. In your judgment you esteem sin the most hyperbolical evil, you have a disgust and displacency against sin; this is a rational sorrow, and such as God will accept.

2. A Christian may have some hardness in his heart, yet not have an hard heart; subjectum a praestantiori parte. A field may have Tares in it, yet we call it a field of Wheat; in the best heart is a mixture of hardness, yet because there is some softness and melting God looks upon it as a soft heart; therefore Christian dispute not against

thy self; if thou canst find but one thing, that the frame and temper of thy Soul be holy; art thou still breathing after God, delighting in him, is the complexion of thy Soul Heavenly? Canst thou say as David, Psal. 139.17. When I awake I am still with thee. As Colours laid in Oyl, or a Statue carved in Gold, abide, so doth an holy complexion, the Soul is still pointing towards God: If it be thus with thee, assure thy self the King∣dom of Grace is come into thy Soul; be not unkind to God to deny any work of his Spirit which he hath wrought in thee.

VSE I. Of Exhortation, Labour to find that this Kingdom of Grace is set up in your hearts; while others aspire after Earthly Kingdoms, labour to have the Kingdom of God within you; Luke 17.21. The Kingdom of Grace must come into us before we can go into the Kingdom of Glory. Motives,

1. Motive. This Kingdom of God within us is our Spiritual Beauty; the Kingdom of Grace adorns a person, and sets him off in the eyes of God and Angels: This makes the Kings daughter all glorious 〈◊〉〈◊〉; Psal. 45.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Grace sheds a glory and lustre upon 〈◊〉〈◊〉 Soul. As the Diamond to the Ring, so is Grace to the Soul. An heart beautified with Grace, hath the King of Heavens picture hung in it.

2. Motive. The Kingdom of Grace set up in the heart is our Spiritual Defence. Grace is called the armour of light, Rom. 13.12. It is light for beauty, and armour for defence. He who hath the Kingdom of Grace within him is strengthened with all might according to Gods glorious power, Col. 1.11. he hath the shield of Faith, the helmet of Hope, the breast-plate of Righteousness: This armour can never be shot through, it fortifies a Christian against the assaults of Temptation, and the terrours of Hell.

3. Motive. The Kingdom of Grace set up in the heart brings Peace with it, Rom. 14.17. The kingdom of God is righteousness and peace: There is a secret Peace breeds out of Holiness. Peace is the best Blessing of a Kingdom: Pax una triumphis innumeris melior—The Kingdom of Grace is a Kingdom of Peace; Grace is the root, Peace is the flower grows out of it, it is Pax in procella, such Peace that no worldly affliction can shake. The doors of Solomons Temple were made of Olive-tree, carved with open flowers, 1 Kings 6.32. in a gracious heart is the olive of Peace, and the open flowers of Joy.

4. Motive. The Kingdom of Grace enricheth the Soul: A Kingdom hath its riches. A Believer is said to be rich in faith, Iam. 2.5. how rich is he who hath God for his God, who is heir to all the Promises; Heb. 6.17. A Man may be rich in Bills and Bonds; a Believer, though he may say as Peter, Silver and gold have I none, Acts 3.6. yet he is rich in Bills and Bonds, he is Heir to all Gods Promises; and to be Heir to the Promise is better than to be Heir to the Crown.

5. Motive. When the Kingdom of Grace comes it doth fix and establish the heart; Psal. 57.7. O God my heart is fixed. Before the Kingdom of Grace comes, the heart is very unfixed and unsettled, like a Ship without a ballast, like Quick-silver that cannot be made to fix; but when the Kingdom of Grace comes it doth stabilire animum, it fixeth the heart upon God; and when the heart is fixed, it rests quiet as in its center.

6. Motive. This Kingdom of Grace is distinguishing; it is a sure pledge of Gods love. God may give Kingdoms in anger, but where ever the Kingdom of Grace is set up it is in love; God cannot give Grace in anger: The Crown alwayes goes with this Kingdom; let us therefore be ambitious of this Kingdom of Grace.

Quest. How shall we do to obtain this Kingdom?

Answ. 1. In General, Take pains for it: We cannot have the World without la∣bour, and do we think to have Grace? If thou seekest her as silver, Prov. 2.3. A Man may as well expect a crop without sowing, as Grace without labour. We must not think to have Grace as Israel had Manna, they did not plough or sow, but it was rained down from Heaven upon them; no, we must operam dare, take pains for Grace. Our Salvation cost Christ blood, it will cost us sweat.

2. Let us go to God to set up this Kingdom of Grace in our hearts; God is called the God of all grace, 1 Pet. 5.10. Say, Lord, I want this Kingdom of Grace, I want an humble believing heart, O enrich me with Grace, let thy Kingdom come; and be importunate suitors. As Achsah said to her Father Caleb, Iosh. 15.19. Thou hast given me a south-land, give me also springs of water: So Lord, thou hast given me enough of the World, here is a South-land, but Lord give me the upper springs of Grace, let thy Kingdom come. What is the Venison thou hast given me without the Blessing: When we are importunate with God, and will take no denyal, then he will set up his Kingdom within us.

3. Keep close to the Word preached; the Word preached is virga virtutis; the rod of Gods strength, it is the great engine God useth for the setting up the Kingdom of Grace in the heart; Rom. 10.17. Faith comes by hearing: Though God could work Grace immediately by his Spirit, or by the ministry of Angels from Heaven, yet he chooseth to work by the Word preached; this is the usual means by which he sets up the Kingdom of Grace in the heart; and the reason is, because he hath put his divine sanction upon it, he hath appointed it for the means of working Grace, and he will honour his own Ordinance: 1 Cor. 1.21. What reason could be given why the Wa∣ters of Damascus should not have as soveraign vertue to heal Naamans Leprosie as the Waters of Iordan, only this, because God did appoint and sanctifie the Waters of Iordan to heal and not the other: Therefore let us keep to the Word preached, be∣cause the power of God goes along with it.

VSE II. Such as have this Kingdom of God set up in them, it calls for gratulation and thanksgiving: What will you be thankful 〈…〉〈…〉 not for a Kingdom? Grace is the best Blessing, it is the result and product of Gods electing love: God in setting up his kingdom of grace, hath done more for you ••han if he had made you Kings and Queens; for now you are born of God, and of the Blood-Royal of Heaven. O admire and exalt free Grace; Make Gods p••••ise glorious, Psal. 66.2. The Apostle seldom mentions the work of Grace, but he joyns praise, Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance of the Saints in light. If God hath crowned you with the Kingdom of Grace, do you crown him with your Praises.

2. The Second thing intended by our Saviour in this Petition is, That the Kingdom of Grace may encrease, that it may come more into us: And this may answer a Question:

Quest. Why do we pray, Thy Kingdom come, when the Kingdom of Grace is already come into the Soul?

Answ. Though the kingdom of grace be already come into us, yet still we must pray, Thy Kingdom come; namely, that grace may be encreased, and that this king∣dom may flourish still more in our Souls. Till we come to live among the Angels we shall need to pray this Prayer, Thy Kingdom come, Lord, let thy kingdom of grace come in more power into my Soul, let grace be more augmented and encreased.

Quest. 1. When doth the Kingdom of Grace increase in the Soul, when is it a flourish∣ing Kingdom?

Answ. 1. When a Christian hath further degrees added to his graces, there's more oyl in the lamp; his knowledge is clearer, his love is more inflamed: Grace is capable of degrees, and may rise higher as the Sun in the Horizon. It is not with us as it was with Christ, who received the Spirit without measure; Iohn 3.34. Christ could not be more holy than he was; but our Grace is receptive of further degrees, we may have more sanctity, we may add more cubits to our spiritual stature.

2. Then the kingdom of Grace increaseth when a Christian hath gotten more strength than he had; Iob 17.9. He that hath clean hands shall be stronger and stronger. Hebr. Iosiphometz, He shall add to his strength. A Christian hath strength to resist temptation, to forgive his enemies, to suffer affliction; 'tis not easie to suffer, a Man must deny himself ere he take up the Cross: The way to Heaven is like the way which Ionathan and his Armour-bearer had in climbing up a steep place, 1 Sam. 14.4. There was a sharp rock on the one side, and a sharp rock on the other: It requires much strength to climb up this rocky way. That Grace which will carry us through Pros∣perity, will not carry us through Sufferings: The Ship needs stronger tackling to carry it through a storm than a calm. Now when we are so strong in Grace that we can bear up under affliction without murmuring or fainting; here is the kingdom of grace in∣creased. What mighty strength of grace had he who told the Emperour Valentinian, you may take away my Life, but you cannot take away my love to the Truth.

3. Then the Kingdom of Grace encreaseth, when a Christian hath most conflict with Spiritual Corruptions; he not only abstains from gross Evils, but hath a Combat with inward, hidden, close Corruptions; as Pride, Envy, Hypocrisy, vain Thoughts, carnal Confidence, these are spiritual Wickednesses, and do both defile, and disturb; 2 Cor. 7.1. Let us cleanse our selves from all filthiness of Flesh and Spirit. Which shows there are two sorts of Corruptions, one of the Flesh, the other of the Spirit; when we grieve for, and combat with spiritual Sin, (as being the Root of all gross sins) Now the Kingdom of Grace encreaseth, and spreads its Territories in the Soul.

4. Then the kingdom of grace flourisheth, when a Christian hath learned to live by Faith; Gal. 2.20. I live by the Faith of the Son of God. There is the Habit of Faith,

and the drawing of this Habit into exercise: For a Christian to graft his hope of Salvati∣on only upon the stock of Christs Righteousness, and make Christ all in Justification; to live on the Promises as the Bee on the Flower, and suck out the sweetness of them; to trust God where we cannot trace him; to believe his Love thorough a Frown; to per∣swade our selves when he hath the Face of an Enemy, yet he hath the Heart of a Fa∣ther; when we are arrived at this, here is the Kingdom of Grace flourishing in our Souls.

5. When a Christian is arrived at holy Zeal: Numb. 25.13 Phinehas was zealous for his God. Zeal is the Flame of the Affections, it turns a Saint into Seraphim: A zealous Christian is impatient when God is dishonoured, Rev. 2.2. he will wrestle with difficulties, he will swim to Christ through a sea of blood, Act. 21.13. Zeal loves truth when it is dispised and opposed: Psal. 119.126. They have made void thy Law, there∣fore I love thy Law. Here is grace encreasing like the Sun in the Horizon: Zeal re∣sembles the Holy Ghost. Acts. 2.2. There appeared cloven Tongues like as of fire, and it sate upon each of them. Tongues of fire were an Emblem of that fire of zeal which the Spirit poured upon them.

6. Then the Kingdom of Grace encreaseth, when a Christian is as well diligent in his particular Calling, as devout in his general. He is the wise Christian that carries things equally, that doth so live by Faith, that he lives in a Calling: Therefore it is worth our Notice, when the Apostle had exhorted the Thessalonians to encrease in grace, 1 Thess. 4.10. he presently adds, ver. 11. And that ye do your own business, and work with your hands. This is a sign grace is encreasing, when Christians go chearfully about their Calling: Indeed to be all the day in the Mount with God, and to have the Mind fixed on glory, is more sweet to a Mans self, and is an Heaven upon Earth: But to be conversant in our Callings is more profitable to others. I may allude to that of St. Paul, To be with Christ is best for me; yet to abide here is more needful for you, Phil. 1.24. So to converse with God in Prayer, and sweet Meditation all the Week long, is more for the Comfort of a Mans own Person; but to be sometimes employed in the business of a Calling is more profitable for the Family to which he belongs: 'Tis not good to be as the Lillies, which toyl not, neither do they spin. It shows the encrease of grace when a Christian keeps a due Decorum. He joins Piety and Industry, when zeal runs forth in Religion, and Diligence is put forth in a Calling.

7. Then the Kingdom of grace encreaseth, when a Christian is established in the be∣lief and love of the Truth. The heart by nature is as a Ship without Ballast, it wavers and fluctuates. Beza writes of one Bolezius, his Religion changed as the Moon and Pla∣net Mercury Such as are wandering stars, will be falling stars: But when a Soul is built on the Rock Christ, and no winds of Temptation can blow it away; now the king∣dom of grace flourisheth. One calls Athanasius, Adamas Ecclesiae, an invincible Ada∣mant, in respect of his stability in the Truth, Col. 2.7. rooted and built up in him; the rooting of a Tree evidenceth the growth.

8. Then the kingdom of grace encreaseth in a Mans own Heart, when he labours to be instrumental, to set up this kingdom in others: Though it is the greatest benefit to have grace wrought in our selves, yet it is the greatest honour to be instrumental to work it in others; Gal. 4.19. of whom I travail in birth, till Christ be formed in you. Such as are Masters of a Family should endeavour to see the kingdom of grace set up in their Servants: Such as are godly Parents, let not God alone by prayer, till you see grace in your Children: What a comfort would it be to you, to be both the Natural, and the Spiritual Fathers of your Children. Austin saith his Mother Monica travailed with greater care and Pain for his new birth, then his natural. This shows the encrease of grace, when we labour to see the kingdom of grace set up in others; then the water abounds in the River, when it overflows, and runs into the Meadows; then grace en∣creaseth in the Soul, when it hath influence upon others, and we endeavour their Sal∣vation.

2. Quest. Wherein appears the needfulness of this, that the Kingdom of Grace should be encreased?

1. This is Gods design in keeping up a standing Ministry in the Church, to encrease the kingdom of grace in mens hearts; Eph. 4.8. He gave Gifts unto Men, that is, Ministe∣rial Gifts: Why so? ver. 12. for the edifying of the Body of Christ; not only for Conversion, but for augmentation: Therefore the Word preached is compared not only to Seed, but to Milk; because by this Breast-milk God designs our growth in grace.

2. We had need have the kingdom of grace encrease, in respect we have a great deal of work to do, and a little grace will hardly carry us thorow; a Christians Life is laborious; so many Tentations to resist; so many Promises to believe; so many Pre∣cepts to obey, that it will require a great deal of grace: A Christian must not only pray,

but pray fervently, Iam. 5.16. not only repent, but be zealous and repent, Rev 3.19. not only love, but be sick of Love, Cant. 2.5. How had he need therefore have the kingdom of grace enlarged in his Soul, as his work encreaseth upon him, so his grace had need encrease.

3. If the kingdom of grace doth not encrease, it will decay, Rev. 2.4. Thou hast left thy first love; grace for want of encreasing is sometimes like a Winter Plant, all the Sap runs to the root, and it looks as if it were dead, Rev. 3.2. Strengthen the things that remain, which are ready to dye: Though grace cannot expire, it may wither, and a withering Christian loseth much of his Beauty and Fragrancy; what great need then have we to pray Thy Kingdom come, that this kingdom of grace may be encreased; if grace be not improved it will soon be impaired: A Christian for want of encreasing his grace loseth his strength, he is like a sick Man, that cannot either walk, or work; his prayers are sick and weak, he is as if he had no life in him, his Faith can hardly fetch breath, and you can scarce feel the Pulse of his Love to beat.

4. To have grace encreasing is suitable to Christianity: Christians are called Trees of Righteousness, Isa. 61.3. The Saints are not only Jewels for sparkling Lustre, but Trees for growth, they are called the Lights of the World, Phil 2.15. Light is still encreasing. First there is the Crepusculum or Day-break, and so it shines brighter to the Meridian. They who are the Lights of the World must encrease till they come to the Meridian of Glory. Not to grow is suspicious; painted things grow not.

5. As the Kingdom of Grace increaseth, so a Christians Comforts increase. Com∣fort belongs to the bene esse, or well-being of a Christian; it is like sweet-meat, delicious to the taste, Psal. 94.19. The more grace, the more joy; as the more Sap in the Root, the more Wine in the Grape. Who did more increase in Grace than David, and who more in Consolation? Psal. 4.7. Thou hast put Gladness in my heart: Grace turns to joy, as the Milk to cream.

3 Qu. How may they be comforted, who bewail their want of growth, and weep that they cannot find the Kingdom of Grace encrease?

Resp. 1. To see and bewail our decay in Grace, argues not only the life of Grace, but growth. 'Tis a sign a Man recovers and gets strength, when he feels his weakness: It is a step forward in Grace to see our Imperfections: The more the Spirit shines in the Heart, the more evil it discovers: A Christian thinks it worse with him then it was, whereas his Grace may not grow lesser, but his Light greater.

2. If a Christian doth not encrease in one Grace, he may in another; if not in know∣ledge, he may in Humility. If a Tree doth not grow so much in the Branches, it may in the Root; to grow downwards in the Root is a good growth.

3. A Christian may grow less in Affection, when he grows more in Iudgment. As a Musician when he is Old, his fingers are stiff, and not so nimble at the Lute as they were, but he plays with more Art and Judgment than before: So a Christian may not have so much Affection in Duty as at the first Conversion, but he is more solid in Reli∣gion, and more setled in his Judgment than he was before.

4. A Christian may think he doth not encrease in Grace, because he doth not en∣crease in Gifts; whereas there may be a decay of natural parts, the Memory and other Faculties, when there is not a decay of Grace. Parts may be impaired when Grace is improved: Be not discouraged, it is better to decay in parts and be enlarged in Grace, then to be enlarged in parts, and to decay in Grace.

5. A Christian may encrease in Grace, yet not be so sensible of it: The Seed may grow in the Earth, when we do not perceive it to spring up: The Grace may grow in time of Desertion, and not be perceived. So I have done with the first thing intended in this Petition, Thy Kingdom come; we pray that the Kingdom of Grace may come into our Hearts, and that it may encrease and flourish.

I should come to the second thing intended in this Petition, that the Kingdom of Glory may hasten, and that we may in due time be translated into it.

When we pray thy Kingdom come, here is something positively intended; we pray, 1. That the Kingdom of Grace may be set up in our Hearts. 2. That it may encrease and flourish. 3. That the Kingdom of Glory may hasten, and that God would in his due time translate us into it.

• 1. What this Kingdom of Glory is.
• 2. What are the Properties of it.
• 3. Wherein it exceeds all other Kingdoms.
• 4. When this Kingdome comes.
• 5. Wherein appears the Certainty of it.
• 6. Why we should pray for its coming.

1. What this Kingdom of Glory is.

Answ. By this Kingdom is meant that glorious Estate which the Saints shall enjoy, when they shall reign with God and Angels for ever. If a Man stand upon the Sea∣shore, he cannot see all the Dimensions of the Sea, the length, breadth, and depth of it; yet he may see it is of a vast Extension. So though the Kingdom of Heaven be of that incomparable Excellency, that neither Tongue of Man, or Angels can express, yet we may conceive of it to be an exceeding glorious thing, such as eye hath not seen.

Concerning the Kingdom of Heaven, I shall show, What,

• 1. It Implies.
• 2. It imports.

1. What it implies.

Answ. It implies, A blessed Freedom from all Evil.

2. What it imports.

Answ. It Imports glorious Fruition of all good.

1. What the Kingdom of Heaven implies.

Resp. It implies a blessed freedom from all evil.

1. A freedom from the Necessities of Nature: We are in this Life subject to many Necessities: We need Food to nourish us, Cloathes to cover us, Armour to defend us, Sleep to refresh us: But in the Kingdom of Heaven there is no need of these things; and it is better not to need them then to have them; as it is better not to need Crutches, then to have Crutches. What need will there be of Food when our Bodies shall be made spiritual; 1 Cor. 15.44. Though not spiritual for substance, yet for qualities. What need will there be of Clothing, when our Bodies shall be like Christs glorious Body; what need will there be of Armour when there is no Enemy; what need will there be of Sleep when there is no Night, Rev. 22.5. The Saints shall be freed in the Heavenly Kingdom from those Necessities of Nature to which now they lye exposed.

2 In the Kingdom of Heaven we shall be freed from the Imperfections of Nature. Since the Fall our Knowledge hath suffered an Eclipse.

1. Our Natural Knowledge is imperfect, it is checkered with Ignorance. There are many 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hard Knots in Nature, which we cannot easily unty: Why the Sea should be higher then the Earth, yet not drown it? What way the Light is parted▪ Iob 38.24. What is the reason of all the occult Qualities, Sympathies, and Antipa••••••es? He who sees clearest hath a Mist before his Eyes. Socrates said on his Death-bed, there were many things he had yet to learn. Our Ignorance is more then our Knowledge.

2. Our Divine Knowledge is imperfect; we know but in part, said Paul, 1 Cor. 13.9. though he had many Revelations, and was wrapt up into the third Heaven We have but dark Conceptions of the Trinity; Iob 11.7. Canst thou by searching find out God? our narrow Capacities will no more contain the Trinity, then a little Glass-Vial will hold all the Water in the Sea; we cannot unriddle the Mistery of the Incarnation; the Humane Nature assumed into the Person of the Son of God; the Humane Nature not God, yet united with God: We see now in aenigmate, in a Glass darkly: but in the Kingdom of Heaven the Vail shall be taken off, all Imperfections of Nature shall be done away. When the Sun-light of Glory shall begin to shine in the Heavenly Hori∣zon, all dark shadows of Ignorance shall flye away, our Lamp of Knowledge shall burn bright, we shall have a full knowledge of God, though not know him fully.

3. In the Kingdom of Heaven we shall be freed from the toylsome Labours of this Life. God enacted a Law in Paradise, In the sweat of thy Brows thou shalt eat Bread, Gen. 3.9. There is the Labour of the Hand in Manufacture, and the Labour of the Mind in Study; Eccl. 1.8. All things are full of Labour; but in the Kingdom of Hea∣ven we shall be freed from our Labours.

(1.) There needs no Labour, when a Man hath got to the Haven he hath no more need of failing. In Heaven there needs no Labour, because the Saints shall have that Glory which they laboured for.

(2.) There shall be no Labour, Rev. 14.13. They rest from their Labours. As God when he had finished the Work of Creation rested from his Labours, Gen. 2.2. So when the Saints have finished the Work of Sanctification, they rest from their Labours. Where should there be rest but in the Heavenly Center? Not that this sweet rest in the Kingdom of Heaven excludes all Motion, for Spirits cannot be idle; but the Saints Glorified shall rest from all wearisome Imployment; it shall be a labour full of ease, a Motion full of Delight: The Saints in Heaven shall love God, and what labour is that? Is it any Labour to love Beauty? They shall praise God, and that sure is delightful▪ When the Bird sings, it is not so much a Labour as a pleasure.

4. In the Kingdom of Heaven we shall be freed from Original Corruption: This is causa causati, the root of all Actual Sin. There would be no Actual Sin if there were no Original; there would be no Water in the Stream, if there were none in the Foun∣tain. Original Sin is incorporated into our Nature, 'tis as if the whole mass of Blood were corrupted. This makes a Christian weary of his Life; he offends that God whom he loves. What would a Christian give to have his Chains taken off, to be rid of vain thoughts. How did Paul (that bird of Paradise) bemoan himself for his Sins, Rom. 7.24. we cannot act either our Duties or Graces without Sin. The Soul that is most refined and clarified by Grace; is not without some dregs of Corruption; but in the Kingdom of Heaven the Fountain of Original Sin shall be quite dryed up; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: What a blessed time will that be, never to grieve Gods Spirit more. In Heaven are Virgin Souls; there is Beauty which is not stained with Lust; nothing enters there that defiles: Rev. 21.27.

5. In the Kingdom of Heaven we shall be freed from all sorrows, Rev. 21.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There shall be no more sorrow. Our Life here is interlarded with trouble, Psal. 31.10. either Losses grieve, or Law-suits vex, or Unkindness breaks the heart. We may as well separate moisture from Air, or weight from Lead, as Troubles from Mans Life; Quid est diu vivere nisi diu torqueri? Aug. but in the Kingdom of Heaven sorrow and sighing shall fly away. Here the Saints sit by the Rivers weeping, but one smile from Christs Face will make them forget all their Sufferings; their Water then shall be turned into Wine, their Mourning into Musick.

6. We shall in the Kingdom of Heaven be freed from the immodesty of temptation. Satan is not yet fully east into Prison, but is like a Prisoner that goes under bail, he walks about tempting, he labours to trappan us into sin, he is either laying of snares or shooting of darts. Stat in procinctu Diabolus. He laid a train of temptation to blow up the castle of Iobs Faith. This is a great grief to a Believer to be followed with temptations to sin, as it is for a Virgin to have her Chastity assaulted; but in the King∣dom of Heaven the Saints shall be freed from the Red Dragon; he is cast out of Paradise, and shall be for ever lock'd up in Chains; Iude 6:

7. In the Kingdom of Heaven we shall be freed from all vexing cares. The Greek word for care 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, comes from a Primitive that signifies to cut the heart in pieces. Care discruciates the Mind, it wasts the Spirits, it eats out the comfort of Life. Care is an evil spirit that haunts us. Care to prevent future dangers and preserve present co〈…〉〈…〉▪ all care is full of fear, and fear is full of torment; 1 Iohn 4.18. God threatens it as a Judgment, Ezek. 12.19. They shall eat their bread with carefulness. Every Comfort hath its Care, as every Rose its Prickle; but in the Kingdom of Hea∣ven we shall shake off this viper of Care. What needs a Saint glorified to take any Care, who hath all things provided to his hand? There is the Tree of Life, bearing all sorts of Fruit. When the Heart shall be freed from Sin, the Head shall be freed from Care.

8. We shall in the Kingdom of Heaven be freed from all Doubts and Scruples. In this Life the best Saint hath his doubtings, as the brightest Star its twinkling. If there were no doubtings there would be no unbelief: Assurance it self doth not exclude all doubting, Psal. 26.3. Thy loving kindness is before mine eyes; but at another time, Psal. 89.49. Lord, where are thy former loving kindnesses? A Christian is like a Ship at Anchor, which though it be safe, yet it may sometimes be tossed upon the Water. Sometimes a Christian questions his interest in Christ, and his title to the Promise; and these doubtings, as they eclipse a Christians Comfort, so they are a bearing false wit∣ness against the Spirit: But when the Saints shall come into the Kingdom of Heaven there shall be no more doubtings; then a Christian shall say as Peter, Now I know of a surety that the Lord hath sent his Angel, and delivered me, Acts 12.11. So, now I know that I am passed from Death to Life, now I am got beyond all Rocks, I have shot the gulph, now I am in my Saviours embraces for ever.

9. We shall in the Kingdom of Heaven be freed from all society with the Wicked. Here we are forced sometime to be in their company; Psal. 120.5. Wo is me that I dwell in Mesech, and sojourn in the tents of Kedar. Kedar was Ishmaels Son, whose Children dwelt in Arabia, a profane, barbarous People. Here the Wicked are still raising Persecutions against the Godly, and crucifying their eares with their Oaths and Curses. Christs Lilly is among Thorns, but in the Heavenly Kingdom there shall be no more any pricking bryar; Matth. 13.41. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all things that offend. As Moses said, Exod. 14.13. Stand still and see the salvation of the Lord, for the Egyptians whom ye have seen to day ye shall see them again no more for ever: So will God say, Stand still and see the Salvation of God; these your enemies that vex and molest you, you shall see

them again no more for ever: At that day God will separate the precious from the vile; then Christ will throughly purge his Floor, he will gather the Wheat into the Garner, and the Wicked, which are the Chaff, shall be blown into Hell.

10. We shall in the Kingdom of Heaven be freed from all signs of Gods displeasure. Here God may be angry with his People. Though he hath the heart of a Father, he may have the look of an enemy; this is sad. As when the Sun is gone the Dew falls; when the Light of Gods Face is gone, Tears drop from the Saints Eyes; but in the Kingdom of Heaven there shall be no spiritual eclipses, there shall never appear any tokens of Gods displeasure; the Saints shall have a constant aspect of Love from God, they shall never complain any more, as Cant. 5.6. My beloved hath withdrawn himself.

11. We shall in the Kingdom of Heaven be freed from all Divisions. That which is the saddest thing in the World is to see divisions among them that are good. 'Tis sad that such as have one Faith, yet should not be of one Heart; Ephraim envies Iudah, and Iudah vexeth Ephraim: 'Tis matter of tears to see those who are united to Christ to be divided one from another. The Soldiers spear pierced Christs side, but the divi∣sions of Saints wound his heart; but in the Kingdom of Heaven there shall be no vili∣fying one another, or censuring: Those who before could hardly pray together, shall praise God together, there shall not be one jarring string in the Saints Musick

12. We shall in the Kingdom of Heaven be freed from Vanity and Dissatisfaction. What Solomon saith of Wisdom, Iob 28.14. The depth saith, it is not in me: and the sea saith, it is not with me: The same may I say concerning satisfaction, every Crea∣ture faith, It is not in me. Take things most pleasing, and which we promise our selves most content from, still out the Spirits and purest Quintessence of them, and we shall say as he did, Eccles. 2.11. And behold all was vanity. God never did or will put a satisfying vertue into any Creature. In the sweetest musick the World makes, either there is some string wanting, or out of tune. Who would have thought that Haman, who was so great in the Kings favour, He set his seat above all the princes of the pro∣vinces, Esther 3.1. yet for want of the bowing of a knee, he was dissatisfied; but in the Kingdom of Heaven we shall be freed from these dissatisfactions. The World is like a Landskip, you may see Gardens and Fruit-trees curiously drawn in the Landskip but you cannot enter into them, but you may enter into the Joyes of Heaven, Enter thou into the joy of thy Lord; the Soul shall be satisfied while it bathes in those rivers of pleasure at Gods Right-hand; I shall be satisfied when I awake with thy likeness: Psal. 17.15. Thus you see what the Kingdom of Glory implyes; Namely, A Blessed Freedom from all Evil.

13. We shall in the Kingdom of Heaven be freed from the Torments of Hell, 1 Thess. 1.10. Iesus which delivered us from the wrath to come.

(1.) The multiplicity of these Torments. In this Life the Body is usually exercised but with one pain, the Stone or Head-ache, but in Hell there is a diversity of Torments, there is Darkness to affright, Fire to burn, a Lake of Sulphur to choke, Chains to bind, the Worm to gnaw.

(2.) The Torments of Hell will sieze upon every part both of Body and Soul; the Eyes shall be tortured with the sight of Devils, the Tongue that hath swore so many Oaths shall be tortured, Luke 16.24. Send Lazarus that he may dip the tip of his finger in water, and cool my tongue. The Memory shall be tormented to remember what Mer∣cies have been abused, what seasons of Grace neglected; the Conscience shall be tor∣mented with self-accusations.

(3.) In the pains of Hell there is no mitigation, no mixture of Mercy. In this Life, God in Anger remembers Mercy, Hab. 3.2. but in Hell there is no alleviation or lessen∣ing of the pains: As in the Sacrifice of Jealousie, Numb. 5.15. God would have no Oyl or Frankincense put to it, so in Hell there is no Oyl of Mercy to lenifie the suffer∣ings of the Damned; no Incense of Prayer to appease Gods Wrath.

(4.) In the pains of Hell there is no intermission. The Poets feign of Endymion that he got leave of Iupiter alwayes to sleep. What would the damned in Hell give for one hours sleep? Rev. 14.11. They rest not day nor night; they are perpetually upon the rack.

(5.) In the pains of Hell there is no expiration; they must alwayes lye scorching in flames of Wrath; Rev. 14.11. The smoke of their torment ascendeth up for ever: but in the Heavenly Kingdom the Elect shall be freed from all infernal torments; Jesus hath delivered us from the Wrath to come. A Prison is not made for the Kings Children. Christ drank that bitter cup of Gods Wrath, that the Saints might never drink it.

2. In the Kingdom of Heaven there is a Glorious Fruition of all Good. Had I as many Tongues as Hairs on my Head, I could not fully describe this; I may say as Iudg. 18.9, 10. Heaven is called, The excellent Glory, 2 Pet. 1.17. I may as well span the Firmament, or drain the Ocean, as set forth the Glory of this Kingdom. Caelum non habet Hyperbolem, The Kingdom of Heaven is beyond all Hyperbole Were the Sun ten thousand times brighter than it is, it could not parallel the lustre of this King∣dom; Apelles Pensil would blot, Angels Tongues would lessen it: I can but give you the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or dark shadow of it, expect not to see it in all its orient colours till you are mounted above the Stars. But let us not stand afar off, as Moses, to behold this Canaan, but enter into it and taste the honey. Concerning the Fruitions and Pri∣viledges of the Heavenly Kingdom.

1. We shall have an immediate Communion with God himself, who is the inex∣hausted Sea of all Happiness: This Divines call, The Beatifical Vision. The Psalmist did triumph in that enjoyment he had of God in this Life, Psal. 73.25. Whom have I in Heaven but thee? If God enjoyed by Faith doth give so much Comfort to the Soul, how much more when he is enjoyed by immediate Vision. Here we see God but darkly through the glass of Ordinances, but in the Kingdom of Heaven, we shall see him face to face; 1 Cor. 13.12. we shall have an intellectual sight of God, i. e. we shall see him with the eyes of our mind; we shall know God as much as the Angels in Heaven do, Matth. 18.10 1 Cor. 13.12. We shall know as we are known. We shall have a full knowledge of God, though not know him fully; as a Vessel in the Sea is full of the Sea, though it holds not all the Sea. To see and enjoy God will be most delicious; in God are beams of Majesty and bowels of Mercy; God hath all Excellencies concentred in him, bonum in quo omnia bona. If one Flower should have the sweetness of all Flowers, how sweet would that Flower be? All the beauty and sweetness which lyes scattered in the Creature is infinitely to be found in God; therefore to see and enjoy him will ravish the Soul with delight. We shall so see. God as to love him, and be made sensible of his Love; and when we shall have this sweet Communion with God, then God shall be all in all, 1 Cor. 15.28. Light to the eye, Manna to the taste, Musick to the ear.

2. We shall in the Kingdom of Heaven, with these eyes, see the Glorified Body of Jesus Christ. This our Saviour makes a great part of the Glory of Heaven, to view the Glory of his Humane Nature, Iohn 17.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That they may behold my glory. When Christ was transfigured upon Earth, it is said, That his face did shine as the sun, and his rayment was white as the light; Matth. 17.2. If the Glory of his Transfiguration was so great, what will the Glory of his Exaltation be? Much of the Glory of God shines in Christ by vertue of the Hypostatical Union, Col. 2.9. In whom dwells the fulness of the Godhead bodily. Through Christs Humanity, as through a bright mirrour, we may see some beams of the Divine Majesty shine forth; put a back of Steel to a Glass, and you may see a Face in it. Christs Humane Nature is as a back of Steel put to the Divine Nature; through this we may see God, and then our Capa∣cities shall be enlarged to a wonderful degree to receive this glorious object; and we shall not only see Gods Glory, but some of his Glory shall be put upon us; non tantum aderit Gloria sed inerit, Bern. A Beggar may behold the Glory of a King and not be the happier, but Christs Glory shall be ours; We shall be like him, 1 Iohn 3.2. we shall shine by his beams.

3. We shall in the Kingdom of Heaven, enjoy the society of innumerable company of Angels, Heb. 12.22.

Quest. But is there not enough in God to fill the Soul with delight? Can the sight of Angels add to the Souls happiness? What need is there of the light of Torches when the Sun shines?

Answ. Besides the Divine Essence, the sight of Angels is desirable; much of Gods curious workmanship shines in the Angels; the Angels are beautiful, glorious Creatures; and as the several strings in a Lute make the harmony sweeter, and the several Stars make the Firmament brighter, so the society with Angels will make the delight of Hea∣ven the greater, and we shall not only see the Angels with the glorified eye of our understanding, but converse with them.

4. We shall in the Kingdom of Heaven have sweet society with Glorified Saints; then the Communion of Saints will be illustrious. O what a blessed time will it be, when those who have prayed, wept, suffered together, shall rejoyce together; we shall see the Saints in their white Linnen of Purity, and see them as so many Crowned Kings; in beholding the Saints Glorified we shall behold an Heaven full of Suns. Some move the Question whether we shall know one another in Heaven: Surely our know∣ledge shall not be diminished but increased. It is the Judgment of Luther and Anselm,

and many other Divines, that we shall know one another, yea, the Saints of all Ages whose Faces we never saw; and when we shall see the Saints in Glory without their spots, viz. their infirmities, Pride and Passion, this will be a glorious sight. We see how Peter was transported when he saw but two Prophets in the Transfiguration, Matth. 17.3. but what a blessed sight will it be when we shall see such a Glorious Company of Prophets, and Martyrs, and Holy Men of God: How sweet will the Musick be when they shall all sing together in consort in the Heavenly Quire: And tho' in this great Assembly of Saints and Angels, one Star may differ from another in Glory, yet no such weed as Envy shall ever grow in the Paradise of God; then there shall be perfect Love, which as it casts out Fear, so also Envy; though one Vessel of Glory may hold more than another, yet every Vessel shall be full.

5. In the Kingdom of Heaven there shall be incomprehensible Joy. Aristotle saith, Ioy proceeds from Vnion. When the Saints Union with Christ is perfected in Heaven, then their Joy shall be full; all the birds of the Heavenly Paradise sing for Joy. What Joy when the Saints shall see the great gulph shut, and know that they are passed from Death to Life; what Joy when they are as holy as they would be, and as God would have them to be; what Joy to hear the Musick of Angels, to see the golden banner of Christs Love displayed over the Soul, to be drinking that Water of Life which is quin∣tessential, and is sweeter than all Nectar and Ambrosia; what Joy when the Saints shall see Christ clothed in their Flesh, sitting in Glory above the Angels, then they shall enter into the joy of their Lord, Matth. 25.21. Here Joy enters into the Saints in Heaven▪ they enter into joy. O thou Saint of God who now hangest thy harp upon the Willows, and minglest thy drink with weeping, in the Kingdom of Heaven thy Water shall be turned into Wine, you shall have so much felicity that your Souls cannot wish for more. The Sea is not so full of Water, as the Heart of a Glorified Saint is of Joy; there can be no more Sorrow in Heaven than there is Joy in Hell.

6. In Heaven there is honour and dignity put upon the Saints: A Kingdom imports honour. All that come into Heaven are Kings; they have 1. a Crown, Rev. 2.10. dabo tibi, the Crown of Life; Corona est insigne regiae potestatis. This Crown is not lined with Thorns, but hung with Jewels; it is a never-fading Crown, 1 Pet. 5.4. 2. The Saints in Heaven have their Robes; they exchange their Sackcloth for white Robes, Rev. 7.9. I beheld a great multitude which no man could number, clothed in white robes. Robes signifie their Glory, White their Sanctity. And 3. They sit with Christ upon the Throne: Rev. 3.21. We read 1 Kings 6.33. the doors of the Holy of Holies were made of Palm-trees, and open Flowers covered with Gold; an emblem of that victory and that garland of Glory which the Saints shall wear in the Kingdom of Heaven. When all the Titles and Ensigns of Worldly honour shall lye in the dust, the Mace, the Silver Star, the Garter, then shall the Saints honour remain.

7. We shall in the Kingdom of Heaven have a blessed Rest. Rest is the end of mo∣tion; Heaven is Centrum quietativum animae, the blessed Centre where the Soul doth acquiesce and rest. In this Life we are subject to unquiet motions and fluctuations, 2 Cor. 7.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, We are troubled on every side; like a Ship on the Sea, having the waves beating on both sides; but in the Kingdom of Heaven there is Rest, Heb. 4.9. How welcome is Rest to a weary Traveller? When Death cuts asunder the string of the Body, the Soul as a Dove flyes away and is at Rest. This Rest is when the Saints shall lye on Christs bosom, that hive of sweetness, that bed of perfume.

8. The Saints shall in the Kingdom of Heaven have their Bodies richly bespangled with Glory; they shall be full of Clarity and Brightness, as Moses Face shined, that Israel were not able to behold the Glory; Exod. 34 30. The Bodies of the Saints shall shine seven times brighter than the Sun, saith Chrysostome; they shall have such a resplendency of Beauty on them, that the Angels shall fall in love with them; and no wonder, for they shall be made like Christs glorious body; Phil. 3.21. The Bodies of Saints glorified need no Jewels, when they shall shine like Christs Body.

9. In the Heavenly Kingdom is Eternity; 'tis an eternal fruition, they shall never be put out of the Throne; Rev. 22.5. They shall reign for ever and ever. It is called the everlasting kingdom, 2 Pet. 1.11. and an eternal weight of Glory, 2 Cor. 4.17. The Flowers of Paradise, of which the Saints Garland is made, never wither. If there could be a cessation of Heavens Glory, or the Saints had but the least fear or sus∣picion of losing their Felicity, it would infinitely abate and cool their Joy; but their Kingdom is for ever, the Rivers of Paradise cannot be dryed up, Psal. 16.11. At thy right hand are pleasures for evermore. The Kingdom of Heaven was typified by the Temple which was built with Stone, covered with Cedar, over-laid with Gold, to show the fixed permanent state of Glory, that Kingdom abides for ever. Well may we pray, Thy Kingdom come:

Having spoken of the Kingdom of Grace, and how we may know that Kingdom is set up in our Hearts: I am next speaking of the Kingdom of Glory, or Heaven.

• 1. What is meant by the Kingdom of Heaven.
• 2. What are the Properties of this Kingdom.
• 3. Wherein this Heavenly Kingdom excels all the Kingdoms upon Earth.
• 4. When this Kingdom shall be bestowed.
• 5. Wherein appears the Certainty and Infallibility of it.
• 6. VVhy we should pray for the coming of this Kingdom.

1. Quest. What is meant by the Kingdom of Heaven?

Resp. 1. It imports a blessed freedom from all evil. 2. It implies a glo∣rious fruition of all good. (1.) Immediate communion with God, who is the inex∣hausted Sea of all Happiness. (2.) A visible beholding the glorified Body of Jesus Christ. (3.) A glorious Vision of Saints and Angels. (4.) Dignity and Honour, the Crown and white Robes. (5.) A blessed Rest.

Quest. 2. What are the Properties or Qualifications of the Kingdom of Heaven.

Resp. 1. The Glory of this Kingdom is solid and substantial; the Hebrew word for Glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies a VVeight, to show how solid and weighty the Glory of the Cae∣lestial Kingdom is: The Glory of the worldly Kingdom is Aery and imaginary; like a blazing Comet, or Fancy: Act. 25.23. Agrippa and Bernice came with a great Pomp, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a great Fancy. Iob. 26.7. The Earth hangs like a Ball in the Air without any thing to uphold it: The Glory of the Heavenly Kingdom is substantial, it hath twelve Foundations, Rev. 21.14. That which God and Angels count Glory, is true Glory.

2. The Glory of this Kingdom is satisfying, Psal. 36.9. With thee is the Foun∣tain of Life. How can they choose but be full, who are at the Fountain head? Psal. 17.15. When I awake I shall be satisfied with thy Likeness. i. e. VVhen I awake in the Morning of the Resurrection, having some of the Beams of thy Glory shining in me, I shall be satisfied. Iob 28.14. The Creature saith concerning Satisfaction, It is not in me: If we go for Happiness to the Creature, we go to the wrong Box; only Heavens Glory is commensurate to the vast Desires of an Immortal Soul: A Christian bathing himself in these Rivers of Pleasure, cries out in a Divine Extasy, I have enough: The Soul is never satisfied till it hath God for its Portion, and Heaven for its Haven; Dis∣satisfaction ariseth from some defect, but God is an Infinite Good, and there can be no defect in that which is Infinite.

3. The Glory of Heavens Kingdom is pure and unmix'd; the Streams of Paradise are not muddied, omnia clara, omnia jucunda; there that Gold hath no alloy; no bitter ingredient in that Glory, but pure as the Honey drops from the Comb; there is a Rose grows without Prickles, the Rose of Sharon; there is Ease without Pain; Honour without Disgrace; Life without Death.

4. The Glory of this Kingdom is constantly exhilarating and refreshing; there's ful∣ness but no surfeit. Worldly Comforts though sweet, yet in time grow stale: A Down∣bed pleaseth a while, but within a while we are weary and would rise. Too much Pleasure is a pain: But the Glory of Heaven doth never surfeit or nauseate; the reason is, because as there are all Rarities imaginable, so every Moment fresh Delights spring from God into the glorified Soul.

5. The Glory of this Kingdom is distributed to every individual Saint: In an Earth∣ly Kingdom the Crown goes but to one, a Crown will fit but one Head; but in that Kingdom above, the Crown goes to all; Rev. 1.6. All Elect are Kings. The Land is settled chiefly upon the Heir, and the rest are ill provided for: But in the King∣dom of Heaven all the Saints are Heirs; Rom. 8.17. Heirs of God, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Co-heirs with Christ. God hath Land enough to give to all his Heirs.

6. Lucid and Transparent. This Kingdom of Heaven is adorned and bespangled with Light: 1 Tim. 6.16. Light is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Glory of the Creation, Eccl. 11.7. The Light is sweet: Hell is a dark Dungeon, Mat. 22.13. Fire but no Light. The Kingdom of Heaven is a Diaphanum, all imbroidered with Light, clear as Christal. How can there want light where Christ the Sun of Righteousness displaies his Golden Beams; Rev. 21.23. The Glory of the Lord did lighten it, and the Lamb is the Light thereof.

7. The Glory of this Kingdom is adequate and proportionable to the desire of the Soul; In Creature-Fruitions, that which doth commend them and set them off to us is Suitableness: The Content of Marriage doth not lye either in Beauty or Portion, but the suitableness of Disposition. The Excellency of a Feast is when the Meat is suited to the Pallat: This is one ingredient in the Glory of Heaven, it exactly suits the desires

of the glorified Saints; we shall not say in Heaven, Here is a Dish I do not love! There shall be Musick suits the Ear, the Anthems of Angels; and Food that suits with the glori∣fied Pallat, the hidden Manna of Gods Love.

8. The Glory of this Kingdom will be seasonable; the seasonableness of a Mercy adds to the Beauty and sweetness; it is like Apples of Gold in Pictures of Silver. After an hard Winter in this cold Climate, will it not be seasonable to have the Spring Flowers of Glory appear, and the singing of the Birds of Paradise come? When we have been wearied and even tired out in battle with sin and Satan, will not a Crown be season∣able?

3. Quest. Wherein the Kingdom of Heaven infinitely excels all the Kingdoms of the Earth?

Resp. 1. It excels in the Architect: Other Kingdoms have Men to raise their Stru∣ctures, but God himself laid the first Stone in this Kingdom, Heb. 11.10. This King∣dom is of the greatest Antiquity; God was the first King, and Founder of it; no An∣gel was worthy to lay a Stone in this Building.

2. This Heavenly Kingdom excels in Altitude; 'tis higher scituated than any King∣dom; the higher any thing is, the more excellent: The Fire being the most sublime Element is most Noble. The Kingdom of Heaven is seated above all the visible Orbs: There is first the Aery Heaven, which is the space from the Earth to the Sphere of the Moon 2. The Starry Heaven, the place where are the Planets of an higher Elevation, Saturn, Iupiter, Mars. 3. The Caelum Empyraeum the Empyraean Heaven, which Paul calls the third Heaven: Vbi Christ is, there is the Kingdom of Glory scituated. This Kingdom is so high, that no Scaling Ladders of Enemies can reach it; so high that the old Serpent can't shoot up his fiery Darts to it. If wicked Men could build their Nests among the Stars, yet the least Believer would shortly be above them.

3. The Kingdom of Heaven excels all other in Splendor and Riches; it is described by precious Stones, Rev. 21.19. What are all the Rarities of the Earth to this King∣dom? Coasts of Pearl? Rocks of Diamonds? Islands of Spices? What are the Won∣ders of the World to it? The Egyptian Pyramides? The Temple of Diana? The Pil∣lar of the Sun offered to Iupiter? What a rich Kingdom is that where God will lay out all his cost? Those who are poor in the World, yet as soon as they come into this Kingdom, grow rich, as rich as the Angels: Other Kingdoms are inriched with Gold, this is inriched with the Deity.

4. The Kingdom of Heaven excels all other Kingdoms in Holiness: Kingdoms on Earth are for the most part unholy; there's a Common Shore of Luxury and Unclean∣ness running in them: Kingdoms are Stages for sin to be acted on; Isa. 28.8. All Ta∣bles are full of Vomit: But the Kingdom of Heaven is so holy that it will not mix with any Corruption, Rev. 21.27. There shall enter into it nothing that defileth. 'Tis so pure a Soyl, that no Serpent of Sin will breed there: There is Beauty which is not stained with Lust; and Honour which is not swelled with Pride: Holiness is the brightest Jewel of the Crown of Heaven.

5. The kingdom of Heaven excels all other kingdoms in its pacifick Nature; 'tis Regnum Paci••, a kingdom of Peace. Peace is the Glory of a Kingdom; Pax una Tri∣umphis innumeris melior. A Kings Crown is more adorned with the white Lilly of Peace, then when it is beset with the red Roses of a bloody War; but where shall we find an un-interrupted Peace upon Earth? Either home-bred Divisions, or Forreign Invasions; 2 Chron. 15.5. There was no Peace to him that went out, or to him that came in. But the kingdom of Heaven is a kingdom of Peace; there are no Enemiest o con∣flict with; all Christs Enemies shall be under his Feet, Psal. 110.1. The Gates of that kingdom alwaies stand open; Rev. 21.25. The Gates shall not be shut at all; to show, that there's no fear of an assault of an Enemy; the Saints when they dye are said to enter into Peace, Isa. 57.2. There's no beating of Drums, or roaring of Canons, but the Voice of Harpers harping in token of Peace: Rev. 14.2. In Heaven Righteousness and Peace kiss each other.

6. The Kingdom of Heaven excels in Magnitude; 'tis of vast Dimensions; though the Gate of the kingdom be strait, we must pass into it through the strait Gate of Mor∣tification; yet when once we are in it is very large; though there be an innumerable Company of Saints and Angels, yet there is room enough for them: The kingdom of Heaven may be called by the Name of that Well, Gen. 26.22. Iacob called the Name of it Rehoboth, for he said, now the Lord hath made room for us. Thou who art now confin'd to a small Cottage, when thou comest into the Caelestial kingdom thou shalt not be straitened for room: As every Star hath a large Orb to move in; so it shall be with the Saints when they shall shine as Stars in the kingdom of Heaven.

7. The Kingdom of Heaven excels in Unity; all the Inhabitants agree together in Love: Love will be the Perfume and Musick of Heaven; as Love to God will be in∣tense, so to the Saints: Perfect Love as it casts out Fear, so it casts out Envy and Dis∣cord. Those Christians who could not live quietly together on Earth, (which was the Blemish of their Profession) yet in the kingdom of Heaven the fire of Strife shall cease; there shall be no vilifying, or censuring one another, or raking into one anothers sores; but all shall be tied together with the Heart-strings of Love; there Luther and Suinglius are agreed; Satan cannot put in his Cloven Foot there to make Divisions; there shall be perfect Harmony and Concord, and not one jarring String in the Saints Musick: It were worth dying to be in that kingdom.

8. This kingdom exceeds all Earthly in Joy and Pleasure; therefore it is called Para∣dise, 2 Cor. 12:4. for delight: There are all things to cause Pleasure; there is the Wa∣ter of Life pure as Christal; there's the Honey-comb of Gods Love dropping: 'Tis called, entring into the Ioy of our Lord, Mat. 25.23. There are two things cause Joy;

(1.) Separation from Sin: Sin creates Sorrow; but when this Viper of Sin shall be shaken off, then Joy follows; there can be no more sorrow in Heaven, then there is Joy in Hell.

(2.) Perfect Union with Christ: Joy, as Aristotle saith, flows from Union with the Object. When our Union with Christ shall be perfect, then our Joy shall be full; If the Joy of Faith be so great, 1 Pet 1.8. then what will the Joy of Sight be: Ioseph gave his Brethren Provision for the way, but the full Sacks of Corn were kept till they came at their Fathers House: God gives the Saints a Tast of Joy here, but the full Sacks are kept till they come to Heaven; not only the Organical Parts, the outward Sences, the Eye, Ear, Tast shall be filled with Joy: But the Heart of a Glorified Saint shall be filled with Joy, the Understanding, Will, and Affections are such a Triangle as none can fill but the Trinity: There must needs be infinite Joy where nothing is seen but Beauty; nothing is tasted but Love.

9. This kingdom of Heaven excels all Earthly in self-perfection: Other kingdoms are defective, they have not all Provision within themselves, but are fain to trafick abroad to supply their wants at home; King Solomon did send to Ophir for Gold, 2 Chron. 8.18. But there is no defect in the kingdom of Heaven; it hath all Commodities of its own growth, Rev 21.7. there is the Pearl of Price, the Morning Star, the Mountains of Spices, the Bed of Love; there are those sacred Rarities wherewith God and Angels are delighted.

10. This kingdom of Heaven excels all other in Honour and Nobility; it doth not only equal them in the Ensigns of Royalty, the Throne and white Robes; but it doth far transcend them: Other Kings are of the Blood-Royal; but they in this Heavenly king∣dom are born of God: Other Kings converse with Nobles; the Saints Glorified are Fel∣low Commoners with Angels; they have a more Noble Crown, 'tis made of the Flow∣ers of Paradise, and is a Crown that fadeth not away, 1 Pet. 5.4. they sit on a better Throne: King Solomon▪ 1 Kings 10.18. sat on a Throne of Ivory overlaid with Gold; but the Saints are in Heaven higher advanced; they sit with Christ upon his Throne, Rev. 3.21. they shall judge the Princes and great Ones of the Earth, 1 Cor. 6.2. This honour have all the Saints Glorified.

11. This kingdom of Heaven excels all others in healthfulness: Death is a Worm that is ever feeding at the Root of our Gourd; kingdoms are oft Hospitals of sick per∣sons: But the kingdom of Heaven is a most healthful Climate; Phisicians there are out of date; no Distemper there; no passing Bell, or Bill of Mortality; Luke 20.36. neither can they dye any more; in the Heavenly Climate are no ill Vapours to breed Di∣seases; but a sweet aromatical Smell coming from Christ; all his Garments smell of Myrrh, Aloes, and Cassia.

12. This kingdom of Heaven excels in Duration, it abides for ever: Suppose Earth∣ly kingdoms to be more glorious then they are, their Foundations of Gold, their Walls of Pearl, their Windows of Saphyre; yet they are corruptible and fading; Hos. 1.4. I will cause the Kingdom to cease: Troy and Athens now lie buried in their Ruines, jam Seges est ubi Troja fuit. Mortality is the Disgrace of all Earthly kingdoms; but the kingdom of Heaven hath Eternity written upon it; it is an everlasting kingdom, 2 Pet. 1.1••. 'tis founded upon a strong Basis, Go••s Omnipotency; this kingdom the Saints shall never be turned out of, or be deposed from their Throne, as some Kings have been, viz. Hen. VI. &c. But shall reign, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for ever and ever, Rev. 22.5.

How should all this affect our Hearts? What should we mind but this kingdom of Heaven, which doth more out-shine all the kingdoms of the Earth, then the Sun out-shines the Light of a Taper?

4. Quest. When this Kingdom shall be bestowed?

Resp. This Glory in the kingdom of Heaven shall be begun at death, but not per∣fected till the Resurrection.

1. The Saints shall enter upon the kingdom of Glory immediately after death, be∣fore their Bodies are buried their Souls shall be Crowned, Phil. 1.23. having a desire 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to depart and be with Christ; from this Connexion departing and being with Christ, we see clearly that there is a subitus transitus, speedy passage from death to Glo∣ry: No sooner is the Soul of a Believer divorced from the Body, but it presently goes to Christ, 2 Cor. 5.8. absent from the Body, present with the Lord; it were better for Believers to stay here, if immediately after death they were not with Christ in Glory; for here the Saints are daily encreasing their Grace; here they have many praelibamina, sweet tasts of Gods love, so that it were better to stay here if their Soul should sleep in their body, and they should not have a speedy sight of God in Glory: But this is the Consolation of Believers, they shall not stay long for their kingdom; 'tis but winking and they shall see God; it will be a blessed change to a Believer; from a Desert to a Pa∣radise, from a bloody battle to a victorious Crown, and a sudden Change; no sooner did Lazarus dye but he had a Convoy of Angels to conduct his Soul to the kingdom of Glory. You who now are full of bodily Diseases, scarce a well day, Psal. 31.10. My Life is spent with Grief; be of good Comfort, you may be happy before you are aware, before another Week or Month be over you may be in the kingdom of Glory, and then all tears shall be wiped away.

2. The Glory in the kingdom of Heaven will be fully perfected at the Resurrection and general day of Judgment; then the Bodies and Souls of Believers will be re-united; what Joy will there be at the Re-union and meeting together of the Soul and Body of a Saint! O what a welcome will the Soul give to the Body! O my dear Body thou didst oft joyn with me in Prayer, and now thou shalt joyn with me in Praise, thou wert wil∣ling to suffer with me, and now thou shalt reign with me, thou wert sown a vile Body, but now thou art made like Christs Glorious Body, we were once for a time divorc'd, but now we are married and Crowned together in a kingdom and shall mutually congratu∣late each others Felicity.

5. Quest. Wherein appears the Certainty and infallibility of this Kingdom of Glory?

Resp. That this blessed kingdom shall be bestowed on the Saints, is beyond all Dis∣pute.

1. God hath promised it, Luke 12.32. It is your Fathers good pleasure to give you a Kingdom, Luke 22.29. I appoint unto you a Kingdom, Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I bequeath it as my last Will and Testament: Hath God promised a kingdom, and will he not make it good? Gods promise is better then any Bond, Tit. 1.2. In hope of eternal Life, which God, that cannot lye, hath promised. The whole Earth hangs upon the Word of Gods Power; and cannot our Faith hang upon the Word of his Promise?

2. There is a Price laid down for this kingdom; Heaven is not only a kingdom which God hath promised, but which Christ hath purchased: 'Tis called a purchased Possession, Eph. 1.14. Though this kingdom is given us freely, yet Christ bought it with the Price of his blood; Christs blood is an Heaven-procuring blood; Heb. 10.19. Having boldness to enter into the Holiest (i. e. into Heaven) by the blood of Iesus. Crux Christi Clavis Paradisi, Christs blood is the key that opens the Gates of Heaven to us; should not the Saints have this kingdom, then Christ would lose his Purchase: Christ on the Cross was in hard Travail, Isa. 13.11. he travailed to bring forth Salvation to the Elect; should not they possess the kingdom when they dye, Christ should lose his Travail, all his Pangs and Agonies of Soul upon the Cross should be in vain.

3. Christ prays that the Saints may have this kingdom settled upon them, Iohn 17.24. Father I will that they also whom thou hast given me be with me where I am, i. e. in Heaven. This is Christs Prayer that the Saints may be with him in his kingdom, and be bespangled with some of the Beams of his Glory; now if they should not go into this heavenly kingdom, then Christs Prayer would be frustrated; but that cannot be, for he is Gods Favourite, Iohn 11.42. I know thou hearest me alwaies; and besides what Christ prays for, he hath power to give: Observe the manner of Christs Prayer, Father, I will; Father; there he prays as Man, I will, there he gives as God.

4. The Saints must have this blessed kingdom by vertue of Christs Ascension, Iohn 20.17. I ascend to my Father, and your Father, to my God, and to your God. Where lies the comfort of this? here it lies, Jesus Christ ascended to take Possession of heaven for all Believers as an Husband, takes up Land in another Country in the behalf of his Wife, so Christ went to take possession of heaven in the behalf of all Believers, Iohn 14.2. I go to prepare a place for you: My Ascension is to make all things ready against

your coming: I go to prepare the heavenly Mansions for you: The Flesh that Christ hath taken into heaven is a sure Pledge that all our Flesh and Bodies shall be where he is ere long. Christ did not ascend to heaven as a private Person, but as a publick Person for the good of all Believers: his Ascension was a certain Fore-runner of the Saints ascending into heaven.

5. The Elect must have this blessed kingdom, in regard of the previous Works of the Spirit in their hearts; they have the beginning of the kingdom of heaven in them here; Grace is heaven begun in the Soul, besides God gives them primitias spiritus, the first Fruits of the Spirit, Rom. 8.23. These First-fruits are the Comforts of the Spirit; the First-fruits under the Law were a certain sign to the Jews of the full Crop or Vintage which they should after receive: The First-fruits of the Spirit consisting in Joy and Peace, do assure the Saints of the full Vintage of Glory they shall be ever reaping in the kingdom of God; and the Saints in this Life are said to have the earnest of the Spirit in their hearts, 2 Cor. 5.5. as an earnest is part of Payment, and an assurance of Pay∣ment in full to be made in due Time, So Gods Spirit in the hearts of Believers giving them his Comforts, bestows on them an earnest or tast of Glory, which doth further assure them of that full Reward which they shall have in the kingdom of heaven, 1 Pet. 1.8. believing ye rejoyce, there is the earnest of heaven; Verse 9. receiving the end of your Faith, Salvation, there is the full Payment.

6. The Elect must have this blessed Kingdom by virtue of their Coalition and V∣nion with Jesus Christ. They are Members of Christ, therefore they must be where their Head is. Indeed, the Arminians hold that a justified person may fall from Grace, and so his Union with Christ may be dissolved, and the Kingdom lost; but I would de∣mand of them, can Christ lose a Member of his body? then he is not perfect; and if Christ may lose one Member of his Body, why not as well all by the same reason? and so he shall be an head without a Body, but be assured a Believers Union with Christ can∣not be broken, and so long he cannot be hindred of the kingdom, Iohn 17.12. what was said of Christs natural Body is as true of his Mistical, Iohn 10.39. A bone of him shall not be broken: Look how every Bone and Limb of Christs natural Body was raised up out of the Grave, and carried into Heaven, So shall every Member of his Mistical Body be carried up into Glory.

7. We read of some who have been translated into this Kingdom, Paul had a sight of it, for he was caught up into the third Heaven, 2 Cor. 12. and the converted Thief on the Cross was translated into Glory, Luke 23.43. This day shalt thou be with me in Paradise. By all that hath been said it is most evident, That Believers have a glorious Kingdom laid up for them in reversion, and that they shall go to this Kingdom when they dye: There are none doubt of the certainty of the Heavenly Kingdom, but such as doubt of the Verity of Scripture.

6. Quest. Why we should so earnestly pray for this Heavenly Kingdom, Thy Kingdom come.

Resp. 1. Because, it is a kingdom worth praying for, it exceeds the glory of all earthly kingdoms; it hath Gates of Pearl, Rev. 21.21. We have heard of a Cabinet of Pearl, but when did we hear of Gates of Pearl? In that Kingdom is the Bed of Love, the Mountains of Spices, there are the ••herubims not to keep us out, but to welcome us into the King∣dom: Heaven is a Kingdom worth praying for; there's nothing wanting in that Kingdom which may compleat the Saints happiness; for, wherein doth Happiness consist? Is it in knowledge? We shall know as we are known: Is it in Dainty Fare? We shall be at the Marriage-Supper of the Lamb: Is it in rich Apparel? We shall be clothed in long White Robes: Is it in delicious Musick? We shall hear the Quire of Angels singing: Is it in Dominion? We shall reign as Kings, and judge Angels: Is it in Pleasure? We shall enter into the Ioy of our Lord. Sure then this Kingdom is worth praying for, Thy Kingdom come. Would God give us a Vision of Heaven a while, as he did Stephen, who saw Heaven opened, Act. 7.56. We should fall into a Trance, and being a little recovered out of it, how importunately would we put up this Petition, Thy Kingdom come.

2. We must pray for this kingdom of Glory, because God will not bestow this king∣dom on any without Prayer; Rom. 2.7. They who seek for Glory and Immortality; and how do we seek but by Prayer? God hath promised a kingdom, and we must by Prayer put the Bond in suit; God is not so lavish as to throw away a Kingdom on them who do not ask it; and certainly if Christ himself who had merited Glory, did yet pray for it, Iohn 17.5. Now O Father Glorify me with thy own self; How much more ought we to pray for the Excellent Glory, who have this Kingdom granted as a Charter of Gods meer Grace and Favour.

3. We must pray that the kingdom of Glory may come, that by going into it we may make an end of sinning. I think sometimes what a blessed time it will be never to have a sinful thought more; though we must not pray, Thy Kingdom come, out of discontent, because we would be rid of the troubles and crosses of this Life. This was Ionahs fault, he would dye in a pet, because God took away his gourd, Lord, saith he; take away my life too; Ionah 4.8. But we must pray, Thy Kingdom come, out of an holy design that the fetters of corruption may be pulled off, and we may be as the Angels, those Virgin Spirits who never sin: This made the Church pray, Rev. 22.20. Veni Domine Iesu.

4. Because that all Christs enemies shall be put under his feet; the Devil shall have no more power to tempt, nor wicked Men to persecute; the Antichristian-Hierarchy shall be pulled down, and Sions Glory shall shine as a lamp; and the Turkish strength shall be broken.

5. We must pray earnestly that the kingdom of Glory may come, that we may see God face to face, and have an interrupted and eternal communion with him in the Empyrean Heaven. Moses desired but a glimpse of Gods Glory, Exod. 33.18. how then should we pray to see him in all his embroidered Robes of Glory, when he shall shine ten thousand times brighter than the Sun in its Meridian splendour. Here in this Life we do rather desire God than enjoy him; how earnestly therefore should we pray, Thy Kingdom of Glory come. The beholding and enjoying God will be the Diamond in the Ring the very Quintessence of Glory. And must we pray, Thy Kingdom come; how then are they ever like to come to Heaven who never pray for it? Though God gives some prophane persons Daily Bread who never pray for it, yet he will not give them a kingdom who never pray for it. God may feed them, but he will never crown them.

VSE I. Of Information.

1. Branch, From all this you see then that there is nothing within the whole sphere of Religion imposed upon unreasonable terms; when God bids us serve him, it is no unreasonable request, he will out of Free-Grace inthrone us in a kingdom. When we hear of Repentance, steeping our Souls in brinish tears for sin; or of Mortification, be∣heading our king sin, we are ready to grumble, and think this is hard and unreasonable. But do we serve God for nought? Is it not infinite bounty to reward us with a Kingdom? This Kingdom is as far above our thoughts, as it is beyond our deserts. No man can say without wrong to God, that he is an hard Master; though he sets us about hard work, yet he is no hard Master: God gives double pay; he gives great vails in his service, sweet Joy and Peace; and a great reward after, an eternal weight of Glory. God gives the Spring flowers and a Crop; he settles upon us such a Kingdom as exceeds our Faith, Praemium quod Fide non attingitur, Aug. Such as mortal eye hath not seen, nor can it enter into the heart of man to conceive, 1 Cor. 2.9. Alas, what an infinite difference is there between Duty enjoyned, and the Kingdom prepared? What is the shedding of a Tear to a Crown? So that Gods commands are not grievous, 1 Ioh. 5.3. our service cannot be so hard as a Kingdom is sweet.

2. Br. See hence the Royal Bounty of God to his Children, that he hath prepared a Kingdom for them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrys▪ A Kingdom bespangled with Glory: It is infinitely above the Model we can draw of it in our Thoughts. The Painter going to draw the Picture of Helena, as not being able to draw her Beauty to the Life, drew her Face covered with a Vail. So when we speak of the Kingdom of Heaven, we must draw a Vail, we cannot set it forth in all its Orient Beauty and Mag∣nificence; Gold and Pearl do but faintly shadow it out; Rev. 21. the Glory of this Kingdom is better felt than expressed.

1. They who inherit this Kingdom are amicti stolis alhis, cloathed with white robes, Rev. 7.9. White Robes denote three things: 1. Their Dignity; the Persians were arayed in white, in token of honour. 2. Their Purity; the Magistrates among the Romans were clothed in white, ergo called candidati, to show their integrity: Thus the Queen, the Lambs Wife, is arayed in fine linnen pure and white, which is the righte∣ousness of the Saints, Rev. 19.8. 3. Their Joy: White is an emblem of Joy; Eccl. 9.7. Eat thy bread with joy, let thy garments be alwayes white.

2. The dwellers in this Kingdom have Palms in their hands, Rev. 7.9. in token of Victory. They are Conquerours over the World, and being Victors they now have Palm-branches.

3. They sit upon the Throne with Christ; Rev. 3.21. When Caesar returned from conquering his Enemies, there was set for him a Chair of State in the Senate, and a

Throne in the Theatre. Thus the Saints in Glory, after their Heroick Victories, shall sit upon a Throne with Christ. Here is Royal Bounty in God to bestow such an illu∣strious Kingdom upon the Saints. 'Tis a Mercy to be Pardoned, but what is it to be Crowned? 'Tis a Mercy to be delivered from Wrath to come, but what is it to be in∣vested into a Kingdom? Behold, what manner of love is this! Earthly Princes may bestow great gifts and donatives upon their Subjects, but they keep the Kingdom to themselves. Though King Pharaoh advanced Ioseph to Honour, and took the Ring off his Finger and gave him, yet he would keep the Kingdom to himself, Gen. 41.40. but God inthrones the Saints in a Kingdom; God thinks nothing too good for his Chil∣dren: We are ready to think much of a Tear, a Prayer, or to sacrifice a Sin for him, but he doth not think much to bestow a Kingdom upon us.

3. Br. See hence, that Religion is no ignominious disgraceful thing. Satan labours to cast all the odium and reproach upon it that he can; that it is a devout Frenzy, Folly in grain; Acts 28.22. As for this sect, we know that it is every where spoken against; but wise Men measure things by the end: What is the end of a Religious Life? It ends in a Kingdom. Would a Prince regard the slightings of a few franticks when he is going to be Crowned? You who are beginners, bind their reproaches as a Crown about your Head, despise their Censures as much as their Praise; a Kingdom is a coming.

4. Br. See what contrary wayes the Godly and the Wicked go at Death; the Godly go to a Kingdom, the Wicked to a Prison: The Devil is the Jaylor, and they are bound with the chains of darkness; Iude 6. but what are these Chains? Not Iron Chains, but worse; the Chain of Gods Decree, decreeing them to torment, and the Chain of Gods Power, whereby he binds them fast under Wrath: This is the deplo∣rable condition of impenitent Sinners, they do not go to a Kingdom when they dye, but to a Prison. O think what horrour and despair will possess the Wicked, when they see themselves ingulphed in misery, and their condition hopeless, helpless, endless; they are in a fiery Prison, and no possibility of getting out. A Servant under the Law, who had an hard Master, yet every seventh year was a year of release when he might go free; but in Hell there is no year of release when the damned shall go free; the Fire, the Worm, the Prison are eternal. If the whole World from Earth to Heaven, were filled with grains of Sand, and once in a Thousand Years an Angel should come and fetch away one grain of Sand, how many Millions of Ages would pass before that vast heap of Sand would be quite spent; yet, if after all this time the Sinner might come out of Hell there were some hope, but this word ever, breaks the Heart with despair.

5. Br. See then that which may make us in love with holy Duties. Every Duty Spiritually performed brings us a step nearer to the Kingdom: Finis dat amabilitatem mediis. He whose Heart is set on Riches counts Trading pleasant because it brings in Riches; if our Hearts are set upon Heaven we shall love Duty because it brings us by degrees to the Kingdom; we are going to Heaven in the way of Duty. Holy Duties increase Grace, and as Grace ripens, so Glory hastens; the Duties of Religion are irksome to Flesh and Blood, but we should look upon them as Spiritual Chariots to carry us apace to the Heavenly Kingdom. The Protestants in France called their Church Paradise, and well they might, because the Ordinances did lead them to the Paradise of God. As every Flower hath its sweetness, so would every Duty, if we could look up∣on it as giving us a lift nearer Heaven.

6. Br. It shows us what little cause the Children of God have to envy the prospe∣rity of the wicked; Quis aerario, quis plenis loculis indiget, Sen. the wicked have the waters of a full cup wrung out to them, Psal. 73.10. as if they had a monopoly of happiness; they have all they can desire; nay, they have more than heart can wish; Psal. 73.7. They steep themselves in pleasure; Iob 21.12. They take the timbrel, and harp, and rejoyce at the sound of the organ. The wicked are high, when Gods People are low in the World; the Goats clamber up the Mountains of Preferment, when Christs Sheep are below in the Valley of Tears; the Wicked are clothed in Purple while the Godly are in Sackcloth; the prosperity of the wicked is a great stum∣bling block: This made Averroes deny a Providence, and made Asaph say, Surely I have cleansed my heart in vain, Psal. 73.12. but there is no cause of envy at their prosperity, if we consider two things.

1. This is all they must have; Luke 16.25. Son, remember that thou in thy life time receivedst thy good things; thou hadst all thy Heaven here. Luther calls the Turkish Empire a bone which God casts to dogs.

2. That God hath laid up better things for his Children, he hath prepared a Kingdom of Glory for them; they shall have the Beatifical Vision, they shall hear the Angels sing in Consort, they shall be Crowned with the Pleasures of Paradise for ever. O then

envy not the flourishing prosperity of the Wicked; they go through fair way to Exe∣cution, and the Godly go through foul way to Coronation.

7. Br. Is there a Kingdom of Glory a coming? Then see how happy all the Saints are at Death, they go to a Kingdom; they shall see Gods Face which shines ten thou∣sand times brighter than the Sun in its Meridian Glory: The Godly at Death shall be installed into their Honour, and have the Crown-Royal set upon their Head. They have in the Kingdom of Heaven, the quintessence of all delights; they have the Water of Life clear as Chrystal; they have all Aromatick Perfumes; they feed not on the Dew of Hermon, but the Manna of Angels; they lye in Christs bosom, that bed of Spices. There is such a pleasant variety in the happiness of Heaven, that after millions of years it will be as fresh and desirable as at the first hours enjoying. In the Kingdom of Heaven the Saints are Crowned with all those Perfections which the Humane Nature is capable of. The desires of the Glorified Saints are infinitely satisfied; there is no∣thing absent that they could wish might be enjoyed; there is nothing present that they could wish might be removed: They who are got to this kingdom would be loath to come back to the Earth again, it would be much to their loss: They would not leave the fatness and sweetness of the Olive to court the Bramble; the things which tempt us they would scorn. What are golden bags to the golden beams of the Sun of Righ∣teousness? In the kingdom of Heaven there is Glory in its highest elevation; in that Kingdom is Knowledge without Ignorance, Holiness without Sin, Beauty without Blemish, Strength without Weakness, Light without Darkness, Riches without Po∣verty, Ease without Pain, Liberty without Restraint, Rest without Labour, Joy with∣out Sorrow, Love without Hatred, Plenty without Surfeit, Honour without Disgrace, Health without Sickness, Peace without War, Contentation without Cessation. O the happiness of those that dye in the Lord, they go into this blessed kingdom; and if they are so happy when they dye, then let me make two Inferences.

1. Infer. What little cause have the Saints to fear Death; are any afraid of going to a Kingdom? What is there in this World should make us desirous to stay here? Do we not see God dishonoured, and how can we bear it? Is not this World a valley of tears, and do we weep to leave it? Are not we in a Wilderness among fiery Ser∣pents? And are we afraid to go from these Serpents? Our best Friend lives above; God is ever displaying the Banner of his Love in Heaven, and is there any Love like his? Are there any sweeter smiles, or softer embraces than his? What newes so wel∣come as leaving the World and going to a Kingdom. Christian, thy dying day will be thy wedding day, and dost thou fear it? Is a Slave afraid to be redeemed? Is a Virgin afraid to be match'd into the Crown? Death may take away a few worldly Comforts, but it gives that which is better; it takes away a Flower, and gives a Jewel; it takes away a short lease and gives land of inheritance. If the Saints possess a Kingdom when they dye they have no cause to fear Death. A Prince would not be afraid to cross the Sea though tempestuous, if he were sure to be Crowned assoon as he came at shore.

2. Infer. If the Godly are so happy when they dye, they go to a Kingdom, then what little cause have we to mourn immoderately for the death of Godly Friends; shall we mourn for their preferment? Why should we shed tears immoderately for them who have all tears wiped from their eyes? Why should we be swallowed up of grief for them who are swallowed up of joy? They are gone to their Kingdom, they are not lost, but gone a little before, not perished but translated; non amissi sed praemissi, Cyprian. They are removed for their advantage; as if one should be removed out of a smoaky Cottage to a Pallace. Elijah was removed in a fiery Chariot to Heaven, shall Elisha weep inordinately because he enjoyes not the company of Elijah? Shall Iacob weep when he knows his Son Ioseph is preferred, and made chief Ruler in Egypt? We should not be excessive in grief when we know our Godly Friends are advanced to a Kingdom: I confess when any of our Relations dye in their impenitency, there is just cause of Mourning, but not when our Friends take their flight to Glory. David lost two Sons, Absalom a wicked Son, he mourned for him bitterly; he lost the Child he had by Bathsheba, he mourned not when the Child was departed. St. Ambrose gives the reason, David had a good hope; nay, assurance that the Child was translated into Heaven; but he doubted of Absalom, he dyed in his Sins, therefore David wept so for him, O Absalom, My Son, my Son; but though we are to weep to think any of our Flesh should burn in Hell, yet let us not be cast down for them who are so highly preferred at Death as to a Kingdom. Our Godly Friends who dye in the Lord, are in that blessed estate, and are crowned with such infinite delights, that if we could hear them speak to us out of Heaven, they would say, Weep not for us, but weep for your selves; Luke 23.28. We are in our Kingdom, weep not at our preferment, but weep for your selves, who are in a sinful sorrowful World; you are tossing on the trouble∣some

waves, but we are got to the Haven; you are fighting with Temptations, while we are wearing a Victorious Crown. Weep not for us, but weep for your selves.

8. Branch, See the Wisdom of the Godly, they have the Serpents eye in the Doves head, wise virgins, Matth. 25.2. their Wisdom appear, in their choice, they choose that which will bring them to a Kingdom; they choose Grace, and what is Grace but the seed of Glory? They choose Christ with his Cross, but this Cross leads to a Crown. Moses chose rather to suffer affliction with the people of God, Heb. 11.25. it was a wise rational choice, he knew if he suffered he should reign. At the day of Judgment those whom the World accounted foolish will appear to be wise, they made a prudent choice, they chose Holiness, and what is Happiness but the quintessence of Holiness? They chose affliction with the people of God; but through this purgatory of affliction they pass to Paradise: God will proclaim the Saints Wisdom before Men and Angels.

9. Br. See the folly of those who for vain Pleasures and Profits will lose such a glo∣rious Kingdom; like that Cardinal of France who said, He would lose his part in Para∣dise if he might keep his Cardinalship in Paris: I may say as Eccles. 9.3. Madness is in their heart. Lysimachus for a draught of Water lost his Empire; so for a draught of sinful Pleasure these will lose Heaven. We too much resemble our Grand-Father Adam, who for an Apple lost Paradise; many for trifles to get a Shilling more in the Shop or Bushel will venture the loss of Heaven. This will be an aggravation of the Sinners torment, to think how foolishly he was undone; for a flash of impure Joy he lost an eternal weight of Glory. Would it not vex one who is the Lord of a Mannor, to think he should part with his stately Inheritance for a fit of Musick? Such are they who let Heaven go for a song This will make the Devil insult at the last day to think how he hath gull'd Men, and made them lose their Souls and their happiness for lying vanities. If Satan could make good his brag, in giving all the Glory and Kingdoms of the World, it could not countervail the loss of the Celestial Kingdom. All the tears in Hell, are not sufficient to lament the loss of Heaven.

VSE II. Of Reproof.

1. Branch. It reproves such as do not at all look after this Kingdom of Glory: As if all we say about Heaven were but a Romance, they do not mind it. That they mind it not appears, because they do not labour to have the Kingdom of Grace set up in their hearts. If they have some thoughts of this Kingdom, yet it is in a dull careless manner, they serve God as if they served him not; they do not vires exerere, put forth their strength for the Heavenly Kingdom. How industrious were the Saints of old for this Kingdom; Phil. 3.13. Reaching forth unto those things which are before: The Greek word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, stretching out the neck; a Metaphor from Racers that strain every limb, and reach forward to lay hold on the prize. Luther spent three hours a day in Prayer. Anna the prophetess departed not from the temple, but served God with fasting and prayers night and day, Luke 2.37. How zealous and industrious were the Martyrs to get into this Heavenly Kingdom! they wore their Fetters as Ornaments, snatched up Torments as Crowns, and embraced the Flames as chearfully as Elijah did the fiery Chariot, which came to fetch him to Heaven; and do not we think this King∣dom worth our labour? The great pains the Heathens took in their Olympick Races when they ran but for a Crown made of Olive intermixed with Gold, will rise up in Judgment against such as take little or no pains in seeking after the Kingdom of Glory. The dulness of many in seeking after Heaven is such, as if they did not believe there were such a Kingdom, or as if it would not countervail their labour, or as if they thought it were indifferent whether they obtained this Kingdom or no, which is as much as to say, whether they were saved or no, whether they were Crowned in Glory, or chained as Gally slaves in Hell for ever.

2. Branch. It reproves them who spend their sweat more in getting the World, then the Kingdom of Heaven, Phil. 3.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who mind earthly things; the World is the great Diana they cry up, as if they would fetch happiness out of the earth, which God hath cursed: They labour for and Honour Riches; many are like Korah and Dathan, the earth swallowed them up, Num. 16.32. So the earth swallows up their Time and Thoughts; these, if they are not Pagans, yet they are Infidels; they do not believe there is such a kingdom; they go for Christians, yet question that great Article in their Faith, Life Everlasting; these, like the Serpents, lick the dust. O what is there in the World that we should so idolize it! when Christ and Heaven are not regarded; what hath Christ done for you? died for your sins; what will the World do for you? can it pacify an angry Conscience? can it procure Gods Favour? can it flee death? can it bribe your Judge? can it purchase for you a place in the kingdom of

heaven? O how are Men bewitched with worldly Profits and Honours; that for these things, they will let go Paradise. It was a good prayer of St. Bernard, Sic possideam••u mundana, ut non perdamus aeterna —Lo, let us so possess things temporal, that we do not lose things eternal.

3. Branch. It reproves such who delay and put off seeking this kingdom till it be too late; like the foolish Virgins who came when the door was shut▪ Mora trahit periculum. People let the Lamp of Life blaze out, and when the Symptoms of death are upon them, and they know not what else to do, now will look up to the kingdom of Heaven: Christ bids them seek Gods kingdom first, and they will seek it last; they put off the kingdom of heaven to a Death-bed, as if it were as easie to make their Peace as to make their Will. How many have lost the Heavenly kingdom through Delays and Procrastina∣tions. Plutarch reports of Archias the Lacedemonian, being among his Cups, one delivered him a Letter and desired him to read it presently, being of serious business, saith he seria cras, I will mind serious things to morrow, and that Night he was slain. Thou that saiest thou wilt look after the kingdom of Heaven to morrow, knowest not, but that thou maiest be in Hell before to morrow: Sometimes death comes suddenly, it strikes without giving warning: What folly is it putting off seeking the kingdom of heaven, till the day of Grace expire, till the radical moisture be spent; as if a Man should begin to run a Race when a fit of the Gout takes him.

4. Branch. It reproves such as were once great Zealots in Religion, and did seem to be touch'd with a coal from Gods Altar; but since they have cool'd in their Devotion, and have left off the pursuing the Caelestial kingdom, Hos. 8.3. Israel hath cast off the thing that is good; there is no face of Religion to be seen, they have left off the House of Prayer and gone to Play houses; they have left off pursuing the Heavenly Kingdom.

Quest. Whence is this?

Resp. 1. For want of a supernatural Principle of Grace: That Branch must needs dye which hath no Root to grow upon: That which moves from a Principle of Life lasts; as the beating of the Pulse; but that which moves only from an artificial Spring; when the spring is down the motion ceaseth: The Hypocrites Religion is artificial not vital, he acts from the outward spring of Applause or Gain, and if that spring be down his motion towards Heaven ceaseth.

2. From Unbelief, Heb. 3.12. An evil heart of Vnbelief, departing from the living God. Psal. 78.22. They believed not in God. Verse 41. they turned back—Sinners have hard thoughts of God, they think they may pray and hear, yet never the better, Mal. 3.14. they question whether God will give them the kingdom at last, then they turn back, and throw away Christs Colours; they distrust Gods Love, no wonder then they desert his Service; Infidelity is the Root of Apostacy.

3. Men leave off pursuing the heavenly kingdom; it is from some secret Lust nou∣rished in the Soul, perhaps a wanton or a covetous Lust: Demas for love of the world forsook his Religion, and afterwards turned Priest in an idol Temple. One of Christs own Apostles was caught with a silver Bait: Covetousness will make Men betray a good Cause, and make shipwrack of a good Conscience; if there be any Lust unmortified in the Soul, it will bring forth the bitter fruit either of Scandal or Apostacy.

4. Men leave off pursuing the Kingdom of Heaven out of Timorousness; if they persist in Religion they may lose their Places of Profit, perhaps their Lives. The rea∣son (saith Aristotle) why the Camelion turns into so many Colours, is through excessive fear. When Carnal fear prevails, it makes Men change their Religion, as fast as the Camelion doth its Colours: Many of the Iews who were great followers of Christ, when they saw the Swords and Staves deserted him. What Solomon saith of the Slug∣gard, is as true of the Coward, he saith, there is a Lyon in the way, Prov. 22.13. he sees dangers before him, he would go on in the way to the Kingdom of Heaven, but there is a Lyon in the way. This is dismal, Heb. 10.38. If any Man draw back, in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if he steals as a Soldier from his Colours, my Soul shall have no plea∣sure in him.

VSE III. Of Tryal. Let us examine whether we shall go to this Kingdom when we dye; Heaven is called a Kingdom prepared, Matth. 25.

Quest. How shall we know this Kingdom is prepared for us?

Answ If we are prepared for this Kingdom.

Quest. How may that be known?

Answ. By being Heavenly persons: An earthly heart is no more fit for Heaven than a Clod of Dust is fit to be a Star; there is nothing of Christ or Grace in such an heart: It were a Miracle to find a Pearl in a Gold Mine; and it is as great a Miracle to find

Christ the Pearl of Price in an earthly heart: Would we go to the Kingdom of Hea∣ven? are we heavenly?

1. Are we heavenly in our Contemplations? do our Thoughts run upon this King∣dom? do we get sometimes upon Mount Pisgah, and take a Prospect of Glory? Thoughts are as Travellers; most of Davids Thoughts travelled Heavens Road, Psal. 139.17. Are our Minds heavenl••z'd, Psal. 48.12. walk about Sion, tell the Towers thereof, mark ye well her Bulwarks: Do we walk into the Heavenly Mount, and see what a glorious Scituation it is? Do we tell the Towers of that Kingdom? While a Christian fixeth his Thoughts on God and Glory, he doth as it were tread upon the Borders of the Heavenly Kingdom, and he peeps within the Vail; as Moses who had a sight of Canaan, though he did not enter into it; so the heavenly Christian hath a sight of heaven, though he be not yet entred into it.

2. Are we heavenly in our Affections? do we, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set our Affections on the Kingdom of Heaven? Col. 3.2. If we are heavenly we despise all things below, in comparison of the Kingdom of God: We look upon the World but as a beautiful Pri∣son; and we cannot be much in love with our Fetters though they are made of Gold; our heart is in Heaven. A Stranger may be in a Forreign Land to gather up his Debts owing him, but he desires to be in his own Kingdom and Nation; so we are here a while as in a strange Land, but our desire is chiefly after the Kingdom of Heaven, where we shall be for ever. The World is the Place of a Saints Abode, not of his Delight; is it thus with us? Do we like the Patriarks of old desire a better Country? Heb. 11.16. This is the temper of a true Saint, his Affections are set on the Kingdom of God; his Anchor is cast in Heaven, and he is carried thither with the Sails of Desire.

3. Are we heavenly in our Speeches? Christ after his Resurrection did speak of the things pertaining to the Kingdom of God; Act. 1.3. Are our Tongues tuned to the Lan∣guage of the heavenly Canaan. Mal. 3.16. Then they that feared the Lord spake often to one another. Do you in your visits season your discourses with Heaven? There are many say, they hope they shall be saved, but you shall never hear them speak of the Kingdom of Heaven; perhaps of their Wares and Drugs, or of some rich Purchase they have got, but nothing of the Kingdom. Can Men travel together in a Jour∣ney and not speak of the Place they are travelling to? are you Travelers for Heaven, and never speak a word of the Kingdom you are travelling to? Herein many discover they do not belong to Heaven, for you shall never hear a good Word come from them; Verba sunt speculum Mentis, Bern. The Words are the Looking-glass of the Mind, they show what the Heart is.

4. Are we heavenly in our Trading? Is our Traffick and Merchandize in Heaven? Do we trade in the heavenly Kingdom by Faith? A Man may live in one place and trade in another, he may live in Ireland and trade in the West-Indies; so do we trade in the heavenly Kingdom? They shall never go to heaven when they dye, who do not trade in Heaven while they live. Do we send up to Heaven Vollies of Sighs and Groans? Do we send forth the Ship of Prayer thither, which fetcheth in Returns of Mercy? Is our Communion with the Father and his Son Jesus, 1 Iohn 1.3. Phil. 3.20.

5. Are our Lives heavenly? Do we live as if we had seen the Lord with Bodily eyes? Do we aemulate and imitate the Angels in Sanctity? Do we labour to copy out Christs Life in ours? 1 Iohn 2.6. 'Twas a custom among the Macedonians on Alexanders Birth day to wear his Picture about their Necks set with Pearl and Diamond: Do we carry Christs Picture about us? and resemble him in the Heavenliness of our Conversa∣tion? If we are thus heavenly, then we shall go to the kingdom of Heaven when we dye; and truly there is a great deal of Reason why we should be thus Heavenly in our Thoughts, Affections, Conversation, if we consider,

(1.) The main end why God hath given us our Souls is, that we may mind the king∣dom of Heaven: Our Souls are of a Noble Extraction, they are akin to Angels, a Glass of the Trinity, as Plato speaks. Now is it rational to imagine that God would have breathed into us such noble Souls only to look after sensual Objects: Were such bright Stars made only to shoot into the Earth? Were these immortal Souls made only to seek after dying Comforts? Had this been only the end of our Creation, to eat and drink, and converse with Earthly Objects, worse Souls would have served us. Sen∣sitive Souls had been good enough for us; what need our Souls be rational and divine to do only that work which a Beast may do?

(2.) Great reason we should be heavenly in our Thoughts, Affections, Conversation, if we consider what a blessed kingdom Heaven is; it is beyond all Hyperbole; Earthly Kingdoms do scarce deserve the Names of Cottages compared with it. We read of an Angel coming down from heaven, who did tread with his Right Foot upon the Sea, and with his Left on the Earth, Rev. 10.2. Had we but once been in the heavenly

kingdom, and viewed the superlative glory of it, how might we in an holy scorn trample with one Foot upon the Earth, and with the other Foot upon the Sea: There are Rivers of Pleasure, Gates of Pearl, sparkling Crowns, white Robes, may not this make our hearts heavenly; it is an heavenly kingdom, and only such go into it as are heavenly.

VSE IV. Of Exhortation, To all in General.

1. Branch. If there be such a glorious Kingdom to come, believe this great Truth; Socinians deny it. The Rabbins say the great dispute between Cain and A••••l was about the world to come, Abel affirmed it, Cain denied it; this should be engraven upon our hearts as with the point of a Diamond; there is a blessed Kingdom in reversion, Psal. 58.11. Doubtless there is a Reward for the Righteous. Let us not haesitate through un∣belief; doubting of Principles is the next way to denying them: Unbelief as Sampson, would pull down the Pillars of Religion; be confirmed in this, there is a Kingdom of Glory to come; whosoever denies this cuts a sunder the main Article of the Creed, Life Everlasting.

2. Branch. If there be such a blessed Kingdom of Glory to come, let us take heed least we miss of this Kingdom; let us fear least we lose Heaven by short shooting; trembling in the Body a Malady, in the Soul a Grace; this fear is not a fear of Diffidence or Distrust, such a fear as discourageth the Soul, for such a fear frights from Religion, it cuts the Sinews of Endeavour; but this holy fear least we miss of the Kingdom of Heaven, is a fear of diligence; it quickens us in the use of means, and puts us forward that we may not fail of our hope, Heb. 11.6. Noah being moved with fear prepared an Ark: Fear is a watch Bell to awaken sleepy Christians; it guards against security; it is a spur to a sluggish heart: He who fears he shall come short of his Journey rides the faster; And indeed this Exhortation to fear least we miss of this Kingdom, is most necessary, if we consider two things;

First. There are many who have gone many steps in the way to Heaven, yet have fallen short of it; Mark 12.34. Thou art not far from the Kingdom of God; yet he was not near enough.

Quest. How many steps may a Man take in the way to the Kingdom yet miss of it?

Resp. 1. He may be adorned with Civility, he may be morally righteous, he may be prudent, just, temperate, he may be free from paenal Statutes; this is good, but not enough to bring a Man to Heaven.

2. He may hang out the Flag of a glorious Profession▪ yet fall short of the Kingdom; the Scribes and Pharisees went far, they sate in Moses Chair, were Expounders of the Law, they pray'd, gave Alms, were strict in the observation of the Sabbath; if one had got a Thorn in his Foot, they would not pull it out on the Sabbath day, for fear of breaking the Sabbath; they were so externally devout in Gods worship, that the Iews thought, that if but two in the all World went to Heaven the one should be a Scribe and the other a Pharisee; but the Mantle of their Profession was not lined with Sincerity; they did all for the applause of Men, therefore they missed of Heaven, Mat. 5.20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of God.

3. A Man may be a Frequenter of Ordinances, and yet miss of the Kingdom; 'tis a good sight to see People flock as Doves to the Windows of Gods House; 'tis good to lye in the way where Christ passeth by, yet be not offended if I say, one may be an Hearer of the word, and fall short of Glory; Herod heard Iohn Baptist gladly, yet beheaded Iohn, instead of beheading his sin: the Prohpet Ezekiel's Hearers did come with as much delight to his Preaching, as one would do to a fit of Musick, Ezek. 33.32. Thou art to them as a lovely Song of one that hath a pleasant Voice, and can play well on an Instrument, they hear thy Words, but they do them not. What is it to hear ones Duty and not do it? As if a Phisician prescribe a good Receipt, but the Patient doth not take it.

4. A Man may have some trouble for sin, and weep for it, yet miss of the Heavenly Kingdom.

Quest. Whence is this?

Answ. 1. A Sinners tears are forced by Gods Judgments; as water which comes out of a Still is forced by the fire. 2. Trouble for sin is transient, it is quickly over again; as some that go to Sea are Sea-sick, but when they come to Land they are well again. So Hypocrites may be Sermon-sick, but this trouble doth not last, the sick fit is soon over. 3. A Sinner weeps but goes on in sin; his sins are not drowned in his tears.

5. A Man may have good desires yet miss of the Kingdom; Numb. 23.10. O that I might dye the death of the righteous.

Quest. Wherein do these desires come short?

Answ. 1. They are sluggish. A Man would have Heaven but will take no pains: As if one should say he desires water, but will not let down the bucket into the well; Prov. 21.25. The desire of the slothful kills him, his hands refuse to labour. 2. The Sinner desires Mercy but not Grace; he desires Christ as a Saviour, but not as he is the ••oly One; he desires Christ only as a bridge to lead him over to Heaven. Such desires as these may be found among the damned.

6. A Man may forsake his Sins, Oaths, Drunkenness, Uncleanness, yet come short of the Kingdom.

Quest. Whence is this?

Answ. 1. He may forsake gross sins, yet he hath no reluctancy against heart sins, Pride, Unbelief, and the first risings of Malice and Concupiscence. Though he dams up the Stream, yet he lets alone the Fountain; though he lop and prune the Branches, yet he doth not strike at the Root of it. 2. Though he leaves Sin (for fear of Hell, or because it brings shame and penury) yet he still loves Sin; as if a Snake should cast her Coat, yet keep her Poyson; Hos. 4.8. They set their heart on their iniquity. 3. 'Tis but a partial forsaking of Sin; though he leave one Sin he lives in some other. Herod reformed very much, Mark 6.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He did many things, but he lived in Incest. Some leave Drunkenness and live in Covetousness; they forbear Swearing and live in Slandering. It is but a partial reformation, and so they miss of the Kingdom of Glory. Thus you see there are some who have gone many steps in the way to Heaven, yet have come short. Some have gone so far in Profession that they have been confident their estate hath been good, and they should go to the Kingdom of Heaven, yet have missed it: Luke 13.25. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without and to knock, saying, Lord, Lord, open to us. How confident were these of Salvation, they did not beseech but knock, as if they did not doubt to be let into Heaven; yet to these Christ saith, I know you not whence you are: Depart from me ye workers of iniquity: Therefore fear and tremble least any of us miss of this Kingdom of Heaven.

Secondly, This fear is necessary if we consider what a loss it is to lose the Heavenly Kingdom. All the tears of Hell are not sufficient to lament the loss of Heaven! They who lose the Heavenly Kingdom, lose Gods sweet Presence, the ravishing viewes and smiles of Gods Glorious Face. Gods Presence is the Diamond in the Ring of Glory; Psal. 16.11. In his presence is fulness of joy. If God be the Fountain of all Bliss, then to be separated from him is the Fountain of all Misery. They who lose the Heavenly Kingdom lose the Society of Angels, and what sweeter Musick than to hear them praise God in Consort, they lose all their Treasure, their white Robes, their sparkling Crowns; they lose their hopes, Iob 8.14. Whose hope shall be cut off. Their hope is not an Anchor but a Spiders Web: If hope deferred makes the heart sick, Prov. 13.12. what then is hope disappointed? They lose the end of their being. Why were they Created but to be enthron••d in Glory? Now to lose this is to lose the end of their being: As if an Angel should be turned to a worm. There are many aggravations of the loss of this Heavenly Kingdom.

1. The eyes of the Wicked shall be opened to see their loss; now they care not for the loss of Gods Favour because they know not the worth of it. A Man that loseth a rich Diamond and took it but for an ordinary Stone, is not much troubled at the loss of it; but when he comes to know what a Jewel he lost, then he laments. He whose Heart would never break at the sight of his sins, shall now break at the sight of his loss. Phinehas his Daughter, when she heard the Ark was lost, cryed out, The Glory is de∣parted; 1 Sam. 4.21. When the Sinner sees what he hath lost, he hath lost the Bea∣tifical Vision, he hath lost the Kingdom of Heaven; now he will cry out in horrour and despair, The Glory, the everlasting Glory is departed.

2. A second aggravation of the loss of this Kingdom will be, that Sinners shall be upbraided by their own Conscience: This is the worm that never dyes, Mark 9.44. viz. a self-accusing Mind. When Sinners shall consider they were in a fair way to the Kingdom; they had a possibility of Salvation; though the door of Heaven were strait, yet it was open; they had the means of Grace; the jubilee of the Gospel was proclaimed in their ears; God called but they refused; Jesus Christ offered them a plaister of his own Blood to heal them, but they trampled it under foot; the Holy Spirit stood at the door of their heart knocking and crying to them to receive Christ and Heaven, but they repulsed the Spirit, and sent away this Dove, and now they have, through their own folly and wilfulness, lost the Kingdom of Heaven: This self-accusing Conscience will be terrible, like a venomous Worm gnawing at the Heart.

3. A third aggravation of the loss of Heaven will be to look upon others that have gained the Kingdom; the happiness of the Blessed will be an eye-sore; Luke 13.28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Iacob, and all the Prophets in the kingdom of God, and you your selves thrust out. When the Wicked shall see those whom they hated and scorned to be exalted to a Kingdom, and shine with Robes of Glory, and they themselves miss of the Kingdom, this will be a dagger at the heart, and make them gnash their teeth for envy.

4. A fourth aggravation is, this loss of the Kingdom of Heaven is accompanied with the punishment of Sense. He who leaps short of the Bank falls into the River; such as come short of Heaven fall into the River of Fire and Brimstone; Psal 9.17. The wicked shall be turned into hell: And how dreadful is that? If when but a spark of Gods Anger lights into the Conscience here, it is so torturing, what will it be to have mountains of Gods Wrath thrown upon the Soul? Psal. 90.11. Who knoweth the power of thy anger? The Angel never poured out his Vial but some woe followed; Rev. 16.3. when the bitter Vials of Gods Wrath are poured out, Damnation follows. Dives cryes out, O I am tormented in this flame; Luke 16.24. In Hell there's not a drop of Mercy. There was no Oyl or Frankincense used in the Sacrifice of Jealousie, Numb. 5.15. in Hell no Oyl of Mercy to lenifie the Sufferings of the Damned, nor Incense of Prayer to appease Gods Wrath.

5. A fifth aggravation of the loss of this Kingdom will be, to consider on what easie and reasonable terms Men might have had this Kingdom. If indeed God had command∣ed impossibles, to have satisfied his Justice in their own Persons, it had been another matter, but what God did demand was reasonable, only to do that which was for their good, to accept of Christ for their Lord and Husband, only to part with that which would damn them, if they kept their Sins; these were the fair terms on which they might have enjoyed the Heavenly Kingdom: Now to lose Heaven, which might have been had upon such easie terms, will be a cutting aggravation; it will rend a Sinners Heart with rage and grief, to think how easily he might have prevented the loss of the Heavenly Kingdom.

6. It will be an aggravation of the loss of Heaven for Sinners to think how active they were in doing that which lost them the Kingdom; they were felo de se. What pains did they take to resist the Spirit, to stifle Conscience, they sinned while they were out of breath; Ier. 9.5. They weary themselves to commit iniquity. What difficulties did Men go through, what did they endure for their Sins, how much shame and pain, how sick was the Drunkard with his cups, how sore in his Body was the Adulterer, and what marks of his sin did he carry about him? What dangers did Men adventure upon for their Lusts, they adventured Gods Wrath, and adventured the Laws of the Land. O how will this aggravate the loss of Heaven, how will this make Men curse themselves, to think how much pains they were at to lose happiness. How will this sting Mens Consciences to think, had they taken but as much pains for Heaven as they did for Hell they had not lost it.

7. Aggravation of the loss of this Kingdom, it will be an eternal irreparable loss; Heaven once lost can never be recovered. Worldly losses may be made up again; if a Man lose his Health he may have it repaired by Physick, if a Man be driven out of his Kingdom he may be restored to it again; as King Nebuchadnezzar was, Dan. 4.36. My honour returned to me, and I was established in my Kingdom. King Henry VI. was deposed from his Throne, yet restored again to it, but they who once lose Heaven can never be restored to it again: After millions of years they are as far from obtaining Glory as at first. Thus you see how needful this Exhortation is, that we should fear least we fall short of this Kingdom of Heaven.

Quest▪ What shall we do that we may not miss of this Kingdom of Glory?

Resp. 1. Take heed of those things which will make you miss of Heaven. 1. Take heed of Spiritual Sloath. Many Christians are settled upon their lees, they are loath to put themselves to too much pains. It is said of Israel, They despised the pleasant land: Psal. 106.24. Canaan was a Paradise of Delight, a Type of Heaven; I, but some of the Iews thought it would cost them a great deal of trouble and hazard in the getting, and they would rather go without it; They despised the pleasant land. I have read of certain Spaniards that live where there is great store of Fish, yet are so lazy that they will not be at the pains to catch them, but buy of their Neighbours; such a sinful sloath is upon the most, that though the Kingdom of Heaven be offered to them, yet they will not put themselves to any labour for it. They have some faint velleities and desires, O that I had this Kingdom; like a Man that wisheth for Venison but will not hunt for it; Prov. 13.4. The soul of the sluggard wisheth and hath nothing. Men could be content to have the Kingdom of Heaven, if it would drop as a ripe Fig into their

mouth, but they are loath to fight for it. O take heed of Spiritual Sloath; God never made Heaven to be an hive for drones. We cannot have the World without labour, and do we think to have the Kingdom of Heaven? Heathens will rise up in Judgment against many Christians, what pains did they take in their Olympick Races, when they ran but for a Crown of Olive or Myrtle intermixed with Gold, and do we stand still when we are running for a Kingdom? Prov. 19.15. Sloathfulness casts into a deep sleep. Sloath is the Souls sleep. Adam lost his Rib when he was asleep. Many a Man loseth the Kingdom of Heaven when he is in this deep sleep of sloath.

2. Take heed of Unbelief. Unbelief kept Israel out of Canaan; Heb. 3.19. So we see they could not enter in because of unbelief; and it keeps many out of Heaven. Unbelief is an enemy to Salvation, 'tis a damning sin, it whispers thus, to what purpose is all this pains for the Heavenly Kingdom, I had as good sit still, I may come near to Heaven, yet come short of Heaven; Ier. 18.12. And they said, there is no hope. Unbelief destroyes hope, and if you once cut this sinew, a Christian goes but lamely in Religion if he goes at all. Unbelief raiseth jealous thoughts of God, it represents him as a severe Judge, this discourageth many a Soul and takes it off from Duty. Be∣ware of unbelief, believe the Promises; Lam. 3.25. God is good to the Soul that seeks him; seek him earnestly and he will open both his Heart and Heaven to you. Deus volentibus non deest; do what you are able and God will help you. While you spread the sails of your endeavour Gods Spirit will blow upon these sails, and carry you swiftly to the Kingdom of Glory.

3. If you would not miss of the Heavenly Kingdom take heed of mistake, imagin∣ing the way to the Kingdom of Heaven to be easier than it is; 'tis but a sigh, or Lord have Mercy. There's no going to Heaven per saltum, one cannot leap out of Dalilahs lap into Abrahams bosom. The Sinner is dead in trespasses, Eph. 2.1. is it easie for a dead Man to restore himself to life? Is Regeneration easie? Are there no pangs in the new birth? Doth not the Scripture call Christianity a warfare and a race? And do you fancy this easie? The way to the Kingdom is not easie, but the mistake about the way is easie.

4. If you would not miss of the Heavenly Kingdom, take heed of delayes and pro∣crastinations. Mora trahit periculum. It is an usual delusion, I will mind the Kingdom of Heaven but not yet; when I have gotten an Estate, and am grown old, then I will look after Heaven, and on a sudden Death surprizeth Men, and they fall short of Heaven. Delay strengthens sin, hardens the heart, and gives the Devil fuller possession of a Man. Take heed of adjourning and putting off seeking the Kingdom of Heaven till it be too late. Caesar deferring to read a Letter put into his hand was killed in the Senate-house. Consider how short your Life is; 'tis a Taper soon blown out. Ani∣mantis cujus{que} vita in fuga est; The Body is like a Vessel tun'd with breath, Sickness broacheth it, Death draws it out; delay not the business of Salvation a day longer; sometimes Death strikes and gives no warning.

5. If you would not come short of the Kingdom of Heaven, take heed of prejudice. Many take a prejudice at Religion, and on this Rock dash their Souls; they are pre∣judiced at Christs Person, his Truths, his Followers, his Wayes.

(1.) They are prejudiced at his Person; Matth. 13.57. And they were offended in him; what is there in Christ that Men should be offended at him? He is the pearl of price, Matth. 13.46. are Men offended at Pearls and Diamonds? Christ is the wonder of Beauty, Psal. 45.2. Fairer than the children of men; is there any thing in Beauty to offend? Christ is a mirrour of Mercy, Heb. 2.17. why should Mercy offend any? Christ is a Redeemer, why should a captive slave be offended at him who comes with a summe of Money to ransom him? The prejudice Men take at Christ is from the in∣bred pravity of their hearts. The eye that is sore cannot endure the light of the Sun; the fault is not in the Sun, but in the sore eye. There are two things in Christ Men are prejudiced at. 1. His Means. The Iewes expected a Monarch for their Messiah; but Christ came not with outward Pomp and Splendor; His Kingdom was not of this World: The Stars which are seated in the lightest Orbs are least seen; Christ who was the bright Morning Star was not much seen, his Divinity was hid in the dark Lanthorne of his humanity; all who saw the Man did not see the Messiah; this the Jews stumbled at, the Means of his Person. 2. Men are prejudiced at Christs strictness; they look upon Christ as austere, and his Lawes too severe, Psal. 2.3. Let us break their bands, and cast away their cords from us. Though to a Saint Christs Laws are no more bur∣densome than Wings are to a Bird; yet to the Wicked Christs Laws are a yoke, and they love not to come under restraint; hence it is they hate Christ. Though they pre∣tend to love him as a Saviour, yet they hate him as he is the holy One.

(2.) Men are prejudiced at the Truths of Christ. 1. Self-denyal. A man must deny his Righteousness, Phil. 3.9. his Duties and Moralities: he would graft the hope of Salvation upon the stock of his own Righteousness. 2. He must deny his Unrighteous∣ness. The Scripture seals no patents to Sin, it teacheth us to deny all ungodliness and worldly lusts, Tit. 2.11. We must divorce those Sins which bring in Pleasure and Profit. 3. Forgiving of injuries, Mark 11.25. These Truths Men are prejudiced at; they can rather want forgiveness from God than they can forgive others.

(3.) Men are prejudiced at the Followers of Christ. 1. Their paucity; there are but few (in comparison) that embrace Christ; but why should this offend? Men are not offended at Pearls and precious Stones, because they are but few. 2. Their Po∣verty; many that wear Christs livery are low in the World; but why should this give offence? (1.) Christ hath better things than these to bestow upon his Followers; the holy Anointing, the white Stones, the hidden Manna, the Crown of Glory. (2.) All Christs Followers are not humbled with Poverty; Abraham was rich in Gold and Silver as well as rich in Faith: Though not many Noble are called, yet some Noble; Acts 17.12. Honourable women which were Greeks believed; Constantine and Theodosius were Godly Emperours; so that this stumbling block is removed. 3. Their Scandals. Some of Christs Followers under a mask of Piety commit sin, this begets a prejudice against Religion; but doth Christ or his Gospel teach any such thing? The Rules he prescribes are holy: Why should the Master be thought the worse of because some of his Servants prove bad.

(4.) Men are prejudiced at the Wayes of Christ; they expose them to Sufferings; Matth. 16.24. Let him take up his cross and follow me; many stumble at the Cross. There are as Tertullian, delicaetuli, silken Christians, who love their ease; they will follow Christ to Mount Oliver to see him transfigured, but not to Mount Golgotha to suffer with him. But alas, what is Affliction to the Glory that follows: The weight of Glory makes Affliction light; Adimant Caput non Coronam. O take heed of pre∣judice, this hath been a stumbling stone in Mens way to Heaven, and hath made them fall short of the Kingdom.

6. If you would not miss of the Kingdom of Heaven take heed of Presumption. Men presume all is well, and take it as a principle not to be disputed that they shall go to Heaven. The Devil hath given them Opium to cast them into a deep sleep of secu∣rity. The presumptuous Sinner is like the Leviathan, made without fear: He lives as bad as the worst, yet hopes he shall be saved as well as the best; He blesseth himself, and saith he shall have peace though he goes on in sin; Deut. 29.19. As if a Man should drink Poyson yet not fear but he should have his health. But whence doth this presumptuous hope arise? Surely from a conceit that God is made up all of Mercy. 'Tis true God is merciful, but withal he is just too; Exod. 34.6, 7. Keeping mercy for thousands, and that will by no means clear the guilty. If a King did proclaim that only those should be pardoned who came in and submitted, should any still persisting in Rebellion claim the benefit of that Pardon? Dost thou hope for Mercy who wilt not lay down thy Weapons, but stand out in Rebellion against Heaven? None might touch the Ark but the Priests; none may touch this Ark of Gods Mercy, but holy, consecrated Persons. Presumption is heluo Animarum, the great devourer of Souls. A thousand have missed of Heaven by putting on the broad spectacles of Presumption.

7. If you would not miss of the Heavenly Kingdom take heed of the delights and pleasures of the Flesh; soft pleasures harden the heart. Many people cannot endure a serious Thought, but are for Comedies and Romances, they play away their Salvation. Homines capiuntur voluptate ut pisces hamo, Cicero. Pleasure is the sugred bait Men bite at, but there is an hook under; Iob 21.12. They take the timbrel and harp, and rejoyce at the sound of the organ: And a parallel Scripture, Amos 6.4. That lye upon beds of ivory, that chant to the sound of the viol, that drink wine in bowls, and anoint themselves with the chief oyntments. The pleasures of the World do keep many from the pleasures of Paradise▪ What a shame is it that the Soul, that princely thing which swayes the sceptre of Reason, and is akin to Angels, should be enslaved to sinful plea∣sure. Beard in his Theatre, speaks of one who had a Room richly hung with fair Pi∣ctures, he had most delicious Musick, he had the rarest Beauties, he had all the Candies and curious Preserves of the Confectioner, thus did he gratifie his Senses with Pleasure, and swore he would live one week like a God, though he were sure to be damned in Hell the next day. Diodorus Siculus observes, that the Dogs of Sicily while they are hunting among the sweet Flowers lose the scent of the Hare; so many while they are hunting after the sweet pleasures of the World lose the Kingdom of Heaven. 'Tis, saith Theophylact, one of the worst sights to see a Sinner go laughing to Heaven.

8 If you would not fall short of the Kingdom of Heaven, take heed of Worldli∣mindedness; a covetous Spirit is a dunghil Spirit, it choaks good Affections, as the earth puts out the fire. The World hindred the young Man from following Christ, abiit tristis, he went away sorrowful, Luke 18.23. which extorted those words from our Saviour, Verse 24. How hardly shall they that have Riches enter into the Kingdom of God? Divi∣tiae saeculi sunt laquei Diaboli, Bern. Riches are golden Snares. If a Man were to climb up a steepy Rock, and had Weights tied to his Legs, it would hinder him from his as∣cent: Too many Golden Weights will hinder us from climbing that steepy Rock which leads to Heaven; Exod. 14.3. They are entangled in the Land, the Wilderness hath shut them in. So it may be said of many, they are entangled in earthly Affairs, the World hath shut them in: The World is no Friend to Grace; the more the Child sucks the weaker the Nurse is; and the more the World sucks and draws from us, the weaker our Grace is, 1 Iohn 2.15. Love not the world. Had a Man a Monopoly of all the wealth of the World, were he able to empty the Western Parts of Gold, and the East∣ern of Spices; could he heap up Riches to the Starry heaven, yet his heart would not be filled: Covetousness is a dry dropsy: Ioshua who could stop the course of the Sun, could not stop Achan in his covetous pursuit of the Wedge of Gold: he whose heart is lockt up in his Chest, will be lockt out of heaven: Some Ships that have escaped the Rocks, have been cast away upon the Sands: Many who have escaped gross Sins, have been cast away upon the Worlds Golden Sands.

9. If you would not come short of the Kingdom of heaven, take heed of indulging any sin; one Mill-stone will drown as well as more; and one sin lived in will damn as well as more: Vbi regnat peccatum non potest regnare Dei regnum, Hierom. If any one sin reign, it will keep you from reigning in the kingdom of heaven; especially keep from sins of Presumption, which wast Conscience, vastare Conscientiam, Tertul. and the Sin of your natural Constitution, the peccatum in delitiis, Aug. the darling Sin, Psal. 18.23. I have kept my self from mine iniquity. That Sin which my heart would soonest decoy and flatter me into; as in the Hive there is one Master-Bee, so in the heart one Master-sin: O take heed of this!

Quest. How may this sin be known?

A. 1. That Sin which a Man cannot endure the Arrow of a reproof should shoot at, that is the bosom sin; Herod could not brook to have his Incest medled with, that was a noli me tangere: Men can be content to have other sins declaimed against, but if a Minister put his Finger upon the sore, and toucheth upon one special sin, then igne mi∣cant oculi, they are enraged and spit the Venome of Malice.

2. That sin which a Mans heart runs out most to, and he is most easily captivated by, that is the Dalilah in the Bosom: One Man is overcome with wantonness, another by worldliness; 'tis a sad thing a Man should be so bewitched by a beloved sin, that if it ask him to part with not only half the kingdom, but the whole Kingdom of heaven, he must part with it to gratify that Lust.

3. That sin which doth most trouble a Man and fly in his Face in an hour of sickness and distress, that is the sin he hath allowed himself in, and is his complexion sin: When Ioseph's Brethren were distressed their sin in selling their Brother came into their Remem∣brance, Gen. 42.21. We were verily guilty concerning our Brother, &c. So when a Man is upon his sick-bed, and Conscience shall say, thou hast been guilty of such a sin, the sin of slandring, or uncleanness, Conscience reads a Man a sad Lecture, it affrights him most for one sin, that is the Complection sin.

4. That sin which a Man is loathest to part with, that is the endeared sin: Iacob could of all his Sons most hardly part with Benjamin, Gen. 42.36. Will ye take Benjamin away? So saith the Sinner, this and that Sin I have left, but must Benjamin go too? must I part with this delightful sin? that goes to the heart; as it is with a castle that hath several Forts about it, the first and second Fort are yeilded, but when it comes to the main Castle the Governour will rather fight and dye then yeild that: So a Man may suf∣fer some of his Sins to be demolished, but when it comes to one, that is like the taking of the Castle, he will never yeild to part with that; surely that is the Master-sin; take heed especially of this sin; the strength of sin lies in the beloved sin: This is like an humour striking to the heart which brings Death. I have read of a Monarch, that being pursued by the Enemy, he threw away the Crown of Gold on his head, that he might run the faster▪ So that sin which thou didst wear as a Crown of Gold, throw it away that thou maiest run the faster to the Kingdom of heaven: O if you would not lose Glory, mortify the beloved sin, set it as Vriah in the Fore-front of the battle to be slain; by plucking out this right eye, you will see the better to go to heaven.

10. If you would not fall short of the kingdom of heaven, take heed of inordinate Pashion; many a Ship hath been lost in a storm; and many a Soul hath been lost in a storm of unruly Passions: Every Member of the Body is infected with sin; as every Branch of Wormwood is bitter; but the Tongue is full of deadly poyson, Iam. 3.8. Some care not what they say in their Passion, they will censure, slander, wish evil to others; how can Christ be in the heart when the Devil hath taken possession of the tongue? Passion disturbs reason, it is brevis insania, a short Frenzy; Ionah in a Passion flies out against God, Ionah 4.9. I do well to be angry to the death. What to be angry with God, and to justify it? I do well to be angry, the Man was not well in his Wits; Passion unfits for Prayer, 1 Tim. 2.8. I will therefore that Men pray lifting up holy hands without Wrath He that prays in wrath may lift up his hands in Prayer, but he doth not lift up holy hands. Water when it is hot soon boils over; so when the heart is heated with Anger it soon boils over in fiery passionate Speeches. Some curse others in their Passion: They whose tongues are set on fire, let them take heed that they do not one day in Hell desire a drop of water to cool their tongue O if you would not miss of the heavenly kingdom, beware of giving way to your unbridled Passions; some say words are but wind, but they are such a wind as may blow them to Hell.

11. If you would not fall short of the heavenly kingdom, beware of too much in∣dulging the sensual Appetite, Rom. 13.14. Make not Provision for the flesh; the Greek Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to make Provision, signifies to be Caterers for the flesh, Phil. 3.19. Whose God is their Belly. The Throat is a slippery place; Iudas received the Devil in the Sop; and often the Devil slides down in the Liquor: Excess in Meat and Drink clouds the Mind, choakes good Affections, provokes Lust; many a Man digs his own Grave with his Teeth; the Heathen could say, magnus sum & ad mojora natus quam ut sim corporis mei mancipium, Sen. He was higher born then to be a slave to his Body: To pamper the Body and neglect the Soul is to feed the Slave and to starve the Wife: Take such a proportion of food as may recruit Nature not surfeit it: Excess in things law∣ful hath lost many the kingdom of heaven. A Bee may suck a little honey from the leaf, but put it in a Barrel of honey and it is drowned; to suck temperately from the Crea∣ture God allows, but excess ingulphs Men in Perdition.

12. If you would not fall short of the Kingdom of Heaven, take heed of injustice in your dealings; defrauding lies in two things, First, mixing Commodities; as if one mix bad Wheat with good, and sell it for pure Wheat, this is to defraud, Isa. 1.22. Thy Wine is mixed with Water. Second, Giving scant Measure, Amos 5.8. Making the Ephah small; Ephah was a Measure which the Iews used in selling; they made the Ephah small, they scarce gave measure; I wish this be not the sin of many, Hos. 12.7. He is a Merchant, the Ballances of deceit are in his hand. Can they be holy which are not just? Mic. 6.11. Shall I count them pure with the wicked Balances? Is his heart sincere who hath false Weights? This hath made many they could not reach heaven, because of their over reaching.

13. If you would not miss of the Kingdom of Heaven, take heed of evil Company; there is a necessary Commerce with Men in buying and selling, else, as the Apostle saith, We must go out of the World, 1 Cor. 5.10. But do not voluntarily choose the Company of the wicked; 1 Cor. 5.11. I have written to you not to keep Company. Do not incorpo∣rate into the Society of the wicked, or be too much familiar with them: The wicked are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God haters; and 2 Chron. 19.2. Shouldst thou joyn with them that hate the Lord? A Christian is bound by vertue of his Oath of Allegiance to God in Baptism, not to have intimate converse with such as are Gods sworn Enemies; 'tis a thing of bad report: What doth Christs Dove among Birds of Prey? What do Virgins among Harlots? The Company of the wicked is very defiling, 'tis like going among them that have the Plague; Prov. 6.27. He that toucheth Pitch shall be defiled. Psal. 106 35. They were mingled among the heathen and learned their Works. If you mingle bright Armour with rusty, the bright Armour will not brighten the rusty, but the rusty Ar∣mour will spoil the bright. Such as have had religious Education, and have some in∣clinations to good, yet by mixing among the wicked they will be apt to receive hurt; the bad will sooner corrupt the good, then the good will convert the bad; Pharaoh learn∣ed Ioseph to swear, but Ioseph did not learn Pharaoh to pray. There is a strange attra∣ctive power in ill company to corrupt and poison the best dispositions; they damp good Affections: Throw a Fire-ball into the Snow and it is soon quenched. Among the wicked you lose your heat of zealous affections; by holding familiar correspondence with the wicked one shall hear them disswading him from strict Godliness, that it will debar him of his Liberty and Pleasure, Act. 28.2. This Sect is every where spoken against. Hereupon he who before did look towards Heaven, begins to be discouraged, and gra∣dually declines from goodness.

(1.) There steals upon him a dislike of his former religious course of Life; that he was righteous over-much; stricter then needed.

(2.) There is instilled into his Heart a secret delight of evil; he begins to like fool∣ish scurrilous discourse; he can hear Religion spoken against and be silent, nay, well pleased; he loves Vanity, and makes a sport of sin.

(3.) He is by degrees so Matamorphosed and made like the Company he converseth with, that he now grows into a disgust and hatred of his former sober ways; he is ill-affected towards good Men; he is transformed into scoffing Ishmael, a breathing devil; and becomes at last as much the Child of Hell, as any of that graceless damned Crew he conversed with; and what is the end of all? a blot in the Name, a Moth in the Estate, a Worm in the Conscience. O if you would not miss of the kingdom of Heaven be∣ware of ••vil Company: Bad Company is the Bane and Poison of the Youth of this Age: Such as were once soberly inclined, yet by coming among the Prophane they grow familiar, till at last they keep one another Company in Hell.

14. If you would not miss of the Kingdom of Heaven take heed of parlying with the Fleshy part; the Flesh is a Bosom Traitor. When an Enemy is gotten within the Walls of a Castle, it is in great danger to be taken. The Flesh is an Enemy within; the Flesh is a bad Counsellour; the Flesh saith there is a Lion in the Way; it discou∣rageth from a religious strictness; the Flesh saith as Peter did to Christ, Spare thy self; the Flesh saith as Iudas, What needs all this wast? what needs this praying? why do you wast your strength and Spirits in Religion? What needs all this wast? the Flesh cries out for ease and pleasure. How many by consulting with the Flesh have lost the Kingdom of Heaven!

15. If you would not fall short of Heaven take heed of Carn••l Relations: Our Carnal Friends are often Bars and Blocks in our way to Heaven; they will say Religion is preciseness and singularity: a Wife in the bosom may be a Tempter; Iob's Wife was so, Iob 2.9. Dost thou still retain thy Integrity? curse God and dye. What still pray? What dost thou get by serving God? Iob where are thy Earnings? what canst thou show thou hast had in Gods Service, but Boyles and Ulcers? and dost thou still retain thy integrity? throw off Gods Livery, renounce Religion. Here was a tentation han∣ded over to him by his Wife: The Woman was made of the Rib, the Devil turned this Rib into an Arrow, and would have shot Iob to the heart, but his Faith quenched this fiery Dart. Beware of Carnal Relations: We read, that some of Christs kindred laid hold on him, and would have hindred him when he was going to Preach, Mark 3.21. They said he is beside himself. Our kindred sometimes would stand in our way to Heaven, and judging all zeal rashness would hinder us from being saved: Such Carnal Relations Spira had, for advising with them whether he should remain constant in his Orthodox Opinion, they perswaded him to recant and so abjuring his former Faith he fell into horrour and dispondency of Mind. Galeacius Marquess of Vico found his Carnal Relations a great Block in his way, and what ado had he to break through their Tentati∣ons? Take heed of a snare in your Bosom: 'Tis a brave saying of Ierom, Si Mater mihi ubera ostendat, &c. If my Parent should perswade me to deny Christ, if my Mother should show me her breast that gave me suck, if my Wife should go to charm me with her Embraces, I would forsake all and fly to Christ.

16. If you would not fall short of the Kingdom of Heaven, take heed of falling off; beware of Apostacy; he misseth of the Prize who doth not hold out in the Race; he who makes shipwrack of the Faith cannot come to the haven of Glory. We live in the fall of the Leaf; Men fall from that goodness they seemed to have; some are turned to Error, others to Vice; some to drinking and dicing, others to whoring; the very Man∣tle of their Profession is fallen off: 'Tis dreadful for Men to fall off from hopeful be∣ginnings: The Apostate saith Tertullian seems to put God and Satan in the Ballance, and having weighed both their Services, prefers the Devils Service and proclaims him to be the best Master, in which respect, the Apostate is said to put Christ to open shame, Heb. 6.6. This is sad at last, Heb. 10.38. If you would not miss of Glory take heed of Apo∣stacy, those who fall away must needs fall short of the Kingdom.

1. If we would not come short of this Heavenly Kingdom, let us be much in the exercise of Self-denyal; Matth. 16.24. If any man will come after me, let him deny himself. He who would go to Heaven must deny self-righteousness, Cavendum est a propria justitia; Phil. 3.9. That I may be found in him not having my own righteousness. The Spider weaves a web out of her own Bowels; an Hypocrite would spin a web of Salvation out of his own Righteousness: We must deny our Civility in point of Justifi∣cation. Civility is a good staff to walk with among Men, but it is a bad ladder to climb up to Heaven. We must deny our holy things in point of Justification. Alas, how are our Duties checkered with Sin. Put Gold in the fire and there comes out dross;

our most golden services are mixed with unbelief. Deny self-righteousness; use Duty but trust to Christ. Noahs Dove made use of her wings to fly, but trusted to the Ark for safety. Let Duties have your diligence but not your confidence. Self-denyal is via ad regnum; there is no getting into Heaven but through this strait gate of self-denyal.

2. The second means for the obtaining of the Kingdom is serious Consideration: Most Men fall short of Heaven for want of Consideration.

1. Consideration. We should often consider what a Kingdom Heaven is. 'Tis called Regnum paratum, a Kingdom prepared, Matth. 25.34. which implyes something that is rare and excellent. God hath prepared in his Kingdom, such things as eye hath not seen nor ear heard; 1 Cor. 2.9. Heaven is beyond all hyperbole. In particular, in this Coelestial Kingdom are two things.

• (1.) A stately Pallace.
• (2.) A Royal Feast.

(1.) A stately Pallace. 1. It is large and hath several stories; for the dimensions of it, it is twelve thousand furlongs, Rev. 21.15. or as it is in some Greek Copies, twelve times twelve thousand furlongs, a finite number put for an infinite; no Arithmetician can number these furlongs: Though there be an innumerable company of Saints and Angels in Heaven yet there is infinitely enough room to receive them. 2. The Pallace of this Kingdom is lucid and transparent; 'tis adorned with light, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The light is sweet. Hell is a dark dungeon, but the Pallace above is bespangled with light; Col. 1.12. Such illustrious beams of Glory shine from God as shed a brightness and splendour upon the Empyrean Heaven. 3. This Pallace of the Kingdom is well sci∣tuated for a good Air and a pleasant prospect. There is the best Air which is perfumed with the odours of Christs Oyntments; and a most pleasant prospect of the bright Morning-Star. 4. The Pallace is rich and sumptuous; it hath Gates of Pearl, Rev. 21.21. it is enriched with white Robes and Crowns of Glory; and this Pallace never falls to decay, and the dwellers in it never dye, Rev. 22.5. They shall reign for ever and ever.

(2.) A Royal Feast: It is called, The marriage supper of the lamb, Rev. 19.9. which Bullinger and Gregory the great, understand of the magnificent Supper prepared in the Kingdom of Heaven. A Glorious Feast it will be in respect of the Founder, God; the Glorified Saints shall feast their eyes with Gods Beauty, and their hearts with his Love; a delicious Feast it will be in respect of the festivity and holy Mirth. What Joy when there shall be the Anthems and Triumphs of Glorified Spirits; when Saints and Angels shall twist together in an inseparable union of Love, and lye in each others sweet embraces; a Royal Banquet it shall be where there is no surfeit, because conti∣nually a fresh course served in. The serious Consideration what a Kingdom Heaven is, would be a means to quicken our endeavour in the pursuit after it. What causeth Men to make Voyages to the Indies, but the consideration of the Gold and Spices which are to be had there; did we survey and contemplate the Glory of Heaven, we should soon take a Voyage, and never leave till we had arrived at the Coelestial Kingdom.

2. Consideration, How it will trouble you if you should perish, to think you came short of Heaven for want of a little more pains. The Prophet Elisha bid the King of Israel smite the ground six times, and he smote but thrice and stayed, 2 Kings 13.19. and he lost many Victories by it: So when a Man shall think thus, I did something in Religion but did not do enough, I prayed but it was coldly, I did not put coals to the Incense; I heard the Word, but did not meditate on it, I did not chew the end; I smote but thrice, and I should have smitten six times; had I taken a little more pains I had been happy, but I have lost the Kingdom of Heaven by short shooting. The con∣sideration how terrible the thoughts of this will be, that we should lose Heaven for want of a little more pains, will be a means to spur on our sluggish hearts, and make us more diligent to get the Kingdom.

3. The third means for the obtaining this Kingdom is to keep up Daily Prayer, Psal. 109.4. I give my self to Prayer. Prayer inflames the affections, and oyls the wheels of the endeavour; Prayer prevails with God, it unlocks his Bowels, and then he un∣locks Heaven; all that have got to Heaven have crept thither upon their knees: The Saints now in Heaven have been Men of Prayer; Daniel prayed three times a day, Iacob wrestled with God in Prayer, and as a Prince prevailed; this Prayer must be fer∣vent, else it is thuribulum sine prunis, as Luther, a Golden Censer without Fire. O follow God with Prayers and Tears, say as Iacob to the Angel, Gen. 32.26. I will not let thee go except thou bless me. Prayer vincit invincibilem, Luther, it conquers the Omnipotent; Elijah by Prayer opened Heaven; by ardent and constant Prayer Heaven is at last opened to us.

4. If you would obtain the Heavenly Kingdom get a love to Heaven. Love puts a Man upon the use of all means to enjoy the thing loved. He that loves the World how active is he, he will break his sleep and peace for it; he that loves Honour what hazards will he run, he will swim to the crown in Blood. Iacob loved Rachel, and what would not he do, though it were serving a two seven years Apprenticeship, for obtaining her? Love carries a Man out violently to the Object loved. Love is like Wings to the Bird, like Sails to the Ship; it carries a Christian full sail to Heaven; Heaven is a place of Rest and Joy, 'tis Paradise, and will you not love it? Love Heaven and you cannot miss it: Love breaks through all opposition, it takes heaven by storm: Love though it labour is never weary; it is like the Rod of Myrtle in the Travellers hand which makes him fresh and lively in his travel▪ and keeps him from being weary.

5. If you would obtain the Kingdom of Heaven make Religion your business. What a Man looks upon as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thing by the by, he doth not much mind. If ever we would have Heaven we must look upon it as our main concern: Other things do but concern our livelyhood, this concerns our Salvation; then we make Religion our busi∣ness when we wholly devote our selves to Gods service, Psal. 139.18. we count those the best hours which are spent with God; we give God the cream of our affections, the flower of our time and strength; we traffique in Heaven every day, we are Merchants for the Pearl of price. He will never get an Estate who doth not mind his Trade; he will never get heaven who doth not make Religion his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his main business.

6. If you would obtain the Kingdom of Heaven, bind your hearts to God by sacred Vowes. Vow to the Lord that (by his Grace) you will be more intent upon heaven than ever, Psal. 56.12. Thy vowes are upon me, O God. A Vow binds the Votary to Duty; he looks upon himself as obliged by his Vow to cleave to God. Bees when they fly in a great Wind ballast themselves with little stones that they may not be car∣ried away with the Wind; so we must fortifie our selves with strong Vowes, that we may not be carried away from God with the violent wind of temptation. No question a Christian may make such a Vow, because the ground of it is Morally good, he vowes nothing but what he is bound to do by vertue of his Baptismal Vow, namely to walk with God more closely, and to pursue heaven more vigorously.

7. If you would obtain the Kingdom embrace all seasons and opportunities for your Souls, Eph. 5.15. Redeeming the time. Opportunity is the cream of time; the im∣proving the seasons of Grace is as much as our Salvation is worth. The Marriner by taking the present season while the Wind blowes gets to the haven; by taking the season while we have the means of Grace, and the wind of the Spirit blowes, we may arrive at the Kingdom of heaven. We know not how long we shall enjoy the Gospel; the seasons of Grace like Noahs Dove, come with an Olive-branch in their mouth, but they soon take Wings and fly. Though they are sweet, yet swift. God may remove the Golden Candlestick from us as he did from the Churches of Asia. We have many sad symptoms, Gray hairs are here and there upon us, Hos. 7.9. therefore let us lay hold upon the present season; they that sleep in Seed-time will beg in Harvest.

8. If you would go to the Kingdom of Heaven you must excubias agere keep a daily Watch; Mark 13.37. I say unto all, watch. Many have lost Heaven for want of watchfulness. Our hearts are ready to decoy us into sin, and the Devil lyes in ambush by his temptations; we must every day set a spy, and keep centinel in our Souls: Hab. 2.1. I will stand upon my watch.

(1.) We must watch our Eyes; Iob 31.1. I made a covenant with my eyes. Much Sin comes in by the eye: When Eve saw the tree was good for food, and pleasant to the eyes, then she took; Gen. 3.6. First she looked and then she lusted; the eye by be∣holding an impure Object sets the heart on fire; the Devil oft creeps in at the window of the eye. Watch your eyes.

(2.) Watch your Ear. Much Poyson is conveyed through the ear. Let your ear be open to God, and shut to Sin.

(3.) Watch your Hearts: We watch suspicious persons; The heart is deceitful, Ier. 17.9. Watch your heart; 1. When you are about holy things; it will be stealing out to vanity. When I am at Prayer, saith S. Hierom, Aut per porticum deambulo aut de foenore computo, either I am walking through Galleries, or casting up Accompts. 2. Watch your heart when you are in Company. The Basilisk poysons the herbs he breaths on; the breath of the wicked is infectious. Nay, watch your hearts when you are in good Company; such as have some good in them, yet may be some grains too light; they may have much levity of Discourse, and if no scum boils up, yet too much froth. The Devil is subtle, and he can as well creep into the Dove, as he did once into the Serpent. Satan tempted Christ by an Apostle. 3. Watch your hearts in Prosperity; now you are in danger of Pride. The higher the Water of the

Thames riseth, the higher the Boat is lifted up; the higher that Mens Estates rise, the higher their Hearts are lifted up in Pride In Prosperity you are in danger not only to forget God, but to lift up the heel against him; Deut. 32.15. Iesurun waxed fat and kicked. It is hard to carry a full Cup without spilling, and to carry a full prosperous Estate without sinning. Turpi fregerunt saecula luxu divitiae molles. Sen. Trag. Sampson fell asleep in Dalilahs lap; many have fallen so fast asleep in the lap of Prosperity that they have never awaked till they have been in Hell. 4. Watch your hearts after holy Duties. When Christ had been Praying and Fasting then the Devil tempted him, Mat. 4.23. After our combating with Satan in Prayer, we are apt to grow secure, and put our Spiritual Armour off, and then the Devil falls on and wounds us. O if you would get Heaven be alwayes upon your Watch-tower, set a spy, keep close centinel in your Souls: Who would not watch when it is for a Kingdom.

9. If you would arrive at the Heavenly Kingdom get those three Graces which will undoubtedly bring you thither.

(1.) Divine Knowledge. There's no going to Heaven blindfold. In the Creation, Light was the first thing which was made; so 'tis in the new Creation, Knowledge is the Pillar of Fire which goes before us, and lights us into the Heavenly Kingdom. 'Tis light must bring us to the inheritance in light; Col. 1.12.

(2). Faith. Faith ends in Salvation; 1 Pet. 1.9. Receiving the end of your faith, Salvation. He who believes is as sure to go to Heaven as if he were in Heaven already; Acts 16.31. Faith toucheth Christ, and can he miss of Heaven who toucheth Christ? Faith unites to Christ, and shall not the Members be where the Head is? All have not the same degree of Faith; we must distinguish between the direct act of Faith, and the reflex act, Affiance and Assurance; yet the least seed and spark of Faith gives an un∣doubted title to the Heavenly Kingdom. I am justified because I believe, not because I know I believe.

(3.) Love to God. Heaven is prepared for those that love God, 1 Cor. 2.9. Love is the Soul of Obedience, the Touchstone of Sincerity. By our loving God we may know he loves us, 1 Iohn 4.19. and those whom God loves he will lay in his bosom. Ambrose in his Funeral Oration for Theodosius, brings in the Angels hovering about his departing Soul, and being ready to carry it to Heaven, asked him, What that Grace was he had practised most upon Earth, Theodosius replyed, Dilexi, dilexi, I have loved, I have loved; and strait-way he was by a convoy of Angels translated to Glory. Love is a sacred Fire kindled in the breast, in the flames of this Fire the devout Soul ascends to Heaven.

10. If we would obtain this Heavenly Kingdom let us labour for Sincerity; Prov. 28.18. Whosoever walketh uprightly shall be saved. The sincere Christian may fall short of some degrees of Grace, but he never falls short of the Kingdom; God will pass by many failings where the heart is right; Numb. 23.21. True Gold, though it be light, hath grains of allowance; Psal. 51.6. Thou desirest truth in the inward parts. Sincerity is the sauce which seasons all our Actions, and makes them savoury; it is the ingredient into every Grace: It is called Faith unfeigned, 2 Tim. 1.5. and Love 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in sincerity, Eph. 6.24. Coyn will not go currant that wants the Kings stamp; Grace is not currant if it be not stamped with Sincerity. Glorious Duties sowred with Hypocrisie are rejected, when great Infirmities sweetned with Sincerity are accepted. If any thing in the World bring us to Heaven it is Sincerity: Sincerity signifies plainness of heart, Psal. 32.2. In whose Spirit there is no guile. The plainer the Diamond is the richer.

(1.) Sincerity is when we serve God with our heart; we do not only worship him but love him. Cain brought his Sacrifice, but not his Heart: This is Gods delight, a Sacrifice flaming upon the Altar of the Heart. A sincere Christian, though he hath a double principle in him, Flesh and Spirit, yet he hath not a double heart, his heart is for God.

(2.) Sincerity is when we aim purely at God in all we do. The Glory of God is more worth than the Salvation of all Mens Souls. A sincere Christian though he comes short in Duty yet he takes a right aim. As the herb Heliotropium turns about accord∣ing to the motion of the Sun; so a Godly Mans actions do all move towards the Glory of God

11. If we would obtain the Heavenly Kingdom, let us keep up fervency in Duty, What is a dead form without the power? Rev. 3.16. Because thou art luke-warm, neither hot nor cold, I will spue thee out of my mouth. Fervency puts life into Duty; Rom. 12.11. Fervent in Spirit serving God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Boyling over. Christ prayed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, yet more earnestly, Luke 22.44. When the Fire on the Golden Censer was ready to go out, Aaron was to put more Coals to the Incense. Praying with Devotion

is putting more Coals to the Incense; 'tis not Formality but Fervency will bring us to Heaven: The Formalist is like Ephraim, a Cake not turned, hot on one side and dough on the other. In the external part of Gods Worship he seems to be hot, but as for the Spiritual part of Gods Worship he is cold. Oh if you would have the Kingdom of Heaven keep up heat and fervour in Duty. Eliah was carried up to Heaven in a fiery Chariot; if you would go to Heaven you must be carried thither in a fiery Chariot of Zeal: 'Tis violence takes the Kingdom of Heaven.

12. If we would arrive at the Heavenly Kingdom let us cherish the motions of Gods Spirit in our hearts. The Marriner may spread his Sails, but the Ship cannot get to the Haven without a gale of Wind; so we may spread the sails of our endeavour, but we cannot get to the Haven of Glory without the North and South-wind of Gods Spirit blow; how nearly therefore doth it concern us to make much of the motions of Gods Spirit; motions to Prayer, motions to Repentance. 2 Sam. 5.24. When thou hearest the sound of a going in the tops of the mulberry-trees, that then thou shalt bestir thy self, for then shall the Lord go out before thee: So when we hear as it were a voice within us, a secret inspiration stirring us up to good Duties, we should then bestir our selves; while the Spirit works in us, we should work with the Spirit. Many Men have Gods Spirit striving with them, he puts good motions in their hearts, and holy purposes, but they neglecting to prosecute these good motions, the Spirit is thereby grieved, and being grieved, withdraws its assistance, and that assistance being gone there is no getting to Heaven. Oh make much of the motions of the Spirit, it is as much as your Salvation is worth. The Spirit of God is compared to fire, Acts 2.2. if we are care∣ful to blow this spark, we may have fire to inflame our affections, and to light our feet into the way of peace. If we quench the Spirit by our neglecting and resisting its motions, we cut our selves off from Salvation. The Spirit of God hath a drawing-power, Cant. 1.4. The Blessed Spirit draws by attraction, as the Loadstone the Iron. In the preaching of the Word the Spirit draws the heart up to Heaven in holy longings and ejaculations. Now when the Spirit is about thus to draw us, let us take heed of drawing back left it be to perdition: Heb. 10. We should do as Noah, when the Dove came flying to the Ark, he put forth his hand and took it into the Ark, so when this sweet Dove of Gods Spirit comes flying to our hearts, and brings a gracious impulse as an Olive-branch of Peace in its mouth. O take this Dove into the Ark, entertain the Spirit in your hearts, and it will bring you to Heaven.

Quest. But how shall we know the motions of the Spirit from a delusion?

Answ. The motions of the Spirit are alwayes agreeable to the Word. If the Word be for Holiness so is the Spirit: The Spirit perswades to nothing but what the Word directs; which way the tyde of the Word runs, that way the Wind of the Spirit blows.

13. We obtain the Kingdom of Heaven by uniform and chearful Obedience; Obe∣dience is the Road through which we travail to Heaven; many say they love God, but refuse to obey him; doth he love the Princes Person who slights his Commands?

(1.) Obedience must be uniform, Psal. 119.6, Then shall I not be ashamed, Lo Eboth, I shall not blush when I have respect to all thy Commandments; as the Son goes through all the signs of the Zodiack, so must we through all the duties of Religion: If a Man be to go an hundred Miles, and he goes ninety nine Miles, and there stops, he comes short of the Place he is to travel to; if with Herod we do many things that God com∣mands, yet if we lye in the total neglect of any duty we come short of the Kingdom of Heaven; for Instance, If a Man seem to make Conscience of duties of the first Table, and not the duties of the second; if he seem to be religious but is not just, he is a Transgressor, and is in danger to lose Heaven; a good heart is like the Needle which points that way which the Loadstone draws, so he moves that way which the Word draws.

(2.) Obedience must be chearful; I delight to do thy Will O my God, yea thy Law is within my heart, Psal. 40.8. That is the sweetest Obedience which is chearful, as that is the sweetest Honey which drops from the Comb freely: God doth sometimes accept of willingness without the work, but never of the Work without willingness; Zach. 5 9. There came out two Women and the wind was in their wings. Wings are swift, but wind in the Wings denotes great swiftness; an Emblem of the swiftness and chearful∣ness which should be in Obedience; we go to Heaven in the way of Obedience.

14. If we would obtain this Kingdom, be much in the Communion of Saints; one Coal of Juniper will warm and inflame another; when the heart is dead and frozen the Communion of Saints will help to warm it, Mal. 3.16. They that feared the Lord spake often one to another. Christians should never meet (saith Mr. Bolton) but speak of their meeting together in Heaven: One Christian may be very helpful by Prayer and Confe∣rence

to another, and give him a lift towards Heaven. Old Latimer was much strength∣ened and comforted by hearing Mr. Bilnyes Confession of Faith. We read that when Moses his hands were heavy, and he was ready to let them fall, Aaron and Hur staid up his hands, Exod. 17.12. A Christian who is ready to faint under Tentation, and lets down the hands of his Faith, by conversing with other Christians, he is strengthened and his hands are held up; a great benefit of holy Conference is Counsel and Advise: If a Man, saith Chrysostom, who hath but one head to advise him, could make that head an hundred heads to advise him, he would be very wise: A single Christian hath this benefit by the Communion of Saints, they are as so many heads to advise him what to do in such a case or exigence: By Christian conference the Saints can say, Did not our heart burn within us? Communion of Saints we have in our Creed, but 'tis too little in our practise: Men usually travel fastest in Company, we travel fastest to Heaven in the Communion of Saints.

15. If we would attain to this Kingdom of Heaven, let us be willing to come up to Christs terms; many will be cheapening, and bid something for the Kingdom of Hea∣ven, they will avoid gross sin, and will come to Church and say their Prayers; and yet all this while they are not willing to come up to Gods Price, that is, they will not renounce the Idol of self Righteousness, flying only to Christ as to the Horns of the Altar; they; will not sacrifice their bosom-sin; they will not give God Spirit-worship, serving him with zeal and intenseness of Soul, Iohn 4.24. they will not forgive their Enemies: they will not part with their carnal profits for Christ; they would have the Kingdom of Heaven, but they will not come up to the Price: If you would have this Kingdom, do not article and indent with Christ, but accept of his Terms; say, Lord, I am willing to have the Kingdom of Heaven whatever it cost me; I am willing to pluck out my right eye, to part with all for the Kingdom; here is a blank paper I put into thy hand, Lord write thy own Articles, I will subscribe to them.

16. If we would obtain the Heavenly Kingdom, let us attend to the holy Ordinances; thus God brings Souls to heaven; Act. 27.31. Except ye abide in the Ship ye cannot be saved. Some People would leap out of the Ship of Ordinances, and then God knows whether they leap; but except ye abide in the Ship of Ordinances ye cannot be saved; especially if you would get to Heaven attend to the VVord preached: It was by the Ear, by our first Parents listening to the Serpent, that we lost Paradise; and it is by the Ear, by the hearing of the word, that we get Heaven, Isa. 55.3. Hear and your Soul shall live. God sometimes in the preaching of the word drops in that holy Oyl into the Ear which softens and sanctifies the heart: The word preached is called the Ministry of the Spirit, 2 Cor. 3.8. because the Spirit of God makes use of this Engine to convert Souls: If the word preached doth not work upon Men, nothing will, not Judgment, or Mi∣racles, no, nor though one should arise from the Dead, Luke 16.31. If a glorified Saint should come out of Heaven, and assume a Body, and tell you of all the glory of Heaven, and the joys of the blessed, and perswade you to believe; if the preaching of the word will not bring you to Heaven, neither would his Rhetorique do it who rose from the dead. In Heaven there will be no need of Ordinances, but there is while we live here: The Lamp needs Oyl, but the Star needs none. While the Saints have their Lamp of Grace burning here, they need the Oyl of Ordinances to be continually drop∣ping upon them; but there will be no need of this Oyl when they are Stars in Heaven. If you intend to get to Heaven, be swift to hear; for faith comes by hearing, Rom. 10.14, 17. Peter let down the Net of his Ministry and at one draught catch'd three thousand Souls. If you would have Heavens Door opened to you, wait at the Posts of Wisdoms Door.

17. If you would arrive at Heaven, have this Kingdom ever in your eye: Our bles∣sed Lord looked to the Joy which was set before him, and Moses had an eye to the Re∣compence of Reward, Heb. 11.26. Let the Kingdom be much in our thoughts; Meditation is a means to help us to Heaven.

Quest. How doth it help?

Answ. 1. As it is a means to prevent sin, no Sword like this to cut asunder the Si∣news of Tentation; it is almost inpossible to sin presumptuously with the lively thoughts and hopes of Heaven: It was when Moses was out of Sight that Israel set up a Calf and worshipped it; so it is when the Kingdom of Heaven is out of sight, I mean out of Mens thoughts, that they set up their Lusts and idolize them; the Meditation of Hea∣ven banisheth sin; he who thinks of the weight of Glory, throws away the weights of sin.

2. The 〈◊〉〈◊〉 on the Kingdom of Heaven would excite and quicken Obedience, we should think we could never pray enough, never love God enough who hath prepa∣red such a Kingdom for us, immensum Gloria calcar habet: Saint Paul had Heaven in

his eye, he was once caught up thither, and how active was he for God, 1 Cor. 15.10. This would oyl the Wheels of Obedience.

3. It would make us strive after Holiness, because none but such are admitted into this Kingdom, only the pure in heart shall see God, Mat. 5. Holiness is the Language of Heaven, it is the only coin will pass currant in Heaven; this considered would make us cleanse our selves from all filthiness of Flesh and Spirit, perfecting Holiness in the fear of God, 2 Cor. 7.1.

Thus you see how the Meditation of Heaven would be a means to bring us thither.

18. The last means for obtaining the Heavenly Kingdom is, Perseverance in Holiness, Rev. 2.10. Be thou faithful unto death, and thou shalt receive the Crown of Life. In Chri∣stians non initia sed finis laudantur, Hierom.

• 1. Is there such a thing as persevering?
• 2. How doth a Christian come to persevere?
• 3. What are the Incouragements?
• 4. What Helps?

1. Is there such a thing as persevering till we come to Heaven? The Ar∣minians deny it, and truly that any one holds out to the Kingdom is a wonder; if you consider,

1. What a world of Corruption is mingled with Grace; Grace is apt to be stifled, as the Coal to be choaked with its own ashes: Grace is oft like a Spark in the Sea, 'tis a wonder it is not quenched: 'Tis a wonder sin doth not do to Grace as sometime the Nurse to the Child, overlay it that it dye; so that this Infant of Grace is not smo∣thered.

2. The Implacable malice of Satan; he denies that we should have a Kingdom, when he himself is cast out; it cuts him to the heart to see a piece of dust and clay be made a bright Star in Glory, and he himself an Angel of Darkness; he will Acheronta movere, move all the Powers of Hell to hinder us from the Kingdom; he spits his Ve∣nome, shoots his fiery Darts, raiseth a storm of persecution, yea, and prevails against some; Rev. 12.4. There appeared a great red Dragon, and his Tail drew the third part of the Stars of Heaven, and did cast them to the Earth. By the Dragon is meant the Hea∣thenish Empire; now when his Tail cast so many to the Earth, it is a wonder that any of the Stars keep fixed in their Orb.

3. The Blandishments of Riches: The Young man in the Gospel went very far, thou art not far from the Kingdom of God; but he had rich Possessions, and these golden weights hindred him from the Kingdom, Luke 18.23. Ionathan pursued the Battle till he came at the Honey-comb, and then he stood still, 1 Sam. 14.27. Many are for∣ward for Heaven till they tast the sweetness of the World; but when they come at the Honey-comb, then they stand still and go no further; Faenus pecuniae funus animae. Those who have escaped the Rocks of gross sins, yet have been cast away upon the Golden Sands: What a wonder therefore that any doth hold on till he comes to the Kingdom.

4. A wonder any holds out in Grace, and doth not tire in his march to Heaven; if you consider the difficulty of a Christians Work, he hath no time to lye fallow, he is either watching or fighting; nay, a Christian is to do those Duties which to the eye of sence and reason seem inconsistent: While a Christian doth one duty he seems to cross another, e. g. he must come with holy boldness to God in Prayer, yet must serve him with fear; he must mourn for sin, yet rejoyce; he must be contented, yet covet, 1 Cor. 12.32. contemn Mens Impieties, yet reverence their Authority: What difficult work is this; a wonder any Saint arrives at the Heavenly Kingdom, to this I might add, the evil Examples abroad, which are so atractive, we may say, the Devils are come among us in the likeness of Men; what a wonder is it that any Soul perseveres till it comes to the Kingdom of Heaven; but as great a wonder as it is, there is such a thing as perse∣verance; a Saints perseverance is built upon three immutable Pillars.

(1.) Gods Eternal Love: We are inconstant in our Love to God; but he is not so in his Love to us, Ier. 31.9 I have loved thee with an everlasting Love; a havath gno∣lam, with a Love of Eternity. Gods Love to the Elect is not like a Kings Love to his Favourite, when it is at the highest Spring-Tide it soon ebbs; but Gods Love is eterni∣zed; God may desert, not disinherit; he may change his Love into a Frown, not into hatred; he may alter his Providence, not his decree: When once the Sun-shine of Gods Electing Love is risen upon the Soul, it never sets finally.

(2.) A Saints Perseverance is built upon the Covenant of Grace; 〈◊〉〈◊〉 a firm impreg∣nable Covenant: This you have in the words of the sweet Singer of Israel, 2. Sam. 23.5.

God hath made with me an everlasting Covenant, ordered in all things and sure. 'Tis a sweet Covenant that God will be our God; the marrow and quintessence of all Blessing; and it is a sure Covenant, that he will put his Fear in our heart, and we shall never de∣part from him, Ier. 32.40. This Covenant is inviolable, cannot be broken; indeed sin may break the Peace of the Covenant, but it cannot break the Bond of the Cove∣nant.

(3.) The third Pillar Perseverance is built upon is the Mistical Union: Believers are incorporated into Christ, they are knit to him as Members to the Head, by the Nerve and Ligament of Faith, that they cannot be broken off, Eph. 5.23. What was once said of Christs natural Body is as true of his mistical Body, Iohn 19.36. A bone of it shall not be broken. As it is impossible to sever the Leaven and the Dough when they are once mingled, so it is impossible when Christ and Believers are once united ever by the Power of Death or Hell to be separated: How can Christ lose any Member of his Body and be perfect? You see on what strong Pillars the Saints Perseverance is built.

2 Quest. How doth a Christian hold on till he comes to the Kingdom? How doth he persevere?

Resp. 1. Auxilio Spiritus: God carries on a Christian to perseverance by the Energy and vigorous working of his Spirit: The Spirit maintains the Essence and Seed of Grace, it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 blow up the Sparks of Grace into an holy Flame; Spiritus est Vica∣rius Christi, Tertul. 'tis Christs Deputy and Proxy, is it every day at work in a Belie∣vers heart, exerting Grace into Exercise, and ripening it into perseverance: The Spirit doth carve and polish the Vessels of Mercy, and make them fit for Glory.

2. Christ causeth perseverance and carries on a Saint till he comes to the Heavenly Kingdom, vi orationis, by his Intercession: Christ is an Advocate as well as a Surety; he prays that the Saints may arrive safe at the Kingdom, Heb. 7.25. Wherefore he is able to save them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the uttermost, (i. e. perfectly) seeing he ever liveth to make Intercession for them; that Prayer he made for Peter on Earth he prays now in Heaven for the Saints, that their Faith fail not, Luke 22.32. that they may be with him where he is, Iohn 17.24. and sure if he pray that they may be with him in his King∣dom, they cannot perish by the way: Christs Prayer is efficacious; if the Saints Pray∣ers have so much force and prevalency in them: Iacob had power with God, and as a Prince prevailed, Hos. 12.4. By Prayer Eliah unlocked Heaven: If the Prayers of the Saints have so much power with God, then what hath Christs Prayer? how can the Children of such Prayers miscarry? how can they fall short of the Kingdom, who have him praying for them who is not only a Priest but a Son? and besides what he prays for as he is Man, that he hath power to give as he is God; thus you see how a Christian comes to Persevere till he comes to the Kingdom.

Object. But methinks I hear some Christians say, if only perseverance obtains the Kingdom, they fear they shall not come thither, they fear they shall faint by the way, and the weak legs of their Grace will never carry them to the Kingdom of Heaven.

Answ. Wert thou indeed to stand in thy own strength thou mightest fall away; that Branch withers and dies which hath no Root to grow upon; thou growest upon the Root Christ, who will be daily sending forth vital influence to strengthen thee; thou art imbecil and weak in Grace, yet fear not falling short of Heaven; For,

1. God hath made a promise to weak Believers; what is a bruised Reed but the Emb∣lem of a weak Faith, yet it hath a Promise made to it, Mat. 12.20. A bruised Reed he will not break. God hath promised to supply the weak Christian with so much Grace as he shall need, till he comes to Heaven: Beside the two Pence which the good Sama∣ritan left to pay for the Cure of the poor wounded Man, he passed his Word for all that he should need beside, Luke 10.35. So, Christ doth not only give a little Grace in hand, but his Bond for more, that he will give as much Grace as a Saint shall need till he comes to Heaven, Psal. 84.11. The Lord will give Grace and Glory, that is, a fresh supply of Grace till it be perfected in Glory.

2. God hath most care of his weak Saints, who fear they shall never hold out till they come to the Kingdom; doth not the Mother tend the weak Child most? Isa. 40.11. He will gather the Lambs in his Arms, and carry them in his Bosom. If thou thinkest thou art so weak that thou shalt never hold out till thou comest to Heaven, thou shalt be carried in the Arms of the Almighty, he gathers the Lambs in his Arms; Christ the Ly∣on of the Tribe of Iudah marched before hi•• People, and his Power is their Rear-ward, so that none of them faint, or dye in their March to Heaven.

3. Quest. What are the Encouragements to make Christians hold on till they come to the Kingdom of Heaven?

Answ. 1. It is a great Credit to a Christian not only to hold forth the Truth, but to hold fast the Truth till he comes to Heaven; when Grace doth flourish into perseverance,

and with the Church of Thyatira our last works are more then our first, Rev. 2.19. This is insigne honoris a Star of Honour: 'Tis matter of renown to see gray hairs shine with golden vertues: the Excellency of a thing lies in the finishing of it: What is the excellency of a Building? not when the first stone is laid, but when it is finished; so the beauty and excellency of a Christian is when he hath finished his Faith, having done his work is landed safe in Heaven.

2. You that have made a progress in Religion, have not many Miles to go before you come at the Kingdom of Heaven; Rom. 13.11. Now is our Salvation neerer then when we believed. You who have hoary hairs, your green Tree is turned into an Almond-tree, you are near to Heaven, it is but going a little further and you will set your Feet within Heaven Gates; Oh therefore now be encouraged to hold out, your Salvation is nearer then when you first began to believe: Our diligence should be greater when our Salvation is nearer: When a Man is almost at the end of the Race will he now tire and faint? will he not put forth all his strength, and strain every Limb that he may lay hold upon the Prize? Our Salvation is now nearer, the Kingdom is as it were within sight; how should we now put forth all our strength that we may lay hold upon the Garland of Glory: Doctor Taylour when he was going to his Martyrdom, I have (saith he) but two Stiles to go over and I shall be at my Fathers House. Though the way to Hea∣ven be up hill, you must climb the steepy Rock of Mortification, and though there be Thorns in the way, viz. Sufferings, yet you have gone the greatest part of your way, you are within a few days march of the Kingdom, and will not you persevere? Chri∣stian pluck up thy Courage, fight the good fight of Faith, pursue Holiness, 'tis but a while and you shall put off your Armour, and end all your weary Marches, and re∣ceive a Victorious Crown; your Salvation is nearer, you are within a little of the King∣dom, therefore now presevere, you are ready to commence and take your Degree of Glory.

3. The blessed promise annexed to Perseverance; the promise is a Crown of Life, Rev 2.10. Death is a Worm that feeds in the Crowns of Princes, but behold here a living Crown, and a never-fading Crown, 1 Pet. 5.4. and Rev. 2.28. He that over∣cometh, and keepeth my works to the end I will give him Stellam matutinam, the Mor∣ning Star: The Morning Star is brighter then the rest; this Morning Star is meant of Christ; as if Christ had said, I will give to him that perseveres some of my Beauty, I will put some of my illustrious Rays upon him, he shall have the next degree of Glo∣ry to me, as the Morning Star is next the Sun; will not this animate and make us hold out, we shall have a Kingdom, and that which is better then the Kingdom, a bright Morning Star.

4 Quest. What are the means conducing to perseverance, or what shall we do that we may hold out to the Kingdom?

Resp. 1. Take up Religion upon good Grounds, not in a Fit or Humour, or out of worldly design, but be deliberate, weigh things well in the Ballance, Luke 14.28. Which of you intending to build a Tower, sitteth not down first and counteth the cost: Think with your selves what Religion must cost you, it must cost you the parting with your sins, and what is may cost you, it may cost you the parting with your Lives; consider if a Kingdom will not countervail your Sufferings; weigh things well and then make your choice, Psal. 119.30. I have chosen the way of thy Truth. Why do many Apostatize and fall away, but because they did never sit down and count the cost.

2. If we would hold out to the Kingdom, let us cherish the Grace of Faith, 1 Cor. 1.24. By Faith ye stand; Faith like Hercules Club it beats down all Oppositions before it; 'tis a conquering Grace.

Quest. How comes Faith to be so strong?

Resp. Faith fetcheth Christs strength into the Soul, Phil. 4.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A Captain may give his Soldier Armour, but not strength: Faith partakes of Christs strength, and Faith gets strength from the promise; as the Child by sucking the Breast gets strength, so doth Faith by sucking the Breast of the Promise; hence Faith is such a won∣der working Grace, and enables a Christian to persevere.

3. If you would hold out to the Kingdom, set before your Eyes the Examples of those Noble, Heroick Saints who have persevered to the Kingdom; Vivitur Exemplis, Examples have more influence upon us then Precepts, Iob 23.11, 12. My Foot hath held his steps: Though the way of Religion hath Flints and Thorns in it, yet my Foot hath held his steps, I have not fainted in the way, nor turn'd out of the way; Daniel held on his Religion, and would not intermit Prayer, though he knew the writing was signed against him, and a Prayer might cost him his life, Dan. 6.10. The blessed Mar∣tyrs persevered to the Kingdom through Sufferings; Saunders that holy Man said,

Welcome the Cross of Christ, my Saviour began to me in a bitter Cup, and shall I not pledge him? Another Martyr kissing the Stake said, I shall not lose my Life, but change it for a better, instead of Coals I shall have Pearls. What a spirit of gallantry was in these Saints; let us learn Constancy from their Courage. A Souldier seeing his General fight valiantly, is animated by his Example, and hath new Spirits put into him.

4. Let us add fervent Prayer to God, that he would inable us to hold out to the Heavenly Kingdom: Psal. 119.117. Hold thou me up, and I shall be safe. Let us not presume on our own strength. When Peter cryed to Christ on the water, Lord save me, then Christ took him by the hand, Matth. 14.30. but when he grew confident of his own strength, then Christ let him fall. O pray to God for auxiliary Grace. The Child is safe when held in the Nurses armes; so are we in Christs armes. Let us pray that God will put his fear in our hearts that we do not depart from him; and that Prayer of Cyprian, Domine quod caepisti perfice, ne in portu naufragium accidat, Lord perfect that which thou hast begun in me, that I may not suffer shipwrack when I am almost at the haven.

3. Branch. Let us press forward with the greatest diligence to this Kingdom: And here let me lay down some powerful Perswasives, or Divine Arguments, to make you put to all your strength for the obtaining this blessed Kingdom.

1. This is the great errand for which God hath sent us into the World to prepare for this Heavenly Kingdom; Matth. 6.33. Seek ye first the kingdom of God. First in time, before all things; and first in affection, above all things. Great care is taken for the atchieving Worldly things; Matth. 6.25. To see people labouring for the earth, as Ants about a Molehill, would make one think this were the only errand they came about: But alas, what is all this to the Kingdom of Heaven? I have read of a devout Pilgrim travelling to Ierusalem, who passing through several Cities, where he saw many stately Edifices, Ware and Monuments, he would say, I must not stay here, this is not Jerusalem: So when we enjoy Worldly things, Peace and Plenty, and have our presses burst out with new Wine, we should say to our selves, this is not the King∣dom we are to look after, this is not Heaven: 'Tis Wisdom to remember our errand. It will be but sad upon a Death-bed for a Man to think he was busying himself only about trifles, playing with a feather, and neglected the main thing he came into the World about.

2. The seeking after the Heavenly Kingdom will be judged most prudent by all Men at last. Those who are regardless of their Souls now, will before they dye wish they had minded Eternity more; when Conscience is awakened, and Men begin to come to themselves: Now what would they give for the Kingdom of Heaven? How happy were it if Men were of the same mind now, as they will be at Death. Death will alter Mens opinions; then those who did most slight and disparage the wayes of Reli∣gion, will wish their time and thoughts had been taken up about the excellent Glory. At Death Mens eyes will be opened, and they will see their folly when it is too late. If all Men, even the worst, will wish at last they had minded the Kingdom of Heaven, why should not we do that now, which all will wish they had done when they come to dye.

3. This Kingdom of Heaven deserves our utmost pains and diligence; it is Glorious beyond Hyperbole. Suppose Earthly Kingdoms more magnificent than they are, their Foundations of Gold, their Walls of Pearl, their Windows of Sapphire, yet they are not comparable to the Heavenly Kingdom; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrys. If the Pave∣ment of it be bespangled with so many bright shining Lights, glorious Stars, what is the Kingdom it self? 1 Iohn 3.2. It doth not yet appear what we shall be. This King∣dom exceeds our Faith. How sublime and wonderful is that place where the blessed Deity shines forth in his immense Glory, infinitely beyond the comprehension of Angels.

(1.) The Kingdom of Heaven is a place of Honour; there are the glorious Tri∣umphs and sparkling Crowns. In other Kingdoms there is but one King, but in Heaven all are Kings: Rev. 1.6. Every Saint glorified partaker of the same Glory as Christ doth; Iohn 17.22. The glory thou hast given me I have given them.

(2.) This Kingdom is a place of Joy; Matth. 25.21. Enter thou into the joy of thy Lord. To have a continual aspect of Love from Gods face, to be crowned with Im∣mortality, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Angels of God, to drink of the Rivers of Pleasure for ever, this will cause Raptures of Joy. Sure it deserves our utmost pains in pursu∣ing and securing this Kingdom. Iulius Caesar coming towards Rome with his Army, and hearing the Senate and People fled from it, said, They that will not fight for this City, what City will they fight for? If we will not take pains for the Kingdom of Heaven what Kingdom will we take pains for. It was the speech of the Spies to their

Brethren, Iudg. 18.9. We have seen the land, and behold it is very good, and are ye still? be not slothful to go, and to enter to possess the land. We have had a lively de∣scription of the Glory of Heaven, we find the Kingdom is very good, why then do we sit still? Why do we not operam navare put forth our utmost zeal and industry for this Kingdom? The diligence of others in seeking after Earthly Kingdoms, shames our coldness and indifferency in pursuing after the Kingdom of Heaven.

4. The time we have to make sure of the Heavenly Kingdom is very short and uncertain; take heed it doth not slip away before you have prepared for the Kingdom. Time passeth on apace, Cito pede praeterita vita: It will not be long before the silver cord be loosed, and the golden bowl broken, Eccles. 12. The skin wherein the Brains are inclosed as in a bowl, this golden bowl will soon be broken. Our Soul is in our Body as the Bird is in the Shell, which soon breaks and the Bird flyes out; the Shell of the Body breaking, the Soul flyes into Eternity. We know not whether we shall live to another Sabbath: Before we hear another Sermon-bell go, our Passing-bell may go. Our Life runs as a swift stream into the ocean of Eternity. Brethren, if our Time be so minute and transient, if the taper of Life be so soon wasted, or perhaps blown out by violent death, how should we put to all our strength, and call in help from Heaven that we may obtain the Kingdom of Glory. If time be so short, why do we wast it about things of less moment, and neglect the one thing needful, which is the Kingdom of Heaven. A Man that hath a great work to be done, and but one day for the doing of it, had need work hard: We have a great work to do, we are striving for a King∣dom, and alas we are not certain of one day to work in, therefore what need have we to bestir our selves, and what we do for Heaven, to do it with all our might.

5. To excite our diligence, let us consider how inexcusable we shall be if we miss of the Kingdom of Heaven, who have had such helps for Heaven as we have had: Indians who have Mines of Gold, have not such advantages for Glory as we; they have the light of the Sun, Moon and Stars, and the light of R••ason, but this is not enough to light them to Heaven: But we have had the light of the Gospel shining in our Horizon; we have been lifted up to Heaven with Ordinances; we have had the Word in season and out of season. The Ordinances are the pipes of the Sanctuary which empty the golden Oyl of Grace into the Soul, they are scala ParAdisi, the Ladder by which we ascend to the Kingdom of Heaven: Deut. 4 7. What nation is there so great who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? We have had Heaven and Hell set before us, we have had Counsels of Friends, Warnings, Examples, the Motions and Inspirations of the Holy Ghost, how should all these spurs quicken us in our pace to Heaven? Should not that Ship sail apace to the Haven which hath Wind and Tide to carry it? The Tide of Ordi∣nances, and the Wind of the Spirit. Surely if we through negligence miss of the Kingdom of Heaven, we shall have nothing to say for our selves; we shall be as far from excuse as from happiness.

6. You cannot do too much for the Kingdom of Heaven; you cannot pray too much, sanctifie the Sabbath too much, love God too much; you cannot over-do. In secular things a Man may labour too hard, he may kill himself with working; but there is no fear of working too hard for Heaven: In virtute non est verendum ne quid nimium sit, Seneca. The World is apt to censure the Godly, as if they were too zealous, and did over-strain themselves in Religion. Indeed a Man may follow the World too much, he may make too much hast to be rich. The Ferry-man may take in too many Passengers into his Boat, to the sinking of his Boat; so a Man may heap up so much Gold and Silver as to sink himself in Perdition, 1 Tim. 6.9. but one can∣not be too earnest and zealous for the Kingdom of Heaven; there is no fear of excess here; when we do all we can for Heaven, we come short of the Golden Rule set us, and of Christs Golden Pattern; when our Faith is highest, like the Sun in the Meridian, yet still 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is something lacking in our Faith, 1 Thess. 3.1. so that all our labour for the Kingdom is little enough. When a Christian hath done his best, yet still he hath sins and wants to bewail.

7 By this you may judge of the state of your Souls, whether you have Grace or no, by your earnest pursuit after the Heavenly Kingdom. Grace infuseth a Spirit of acti∣vity into a person; Grace doth not lye dormant in the Soul, 'tis not a sleepy habit, but it makes a Christian like a Seraphim swift and winged in his Heavenly motion; Grace is like fire, it makes one burn in love to God, and the more he loves him, the more he presseth forward to Heaven where he may fully enjoy him. Hope is an active Grace, 'tis called a lively hope, 1 Pet. 1.3. hope is like the spring in the Watch, it sets all the wheels of the Soul a running: Hope of a Crop makes the Husbandman sow his seed; hope of Victory makes the Souldier fight; and a true hope of Glory

makes a Christian vigorously pursue Glory. Here is a Spiritual Touchstone to try our Grace by. If we have the anointing of the Spirit, it will oyl the wheels of our endea∣vour, and make us lively in our pursuit after the Heavenly Kingdom. No sooner had Paul Grace infused, but presently, Behold he prayes; Acts 9.11. The Affections are by Divines called the Feet of the Soul, if these Feet move not towards Heaven, it is because there is no Life.

8. Your labour for Heaven is not lost: Perhaps you may think it is in vain that you have served God, but know, that your pains is not lost. The Seed is cast into the Earth and it dyes, yet at last it brings forth a plentiful Crop; so your labours seem to be fruitless, but at last they bring you to a Kingdom. Who would not work hard for one hour, when for that hours work he sh••uld be a King as long as he lived. And let me tell you, the more labour you have put forth for the Kingdom of Heaven, the more degrees of Glory you shall have. As there are degrees of Torment in Hell, Matth. 23.14. so of Glory in Heaven. As one Star differs from another in Glory, so shall one Saint; 1 Cor. 15.41. Though every Vessel of Mercy shall be full, yet one Vessel may hold mor•• than another. Such as have done more work for God, shall have more Glory in the Heavenly Kingdom. Could we hear th•• Saints departed speaking to us from Heaven, sure they would speak after this manner, Were we to leave Heaven a while, and live on the Earth again, we would do God a thousand times more service than ever we did; we would pray with more Life, act with more Zeal; for now we see, the more hath been our labour the greater is our reward in Heaven.

9. While we are labouring for the Kingdom, God will help us; Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my statutes. The Promise en∣courageth us, and Gods Spirit inableth us. A Master gives his Servant work to do, but he cannot give him strength to work; but God as he cuts us out work, so he gives us strength, Psal. 86.16. Give thy strength unto thy servant. God not only gives us a Crown when we have done running, but gives us legs to run; he gives exciting, assist∣ing Grace: Lex jubet, Gratia juvat. The Spirit helping us in our work for Heaven makes it easie. If the Loadstone draw the Iron, it is not hard for the Iron to move▪ If God Spirit drawes the heart, now it moves towards Heaven with facility and alacrity.

10. The more pains we have taken for Heaven the sweeter Heaven will be when we come there. As when an Husbandman hath been grafting Trees, or setting Flowers in his Garden, it is pleasant to review and look over his labours; so when in Heaven we shall remember our former zeal and earnestness for the Kingdom, it will sweeten Heaven and add to the joy of it. For a Christian to think such a day I spent in exa∣mining my heart, such a day I was weeping for Sin; when others were at their sport, I was at Prayer, and now have I lost any thing by my Devotion? My Tea••s are wiped away, and the Wine of Paradise chears my heart. I now enjoy him whom my Soul loves, I am possessed of a Kingdom, my labour is over, but my joy remains.

11. If you do not take pains for the Kingdom of Heaven now, there will be nothing to be done for your Souls after death: This is the only fit season for working, and if this season be lost, the Kingdom is forfeited; Eccles. 9.10. Whatever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor wisdom in the grave whither thou goest. It was a Saying of Charles the Fifth, I have spent my Treasure, but that I may recover again, I have lost my Health, but that I may have again, but I have lost a great many brave Souldiers, but them I can never have again: So other Temporal things may be lost, and recovered again, but if the term of Life wherein you should work for Heaven be once lost, it is past all recovery, you can never have another sea∣son again for your Souls.

12. There is nothing else but this Kingdom of Heaven we can make sure of: We cannot make sure of Life. Quis scit an adjiciant hodiernae crastina Vitae tempora dii superi? Hor. When our Breath goes out we know not whether we shall draw it in again▪ how many are taken away suddenly? We cannot make Riches sure, it is un∣certain whether we shall get them. The World is like a Lottery, every one is not sure to draw a Prize: Or if we get Riches we are not sure to keep them; Prov. 23 5. Riches make themselves wings and fly: Experience seals to the truth of this. Many who have had plentiful Estates, yet by Fire, or losses at Sea, they have been squeezed as spunges, and all their Estates exhausted; but if Men should keep their Estates a while, yet Death strips them of all. When Deaths gun goes off away flyes the Estate. 1 Tim. 6.7. It is certain we can carry nothing out of the World: So that there is no making sure any thing here below, but we may make sure of the Kingdom of Heaven; Prov. 11.18. To him that worketh righteousness is a sure reward. He who hath Grace is sure of Heaven, for he hath Heaven begun in him. A Believer hath an evidence

of Heaven; Heb. 11.1. Faith is the evidence of things not seen; he hath an earnest of Glory, 2 Cor. 1.22 Who hath also given us the earnest of his Spirit; an earnest is part of the whole summe; he hath a sure hope, Heb. 6.19. Which hope we have as an anchor; this anchor is cast upon Gods promise, Titus 1.2. In hope of eternal life, which God that cannot lye hath promised. So that here is great encouragement to take pains for Heaven, we may make sure of this Kingdom.

13. The Kingdom of Heaven cannot be obtained without labour. Non est ad astra mollis e terris vi••. A boat may as well get to land without oars, as we to Heaven with∣out labour. We cannot have the World without labour, and do we think to have Heaven? If a Man digs for Gravel, much more for Gold: Phil. 3.14. I press toward the mark. Heaven Gate is not like that ••••on-gate, which opened to Peter of its own accord, Acts 12.10. Heaven is not like those ripe figs which fall into the mouth of the eater; Nahum 3.12. No, there must be taking pains. Two things are requisite for a Christian, a watchful eye and a working hand. We must as Hannibal, force a way to the Heavenly Kingdom through difficulties. We must win the garland of Glory by labour, before we wear it with triumph. God hath enacted this Law, That no man shall eat of the Tree of Paradise, but in the sweat of his browes; how then dare any censure Christian diligence; how dare they say, you take more pains for Heaven than needs: God saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strive as in an agony, fight the good sight of Faith; and these say, you are too strict: But who shall we believe, an holy God that bids us strive, or a prophane Atheist that saith we strive too much.

14. Much of our time being already mispent, we had need work the harder for the Kingdom of Heaven. He who hath lost his time at School, and often played truant, had need ply it the harder that he may gain a stock of Learning; he who hath slept and loytered in the beginning of his journey, had need ride the faster in the evening, least he fall short of the place he is travelling to. Some here present are in their Youth, others in the flower of their Age, others have gray hairs, the Almond tree blossoms, and perhaps they have been very regardless of their Souls or Heaven. Time spent unprofitably is not time lived, but time lost; if there be any such here who have mis∣spent their golden hours, they have not only been sloathful but wastful Servants, how had you need now, redeem the time, and press forward with might and main to the Heavenly Kingdom; 1 Pet 4.3. The time past of our life may suffice us to have wrought the will of the Gentiles. It may suffice us that we have lost so much time already, let us now work the harder: Such as have crept as Snails, had need now fly as Eagles to the Paradise of God; if in the former part of your Life you have been as Willows, barren in goodness, in the latter part be as an Orchard of Pomegranats, with pleasant fruits, Cant. 4.13. Recompence former remisness with future diligence.

15. How uncomely and sordid a sloathful temper of Soul is; Zeph. 1.12. I will punish the men who are settled on their lees; Hebr. Hakkophim, Coagulatos, curdled on their lees. Settling on the lees, is an emblem of a dull unactive Soul. The Snail by reason of its slow motion was reckoned among the unclean; Lev. 11.30. A slothful man hideth his hand in his bosom, Prov. 19.24. he is loath to pull it out, though it be to lay hold on a Crown: Non capit porta illa Caelestis torpore languidos, Brugens. The Devil himself cannot be charged with idleness, 1 Pet. 5.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He walketh about. An idle Soul stands in the World for a cypher, and God writes down no cyphers in the Book of Life; Heaven is no hive for Drones; an idle person is fit for a temptation. When the Bird sits still upon the bough, then it is in danger of the gun; one sits still in sloath, then the Devil shoots him with a temptation; standing water putrifies. Heathens will rise up in Judgment against supine Christians. What pains did they take in the Olympick Games, they ran but for a Garland of Flowers, or Olive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Chrys••stom, and do we sit still who run for a Kingdom? How can he expect a Reward that never works, or a Crown that never fights? Inertia animae somnus, sloath is the Souls sleep. Adam when he was asleep lost his Rib; and when a person is in the deep sleep of sloath, he loseth Salvation.

16. Holy activity and industry doth enoble a Christian: Labor splendore decoratur, Cicero. The more excellent any thing is, the more active. The Sun is a glorious Creature, it is ever in motion, going its circuit: Fire is the purest Element, and the most active, 'tis ever sparkling and flaming: The Angels are the most Noble Crea∣tures, they are represented by the Cherubims with Wings displayed. The more active for Heaven the more illustrious, and the more do we resemble the Angels. The Phenix flyes with a Coronet on its head; the industrious Soul hath his Coronet, his labour is his ensign of honour.

17. It is Mercy that there is a possibility of Happiness, and that upon our pains ta∣king we may have a Kingdom; by our Fall in Adam we forfeited Heaven; why might not God have dealt with us as with the lapsed Angels? they had no sooner sinned but were expell'd Heaven never to come thither more; we may say as the Apostle, Rom. 11.22. Behold the Goodness and severity of God. To the Apostate Angels behold the severity of God that he should throw them down to Hell for ever; to us behold the goodness of God, that he hath put us into a possibility of Mercy, and if we do but take pains, there is a Kingdom stands ready for us; how may this whet and sharpen our In∣dustry, that we are in a Capacity of Salvation; and if we do but what we are able, we shall receive an eternal weight of Glory.

18. Our labour for the Kingdom of Heaven is minute and transient, it is not to last long; our labour expires with our life; 'tis but a while and we shall leave off working, for a little labour an eternal Rest: Who would think much to wade through a little wa∣ter, that were sure to be crowned as soon as he came at shore. Christians let this en∣courage you, you have but a little more pains to take, a few Tears more shed, a few more Sabbaths kept, and behold an Eternal Recompence of Reward; what are a few Tears to a Crown? a few Minutes of time to an Eternity of Glory?

19. What striving is there for earthly Kingdoms which are corruptible, and subject to change: With what Vigour and Alacrity did Hannibal's Soldiers continue their March over the Alps and craggy Rocks; and Caesars Soldiers fight with Hunger and Cold. Men will break through Laws and Oaths, they will swim to the Crown in Blood; will they venture thus for earthly Promotions? and shall not we strive more for an Heavenly Kingdom? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. This is a Kingdom which cannot be shaken, Heb. 12.28. A Kingdom where there is unparallel'd Beauty, unstained Ho∣nour, unmixed joy; a Kingdom where there shall be nothing present, which we could wish were removed, nor nothing absent, which we could wish were enjoyed: Sure if there be any Spark of Grace or true Generosity in our Breasts, we will not suffer our selves to be out-striven by others, we will not let them take more pains for earthly Ho∣nours, then we do for that excellent Glory which will crown all our desires.

20. How much pains do some Men take to go to Hell, and shall not we take more pains to go to Heaven? Ier. 9.5. They weary themselves to commit Iniquity. Sinners hackny themselves out in the Devils Service: What Pains do some Men take to satisfy their unclean Lusts! they wast their Estates, wear the shameful marks of their sin about them; they will visit the Harlots house though it stands the next door to hell, Prov. 7.27. Her house is the way to Hell. What pains do others take in persecu∣ting! Holiness is the white they shoot at: 'Tis said of Antiochus Epiphanes, he under∣took more tedious Journies, and went upon greater hazards to vex and oppose the Iews, then any of his Predecessors had done in getting of Victories. The Devil blows the horn, and Men ride Pos•• to hell, as if they feared hell would be full ere they could get thither: When Satan had entred into Iudas, how active was Iudas! he goes to the High Priests, from them to the Band of Soldiers, and with them back again to the Gar∣den, and never left till he had betrayed Christ: How industrious were the idolatrous Iews, so fiercely were they bent upon their sin, that they would sacrifice their Sons and Daughters to their Idol Gods, Ier. 32.35. Do Men take all this Pains for hell, and shall not we take pains for the Kingdom of Heaven? The wicked have nothing to encourage them in their Sins, they have all the threatenings of God as a flaming Sword against them. O let it never be said that the Devils Servants are more active then Christs, that they serve him better, who rewards them only with Fire and Brimstone, then we do God who rewards us with a Kingdom.

21. The labour we take for Heaven is a labour full of pleasure, Prov. 3.17. A Man sweats at his Recreation, tires himself with hunting, but there is a delight he takes in it which sweetens it: Rom. 7.22. I delight in the Law of God, in the inner Man, Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I take pleasure. Not only is the Kingdom of Heaven delightful, but the way thither: What delight hath a gracious Soul in Prayer, Isa. 56.7. I will make them joyful in my house of Prayer. While a Christian weeps there is joy drops with Tears; while he is musing on God he hath such illapses of the Spirit, and as it were such Trans∣figurations of Soul, that he thinks himself half in Heaven, Psal. 63.5, 6. My Soul shall be satisfied as with marrow and fatness, and my Mouth shall praise thee with joyful Lips, when I remember thee upon my Bed, &c. A Christians work for Heaven is like a Bride∣grooms work on the Morning of the Marriage day, he puts on his Vesture and wedding Robes, in which he shall be married to his Bride; so in all the Duties of Religion we are putting on those wedding Robes, in which we shall be married to Christ in Glory: O what solace and inward Peace is there in close walking with God, Isa. 32.17. The Work of Righteousness shall be Peace. Serving of God is like gathering of Spices or

Flowers, wherein there is some labour, but the labour is recompenced with delight: Working for Heaven is like digging in a Gold Mine, the digging is labour, but getting the Gold is pleasure: O then let us bestir our selves for the Kingdom of Heaven; it is a labour full of Pleasure; a Christian would not part with his Joy for the most delicious Musick; he would not exchange his Anchor of Hope for a Crown of Gold: Well might David say in keeping thy Precepts there is great Reward, Psal. 19.11. not only after keeping thy Precepts, but in keeping them; a Christian hath both the Spring Flowers and the Crop; inward delight in serving God, there is the Spring Flowers; and the Kingdom of Glory at last, there is the full Crop.

22. How industrious have the Saints in former Ages been, they thought they could never do enough for Heaven; they could never serve God enough, love him enough, minus te amavi, Domine, Austin. Lord I have loved thee too little. What Pains did Saint Paul take for the Heavenly Kingdom, Phil. 3.13. Reaching forth unto those things which are before; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Greek Word to reach forth, signifies to stretch out the neck, a Metaphor from Racers who strain every Limb, and reach forward to lay hold on the Prize. Anna the Prophetess, Luke 2.37. departed not from the Temple, but served God with Fastings and Prayers night and day. Basil the Great by much labour and watching exhausted his bodily strength. Let Racks, Pullies, and all torments come upon me (said Ignatius) so I may win Christ. The Industry and Courage of former Saints who are now crowned with Glory should provoke our diligence, that so at last we may sit down with them in the Kingdom of Heaven.

23. The more pains we take for Heaven, the more welcome will Death be to us: What is it makes Men so loath to dye? they are like a Tenant that will not out of the House, till the Sergeant pull him out; they love not to hear of Death; why so? be∣cause their Conscience accuseth them that they have taken little or no pains for Heaven; they have been sleeping when they should have been working; and now they are afraid least Death should carry them Prisoners to Hell: Whereas he who hath spent his time in serving of God, he can look Death in the Face with comfort, he was wholly taken up about Heaven, and now he shall be taken up to Heaven; he traded before in Hea∣ven, and now he shall go to live there, Phil. 1.23. Cupio dissolvi, I desire to be dissolved, and be with Christ: Paul had wholly laid out himself for God, 1 Cor. 15.10. and now he knew there was a Crown laid up for him, and he longed to take Possession. Thus I have given you twenty three Perswasives or Arguments to exert and put forth your utmost diligence for the obtaining the Kingdom of Heaven; O that these Arguments were written in all your Hearts, as with the Point of a Diamond; and because delaies in these Cases are dangerous, let me desire you to set upon this Work for Heaven pre∣sently, Psal. 119.60. I made hast, and delayed not to keep thy Commandments. Many People are convinced of the necessity of looking after the Kingdom of Glory, but they say as those, Hagg. 1.2. The time is not yet come: They adjourn and put off, till their time is slip'd away, and so they lose the Kingdom of Heaven; beware of this fallacy; delay strengthens sin, hardens the heart, and gives the Devil fuller possession of a Man; 1 Sam. 21.8. The Kings business requires hast; so the business of Salvation requires hast; do not put off an hour longer; volat ambiguis mobilis alis hora; what assurance have you that you shall live another day? have you any lease of life granted? why then do you not presently arise out of the Bed of Sloath, and put forth all your strength and Spirits that you may be possessed of the Kingdom of Glory? should not things of the highest importance be done first? setling a Mans Estate, and clearing the Title to his Land, is not delayed, but done in the first place; what is there of such grand importance as this, the saving of your Souls, and the gaining of a Kingdom? therefore to day hear Gods Voice, now mind Eternity, now get your Title to Heaven cleared before the Decree of Death bring forth; what imprudence is it to lay the heaviest Load upon the weakest Horse? so to lay the heavy Load of Repentance on thy self when thou art infeebled by sickness, the Hands shake, the Lips quiver, the Heart faints: O be wise in time, now prepare for the Kingdom: He who never begins his Voyage to Heaven but in the storm of Death, it is a thousand to one if he doth not suffer an Eternal Ship∣wrack.

VSE VI. Of Exhortation.

1. Branch. If there be such a glorious Kingdom a coming, then you who have any good hope through Grace that you are the Heirs of this Kingdom, let me exhort you to six things.

1. Often take a Prospect of this heavenly Kingdom, climb up the Caelestial Mount, take a turn as it were in Heaven every day by holy Meditation, Psal. 48.12, 13. Walk

about Sion, tell the Towers thereof, mark well her Bulwarks: See what a glorious Kingdom Heaven is, go-tell the Towers, view the Palaces of the Heavenly Ierusalem; Christian, show thy Heart the Gates of Pearl, the Bed of Spices, the Clusters of Grapes which grow in the Paradise of God; say, O my Soul, all this Glory is thine, it is thy Fathers good pleasure to give thee this Kingdom: The Thoughts of Heaven are very delight∣ful and ravishing; can Men of the World so delight in viewing their Bags of Gold, and Fields of Corn, and shall not the Heirs of Promise take more delight in contemplating the Caelestial Kingdom: The serious Meditation of the Kingdom of Glory would work these three effects.

(1.) It would put a damp and slur upon all worldly Glory: Those who stand upon the top of the Alps the great Cities of Campania seem but small in their eye. Could we look through the Perspective Glass of Faith, and take a view of Heavens Glory, how small and minute would all other things appear: Moses slighted the Honours of Pharaohs Court, having an eye to the Recompence of Reward: Heb. 11.26. St. Paul who had a Vision of Glory, and Saint Iohn who was carried away in the Spirit, and saw the holy Ierusalem descending out of Heaven, having the Glory of God in it, Rev. 21.11. how did the world after appear in an Eclipse to them.

(2.) The Meditation of the heavenly Kingdom would much promote holiness in us: Heaven is an holy place, 1 Pet. 1.4. an Inheritance undefiled; 'tis described by Trans∣parent Glass to denote its Purity, Rev. 21.21. The contemplating heaven would put us upon the study of holiness, because none but such are admitted into that kingdom: Heaven is not like Noah's Ark, into which came clean Beasts and unclean; only the pure in heart shall see God, Mat. 5.8.

(3.) The Meditation of the heavenly Kingdom would be a Spur to diligence, im∣mensum Gloria Calcar habet. 1 Cor. 15.58. alwaies abounding in the work of the Lord, knowing that your Labour shall not be in vain in the Lord. When the Mariner sees the haven he plies it harder with his Oars; when we have a sight and prospect of Glory, it would make us much in Prayer, alms, watching, it would add wings to duty, and make the Lamp of our Devotion burn brighter.

2. If you have hopes of this Kingdom▪ be content though you have but a little of the World: Contentment is a rare thing, 'tis a Jewel that but few Christians wear; but if you have a grounded hope of heaven, it may work your heart to Contentation; what though you have but little in Possession, you have a Kingdom in Reversion. Were you to take an estimate of a Mans Estate, how would you value it? by what he hath in his house, or by his Land? perhaps he hath little Money or Jewels in his house, but he is a Landed Man, there lies his Estate. A Believer hath but little Oyl in the Cruse▪ and Meal in the Barrel, but he is a landed Man, he hath a Title to a Kingdom, and may not this satisfy him? If a Man who lived here in England, had a great Estate befallen him beyond the Seas, and perhaps had no more Money at present, but just to pay for his Voyage, he is content, he knows when he comes to his Estate he shall have Money enough: Thou who art a Believer hast a Kingdom befallen thee; though thou hast but little in thy Purse, yet if thou hast enough to pay for thy Voyage, enough to bear thy Charges to heaven, it is sufficient. God hath given thee Grace which is the Fore Crop, and will give thee Glory, which is the After-Crop, and may not this make thee con∣tent?

3. Branch. If you have hope of this blessed Kingdom, pray often for the coming of this glorious Kingdom, Thy Kingdom come: Only Believers can pray heartily for the hastening of the Kingdom of Glory.

1. They cannot pray that Christs kingdom of Glory may come who never had the kingdom of Grace set up in their Hearts: Can the guilty Prisoner pray that the Assis••s may come?

2. They cannot pray heartily that Christs kingdom of Glory may come, who are Lovers of the World; they have found Paradise, they are in their kingdom already, this is their heaven, and they desire to hear of no other; they are of his mind who said, if he might keep his Cardinalship in Paris he would lose his part in Paradise.

3. They cannot pray heartily that Christs kingdom of Glory may come, who o••••ose Christs kingdom of Grace, who break his Laws which are the Scepter of his kingdom, who shoot at those who bear Christs Name and carry his Colours; sure these cannot pray that Christs kingdom of Glory may come, for then Christ will judge them, and if they say this Prayer they are Hypocrites, they mean not as they speak. But you who have the kingdom of Grace set up in your hearts, pray much that the kingdom of Glory may hasten, Thy Kingdom come; when this kingdom comes then you shall behold Christ in all his embroidered Robes of Glory, shining ten thousand times brighter then the Sun in all it's Meridian Splendor. When Christs kingdom comes the Bodies of the

Saints that slept in the dust shall be raised in honour, and made like Christs Glorious Body; then shall your Souls like Diamonds sparkle with Holiness; you shall never have a sinful thought more, you shall be as holy as the Angels, you shall be as holy as you would be, and as holy as God would have you to be; then you shall be in a better state than in Innocency. Adam was Created a Glorious Creature but mutable, a bright Star but a falling Star, but in the Kingdom of Heaven is a fixation of Happiness: When Christs Kingdom of Glory comes you shall be rid of all your enemies: As Moses said, Exod. 14.13. The Egyptians whom you have seen to day, you shall see them no more for ever; so those enemies who have plough'd on the backs of Gods people, and made deep their surrows, when Christ shall come in his Glory, you shall see these enemies no more. All Christs enemies shall be put under his feet, 1 Cor. 15.25. and before the wicked be destroyed the Saints shall judge them; 1 Cor. 6.2. Know ye not that the Saints shall judge the World: This will cut the wicked to the heart, that those whom they have formerly scorned and scourged shall sit as Judges upon them, and vote with Christ in his judicial proceedings: O then well may you pray for the hastening of the Kingdom of Glory, Thy Kingdom come.

4. Branch. If you have any good hope of this blessed Kingdom, let this make the colour come in your Faces, be of a sanguine▪ chearful temper; have you a Title to a Kingdom, and sad? Rom. 5.2. We rejoyce in the hope of the glory of God. Christians, the Trumpet is ready to sound; an eternal Jubilee is at hand when a freedom from Sin shall be proclaimed; your Coronation day is a coming; it is but putting off your clothes, and laying your head upon a pillow of dust, and you shall be inthroned in a Kingdom, and invested with the embroidered Robes of Glory: Doth not all this call for a chearful Spirit? Chearfulness adorns Religion; it is a temper of Soul Christ loves: Iohn 14.28. If ye loved me ye would rejoyce. It makes many suspect Heaven is not so pleasant, when they see those that walk thither so sad. How doth the heir rejoyce in hope of the Inheritance? Who should rejoyce if not a Believer who is heir of the Kingdom, and such a Kingdom as eye hath not seen. When the Flesh begins to droop, let Faith lift up its head, and cause an holy jubilation and rejoycing in the Soul.

5. Let the Saints long to be in this blessed Kingdom. A Prince that travels in Foreign parts, doth he not long to be in his own Nation, that he may be Crowned? The Bride desires the Marriage day: Rev. 22.17. The Spirit and the bride say, Come: Even so come Lord Iesus. Sure our unwillingness to go hence, shows either the weakness of our Faith in the belief of the Heavenly Kingdom, or the strength of our doubtings, whether we have an interest in it. Were our Title to Heaven more cleared, we should need Patience to be content to stay here any longer.

Again, Our unwillingness to go hence declares, we love the World too much, and Christ too little. Love (as Aristotle saith) desires Union; did we love Christ as we should, we would desire to be united to him in Glory; when we might take our fill of Love, be humbled that we are so unwilling to go hence: Let us labour to arrive at that divine temper of Soul as Paul had, Cupio dissolvi, I desire to depart and be with Christ; Phil. 1.23. We are encompassed with a body of sin, should not we long to shake off this viper? We are in Meseck, and the Tents of Kedar, in a place where we see God dishonoured, should not we desire to have our pass to be gone? We are in a valley of Tears, is it not better being in a Kingdom? Here we are combating with Satan, should not we desire to be called out of the bloody field where the bullets of Temptation fly so fast, that we may receive a victorious Crown? O ye Saints, breath after the Heavenly Kingdom. Though we should be willing to stay to do service, yet we should ambitiously desire to be alwayes sunning our selves in the light of Gods Countenance. Think what it will be to be ever with the Lord, are there any sweeter smiles or embraces than his? Is there any bed so soft as Christs bosom? Is there any such joy as to have the golden banner of Christs Love displayed over us? Is there any such honour as to sit upon the Throne with Christ; Rev. 3.21. O then long for the Caelestial Kingdom.

6. Wait for this Kingdom of Glory. It is not incongruous or improper to long for Heaven, yet wait for it; long for it because it is a Kingdom, yet wait your Fathers good pleasure; God could presently bestow this Kingdom, but he sees it good that we should wait a while.

(1.) Had we the Kingdom of Heaven presently, assoon as ever Grace is infused, then God would lose much of his Glory. 1. Where would be our living by Faith, which is the Grace that brings in the chief revenues of Glory to God; Rom. 4.20. 2. Where would be our suffering for God, which is a way of honouring him, which the Angels in Heaven are not capable of. 3. Where would be the active service we

are to do for God? Would we have God give us a Kingdom, and we do nothing for him before we come there? Would we have Rest before Labour, a Crown before Victory? This were disingenuous. Paul was content to stay out of Heaven a while, that he might be a means to bring others thither; Phil. 1.23.

(••.) While we wait for the Kingdom our Glory is increasing. Every Duty Reli∣giously performed adds a Jewel to our Crown. Do we desire to have our Robes of Glory shine brighter, let us wait and work; the longer we stay for the Principal, the greater will the Interest be. The Husbandman waits till the seed spring up: Wait for the harvest of Glory. Some have their waiting Weeks at Court; this is your walting time: Christ saith, Pray and faint not, Luke 18.1. so wait and faint not. Be not weary; the Kingdom of Heaven will make amends for your waiting: I have waited for thy Salvation, O Lord, said that dying Patriarch, Gen. 49.18.

VSE V. Comfort to the people of God.

1. In all their Sufferings. The true Saint is as Luther saith, Haeres Crucis, heir to the Cross, Affliction is his Dyet drink, but here is that may be as Bezoar-stone to keep him from fainting; these sufferings bring a Kingdom. The hope of the Kingdom of Heaven, saith Basil, should indulcorate and sweeten all our troubles; 2 Tim. 2.12. If we suffer we shall reign with him: 'Tis but a short fight, but an eternal triumph; this light suffering produceth an eternal weight of Glory; 2 Cor. 4.17. 1. A weight of Glory, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Things which are precious, the more weighty, the more they are worth; the more weight is in a Crown of Gold the more it is worth 'Tis a weight of Glory. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, An eternal weight of Glory: Did this Glory last but a while it would much abate and imbitter the Joyes of Heaven, but the Glory of that Kingdom runs parallel with Eternity; God will be as a deep Sea of Blessedness, and the Glorified Saints shall for ever bathe themselves in that Ocean. One dayes wearing the Crown will abundantly pay for all the Saints sufferings, how much more then, when they shall reign for ever and ever; Rev. 22.5. O let this support under all the Calamities and Suffering in this Life: What a vast difference is there between a Be∣lievers Sufferings and his Reward; Rom. 8.18. The sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us. For a few Tears, Rivers of Pleasure; for Mourning, white Robes: This made the Primitive Christians laugh at Imprisonment, and snatch up Torments as so many Crowns: Though now we drink in a Worm-wood Cup, here is Sugar in the bottom to sweeten it; 'Tis your Fathers good pleasure to give you a Kingdom.

2. Comfort in Death: Here is that which may take away from Gods Children the terrour of Death, they are now entring into the Kingdom. Indeed no wonder if wicked Men be appal'd and terrified at the approach of Death, they dye unpardoned, Death carries them to the Goal, where they must lye for ever without ••ail or Mainprize: But why should any of Gods Children be so scared and half-dead with the thoughts of Death? What hurt doth Death do to them, but lead them to a Glorious Kingdom? Faith gives a Title to Heaven, Death a Possession; let this be a Gospel-antidote to expel the fear of Death. Hilarion that blessed Man, cryed out, Egredere Anima, egredere, quid times? Go forth my Soul, go forth, what fearest thou? Let them fear Death, who do not fear Sin: But let not Gods Children be over-much troubled at the grim Face of that Messenger which brings them to the end of their Sorrow, and the be∣ginning of their Joy. Death is yours, 1 Cor. 3.22. it is part of a Believers inventory. Is a Prince afraid to cross a narrow Sea, who shall be Crowned when he comes to Land? Death to the Saints shall be an usher, to bring them into the Presence of the King of Glory: This puts Lilies and Roses into the ghastly face of Death, and makes it look amiable. Death brings us to a Crown of Glory which fades not away. The day of Death is better to a Believer than the day of his Birth. Death is aditus ad Gloriam, an entrance into a blessed Eternity. Fear not Death, but rather let your Hearts revive when you think these ratling wheels of Deaths Chariot are but to carry you home to an everlasting Kingdom.

MATTH. vi.10.

Thy Will be done in Earth, as it is in Heaven.

WE come next to the Third Petition, Thy Will be done in Earth as it is in Heaven.

This Petition consists of Two Parts.

• I. The Matter, Doing of Gods Will.
• II. The Manner, As it is in Heaven.

I. The Matter of this Petition is, The doing of Gods Will. Thy Will be done.

Quest. 1. What is meant by the Will of God?

Answ. There is a twofold Will: 1. Voluntas decreti, Gods secret Will, or the Will of his Decree: We pray not that Gods secret Will may be done by us. This secret Will cannot be known, it is locked up in Gods own breast, and neither Man or Angel hath Key to open it. 2. Voluntas revelata, Gods revealed Will. This revealed Will is written in the Book of Scripture; the Scripture is a declaration of Gods Will, it discovers what he would have us do in order to our Salvation.

Quest. 2. What do we pray for in these words, Thy Will be done?

Answ. We pray for two things. 1. For Active Obedience; that we may do Gods Will actively in what he commands. 2. For Passive; that we may submit to Gods Will patiently in what he inflicts. We pray that we may do Gods Will actively, subscribe to all his commands, believe in Jesus the cardinal Grace, lead holy lives. So Austin upon the Petition, Nobis a Deo precamur Obedientiam, we pray that we may actively obey Gods Will. This is the summe of all Religion, the two Tables epito∣mized, The doing of Gods Will. Thy Will be done. We must know Gods Will before we can do it; knowledge is the eye which must direct the foot of Obedience. At Athens there was an Altar set up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To the unknown God, Acts 17.23. It is as bad to offer the blind to God as the dead. Knowledge is the Pillar of Fire to give light to practise; but though knowledge is requisite, yet the knowing of Gods Will is not enough without doing of his Will: Thy Will be done. If one had a System of Divinity in his head, if he had 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all knowledge, 1 Cor. 13.2. yet if Obedience were wanting, his knowledge were lame, and would not carry him to Heaven. Knowing Gods Will may make a Man admired, but it is doing Gods Will that makes him blessed; knowing Gods Will without doing it, will not crown us with happiness.

1. The bare knowledge of Gods Will is inefficacious, it doth not better the heart. Knowledge alone is like a Winter-Sun which hath no heat or influence; it doth not warm the Affections, or purifie the Conscience. Iudas was a great Luminary, he knew Gods Will, but he was a Traytor.

2. Knowing without doing Gods Will will make ones case worse, 'twill heat Hell the hotter; Luke 12.47. The servant which knew his Lords will, and did not according to his will shall be beaten with maeny stripes. Many a Mans knowledge is a torch to light him to Hell. Thou who hast knowledge of Gods Will but dost not do it, wherein dost thou excel an Hypocrite? Nay, wherein dost thou excel the Devil? who trans∣forms himself into an Angel of light? 'Tis improper to call such Christians who are knowers of Gods Will, but not doers of it. 'Tis improper to call him a Tradesman who never wrought in his Trade; so to call him a Christian who never wrought in the Trade of Religion. Let us not rest in the knowing of Gods Will. Let it not be said of us as Plutarch speaks of the Grecians, They knew what was just but did it not. Let us set upon this, the doing of Gods Will. Thy Will be done.

Quest. 3. Why is the doing of Gods Will so requisite?

Answ. 1. Out of Equity. God may justly claim a right to our Obedience; he is our founder; we have our being from him; and 'tis but equal that we should do his Will at whose word we were Created. God is our Benefactor; 'tis just that if God give us our Allowance we should give him our Allegiance.

2. The great design of God in the World is to make us doers of his Will. 1. All Gods Royal Edicts and Precepts are to bring us to this, to be doers of his Will; what needed God been at the pains to give us the copy of his Law, and write it out with his own Finger else. The Word is not only a Rule of Knowledge, but of Duty;

Deut. 13.4. Deut. 26.16. This day the Lord thy God hath commanded thee to do these statutes, thou shalt therefore keep and do them. If you tell your Children what is your mind, it is not only that they may know your Will, but do it. God gives us his Word as a Master gives a Scholar a Copy to write after it; he gives it as his Will and Testament, that we should be the Executors to see it performed. 2. This is the end of all Gods Promises to draw us to do Gods Will; the Promises are loadstones to Obe∣dience, Deut. 11.27. A blessing if ye obey; as a Father gives his Son Money to bribe him to Obedience. Deut. 28.1. If thou shalt hearken to the voice of the Lord thy God, and do all his commandments, the Lord thy God will set thee on high above all the nations of the earth; Blessed shalt thou be in the city, and in the field. The Promises are a Royal Charter settled upon Obedience. 3. The Minatory part of the Word, the threatnings of God stand as the Angel with a Flaming Sword to deter us from Sin, and make us doers of Gods Will; Deut. 11.28. A curse if ye will not obey. Psal. 68.21. God shall wound the hairy scalp of every one that goes on still in his trespasses. These threatnings do often take hold of Men in this Life; they are made examples, and hung up in chains to scare others from Disobedience. 4. All Gods Providences are to m••ke us doers of his Will. As God makes use of all the seasons of the Year for Harvest, so all his various Providences are to bring on the Harvest of Obedience.

1. Afflictions are to make us do Gods Will; 2 Chron. 33.12. When Manasseh was in affliction, he besought the Lord, and humbled himself greatly. The Rod hath this voice, Be doers of Gods Will. Affliction is called a Furnace; Isa. 48.10. The furnace melts the metal, and then it is cast into a new mould. Gods Furnace is to melt us and mould us into Obedience.

2. Gods Mercies are to make us do his Will; Rom. 12.1. I beseech you by the mercies of God, that ye present your bodies a living sacrifice. Body is by a Synecdoche put for the whole Man. If the Soul should not be presented to God as well as the Body, it could not be a reasonable service. Now saith the Apostle, I beseech you by the mer∣cies of God present your selves a living sacrifice. Mercies are the strongest obligations to Duty. Hos. 11.4. I drew them with the cords of a man; that is, with the golden cords of my Mercy. In a word, all that is written in Law or Gospel, tends to this, that we should be doers of Gods Will, Thy Will be done.

3. By doing the Will of God we evidence Sincerity; as Christ said in another sense, Iohn 10.25. The works which I do, bear witness of me: So it is not all our golden words, if we could speak like Angels, but our works, our doing of Gods Will, which bears witness of our Sincerity. We judge not of the health of a Mans Body by his high Colour, but by the Pulse of the Arm, where the Blood chiefly stirs; so a Chri∣stians soundness is not to be judged by his Profession; what is this high Colour? but the estimate of a Christian is to be taken by his Obediential acting, his doing the Will of God; this is the best Certificate and Letters Testimonial to shew for Heaven.

4. Doing Gods Will much propagates the Gospel; this is the Diamond that sparkles in Religion. Others cannot see what Faith is in the Heart, but when they see we do Gods Will on Earth, this makes them have a venerable opinion of Religion, and be∣come Proselites to it. Iulian in one of his Epistles writing to Arsatius, saith, That the Christian Religion did much flourish by the Sanctity and Obedience of them that pro∣fessed it.

5. By doing Gods Will we show our Love to Christ; Iohn 14.21. He that hath my commandments and keepeth them, he it is that loveth me. What greater Love to Christ than to do his Will, though it cross our own. Every one would be thought to love Christ; but how shall that be known but by this, do you do his Will on Earth? Ne{que} principem veneramur si odio ejus Leges habemus, Isid. 'Tis a vain thing for a Man to say he loves Christs Person, when he slights his Commands. Not to do Gods Will on Earth is a great evil, 'tis,

• (1.) Sinful.
• (2.) Foolish.
• (3.) Dangerous.

(1.) It is Sinful. 1. We go against our Prayers; we pray, Fiat voluntas tua, thy will be done, and yet we do not obey his will, we confute our own Prayer. 2. VVe go against our Vow in Baptism; we have vowed to fight under the Lords Banner, to obey his Scepter, and this Vow we have oft renewed in the Lords Supper; if we do not Gods will on Earth we are forsworn, and God will indite us of Perjury.

(2.) Not to do Gods will on Earth is Foolish; 1. Because there is no standing it out against God. If we do not obey him we cannot resist him: 1 Cor. 10.••2 Are we stronger than he? Iob. 40.9. Hast thou an arm like God? Canst thou measure Armes with him? To oppose God is as if a Child should fight with an Arch-Angel; as if an

heap of Bryars should put themselves into a battalia against the Flame. 2. Not to do Gods will is foolish, because if we do not Gods will we do the Devils will. Is it not folly to gratifie an enemy? To do his will that seeks our ruine?

Quest. But are any so wicked as to do the Devils will?

Answ. Yes; Iohn 8.44. Ye are of your Father the Devil, and the lusts of your Father ye will do. VVhen a Man tells a lye doth he not do the Devils will? Acts 5.3. Ana∣nias, Why hath Satan filled thy heart to lye to the Holy Ghost?

(3.) Not to do Gods Will is dangerous; it brings a Spiritual Praemunire. If Gods Will be not done by us, he will have his will upon us; if we obey not Gods will in commanding, we shall obey his will in punishing, 2 Thess. 1.7. The Lord Iesus shall be revealed with his mighty Angels in flames of fire, taking vengeance on them that obey not his gospel. Either we must do Gods will, or suffer it.

6. VVhatever God wills us to do is for our benefit: Behold here self-interest. As if a King commands his Subject to dig in a Mine of Gold, and then gives him all the Gold he hath digged. God bids us do his will, and this is for our good; Deut. 10.13. And now O Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and keep the commandments of the Lord, which I command thee this day for thy good. It is Gods will that we should repent, and this is for our good; Repentance ushers in remission; Acts 3.9. Repent that your sins may be blotted out. It is Gods will that we should believe; and why is it but that we should be crowned with Salva∣tion; Mark 16.16. He that believes shall be saved. VVhat God wills is not so much our Duty as our Priviledge; he bids us obey his voice, and it is greatly for our good; Ier. 7.23. Obey my voice and I will be your God. I will not only give you my Angels to be your guard, but my self to be your portion; my Spirit shall be yours to sancti∣fie you, my Love shall be yours to comfort you, my Mercy shall be yours to save you. I will be your God.

7. To do Gods will is our Honour. A Person thinks it an Honour to have a King speak to him to do such a thing; the Angels count it their highest Honour in Heaven to do Gods will; Servire Deo regnare est, To serve God is to reign. Non onerant nos sed ornant, Salvian. How chearfully did the Rowers row the Barge that carried Caesar; to be imployed in his Barge was an Honour, to be imployed in doing Gods will, is insigne Honoris, the highest ensign of Honour that a Mortal Creature is capable of. Christs Precepts do not burden us but adorn us.

8. To do Gods Will on Earth makes us like Christ, and akin to Christ. 1. It makes us like Christ: Is it not our Prayer that we may be like Christ. Jesus Christ did his Fathers will; Iohn 6.38. I came down from Heaven not to do my own will, but the will of him that sent me. God the Father and Christ, as they have but one Essence, so but one VVill; Christs will was melted into his Fathers; Iohn 4.34. My meat is to do the will of him that sent me. By our doing Gods will on Earth, we resemble Christ; nay, we are akin to Christ, and are of the Blood-Royal of Heaven. Alex∣ander called himself Couzen to the Gods; what Honour is it to be akin to Christ. Matth. 12.50. Whosoever shall do the will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother. Did King Solomon arise off his Throne to meet his Mother, and set her on a Throne by him, 1 Kings 3.19. such Honour will Christ bestow on such as are doers of Gods will, he will salute them as his Kindred, and set them on a Glorious Throne in the Amphitheatre of Heaven.

9. Doing Gods will on Earth, brings Peace in Life and Death. 1. In Life; Psal. 19.11. In keeping thy precepts there is great reward; not only after keeping them but in keeping them; when we walk closely with God in Obedience, there is a secret Joy let into the Soul, and how swiftly and chearfully do the wheels of the Soul move when they are oyled with the Oyl of Gladness. 2. Peace in Death. VVhen Hezekiah thought he was about to dye, what gave him Comfort? this, that he had done the will of God: Isa. 38.3. Remember, O Lord, I beseech thee, how I have walked before thee in truth, and have done that which is good in thy sight. 'Twas Augustus his wish, that he might have an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an easie Death without much pain. If any thing make our pillow easie at Death, it will be this, we have endeavoured to do Gods will on Earth. Did you ever hear any cry out on their Death-bed, that they have done Gods will too much; no, hath it not been that they have done his will no more, that they come so short in their Obedience. Doing Gods will will be both your Comfort, and your Crown.

10. If we are not doers of Gods will, we shall be looked upon as contemners of Gods will: Let God say what he will, yet Men will go on in Sin, this is to contemn God; Psal. 10.13. Wherefore doth the wicked contemn God? To contemn God is worse than to rebel. The Tribes of Israel rebelled against Rehoboam because he made

their Yoak heavier, 1 King. 12.16. But to contemn God is worse, 'tis to slight him; to contemn God is to put a Scorn upon him, and affront him to his Face, and an Affront will make God draw his Sword. Thus I have answered that Question why doing Gods will on Earth, is so requisite: 'Tis as necessary as Salvation.

4. Quest. In what manner are we to do Gods will that we may find acceptance?

The manner of doing Gods Will is the chief thing; the Schoolmen say well, Modus rei cadit sub praecepto, the manner of a thing is as well required as the thing it self: If a Man build an House, if he doth not do it according to the mind of the Owner, he likes it not, but thinks all his Charges lost; so if we do not Gods will in the right manner, it is not accepted; we must not only do what God appoints, but as God appoints; here lies the very Life-blood of Religion. So I come to answer this great Question, in what manner are we to do Gods will that we may find acceptance.

Answ. 1. We do Gods Will acceptably when we do Duties Spiritually, Phil. 3.3. We worship God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Spirit. To serve God spiritually is to do duties ab in∣terno principio, from an inward Principle: The Pharisees were very exact about the ex∣ternal part of Gods worship; how zealous were they in the outward observation of the Sabbath, charging Christ with the breach of it; but all this was but outward Obedience, there was nothing of Spirituality in it; then we do Gods will acceptably, when we serve him from a renewed Principle of Grace; a Crab-tree may bear as well as a Pear-main, but it is not so good fruit as the other, because it doth not come from so sweet a Root: An unregenerate Person may do as much external obedience as a Child of God, he may pray as much, hear as much, but his Obedience is harsh and sowre, because it doth not come from the sweet and pleasant Root of Grace; the inward principle of Obedience is Faith, therefore it is called the Obedience of Faith, Rom. 16.26. But why must this silver thread of Faith run through the whole work of Obedience?

Answ. Because Faith looks at Christ in every Duty, it toucheth the Hem of his Garment, and through Christ both the Person and the Offering are accepted, Ephes. 1.6.

2. We do Gods Will acceptably when we prefer his Will before all other; if God wills one thing, and Man wills the contrary, we do obey Mans will rather than Gods, Act. 4.19. Whether it be right to hearken unto you more then unto God, judge ye. God saith, thou shalt not make a graven Image; King Nebuchadnezzar set up a Golden Im∣age to be worshipped; but the three Children (or rather Champions) resolve Gods Will shall take place, and they would obey him, though with the loss of their Lives, Dan. 3.18. Be it known unto thee, O King, that we will not serve thy Gods, nor worship the Golden Image which thou hast set up.

3. We do Gods Will acceptably when we do Gods Will as it is done in Heaven, that is, as the Angels do it: To do Gods Will as the Angels, similitudinem notat non aequa∣litatem, Brugensis, denotes thus much, that we are to resemble them and make them our Pattern; though we cannot equal the Angels in doing Gods Will, yet we must imi∣tate them; a Child cannot write so well as the Scrivener, yet he imitates the Copy in particular.

1. We do Gods VVill as the Angels do it in Heaven, when we do Gods Will Regularly, sine deflexu, we go according to divine Institutions, not Decrees of Coun∣cils, or Traditions, this is to do Gods Will as the Angels; they do it regularly, they do nothing but what is commanded; Angels are not for Ceremonies; as there are Sta∣tute-Laws in the Land, which bind; so the Scripture is Gods Statute-Law, which we must exactly observe; the Watch is set by the Dial: then our Obedience is right when it goes by the Sun-dial of the Word. If Obedience hath not the Word for its Rule, it is not doing Gods Will but our own, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Will-worship, Deut. 12.32. The Lord would have Moses make the Tabernacle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the Pattern, Exod. 25.40. If Moses had left out any thing in the Pattern, or added any thing to it, it would have been very provoking; to mix any thing of our own devising in Gods worship, is to go beside, yea, contrary to the Pattern: Gods worship is the Apple of his Eye, that which he is most tender of, and there is nothing he hath more shewed his displeasure against, then the corrupting his worship. How severely did God punish Nadab and Abihu for offering up strange Fire, Lev. 10.2. that is, such Fire as God had not sanctified on the Altar; whatever is not divinely appointed, is offering up strange Fire: There is in many a strange itch after Superstition; they love a gawdy Religion, and are more for the Pomp of Worship then the Purity; this cannot be pleasing to God, for, as if God were not wise enough to appoint the manner how he will be served; Men will be so bold as to prescribe him. To thrust humane Inventions into sacred things, is a doing our own will not Gods, and he will say, quis quaesivit hoc? who hath required this at your hand? Isa. 1.12. Then we do Gods Will as it is done in Heaven▪

when we do it regularly we reverence Gods Institutions, and observe that Mode of Worship which hath the Stamp of divine Authority upon it.

2. We do Gods Will as it is done by the Angels in Heaven, when we do it intirely, sine mutilatione, we do all Gods Will; the Angels in Heaven do all that God commands, they leave nothing of his Will undone, Psal. 103.20. Ye his Angels that do his Com∣mandments. If God send an Angel to the Virgin Mary, he goes on Gods Errand; if he gives his Angels a Charge to Minister for the Saints they obey, Heb. 1.14. It cannot stand with Angelical Obedience to leave the least Iota of Gods Will unfulfilled: This is to do Gods Will as the Angels, when we do all his Will, quicquid propter Deum fit aequaliter fit. This was Gods Charge to Israel, Numb. 15.40. Remember to do all my Commandments. And it was spoken of David, Act. 13.22. I have found David a Man after mine own heart, who shall perform all my Will, Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all my Wills. Every Command hath the same Authority, and if we do Gods Will uprightly, we do it uniformly, we obey every part and Branch of his Will, we joyn first and second Table; surely we owe that to God our Father, which the Papists say, we owe to our Mother, the Church, unlimited Obedience; we must incline to every Command, as the Needle moves that way which the Loadstone draws.

(2.) This discovers the unsoundness of many, who do Gods will by halves, they pick and choose in Religion, they in some things comply with Gods will, but not in other; like a foundred Horse who sets but some of his Feet on the Ground, he favours one Foot. He who is to play upon a Lute must strike upon every Sring or he spoils all the Musick: Gods Commandments may be compared to a ten-string'd Lute, we must obey Gods will in every Command, strike upon every string, or we can make no good Melo∣dy in Religion: The Badger hath one Foot shorter then the other; Hypocrites are shorter in some duties then other; some will pray, not give alms, hear the word, not forgive their Enemies, receive the Sacrament, not make Restitution, hovv can they be holy vvho are not just? Hypocrites profess fair, but vvhen it comes to sacrificing the Isaac, crucifying the beloved sin, or parting vvith some of their Estate for Christ, here they stick, and say as Naaman, 2 King. 5.18. In this thing the Lord pardon thy Servant. This is far from doing Gods will as the Angels do; God likes not such as do his will by halves; if your Servant should do some of your vvork vvhich you set him about, but not all, hovv vvould you like that?

Object. But vvho is able to do all Gods vvill?

Answ. Though vve cannot do all Gods vvill legally, yet vve may Evangelically; vvhich is,

1. When we mourn that we can do Gods will no better, when we fail we weep, Rom. 7.24.

2. When it is the desire of our Soul to do Gods whole Will, Psal. 119.5. O that my ways were directed to keep thy Precepts. What a Child of God wants in strength, he makes up in desire, in magnis voluisse sat est.

3. When we endeavour, quoad conatum, to do the whole Will of God: A Father bids his Child lift such a burden, the Child is not able to lift it, but he tries, and doth his endeavour to lift it, the Father accepts of it, as if h•• had done it; this is to do Gods Will Evangelically, and God is pleased to take it in good part, though it be not to sa∣tisfaction, yet it is to acceptation.

3. We do Gods Will as it is done in Heaven by the Angels, when we do it sincerely, sine fuco. To do Gods VVill sincerely lies in two things.

• 1. To do it out of a pure respect to Gods Command.
• 2. With a pure Eye to Gods Glory.

1. To do Gods Will out of a pure respect to Gods Command. Abraham's sacri∣ficing Isaac was contrary to Flesh and Blood, to sacrifice the Son of his Love, the Son of the Promise, and that no other hand but the Fathers own should do this, here was hard Service; but because God commanded it, out of pure respect to the Command, Abraham obeyed: This is to do Gods will aright, when, though we feel no present Joy or Comfort in Duty, yet because God commands we obey; not Comfort, but the Command is the Ground of Duty; thus the Angels do Gods will in Heaven; Gods Command is the weight sets the wheels of their Obedience a going.

2. To do Gods will sincerely, is to do it with a pure Eye to Gods Glory. The Pharisees did the will of God in giving Alms, but that which was a dead Fly in the Oint∣ment, was, that they did not aim at Gods Glory, but vain-glory; they blew a Trum∣pet▪ Iehu did the will of God in destroying the Baal worshippers, and God commend∣ed him for doing of it: but because he aimed more at setling himself in the Kingdom, then

the Glory of God, therefore God lookt upon it no better then Murder, and said he would avenge the blood of Iezreel upon the house of Iehu, Hos. 2.4. Let us look to our ends in Obedience; though we shoot short, let us take a right aim; one may do Gods will yet not with a perfect heart: 2 Chron. 25.2. Amaziah did that which was right in the sight of the Lord, but not with a perfect Heart; the Action was right for the matter, but his aim was not right; that Action which wants a good aim, wants a good issue; he doth Gods Will rightly, that doth it uprightly, his end is to honour God, and lift up his Name in the world. A gracious Soul makes God his Center, as Ioab when he had taken Rabbah sent for King David, that he might carry away the glory of the Victory, 2 Sam. 12.27. So when a gracious Soul hath done any duty, he desires that the glory of all may be given to God, 1 Pet. 4.11. That in all things God may be glorified. This is to do Gods will as the Angels, when we not only advance Gods Glory, but design his Glory; the Angels are said to cast their Crowns before the Throne, Rev. 4.10. Crowns are signs of greatest Honour, but these Crowns the Angels lay at the Lords Feet, to show that they ascribe the glory of all they do to him.

4. VVe do Gods will as it is done in Heaven by the Angels, when we do it willingly, sine murmuratione: The Angels love to be employed in Gods Service; 'tis the Angels Heaven to serve God, they willingly descend from Heaven to Earth; when they bring Messages from God, and glad Tydings to the Church; now Heaven being a place of such Joy, the Angels would not leave it a Minute of an Hour, only that they take such infinite delight in doing Gods will; we do resemble the Angels when we do Gods will willingly, 1 Chron. 28.9. And thou Solomon my Son, serve the Lord with a willing mind. Gods People are called a willing People, Psal. 110.3. in Hebrew, Gnam nedaebot, a People of willingnesses; they give God a free-will Offering, though they cannot serve him perfectly, they serve him willingly; an Hypocrite though he doth facere bonum, yet not velle, he hath no delight in duty, he doth it rather out of fear of Hell, then Love to God, when he doth do Gods will, yet it is against his will, Virtus nolentium nulla est. Cain brought his Sacrifice but grudgingly, his worship was rather a Task, then an Offering, rather Pennance then Sacrifice, he did Gods will, but against his will; we must be carried upon the wings of Delight in every Duty; Israel were to blow the Trumpets when they offered Burnt-Offerings, Numb. 10.10. blowing the Trumpets was to show their Joy and Chearfulness in serving God we must read and hear the word with Delight, Ier. 15.16. Thy Word was found and I did eat it, and it was unto me the Ioy and Rejoycing of my heart. A pious Soul goes to the word as to a Feast, or as one would go with delight to hear Musick. Sleidan reports that the Protestants in France had a Church they called Paradise, because when they were in the House of God, they thought themselves in Paradise: The Saints flock as Doves to the windows of Gods House, Isa. 60.8. who are these that flock as Doves to the windows? not that a truly regenerate Person is always in the same chearful temper of Obedience, he may sometimes find an indisposition and weariness of Soul, but his weariness is his bur∣den, he is weary of his weariness, he prays, weeps, useth all means to regain that alacrity and freedom in Gods Service that he was wont to have: This is to do Gods will acceptably, when we do it willingly; 'tis this crowns all our Services; delight in duty is better then duty; the Musician is not commended for playing long, but well; 'tis not how much we do, but how much we love, Psal. 119.97. O how love I thy Law! Love is as Musk among Linnen, that perfumes it; Love perfumes Obedience, and makes it go up to Heaven as Incense; this is doing Gods will as the Angels in Hea∣ven do it; they are ravished with delight while they are praising God, therefore the Angels are said to have Harps in their Hands, Rev. 15.2. as a sign of their chearfulness in Gods Service.

4. VVe do Gods will as the Angels in Heaven, when we do Gods VVill fervently, sine remissione, Rom. 12.11. Fervent in spirit serving God; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Metaphor from vvater when it seeths and boils over; so our Affections should boil over in zeal 〈◊〉〈◊〉 fervency; the Angels serve God vvith fervour and intenseness; the Angels are called Seraphims, from an Hebrew word vvhich signifies to burn, to shovv hovv the Angels are all on fire, Psal. 104.4. they burn in Love and Zeal in doing Gods will: Grace turns a Saint into a Seraphim; Aaron must put burning Coals to the Incense, Exod. 16.12. Incense was a Type of Prayer, burning Coals of Zeal, to show that the fire of zeal must be put to the Incense of prayer; Formality starves Duty; when we serve God dully and coldly is this like the Angels? Duty without fervency is as a Sacrifice without fire; we should ascend to Heaven in a fiery Chariot of Devotion.

5. VVe do Gods VVill as the Angels in Heaven, when we give God the best in every Service, Numb. 18.29. Out of all your Gifts, ye shall offer of all the best thereof. Numb. 28.7. In the holy place shalt thou cause the strong Wine to be poured unto the Lord

for a drink-Offering. The Jews might not offer to the Lord wine that vvas small, or mixed, but the strong wine, to imply, that we must offer to God the best, the strongest of our affections; if the Spouse had a Cup more juicy and spiced, Christ should drink of that, Cant. 8.2. I would cause thee to drink of spiced Wine, of the juice of my Pom∣granate. Thus the Angels in Heaven do Gods Will, they serve him in the best manner, they give him their Seraphick high stringed Praises; he who loves God gives him the Cream of his Obedience; God challenged the fat of all the Sacrifice as his due, Lev. 3.16. Hypocrites care not what Services they bring to God, they think to put him off with any thing, they put no Cost in their Duties; Gen. 4.3. Cain brought of the fruit of the Ground. The Holy Ghost took notice of Abel's Offering, that it was costly, he brought of the Firstlings of his Flock, and of the Fat thereof, Gen. 4.4. b••t when he speaks of Cain's Offering, he only saith, he brought of the Fruit of the Ground. Then we do Gods VVill aright, when we do offer Pinguia, we dedicate to him the best. Domitian would not have his Image carved in VVood or Iron, but in Gold: God will have the best we have, golden Services.

6. VVe do Gods VVill as the Angels in Heaven, when we do it readily and swiftly; the Angels do not dispute or reason the Case, but assoon as they have their Charge and Commission from God, they immediately obey, and to show how ready they are to execute Gods VVill, the Cherubims representing the Angels are described with VVings, to show how swift and forward they are in their Obedience, it is as if they had wings, Dan. 9.21. The Man Gabriel (that was an Angel) being caused to fly swiftly: Thus should we do Gods VVill as the Angels, assoon as ever God speaks the VVord, vve should be ambitious to obey, alas! how long is it sometimes e••e we can get leave of our hearts to go to a Duty; Christ went more readily ád Crucem, then we to the Throne of Grace; how many disputes and excuses have we, is this to do Gods VVill as the Angels in Heaven do it? O let us shake off this backwardness to Duty, as Paul shook of the Viper, nescit tarda molimina Spiritus sancti gratia; Zeck. 5.9. I saw two Women and the wind was in their wings: VVings are swift, but wind in the wings great swiftness; such readiness should be in our Obedience; as Peter assoon as ever Christ commanded him to let down his Net, at Christs VVord he presently let down the Net, and you know what success he had, Luke 5.4. It vvas prophesied of such as vvere brought home to Christ, Psal. 18.44. Assoon as they hear of me they shall obey me.

7. We do Gods VVill as the Angels in Heaven, when we do it constantly; the An∣gels are never weary of doing Gods VVill, they serve God day and night, Rev. 7.17. thus must we imitate the Angels, Psal. 106.3. Blessed is he that doth Righteousness at all times. Constancy crowns Obedience, non cepisse sed perfecisse virtutis est, Cypr. our Obe∣dience must be like the Fire of the Altar which was continually kept burning, Lev. 6.13. Hypocrites soon give over doing Gods Will; like the Chrisolite which is of a gold∣en Colour, in the Morning it is very bright to look on, but towards Evening it grows dull, and hath lost its splendor: VVe should continue in doing Gods VVill, because of that great loss that will befal us if we give over doing Gods VVill.

(1.) A loss of Honour, Rev. 3.11. that no man take thy Crown, implying, if the Church of Philadelphia left off her Obedience she would lose her Crown; viz. her Ho∣nour and Reputation; Apostacy creates Infamy; Iudas from an Apostle to be a Tray∣tor, it was a Dishonour.

(2.) If we give over our Obedience it is a loss of all that hath been already done; as if one should work in silver, and then pick out all the stitches; all a Mans Prayers are lost, all the Sabbaths he hath kept are lost, he doth unravel all his good works, Ezek. 18.24. all his Righteousness that he hath done shall not be mentioned; he undoes all he hath done: As if one draw a curious Picture with the Pensil, and then come with his Spunge and wipe out all again.

(3.) A loss of the Soul and Happiness: We were in a fair way for Heaven, but by leaving off d••ing Gods VVill we miss of the excellent Glory, and are plunged deeper in Damnation, 2 Pet. 2.21. It had been better not to have known the way of Righte∣ousness, then after they have known it, to turn from the Holy Commandment. Therefore let us continue in doing Gods VVill: Constancy sets the Crown upon the head of Obedi∣ence. Thus you see how we are to do Gods VVill acceptably.

VSE I. Branch. 1. See hence our Impotency, we have no innate power to do Gods VVill: VVhat need pray Thy Will be done, if we have power of our selves to do it? I wonder Free-willers pray this Petition.

2. Branch. If we are to do Gods Will on Earth as it is done by the Angels in Hea∣ven, see then the Folly of those who go by a wrong Pattern; they do as the most of their Neighbours do; if they talk vain on the Sabbath, they do but as their Neighbours

do; if now and then they swear an Oath, it is the Custom of their Neighbours to do so, but we are to do Gods Will as the Angels in Heaven; do the Angels do such things? we must make the Angels our Patterns, and not our Neighbours: if our Neighbours do the Devils will, shall we do so too? If our Neighbours go to Hell, shall we go thi∣ther too for Company?

3. Branch. See here that which may make us long to be in Heaven, then we shall do Gods Will perfectly, as the Angels do; alas, how defective are we in our Obedience here; how far do we fall short, we cannot write a Copy of Holiness without blotting; our holy things are blemished, like the Moon which when it shines brightest hath a dark spot in it: But in Heaven we shall do Gods will perfectly, as the Angels in Glory.

VSE II. Of Reproof.

1. Branch. It reproves such as do not Gods Will; they have the knowledge of Gods will, (Knowledge they count an Ornament) but though they know Gods Will, yet they do it not.

(1.) They know what God would have them avoid; they know they should not swear, Mat. 5.34. Swear not at all: For this sin the Land mourns, Ier. 23.10. Yet though they pray, Hallowed be thy Name, they profane it by shooting Oathes like Chain-Bullets against Heaven; they know they should abstain from Fornication and Unclean∣ness, yet they cannot but bite at the Devils Hook if he bait it with Flesh, Iude 7.

(2.) They know what God would have them practise, but they leave undone those things which they ought to have done; they know it is the will of God they should be true in their Promises, just in their Dealings, good in their Relations; but they do not the Will of God; they know they should read the Scriptures, consult with Gods Oracle, but the Bible like rusty Armour is hung up and seldom used; they look oftner upon a Pair of Cards then a Bible; they know their Houses should be Palestrae Pietatis, Nurse∣ries of Piety, yet have no Face of Religion in them; they do not perfume their Hou∣ses with Prayer; what Hypocrites are these to kneel down in the Church, and lift up their Eyes to Heaven and say, Thy Will be done, yet have no care at all to do Gods Will; what is this but to hang out a Flag of Defiance against Heaven? and Rebellion is as the sin of witchcraft.

2. Branch. It reproves those who do not Gods Will in a right acceptable manner.

(1.) They do not Gods VVill intirely; all Gods VVill; they will obey God in some things, but not in other; as if a Servant should do some of your work you set him about, but not the rest: Iehu destroyed the Idolatry of Baal, but let the golden Calves of Ieroboam stand, 2 Kings 10.30. Some will observe the Duties of the Second Table, but not the first: Others make an high Profession, as if their Tongues had been touch'd with a Coal from Gods Altar, but live idly and out of a Calling; these the Apostle complains of, 2 Thess. 3.11. We hear there are some which walk among you disorderly, working not at all. Living by Faith and living in a Calling must go together: This is an evil thing, not to do all Gods VVill.

(2.) They do not Gods will ardently; they do not put Coals to the Incense; nor chearfully, they bring their Sacrifice, but not their heart; this is far from doing Gods VVill as the Angels; this loseth the Reward; how can God like this to serve him as if we served him not? how can God mind our Duties when we our selves scarce mind them?

VSE III. Of Examination.

Let us examine all our Actions, whether they are according to Gods will: The will of God is the Rule and Standard, 'tis the Sun-dial by which we must set all our Actions; he is no good workman that doth not work by Rule; he can be no good Christian who goes not according to the Rule of Gods will; let us examine our Actions whether they do quadrare agree to the will of God: Are our speeches according to Gods will? Are our words savoury, being seasoned with Grace? Is our Apparel ac∣cording to Gods will? 1 Tim. 2.9. In like manner that women adorn themselves in mo∣dest Apparel, not wanton and garish to invite Comers. Our Diet is it according to Gods will? Do we hold the golden Bridle of Temperance, and only take so much as may rather satisfy Nature then surfeit it; too much Oyl choaks the Lamp: Is our whole carriage and behaviour according to Gods will? Are we patterns of Prudence and Piety? Do we keep up the Credit of Religion, and shine as Lights in the world? We pray, Thy Will be done as it is in Heaven; are we like our Pattern? would the Angels do thus if they were on Earth? would Jesus Christ do this? thus is to Christianize, this is to be Saints of degrees, when we live our Prayer, and our Actions are the Counter-pane of Gods will.

VSE IV. Of Exhortation. Let us be doers of the Will of God; Thy Will be done.

1. It is our Wisdom to do Gods Will: Deut. 4.6. Keep and do these statutes, for this is your wisdom.

2. It is our Safety. Hath not Misery alwayes attended the doing of our own Will, and Happiness the doing of Gods Will?

(1.) Misery hath alwayes attended the doing of our own Will. Our first Parents left Gods Will to fulfil their own, in eating the forbidden fruit; and what came of it? The Apple had a bitter Core in it, they purchased a Curse for themselves and all their Posterity. King Saul left Gods Will to do his own, he spares Agag, and the best of the Sheep, and what was the issue, but the loss of his Kingdom?

(2.) Happiness hath alwayes attended the doing of Gods Will. Ioseph obeyed Gods Will in refusing the embraces of his Mistress, and was not this his Preferment? God raised him to be the second Man in the Kingdom. Daniel did Gods Will contrary to the Kings Decree, he bowed his Knee in Prayer to God, and did not God make all Persia bow their Knees to Daniel.

(3.) The way to have our Will is to do Gods Will. Would not we have a Blessing in our Estate, then let us do Gods Will; Deut. 28.1, 3. If thou shalt hearken to the voice of the Lord thy God, to do all his commandments, the Lord thy God will set thee on high above all the nations of the earth: Blessed shalt thou be in the city, and blessed shalt thou be in the field: This is the way to have a good Harvest. Would we not have a Blessing in our Souls, then let us do Gods Will; Ier. 7.23. Obey my voice and I will be your God; I will entail my self upon you as an everlasting Portion; my Grace shall be yours to sanctifie you, my Mercy shall be yours to save you: You see you lose no∣thing by doing Gods Will, this is the way to have your Will. Let God have his will in being obeyed, and you shall have your will in being saved.

Quest. How shall we come to do Gods will aright?

Answ. 1. Get sound knowledge; we must know Gods Will before we can do it. Knowledge is the eye to direct the foot of Obedience: The Papists make Ignorance the Mother of Devotion, but Christ makes Ignorance the Mother of Errour; Matth. 22.29. Ye err, not knowing the Scripture. We must know Gods Will before we can do it aright. Affection without knowledge is like an Horse full of metal, but his eyes are out.

2. If we would do Gods Will aright, let us labour for self-denyal; unless we deny our own Will, we shall never do Gods Will. Gods Will and ours are like the Wind and Tide when they are contrary; God wills one thing, we will another; God calls us to be Crucified to the World, by Nature we love the World; God calls us to for∣give our Enemies, by Nature we bear malice in our Heart; Gods Will and ours are contrary like the VVind and Tide, and till we can cross our own will, we shall never fulfil Gods.

3. Let us get humble Hearts: Pride is the spring of disobedience; Exod. 5.2. Who is the Lord that I should obey his voice? A proud Man thinks it below him to stoop to Gods Will. Be humble; the humble Soul saith, Lord, what wilt thou have me do? He puts as it were a blank paper into Gods hands, and bids him write what he will he will subscribe to it.

4. Beg Grace and Strength of God to do his Will; Psal. 143.10. Teach me to do thy will: As if David had said, Lord, I need not be taught to do my own Will, I can do that fast enough, but teach me to do thy Will; and that which may add wings to Prayer, is Gods gracious Promise, I will put my Spirit within you, and cause you to walk in my statutes; Ezek. 36.27. If the Loadstone draw the Iron, it is not hard for the Iron to move; if Gods Spirit inable, it will not be hard, but rather delightful to do Gods Will.

II. In this Petition, Thy Will be done in Earth, as it is in Heaven, we pray, that we may have Grace to submit to Gods Will patiently in what he inflicts: The Text is to be understood as well of suffering Gods Will as of doing it; so Maldonat, and the most Judicious Interpreters. I shall speak now of patient submission to Gods Will in whatever he inflicts: Thy Will be done. This should be the temper of a good Christian when he is under any disastrous Providence, to lye quietly at Gods Feet, and say, Thy Will be done.

Quest. 1. What this patient submission to Gods will is not?

Answ. There is something looks like Patience which is not; namely, when a Man bears a thing because he cannot help it; he takes Affliction as his Fate and Destiny,

therefore he endures that quietly which he cannot avoid; this is rather Necessity than Patience.

Quest. 2. What it is may stand with patient submission to Gods Will?

Answ. 1. A Christian may be sensible of Affliction, yet patiently submit to Gods Will We ought not to be Stoicks, insensible and unconcerned with Gods dealings; like the Sons of Deucalion (who as the Poets say) were begotten of a Stone. Christ was sensible when he sweat great drops of Blood, but there was submission to Gods Will; Matth. 26.39. Nevertheless, not as I will, but as thou wilt. We are bid to humble our selves under Gods hand, 1 Pet. 5.6. which we cannot do unless we are sensible of it.

2. A Christian may weep under an Affliction, yet patiently submit to Gods Will. God allowes tears; 'tis a sin to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without natural affection, Rom. 1.31. Grace makes the Heart tender, strangulat inclusus dolor; weeping gives vent to sorrow, ex∣pletur lachrymis dolor. Ioseph wept over his dead Father; Iob when he had so much ill news brought him at once, rent his Mantle, (an expression of grief) but did not tear his Hair in anger; only Worldly grief must not be immoderate; a Vein may bleed too much; the Water riseth too high when it overflowes the banks.

3. A Christian may complain in his Affliction, yet be submissive to Gods Will; Psal. 142.2. I cryed to the Lord with my voice, I poured out my complaint before him. We may (being under oppression) tell God how it is with us, and desire him to write down our injuries. Shall not the Child complain to his Father when he is wronged? An holy complaint may stand with patient submission to Gods Will; but though we may complain to God, we must not complain of God.

Quest. 3. What it is cannot stand with patient submission to Gods Will?

Answ. 1. Discontentedness with Providence. Discontent hath a mixture of grief and anger in it, and both these must needs raise a storm of Passion in the Soul. God having touched the apple of our Eye, and smitten us in that we loved, we are touchy and sullen, and God shall not have a good look from us; Gen. 4.6. Why art thou wroth? Like a sullen Bird that is angry, and beats her self against the Cage.

3. Murmuring cannot stand with submission to Gods Will: Murmuring is the height of impatience; it is a kind of mutinee in the Soul against God; Numb. 21.5. The people spake against God. When a Cloud of Sorrow is gathered in the Soul, and this Cloud doth not only drop into Tears, but out of this Cloud come Hail-stones, mur∣muring word•• against God, this is far from patient submission to Gods Will. When water is hot the scum boils up; when the Heart is heated with anger against God, then this scum of murmuring boils up. Murmuring is very evil, it springs, 1. From Pride; Men think they have deserved better at Gods hands, and when they begin to swell they spit Poyson. 2. Distrust; Men believe not that God can make a Treacle of Poyson, bring good out of all their troubles, therefore they murmur; Psal. 106.24. They believed not his word, but murmured. Men murmur at Gods Providences because they distrust his Promises; God hath much ado to bear this Sin, Numb. 14.27. this is far from submission to Gods Will.

3. Discomposedness of Spirit cannot stand with quiet submission to Gods Will. When a Man saith, I am so encompassed with trouble that I know not how to get out; Head and Heart are so taken up that a Person is not fit to pray. When the strings of a Lute are snarled, the Lute can make no good Musick; so when a Christians Spirits are perplexed and disturbed, he cannot make Melody in his Heart to the Lord. To be under a discomposure of Mind, is as when an Army is routed, one runs this way, and ano∣ther that, the Army is put into disorder; so when a Christian is in an hurry of Mind, his Thoughts run up and down distracted, as if he were undone; this cannot stand with patient submission to Gods Will.

4. Self-apology cannot stand with submission to Gods Will; instead of being hum∣bled under Gods hand a Person justifies himself. A proud Sinner stands upon his own defence, and is ready to accuse God of unrighteousness, which is as if we should tax the Sun with darkness: This is far from submission to Gods Will. God smote Ionahs goard, and he stands upon his own vindication; Ionah 4.9. I do well to be angry to the death: What, to be angry with God? And to justifie this, I do well to be angry. This was strange to come from a Prophet, and was far from this Prayer Christ hath taught us, Thy Will be done.

Quest. 4. What this patient submission to Gods Will is?

Answ. It is a gracious frame of Soul, whereby a Christian is content to be at Gods dispose, and doth acquiesce in his Wisdom; 1 Sam. 3.18. It is the Lord, let him do what seemeth him good: Acts 21.14. The will of the Lord be done. That I may fur∣ther

illustrate this, I shall show you wherein this submission to Gods Will lyes; it lyes chiefly in three things.

(1.) In acknowledging Gods hand; seeing God in the Affliction: Iob 5.6. Affliction ariseth not out of the dust; it comes not by chance. Iob did eye God in all that befel him; Iob 1.22. The Lord hath taken away: He complains not of the Chaldeans, or the influence of the Planets, he looks beyond second Causes, he sees God in the Affli∣ction, The Lord hath taken away. There can be no submission to Gods Will till there be an acknowledging of Gods hand.

(2.) Patient submission to Gods Will lyes in our justifying of God: Psal. 22.2. O my God I cry unto thee, yet thou hearest not, thou turnest a deaf ear to me in my affli∣ction; ver. 3. But thou art holy. God is Holy and Just, not only when he punisheth the Wicked, but when he afflicts the Righteous. Though God put Wormwood in our Cup, yet we vindicate God, and proclaim his Righteousness. As Mauritius the Emperour, when he saw his Sons slain before his eyes, Iustus es Domine, Righteous art thou O Lord in all thy wayes. We justifie God, and confess he punisheth us less than we deserve; Ezra 9.13.

(3.) Patient submission to Gods Will lyes in the accepting of the punishment; Lev. 26.41. And they then accept of the punishment of their iniquity. Accepting of the punishment; that is, taking all that God doth in good part. He who accepts of the punishment, saith, Good is the Rod of the Lord; he kisseth the Rod, yea blesseth God that he would use such a Merciful severity, rather to afflict him than lose him. This is patient submission to Gods Will.

This patient submission to Gods Will in Affliction showes a great deal of Wisdom and Piety. The skill of a Pilot is most discerned in a storm, and a Christians Grace in the storm of Affliction; and indeed this submission to Gods Will is most requisite for us while we live here in this lower Re••••gion; in Heaven there will be no need of Patience, no more than there is need of the Star light when the Sun shines. In Heaven there will be all joy, and what need of Patience then? It requires no Patience to wear a Crown of Gold, but while we live here in a Valley of Tears, there needs patient sub∣mission to Gods Will, Heb. 10.36. Ye have need of patience.

1. The Lord sometimes layes heavy Afflictions upon us; Psal. 38.2. Thy hand presseth me sore. The word in the Original for afflicted, signifies to be melted. God sometimes melts his People in a Furnace.

2. God sometimes layes divers Afflictions on us: Iob 19.17. He multiplies my wound. God shoots divers sorts of Arrowes.

(1.) Sometimes God afflicts with Poverty. The Widow had nothing left her save a pot of Oyl, 1 Kings 17.12. Poverty is a great Temptation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Menand. To have an Estate boyled away almost to nothing, is hard to Flesh and Blood; Ruth 1.20. Call me not Naomi but Mara: I went out full and the Lord hath brought me home again empty. This exposeth to Contempt. When the Prodigal was poor, his Brother was ashamed to own him: Luke. 15.30. This thy Son; he said not this my Brother, but this thy Son; he scorned to call him Brother. When the Deer is shot and bleeds, the rest of the herd push it away; when God shoots the Arrow of Poverty at one, others are ready to push him away. When Terence was grown poor, his Friend Scipio cast him off. The Muses (Iupiters Daughters) the Poets feign, had no Suitors because they wanted a Dowry.

(2.) God sometimes afflicts with Reproach▪ Such as have the light of Grace shining in them, yet may be eclipsed in their Name. The Primitive Christians were reproach∣ed as if they were guilty of Incest, saith Tertullian. Luther was called, A Trumpeter of Rebellion. David calls reproach an heart-breaking; Psal. 69.20. this God lets his dear Saints be oft exercised with. Dirt may be cast upon a Pearl; those Names may be blotted which are written in the Book of Life. Sincerity though it shields from Hell, yet not from Slander.

(3.) God sometimes afflicts with loss of dear Relations; Ezek. 24.16. Son of man behold I take away from thee the desire of thine eyes with a stroke: This is like a pulling away a Limb from the Body. He takes away an holy Child; Iacobs Life was bound up in Benjamin, Gen. 44.30. and that which puts Teeth into the Cross, and is worse than the loss of Children, is, when they are continued as living Crosses; where the Parents expected Honey, there to have Wormwood. What greater cut to a Godly Parent than a Child who disclaims his Fathers God! A Corrosive applyed to the Body may do well, but a bad Child is a Corrosive to the Heart. Such an undutiful Son had David who conspired Treason, and would not only have taken away his Fathers Crown, but his Life.

(4.) God sometimes afflicts with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infirmness of Body; scarce a well day. Sickness takes away the Comfort of Life, and makes one in Deaths oft, thus God tryes his People with various Afflictions, so that there is need of Patience to submit to Gods Will. He who hath divers Bullets shot at him needs Armour; when divers Affli∣ctions assault, we need Patience as Armour of Proof.

3. God sometimes lets the Affliction continue long, Psal. 74.9. as it is with Di∣seases, there are some Chronical, that linger and hang about the Body several years together; so it is with Affliction, the Lord is pleased to exercise many of his precious ones with Chronical Afflictions, such as lye upon them a long time; so that in all these Cases we need Patience and submissiveness of Spirit to Gods Will.

VSE I. It reproves such as have not yet learned this part of the Lords Prayer, Thy Will be done; they have only said it, but not learned it. If things be not accord∣ing to their Mind, if the Wind of Providence crosseth the Tide of their Will, they are discontented and querulous, where is now submission of Will to God? To be dis∣pleased with God if things do not please us, is this to lye at Gods feet, and acquiesce in his Will? This is a very bad temper of Spirit, and God may justly punish us by letting us have our Will. Rachel cryed, Give me Children, or I dye, Gen. 30.1. God let her have a Child, but it cost her her Life; Gen. 35.18. Israel not content with Manna (Angels Food) they must have Quails to their Manna, God punished them by letting them have their Will; Numb. 11.31. There went sorth a wind from the Lord, and brought quails: ver. 33. And while the flesh was yet between their teeth, the wrath of the Lord was kindled against them, and the Lord smote them with a great plague. They had better been without their Quails than had such sower sawce to them. Many have importunately desired the Life of a Child, and could not bring their Wills to Gods to be content to part with it, and the Lord hath punished them by letting them have their Will; the Child hath lived and been a burden to them. Seeing their Wills crossed God, their Child shall cross them.

VSE II. Of Exhortation. Let us be exhorted whatever troubles God doth exer∣cise us with, aequo animo ferre, to resign up our Wills to God, and say, Thy Will be done: Which is fittest, that God should bring his will to ours, or we bring our will to his? Say as Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good: And as David, 2 Sam. 15.26. Behold here am I, let him do to me as seemeth good unto him. It was the saying of Harpulas, Placet mihi quod. Regi placet, that pleaseth me which pleaseth the King: So should we say, that which pleaseth God pleaseth us: Thy Will be done. Some have not yet learned this art of submission to God, and truly he who wants Patience in Affliction, is like a Souldier in Battle who wants Armour.

Quest. When do we not as we ought submit to Gods Will in Affliction?

Answ. 1. When we have hard thoughts of God, and our Hearts begin to swell against him.

2. When we are so troubled at our present Affliction that we are unfit for Duty. We can mourn as Doves, but not pray or praise God. We are so discomposed that we are not fit to hearken to any good Counsel; Exod. 6.9. They hearkened not to Moses for anguish of spirit. Israel were so full of grief under their present burdens, that they minded not what Moses said, though he came with a Message from God to them; They hearkened not to Moses for anguish of spirit.

3. We do not submit as we ought to Gods Will, when we labour to break loose from Affliction by indirect means. Many to rid themselves out of trouble run them∣selves into Sin. When God hath bound them with the cords of Affliction, they go to the Devil to loosen their bands. Better it is to stay in Affliction, than to sin our selves out of Affliction. O let us learn to stoop to Gods Will in all afflictive Providences.

Quest. But how shall we bring our selves to this Christian Temper in all Occurrences of Providence, patiently to acquiesce in Gods Will, and say, Thy Will be done? We know not what Tryals Personal or National we may be exercised with. We seem now to be under the Planet Saturn, which hath a malignant Aspect. Our Ship is steer'd so strangely, that we are in danger on one hand of the Sands, on the other hand of the Rocks. If Affliction comes how shall we keep a Christian Decorum, how shall we bear things with equanimity of mind, and say, Thy Will be done?

Answ. The means for a quiet resignation to Gods Will in Affliction is;

1. Judicious Consideration; Eccles. 7.14. In the day of adversity consider. When any thing burdens us, or runs cross to our desires, did we but sit down and consider, and weigh things in the ballance of Judgment, it would much quiet our Minds, and

subject our Wills to God; In the day of adversity consider. Consideration would be as Davids Harp, to charm down the evil Spirit of frowardness and discontent.

Quest. But what should we consider?

Answ. That which may make us submit to God in Affliction, and say, Thy Will be done, is,

1. To consider that the present state of Life is subject to Afflictions, as a Seamans Life is subject to storms: Ferre quam sortem omnes patiuntur nemo recusat: Iob 5.7. Man is born to trouble; he is heir apparent to it; he comes into the World with a cry, and goes out with a groan. Ea lege nati sumus. The World is a place where much Wormwood grows; Lam. 3.15. He hath filled me with bitterness, Hebr. Bammerorim, with bitternesses, he hath made me drunk with wormwood. Troubles arise like sparks out of a Furnace. Afflictions are some of the Thorns which the Earth after the Curse brings forth. VVe may as well think to stop the Chariot of the Sun when it is in its swift motion, as put a stop to trouble; the consideration of this our Life is exposed to eclipses and sufferings should make us say with Patience, Thy Will be done. Shall a Mariner be angry that he meets with a storm at Sea?

2. Consideration, God hath a special hand in the disposal of all Occurrences that fall out. Iob eyed God in the Affliction, chap. 1.21. The Lord hath taken away: He doth not complain of the Sabeans, or the Influences of the Planets, he looked beyond all second Causes, he saw God in the Affliction, and that made him chearfully submit, Blessed be the name of the Lord. And Christ looked beyond Iudas and Pilate, he looked to Gods determinate Counsel in delivering him up to be Crucified, Acts 4.28. this made him say, Matth. 26.39. Father, not as I will, but as thou wilt: 'Tis vain to quarrel with instruments. VVicked Men are but a Rod in Gods hand; Isa. 10.5. O Assyrian the rod of my anger. VVhoever brings an Affliction, God sends it: The con∣sideration of this would make us say, Thy Will be done; what God doth he sees a reason for. VVe read of a wheel within a wheel, Ezek. 1.15. the outward wheel which turns all, is Providence; the wheel within this wheel, is Gods Decree; this believed would rock the Heart quiet. Shall we mutiny at that which God doth? VVe may as well quarrel with the works of Creation, as the works of Providence.

3. Consideration, which may make us humbly to submit to Gods VVill is, that there is a necessity of Affliction; 1 Pet. 1.6. (If need be) ye are in heaviness. It is needful some things be kept in brine. Afflictions are needful upon several accounts.

(1.) To keep us Humble. Oft times there is no other way to have the heart low but by being brought low: 2 Chron. 33.12. When Manasseh was in affliction, he hum∣bled himself greatly. Corrections are Corrosives to eat out the proud flesh; Lam. 3.19. Remembring my misery, the wormwood and the gall, my soul is humbled in me.

(2.) It is necessary that there should be Affliction, for if God did not sometimes bring us into Affliction, how could his power be seen in bringing us out? Had not Israel been in the Egyptian Furnace, God had lost his glory in their deliverance.

(3.) If there were no Affliction, then many parts of Scripture could not be fulfilled. God hath promised to help us bear Affliction, and Psal. 37.24, 39. how could we ex∣perience Gods supporting us in trouble, if we did not sometime meet with it? God hath promised to give us Joy in Affliction, Iohn. 16.20. how could we taste this honey of Joy, if we were not sometimes in Affliction? Again, God hath promised to wipe away tears from our eyes, Isa. 25.8. how could God wipe away our tears in Heaven, if we never shed any? So that in several respects there is an absolute necessity that we should meet with Affliction, and shall not we quietly submit, and say, Lord, I see there is a necessity of it; Thy Will be done.

4. Consideration, to make us submit to Gods VVill in Affliction is, that whatever we feel, it is nothing but what we have brought upon our selves; we put a Rod into Gods hand to chastise us. Christian, God layes thy Cross on thee, but it is of thy own making. If a Mans field be full of Tares, it is nothing but what he hath sown in it: If thou reapest a bitter crop of Affliction, it is nothing but what thou thy self hast sown. The cords that pinch thee are of thy own twisting; Me me adsum qui feci. If Children will eat green Fruit, they may thank themselves if they are sick; if we eat the forbidden Fruit, no wonder to feel it gripe. Sin is the Trojan Horse that lands an Army of Afflictions upon us; Ier. 4.15. A voice publisheth affliction: ver. 18. Thy way and thy doings have procured these things unto thee, this is thy wickedness. If we by Sin run our selves into arrears with God, no wonder if he set Affliction as a Sergeant on our back to arrest us. This may make us patiently submit to God in Affliction, and say, Thy Will be done. VVe have no cause to complain of God, it is nothing but what our Sins have merited. Ier. 2.17. Hast not thou procured this unto thy self? The

Cross though it be of Gods laying, it is of our own making; say then as Mica 7.••9 I will bear the Indignation of the Lord because I have sinned against him.

5. Consideration, to cause submission to Gods Will in Affliction; God is now about to make an Experiment, he doth it to prove and try us; Psal. 66.10. Thou O God, hast tried us as Silver is tried, thou laidst Affliction upon our Loyns. If there were no Affliction, how should God have an Opportunity to try Men? Hypocrites can sail in a Pleasure-boat, serve God in Prosperity; but when we can keep close to God in times of danger, when we can trust God when we have no Pawn, and love God when we have no smile; here is the trial of Sincerity! This may make us say, Thy Will be done. God is only trying us, what hurt is in that? What is the gold worse for being tried?

6. Consideration, to make us submit to God in Affliction, and say, Thy Will be done, is, that in all our Crosses God hath a kindness for us; as there was no Night so dark, but Israel had a Pillar of Fire to give Light; so there's no Condition so cloudy, but we may see that which gives Light of Comfort: David would sing of Mercy and Judg∣ment, Psal. 101.1. This may make our Wills chearfully submit to Gods, to consider, in every Path of Providence we may see a Footstep of kindness.

Quest. What kindness is there in Affliction, when God seems most unkind?

Answ. 1. There is kindness in Affliction, in that there is love in it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. Gods Rod and Gods Love may stand together, Heb. 12.6. Whom the Lord loveth he chast∣eneth, Whom he cockereth above the rest, so Mercer: As Abraham when he lift up his hand to sacrifice Isaac, loved him; so when God afflicts his People, and seems to sacrifice their outward Comforts, yet loves them: The Husbandman loves his Vine when he cuts it and makes it bleed; and shall not we submit to God? shall we quarrel with that which hath kindness in it, which comes in love? The Chyrurgion binds the Patient, and launceth him, but no wise Man will quarrel with the Chyrurgion, it is in Love, and in order to a Cure.

2. There is kindness in Affliction, in that God deals with us now as Children, Heb. 12.7. If you endure Chastening, God deals with you as Sons; God had one Son without sin, but no son without stripes. Affliction is a Badge of Adoption, 'tis Dei Sigillum, saith Tertullian, it is Gods Seal by which he marks us for his own. When Munster that holy Man lay sick, his Friends ask'd him how he did? he pointed to his Sores, saying, hae sunt gemme Dei, these are the Jewels with which God decks his Children; shall not we then say? Thy Will be done. Lord, there's kindness in the Cross, thou usest us as Chil∣dren, the Rod of Discipline is to fit us for the Inheritance.

3. There is kindness that God hath in all our Afflictions left us a Promise; in the most cloudy Providences the Promise appears as a Rainbow in the Cloud.

(1.) That we shall have Gods promise with us, Psal. 91.15. I will be with him in Trouble. It cannot be ill with that Man with whom God is: I will be with him, i. e. to support, sanctify, sweeten; Gods presence is a sweetening ingredient into every Affliction. I had rather be in a Prison and have Gods Presence, then be in a Pallace and want it.

(2.) Promise, that he will lay no more upon us then he will enable us to bear, 1 Cor: 10.13. God will not try us beyond our strength; either God will make the Yoak lighter, or our Faith stronger; may not this make us submit our Wills to God when Afflictions have so much kindness in them? In all our Trials God hath left us promises, which are like Manna in the Wilderness.

4. This is great kindness that all the Troubles that befal us shall be for our profit, Heb. 12. He 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for our profit.

Quest. But what profit is in affliction?

Answ. 1. Afflictions are disciplinary, they teach us Schola Crucis, Schola Lucis: Many Psalms have this Inscription Maschil, a Psalm giving Instruction: Affliction may have this Inscription upon it Maschil, an Affliction giving Instruction, Mica. 6.9. Hear ye the Rod. Luther saith he could never rightly understand some of the Psalms till he was in Affliction, Iudg. 8.16. Gideon took Thorns of the Wilderness and Briars, and with them he taught the Men of Succoth: God by the Thorns and Briars of Affliction teacheth us.

(1.) Affliction shows us more of our own hearts then ever: Water in a Glass-Vial looks clear, but set it on the fire and the Scum boils up: When God sets us upon the fire, then we see that Corruption boils up which we did not discern before. Sharp Afflictions are to the Soul as a soaking Rain to the House, we know not that there are such holes in the House, till the shower comes, and then we see it drop down here and there; so we before did not know that there were such unmortified Lusts in the Soul, till the storm of Affliction comes, then we spy unbelief, impatience, carnal fear,

we see it drop down in many places. Thus Affliction is a sacred Collyrium, it clears our Eye-sight; the Rod gives Wisdom.

(2.) Affliction brings those sins to Remembrance, which before were buried in the Grave of Forgetfulness; Ioseph's Brethren for twenty Years together were not at all troubled for their sin in selling their Brother, but when they came into Egypt and began to be in straits, then their sin in selling their Brother came into their Remembrance, and their Hearts did smite them, Gen. 42.21. They said one to another, we are verily guilty concerning our Brother. When a Man is in distress, now his sin comes fresh into his Mind, Conscience makes a Rehearsal Sermon of all the Evils which have passed in his Life, now his expence of precious time, his Sabbath-breaking, his slighting of the word, come into his Remembrance, and he goes out with Peter and weeps bitterly. Thus the Rod gives Wisdom, it shows the hidden evil of the heart, and brings former sins to Remembrance.

2. There is Profit it Affliction, as it quickens a Spirit of Prayer, premuntur justi ut pressi clament. Ionah was asleep in the Ship, but at Prayer in the Whales Belly; per∣haps in a time of health and prosperity, we pray'd in a cold formal manner, we put no coals to the Incense, we did scarce mind our own prayers, and how should God mind them, now God sends some cross or other to make us stir up our selves to take hold of God: When Iacob was in fear of his life by his Brother, then he wrestles with God and weeps in prayer, and would not leave God till he had blessed him, Hos. 12.4. 'Tis with many of Gods Children as with those who formerly had the Swe••ting sickness in this Land, 'twas a sleepy disease, if they slept they died, therefore to keep them wa∣king they were smitten with Rosemary Branches; so the Lord useth Affliction as a Rosemary Branch to keep us from sleeping, and to awaken a Spirit of Prayer, Isa. 26.16. They poured out a Prayer, when thy Chastening was upon them; now their Pray∣er pierced the Heaven: In times of Trouble we pray feelingly, and we never pray so fervently as when we pray feelingly, and is not this for our profit?

3. Affliction is for our profit, as it is a means to expectorate and purge out our sin, Isa. 77.9. By this th••refore shall the iniquity of Iacob be purged; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. Affliction is Gods Physick to expel the noxious humour, it cures the Imposthume of Pride, the Feaver of Lust, and is not this for our profit: Affliction is Gods File to fetch off our Rust, his flail to thresh off our Husks: The Water of Affliction is not to drown us, but to wash off our Spots.

4. To be under the black Rod is profitable, in that hereby we grow more serious and are more careful to clear our Evidences for Heaven: In times of Prosperity when the Rock poured out Rivers of Oyl, Iob 29 6. we were careless in getting, at least clearing our Title to Glory; had many no better Evidences for their Land then they have for their Salvation, they were but in an ill case; but when an hour of Trouble comes, we begin to look after our spiritual Evidences, and see how things stand between God and our Souls; and is it not for our profit to see our Interest in Christ more clear∣ed then ever?

5. Affliction is for our profit, as it is a means to take us more off from the World; the world oft proves not only a Spiders Web, but a Cockatrice Egg; pernitious world∣ly things are great Inchantments, they are ••etinaculaspei, Tertul. they hinder us in our passage to Heaven; if a Clock be over-wound it stands still; so when the heart is wound up too much to the world, it stands still to Heavenly things; Affliction sounds a retreat to call us off the immoderate pursuit of earthly things; when things are frozen and congealed together the only way to separate them is by Fire; so when the heart and the world are congealed together, God hath no better way to separate them then by the Fire of Affliction.

6. Affliction is for our profit, as it is a Refiner, it works us to further decrees of San∣ctity, Heb. 12.10. He for our profit, that we might be partakers of his Holiness. The Vessels of Mercy are the brighter for scouring; you pour water on your Linnen when you would whiten it; God pours the waters of Affliction upon us to lay our Souls a whitening: The Leaves of the Fig-tree and Root are bitter, but the Fruit is sweet: Afflictions are in themselves bitter, but they bring forth the sweet fruits of Righteous∣ness, Heb. 12.11. This may make us submit to God, and say, Thy Will be done; there's kindness in Affliction, it is for our spiritual profit.

5. There's kindness in Affliction, in that there is no condition so bad but it might be worse; when it is duskish it might be darker; God doth not make our Cross so heavy as he might, he doth not stir up all his Anger, Psal. 78.38. He doth not put so many Nails in our Yoak, so much Wormwood in our Cup as he might; doth God chastise

thy Body? he might torture thy Conscience; doth he cut thee short? he might cut thee off: The Lord might make our Chain heavier; Is it a burning-Feaver? it might have been the burning Lake: Doth God use the Pruning Knife to lop thee? he might bring his Axe to hew thee down. Ezek. 47.3. The Waters were up to the Ankles: Do the Waters of Affliction come up to the Ankles? God might make them rise higher, nay, he might drown thee in the Waters; this may make us submit quietly and say, Thy Will be done, because there is so much kindness in it; whereas God useth the Rod, he might use the Scorpion.

6. There is kindness in Affliction, in that your case is not so bad as others; they are alwaies upon the Rack; they spend their Years with sighing, Psal. 31.10. Have you a gentle fit of an Ague? others cry out of the Stone and Strangullion: Do you bear the wrath of Men? others bear the wrath of God; you have but a single trial, others have them twisted together; God shoots but one Arrow at you, he shoots a Shower of Arrows at others; is there not kindness in all this? We are apt to say, never any suffered as we; was it not worse with Lazarus, who was so full of Sores that the Dogs took pity on him, and licked his Sores? Nay, was it not worse with Christ, who lived poor and died cursed? May not this cause us to say, Thy Will be done; there is kindness in it; that God deals not so severely with us as others.

7. There is kindness in Affliction, in that (if we belong to God) it is all the Hell we shall have; some have two Hells, they suffer in their Body and Conscience, here is one Hell, and another Hell is to come, unquenchable Fire; Iudas had two Hells, but a Child of God hath but one Hell; Lazarus had all his Hell here, he was full of sores, but had a Convoy of Angels to carry him to Heaven when he dyed: Say then, Lo, if this be the worst I shall have, if this be all my Hell, I will patiently acquiesce, Thy Will be done.

8. There is kindness, in that God gives gracious supports in Affliction; if he strikes with one hand he will support with the other, Deut. 33.27. Vnderneath are the ever∣lasting Arms. There is not the least Trial, but if God did desert us, and not assist us with his Grace, we should sink under it: The Frown of a great Man, the fear of a Reproach; Peter was frighted at the Voice of a Maid, Mat. 26.69. O therefore what Mercy is it to have Christ strengthen us, and as it were bear the heaviest part of the Cross with us. One said, I have no ravishing Joys in my sickness, but I bless God I have sweet supports: and should not this cause submission to Gods Will, and make us say, Lo, if thou art so kind as to bear us up in Affliction, that we do not faint, put us into what Wine-press, thou pleasest, Thy Will be done.

9. There is kindness in Affliction, in that it is preventive.

(1.) God by this stroke of his would prevent some sin; Paul's Thorn in the Flesh was to prevent his being lifted up in Pride, 2 Cor. 12.7. As Affliction is sometimes sent for the punishing of sin, so sometimes for the preventing of sin: Prosperity expos∣eth to much evil. 'Tis hard to carry a full Cup without spilling, and a full Estate with∣out sinning. Gods People know not how much they are beholding to their Affliction, they might have fallen into some Scandal, had not God set an Hedge of Thorns in their way to stop them; what kindness is this. God lets us fall into sufferings to prevent falling into Snares; say then, Lord do as it seems good in thy sight, Thy Will be done.

(2.) God by Affliction would prevent Damnation, 1 Cor. 11.32. We are corrected in the World, that we may not be condemned with the World. A Man by falling into the Briars is saved from falling into the River: God lets us fall into the Briars of Affliction that we may not drown in Perdition: It is a great favour when a lesser punishment is inflicted to prevent a greater: Is it not Clemency in the Judge when he lays some light Penalty on the Prisoner, and saves his life; so when God lays upon us light Affliction, and saves us from wrath to come; as Pilate said, Luke 23.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will chastise him and let him go; so God chastiseth his Children and lets them go, frees them from eternal torment: What is a drop of sorrow the Godly tast, to that sea of Wrath the Wicked shall be drinking of to all Eternity; O what kindness is here, may not this make us say, Thy Will be done; it is preventing Physick.

10. There is kindness, in that God doth mix his Providences, Hab. 3.2. In Anger he remembers Mercy: Not all pure Gall but some Honey mixed with it. Ashurs Shoes were Iron and Brass, but his Foot was dip'd in Oyl, Gen. 33.24. Affliction is the shoo of Brass, but God causeth the Foot to be dipp'd in Oyl. As the Limner mixeth with his dark shadows bright Colours; so the wise God mingles the dark, and the bright Colour, Crosses and Blessings. The Body is afflicted, but within is Peace of Conscience; there is a Blessing: Ioseph was sold into Egppt, and put in Prison; there was the dark side of the Cloud: Iob lost all that ever he had, his Skin was clothed with Boils and Ulcers;

here was a sad Providence, but God gave a Testimony from Heaven of Iobs Integrity, and did afterwards double his Estate, Iob. 42.10. The Lord gave Iob twice as much. Here was the goodness of God seen towards Iob. God doth checquer his works of Providence, and shall not we submit and say, Lord if thou art so kind mixing so many bright Colours with my dark Condition, Thy Will be done.

11. There is kindness in Affliction in that God doth moderate his Stroke, Ier. 30.11. I will correct thee in Measure. God will in the day of his East-wind stay his rough wind, Isa. 27.8. The Physician that understands the Crasis and temper of the patient, will not give too strong Physick for the Body nor will he give one Dram or Scruple too much. God knows our frame he will not over-afflict, he will not stretch the strings of his Viol too hard least they break; and is there not kindness in all this? may not this work our hearts to submission? Lord if thou usest so much gentleness and correctest in measure, Thy Will be done.

12. There is kindness in Affliction, in that God often sweetens it with divine Conso∣lation, 2 Cor. 1.4. Who comforteth us in all our Tribulation: After a bitter Potion, a lump of Sugar. God comforts in Affliction,

(1.) Partly by his Word, Psal. 119.50. This is my Comfort in my Affliction, for thy Word hath quickened me. The Promises of the word are a shop of Cordials.

(2.) God comforts by his Spirit. Philip Landtgrave of Hesse said that in his troubles, se divinas Martyrum consolationes sensisse, he felt the divine Consolations of the Martyrs. David had his Pilgrimage-Songs, Psal. 119.54. and St. Paul his Prison-Songs, Act. 16.25. Thus God candies our Wormwood with Sugar, and makes us gather Grapes of Thorns. Some of the Saints have had such ravishing Joys in Affliction, that they had rather endure their Sufferings, then want their Comforts: O how much kindness is in the Cross! In the Belly of this Lyon is an Honey-Comb; may not this make us chear∣fully submit to Gods Will, when God lines the Yoak with Comfort, and gives us honey at the end of the Rod?

13. There is kindness in Affliction, in that God doth curtail and shorten it, he will not let it lye on too long, Isa. 57.16. I will not contend for ever, least the Spirit should fail before me. God will give his People a Writ of Ease, and proclaim a Year of Jubilee▪ the wicked may plow upon the backs of the Saints, but God will cut their Traces, Psal. 129.4. The Goldsmith will not let his gold lye any longer in the Furnace then till it is purified. The Wicked must drink a Sea of Wrath, but the Godly have only a Cup of Affliction, Isa. 51.17. and God will say, Let this Cup pass away. Affliction may be compared to Frost, it will break and Spring Flowers will come on, Isa. 35. Sorrow and sighing shall fly away. Affliction hath a Sting, but withal a Wing, sorrow shall fly away; this Land Flood shall be dryed up; if then there be so much kindness in the Cross, God will cause a Cessation of trouble, say then, Fiat Voluntas tua, Thy Will be done.

14. Vlt. There is kindness in Affliction, in that it is a means to make us happy, Iob 5.17. Behold, happy is the Man whom God correcteth. This seems strange to flesh and blood that Affliction should make one happy; when Moses saw the bush burning and not con∣sumed, I will (s••ith he) turn aside and see this strange sight, Exod. 3.3. So here is a strange sight, a Man afflicted, yet happy: The World counts them happy who can escape Affliction, but happy is the Man whom God correcteth.

Quest. But how do Afflictions contribute to our happiness?

Resp. 1. As they are a means to bring us nearer to God; the Loadstone of Prospe∣rity doth not draw us so near to God as the Cords of Affliction: VVhen the Prodigal was pinch'd with want, then saith he, I will arise and go to my Father, Luke 15.18. The Deluge brought the Dove to the Ark: The Floods of Sorrow make us hasten to Christ.

2. Afflictions make us happy, as they are Manuductions to Glory. The Storm drives the Ship into the harbour: Happy is that Storm which drives the Soul into the Hea∣venly harbour; is it not better to go through affliction to glory, then through pleasure to misery? not that afflictions merit glory, no cross ever merited, but that which Christ endured; but they do disponere, fit, and prepare us for glory. Think, O Christian, what Affliction leads to, it leads to Paradise, where are Rivers of Pleasure always running; may not this make us chearfully submit to Gods VVill, and say, Lord if there be so much kindness in Affliction, if all thou dost is to make us happy, Thy Will be done.

7. Consideration, It is Gods ordinary course to keep his People to a bitter Diet-Drink, and exercise them with great Trials: Affliction is the beaten Road all the Saints have gone in: The lively Stones in the Spiritual building have been all hewn and poli∣shed: Christs Lilly hath grown among the Thorns, 2 Tim. 3.12. All that will live

Godly in Christ Iesus shall suffer persecution. 'Tis too much for a Christian to have two Heavens, that is more than Christ had. It hath been ever the lot of the Saints to encounter with sore tryals; Both of the Prophets, Iam. 5.10. Take my brethren the Prophets for an example of suffering affliction: And of the Apostles, Peter was Crucified with his Head downward, Iames beheaded by Herod, Iohn banished into the Isle of Patmos, the Apostle Thomas thrust thorow with a spear, (who was chosen Apostle in Iudas room) Matthias stoned to death, Luke the Evangelist hanged on an Olive-tree. Those Saints of whom the World was not worthy did pass under the Rod, Hebr. 11.36. Christs Kingdom is Regnum Crucis, this is the way God hath alwayes gone in, such as God intends to save from Hell, yet he doth not save from the Cross; the con∣sideration of this should quiet our Minds in Affliction, and make us say, Thy Will be done. Do we think God will alter his course of Providence for us? Why should we look for exemption from trouble more than others? Why should we think to tread only upon Roses and Violets, when Prophets and Apostles have marched through the Bryars to Heaven?

8. Consideration, God hath done that for thee Christian, which may make thee content to suffer any thing at his hand, and say, Thy Will be done.

(1.) He hath adopted thee for his Child. David thought it no small Honour to be the Kings Son in Law, 1 Sam. 18.18. what an Honour is it to derive thy pedigree from Heaven, to be born of God; why then art thou troubled, and murmurest at every slight cross? As Ionadab said to Amnon, 2 Sam. 13.4. Why art thou, being the Kings Son, lean? So why art thou who art Son or Daughter to the King of Heaven, troubled at these petty things? What the Kings Son, and look lean? This may quiet thy Spirit, and bring thy Will to Gods; he hath dignified thee with Honour, he made thee his Son and Heir, and will entail a Kingdom on thee.

(2.) God hath given thee Christ. Christ is communis thesaurus, a Magazine and Storehouse of all Heavenly Treasure; a Pearl of Price to enrich, a Tree of Life to quicken. He is the quintessence of all Blessings, why then art thou discontented at thy Worldly Crosses? They cannot be so bitter as Christ is sweet, as Seneca said once to Polybius, Why dost thou complain of hard Fortune, salvo Caesare, is not Caesar thy Friend? So is not Christ thy Friend? He can never be poor who hath a Mine of Gold in his Field; nor he who hath the unsearchable Riches of Christ: Say then, Lord, Thy Will be done, though I have my Cross, yet I have Christ with it. The Cross may make me weep, but Christ wipes off all tears; Rev. 7.17.

(3.) God hath given thee Grace. Grace is the rich embroidery and workmanship of the Holy Ghost; it is the sacred Unction; 1 Iohn 2.27. The Graces are a Chain of Pearl to adorn, and Beds of Spices which make us a sweet odour to God; Grace is a distinguishing Blessing. Christ gave Iudas his Purse, but not his Spirit; may not this quiet the Heart in Affliction, and make it say, Thy Will be done. Lord, thou hast given that Jewel which thou bestowest only on the Elect. Grace is a seal of thy Love, it is both Food and Cordial, it is an earnest of Glory.

9. Consideration, When God intends the greatest Mercy to any of his People, he brings them low in Affliction. God seems to go quite cross to Sense and Reason, when he intends to raise us highest, he brings us lowest. As Moses Hand before it wrought Miracles▪ was Leprous, and Sarahs Womb, before it brought forth the Son of the Promise, was Barren. God brings us low before he raiseth us; as Water is at the lowest ebb before there is a Spring tyde.

(1.) It is true in a Temporal Sense: When God would bring Israel to Canaan, a Land flowing with Milk and Honey, he first leads them through a Sea and a Wilder∣ness; when God intended to advance Ioseph to be the second Man in the Kingdom, he casts him first into Prison, and the Irons entred into his Soul, Psal. 105.18. God usually lets it be darkest before the Morning-Star of deliverance appears.

(2.) It is true in a Spiritual Sense. When God intends to raise a Soul to Spiritual Comfort, he first layes it low in desertion, Isa. 12.1. as the Limner layes his dark colour first, and then layes his gold colour on it, so God first layes the Soul in the dark of desertion, and then he layes his golden colour of Joy and Consolation: May not this make us chearfully submit, and say, Thy Will be done. Perhaps now God afflicts me, he is about to raise me, he intends me a greater Mercy than I am aware of.

10. Consideration, The excellency of this frame of Soul to lye at Gods feet, and say, Thy Will be done.

(1.) A Soul that is melted into Gods Will shows variety of Grace. As the holy Oyntment was made up of several Aromatick Spices, Myrrh, Cinnamon, Cassia, Exod. 30.23. so this sweet temper of Soul, submission to Gods Will in Affliction, hath in it

a mixture of several Graces. In particular it is compounded of three Graces, Faith, Love, Humility. 1. Faith: Faith believes God doth all in Mercy, that Affliction is to mortifie some Sin, or exercise some Grace, that God corrects in Love and Faithfulness, Psalm 119.75. the belief of this causeth submission of Will to God. 2. Love: Love thinks no evil, 1 Cor. 13.5. Love takes all God doth in the best sense, it hath good thoughts of God, this causeth submission, Thy Will be done. Let the Righteous God smite me (saith Love) it shall be a kindness, yea, it shall be an excellent oyl which shall not break my head. 3. Humility: The humble Soul looks on its Sins, and how it hath provoked God, he saith not his Afflictions are great, but his Sins are great, this makes him lye at Gods feet and say, I will bear the indignation of the Lord, because I have sinned against him, Micah 7.9. Thus a submissive frame of Heart is full of grace, it is compounded of several graces, it pleaseth God to see so many graces at once sweetly exercised; he saith of such a Christian, as David of Goliahs Sword, 1 Sam. 21.9. None like that, give it me.

(2.) He who puts his fiat & placet to Gods Will, and saith, Thy Will be done, shows not only variety of grace, but strength of grace. It argues much strength in the Body to be able to endure hard weather, yet not be altered by it; so to endure hard tryals, yet not faint or fret, shows more than ordinary strength of grace. You that can say, you have brought your Wills to Gods; Gods VVill and yours agree, as the Copy and the Original; let me assure you, you have out-strip'd many Christians who perhaps shine in an higher orb of knowledge than you. To be content to be at Gods dispose, to be any thing that God will have us, shows a noble heroick Soul. It is reported of the Eagle it is not like other Fowls, they when they are hungry make a noise, the Ravens cry for food, but the Eagle is never heard to make a noise though it wants meat, and it is from the nobleness and greatness of its Spirit: The Eagle is above other Fowls, and hath a Spirit suitable to its Nature; so it is an argument of an holy gallantry and magnitude of Spirit, that whatever cross Providences befal a Christian, he doth not cry and whine as others, but is silent, and lyes quietly at Gods feet. Here's much strength of Grace in such a Soul, nay, the height of Grace. VVhen Grace is crowning, it is not so much to say, Lord, Thy Will be done, but when Grace is conflicting, and meets with crosses and tryals, now to say, Thy Will be done, is a glorious thing indeed, and prepares for the garland of honour.

11. Consideration, Persons are usually better in Adversity than Prosperity, therefore stoop to Gods VVill. A prosperous condition is not alwayes so safe; 'tis true, it is more pleasing to the Palate, and every one desires to get on the warm side of the hedge where the Sun of Prosperity shines, but it is not alwayes best: In a prosperous Estate there is more burden; many look at the shining and glittering of Prosperity, but not at the burden; Plus oneris.

(1.) The burden of care; therefore Christ calls Riches, Cares, Luke 8.14. A Rose hath its prickles, so have Riches; we think them happy that flourish in their Silks and Cloath of Gold, but we see not the Troubles and Cares that attend them. A Shooe may have Silver Lace on it, yet pinch the Foot. Many a Man that goes to his day-labour lives a more contented life than he that hath his Thousands per Annum. Disquieting Care is the malus genius, the evil Spirit that haunts the Rich Man. When his Chests are full of Gold his Heart is full of Care how to encrease, or how to secure what he hath gotten; he is sometimes full of Care who he shall leave it to. A large Estate like a long trailing garment is oft more troublesome than useful.

(2.) In a prosperous Estate there is the burden of Account. Such as are in high places have a far greater account to give to God than others; Luke 12.48. Vnto whom∣soever much is given of him shall be much required. The more golden Talents any are intrusted with, the more they have to answer for; the more their Revenues, the more their Reckonings. God will say, I gave you a great Estate, what have you done with it, how have you employed it for my Glory. I have read of Philip King of Spain, when he was to dye, he said, O that I had never been King, O that I had lived a pri∣vate solitary Life; here is all the fruit of my Kingdom, it hath made my accounts heavier. So then may not this quiet our Hearts in a low adverse condition, and make us say, Lord, Thy Will be done; as thou hast given me a less portion of Worldly things, so I have a less burden of Care, and a less burden of Account.

2. A prosperous condition hath plus periculi, more danger in it. Such as are on the top of the pinacle of Honour, are in more danger of falling, they are subject to many temptations, their Table is oft a snare. Heliogabalus made Ponds of sweet Water to bathe in; Millions are drowned in the sweet Waters of Pleasure. A great Sail over-turns the Vessel; how many by having too great Sails of Prosperity have had their

Souls over-turn'd. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theophil. It must be a strong Head that bears heady Wine; he had need have much Wisdom and Grace that knows how to bear an high condition. It is hard to carry a full Cup without spilling, and a full Estate without sinning Agar feared if he were full, he should deny God, and say, Who is the Lord; Prov. 30.9. Prosperity breeds, 1. Pride: The Children of Kohath were in an higher Estate than the rest of the Levites, they were imployed in the Tabernacle about the most holy things of all, Numb. 4.4. they had the first lot, Iosh. 21.10. but as they were lifted up above others of the Levites in Honour, so in Pride, Numb. 16.3. In the Thames when the Tyde riseth higher, the Boat riseth higher; so when the Tyde of an Estate riseth higher, many Mens Hearts rise higher in Pride. 2. Pros∣perity breeds security. Sampson fell asleep in Delilahs lap, so do Men in the lap of Ease and Plenty. The Worlds golden sands are quick-sands. How hard is it for a rich Man to enter into the Kingdom of Heaven, Luke 18.24. the consideration of this should make us submit to God in adversity, and say, Thy Will be done: God sees what is best for us; if we have less Estate we are in less danger, if we want the Honours of others, so we want their Temptations.

12. Consideration, The having of our Wills melted into Gods, is a good sign that the present Affliction is sanctified: Then an Affliction is sanctified, when it attains the end for which it was sent. The end why God sends Affliction is to calm the Spirit, to subdue the Will, and bring it to Gods Will, when this is done, Affliction hath attained the end for which it came; it is sanctified, and it will not be long ere it be removed: When the sore is healed, the smarting Plaister is taken off.

13. Consideration, How unworthy it is of a Christian to be froward and unsubmissive, and not bring his Will to God.

(1.) It is below the Spirit of a Christian. The Spirit of a Christian is Dove-like, 'tis meek and sedate, willing to be at Gods dispose; Not my will but thy will be done; Luke 22.42. A Christian Spirit is not fretful, but humble, not craving but contented. See the picture of a Christian Spirit in St Paul, Phil. 4.12. I know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how to be abased, and how to abound. Paul could be either higher or lower as God saw good; he could sail with any Wind of Providence, either a prosperous or a boisterous gale, his Will was melted into Gods Will; now to be of a cross Spirit that cannot submit to God, is unworthy of the Spirit of a Christian; 'tis like the Bird, that because 'tis pent up in the Cage, and cannot fly in the open Air, beats it self against the Cage.

(2.) A froward unsubmissive frame, that cannot submit to Gods Will, is unworthy of a Christians Profession: He professeth to live by Faith, yet repines at his condition. Faith lives not by bread alone, it feeds on Promises, it makes future Glory present; Faith sees all in God: When the fig-tree doth not blossom, Faith can joy in the God of its salvation, Hab. 3.17. Now to be troubled at the present Estate, because low and mean, where is Faith? Sure that is a weak Faith, or no Faith, which must have crutches to support it. O be ashamed to call thy self Believer if thou canst not trust God, and acquiesce in his Will, in the deficiency of outward Comforts.

(3.) To be of a froward unsubmissive Spirit, that cannot surrender its Will to God is unworthy of the high Dignities God hath put upon a Christian. 1. He is a rich Heir; he is exalted above all Creatures that ever God made, except the Angels; yea, in some sense, as his Nature is joyned in an Hypostatical Union to the Divine Nature, so he is above the Angels: O then how is it below his dignity, for want of a few earthly Comforts, to be froward and ready to quarrel with the Deity. Is it not unworthy for a Kings Son, because he may not pluck such a Flower, to be discontented and rebel against his Royal Father. 2. A Christian is espoused to Jesus Christ, what to be mar∣ried to Christ, yet froward and unsubmissive? Hast not thou enough in him? As Elkanah said to Hannah, 1 Sam. 1.8. Am not I better than ten Sons? Is not Christ better than a thousand Worldly Comforts? Omnia bona in summo bono. 'Tis a dispa∣ragement to Christ that his Spouse should be froward when she is matched into the Crown of Heaven.

(4.) To be of a froward unsubmissive Spirit is unsuitable to the Prayers of a Chri∣stian; he prayes, Thy Will be done, it is the Will of God he should meet with such troubles, whether Sickness, loss of Estate, crosses in Children, God hath decreed and ordered it, why then is there not submission? Why are we discontented at that which we pray for? It is a saying of Latimer, speaking of Peter who denyed his Master, Peter, saith he, forgot his Prayer, for that was Hallowed be thy Name: So oft we for∣get our Prayers, nay, contradict them, for we pray, Thy Will be done. Now if unsub∣missiveness to God be so unworthy of a Christian, should not we labour to bring our Wills to Gods, and say, Lord, let me not disparage Religion, let me do nothing un∣worthy of a Christian.

14. Consideration, Frowardness and unsubmissiveness of Will to God, is very sinful.

(1.) It is sinful in its Nature; to murmur when God crosseth us in our Will showes much ungodliness. The Apostle Iude speaks of ungodly ones, ver. 15. and that we may better know who these are, he sets a mark upon them, ver. 16. These are mur∣murers. Some think they are not so ungodly as others, because they do not swear, or are drunk, but you may be ungodly in murmuring: there are not only ungodly Drun∣kards but ungodly Murmurers; nay, this is the height of ungodliness, namely, Re∣bellion. Korah and his Company murmured against God, and see how the Lord inter∣prets this, Numb. 17.10. Bring Aarons rod to be kept for a token against the rebels: To be a murmurer and a rebel is in Gods account all one. Numb. 20.13. This is the water of Meribah, because the children of Israel strove with the Lord: How did they strive with God? because they murmured at his Providence, ver. 3. what wilt thou be a Rebel against God? It is a shame for a Servant to strive with his Master, but what is it for a Creature to strive with its Maker?

(2.) To quarrel with Gods Providence, and be unsubmissive to his Will is sinful in the spring and cause; it ariseth from Pride. 'Twas Satans temptation, Ye shall be as Gods; Gen. 3.5. A proud Person makes a God of himself, he disdains to have his Will crossed; he thinks himself better than others, therefore he finds fault with Gods Wisdom, that he is not above others.

(3.) Quarrelsomeness and unsubmissiveness to Gods Will, is sinful in the concomitants of it. 1. It is joyned with sinful risings of Heart. (1.) Evil Thoughts arise. We think hardly of God as if he had done us wrong, or as if we had deserved better at his hand. (2.) Passions begin to arise; the Heart secretly frets against God. Ionah was crossed in his Will, and Passion began to boyl in him; Ionah 4.1. He was very angry. Ionahs Spirit as well as the Sea wrought and was tempestuous. 2. Unsubmissiveness of Will is joyned with unthankfulness, because in some one thing we are afflicted, we forget all the Mercies we have; we deal with God just as the Widow of Sarepta did with the Prophet: The Prophet Elijah had been a means to keep her alive in the Fa∣mine, but assoon as her Child dyes, she quarrels with the Prophet, 1 Kings 17.18. O thou man of God, art thou come to slay my Son? So do we deal with God, we can be content to receive Blessings at his hand, but assoon as he doth in the least thing cross us in our Will, we grow touchy, and are ready in a Passion to fly out against him: Thus God loseth all his Mercies, and is not this high ingratitude?

(4.) Frowardness and unsubmissiveness to Gods Will is evil in the effects. 1. It un∣fits for Duty: It is bad sailing in a storm, and it is ill praying when the Heart is stormy and unquiet: It is well if such Prayers do not suffer shipwrack. 2. Unsubmissiveness of Spirit sometimes unfits for the use of Reason. Ionah was discontented because he had not his Will, God withered the goard, and his Heart fretted against God, and in the midst of his Passion he spake no better than non-sense and blasphemy, Ionah 4.9. I do well to be angry to the death. Sure he did not know well what he said: What to be angry with God, and dye for anger? He speaks as if he had lost the use of his Reason. Thus unsubmissiveness of Will is sinful in its Nature, Causes, Concomitants, Effects; may not this martyr our Wills, and bring our Wills to God in every thing, making us say, Thy Will be done.

15. Consideration, Unsubmissiveness to Gods Will is very impudent, we get nothing by it, it doth not ease us of our burden, but rather makes it heavier. The more the Child struggles with the Parent, the more it is beaten; when we struggle with God, and will not submit to his Will, we get nothing but more blowes. Instead of having our cords of Affliction loosned, we make God tye them the straiter. Let us then sub∣mit and say, Lord, Thy Will be done. Why should I spin out my own trouble by im∣patience, and make my Cross heavier? What got Israel by their frowardness, they were within eleven dayes journey of Canaan, they fall a murmuring, and God leads them a march of forty years longer in the Wilderness.

16. Consideration, The mischief of being unsubmissive to Gods Will in Affliction, it layes a Man open to many Temptations. When the Heart frets against God by dis∣content, here's good fishing for Satan in these troubled Waters. He usually puts dis∣contented Persons upon indirect means. Iobs Wife fretted (so far was she from holy submission) and she presently puts her Husband upon cursing of God; Iob 2.9. Curse God and dye. What is the reason why some have turned Witches, and given them∣selves to the Devil, but out of envy and discontent because they have not had their Will. Others being under a Temptation of Poverty, and not having their Wills in living at such an high rate as others, have laid violent hands upon themselves. O the Temptations

that Men of discontented Spirits are exposed to. Here (saith Satan) is good fishing for me.

17. Consideration, How far unsubmissiveness of Spirit is from that temper of Soul which God requires in Affliction. God would have us in Patience possess our Souls; Luke 21.19 The Greek word for Patience, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to bear up under a burden without fainting or ••••etting; but to be froward in Affliction, and quarrel with Gods Will, where is this Christian Patience? God would have us rejoyce in Affliction, Iam. 1.2. Count it all joy when ye fall into divers temptations; that is, Afflictions. Count it joy, be as Birds that sing in Winter: 1 Thess. 1.6. Ye received the word in affliction with joy. Paul could leap in his Fetters, and sing in the Stocks; Acts 16.25. how far is a discontented Soul from this frame; he is far from rejoycing in Affliction that hath not learned to submit.

18. Consideration, What is it makes the difference between a Godly Man and an Ungodly Man in Affliction, but only this, the Godly Man submits to Gods Will, the Ungodly Man will not submit. A Wicked Man frets and fumes, and is like a wild Bull in a Net. He in Affliction blasphemes God; Rev. 16.9. Men were scorched with great heat, and blasphemed the name of God. Put a stone in the fire, and it flyes in your face; stony hearts fly in Gods face. A stuff that is rotten, the more it is rubbed the more it frets and tears: When God afflicts the Sinner, he tears himself in anger; but a Godly Man is sweetly submissive to Gods Will, this is his speech, Shall not I drink the cup which my Father hath given me. Spices when they are bruised send out a sweet fragrant smell; when God bruiseth his Saints they send out the sweet perfume of Patience. Servulus an holy Man, long afflicted with the Palsie, yet this was his ordi∣nary speech, Laudetur Deus, Let God be praised; O let us say, Thy Will be done; let us bear that patiently which God inflicts justly, else how do we show our Grace? What difference is there between us and the wicked in Affliction?

19. Consideration, Not to submit to Gods Providential Will, is highly provoking to God. Can we anger God more than by quarrelling with him, and not let him have his Will? Kings do not love to have their Wills opposed, though they may be unjust; how ill doth God take it when we will be disputing against his Righteous Will; it is a sin God cannot bear; Numb. 14.26, 27. How long shall I bear with this evil congrega∣tion which murmur against me? May not God justly say thus, How long shall I bear with this wicked Person, who when any thing falls out cross, murmurs against me; ver. 28. Say unto them, as truly as I live saith the Lord, as ye have spoken in my ears, so will I do unto you. God swears against a murmurer; As I live; and what will God do as he lived, ver. 29. Your carcases shall fall in the wilderness. You see how provo∣king a discontented quarrelsome Spirit is to God, it may cost Men their Lives, nay, their Souls. God sent fiery Serpents among the People for their murmuring, 1 Cor. 10.10. he may send worse than fiery Serpents, he may send Hell fire.

20. Consideration, How much doth God bear at our hand, and shall not we be con∣tent to bear something at his hand? It would tyre the Patience of the Angels to bear with us one day; 2 Pet. 3.9. The Lord is long-suffering towards us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: How oft do we offend in our Eye by envious impure glances; in our Tongue by rash censu∣ring, but God passeth by many injuries, he bears with us. Should the Lord punish us every time we offend, he might draw his sword every day; shall God bear so much at our hands, and can we bear with nothing at his hands? Shall God be patient with us, and we impatient with him? Shall he be meek, and we murmur? Shall he endure our sins, and shall not we endure his strokes? Oh let us say, Thy Will be done. Lord, thou hast been the greatest sufferer, thou hast born more from me than I can from thee.

21. Consideration, Submitting our Wills to God in Affliction disappoints Satan of his hope, and quite spoils his design. The Devils end is in all our Afflictions to make us sin. The Reason why Satan did smite Iob in his Body and Estate was to perplex his Mind, and put him into a Passion; he hoped that Iob would have been discontented, and in a fit of anger, not only have cursed his Birth-day, but cursed his God; but Iob lying at Gods Feet, and blessing him in Affliction, disappointed Satan of his hope, and quite spoiled his plot. Had Iob murmured he had pleased Satan, had he fallen into an heat, and the sparks of his anger flown about, the Devil had warmed himself at this fire of Iobs Passion, but Iob quietly submitted, and blessed God, here Satans design was frustrated, and he missed of his intent. The Devil hath oft deceived us, the best way to deceive him is by quiet submission to God in all things, and saying, Thy Will be done.

22. Consideration, It may rock our Hearts quiet in Affliction to consider, that to the Godly, the Nature of Affliction is quite changed; to a wicked Man it is a Curse, the Rod is turned into a Serpent; Affliction to him is but an effect of Gods displeasure, the beginning of Sorrow; but the nature of Affliction is quite chang'd to a Believer, it is by a divine Chymistry turn'd into a Blessing, it is like Poyson corrected, which be∣comes a Medicine, it is a Love-token, a Badge of Adoption, a preparatory to glory; should not this make us say, Thy VVill be done: The poyson of the Affliction is gone it is not hurtful but healing, this hath made the Saints not only patient in Affliction, but have sounded forth Thankfulness: As Bells when they have been cast in the Fire, do afterwards make a sweeter sound; so the Godly after they have been cast into the Fire, of Affliction have sounded forth Gods Praise, Psal. 119.71. It is good for me that I was afflicted. Iob. 1.21. Blessed be the Name of the Lord.

23. Consideration, To make us submit our Will to God in Affliction is, to think how many good things we receive from God, and shall we not be content to receive some evil? Iob 2.10. Shall we receive good at the hand of God, and shall we not receive evil? In the Hebrew, hatton meeth ha••elohim, shall we receive good from God, and not evil? This may make us say, Thy Will be done. How many Blessings have we received at the Hand of Gods Bounty? we have been be miracled with Mercy; what sparing, preventing, delivering Mercy have we had! the Honey-comb of Mercy hath continu∣ally drop'd upon us, Lam. 3.23. His Mercies are new every Morning. Mercy comes in as constantly as the Tide, nay, how many Tides of Mercy do we see in one day? we never feed but Mercy carves every bit to us; we never drink but in the golden Cup of Mercy; we never go abroad but Mercy sets a guard of Angels about us; we never lie down in our bed but Mercy draws the Curtains of Protection close about us: Now, shall we receive so many good things at the hand of God, and shall we not receive evil? Our Mercies far out weigh our Afflictions, for one Affliction we have a thousand Mer∣cies; O then let us submit to God and say, Thy Will be done: The Sea of Gods Mer∣cy should swallow up a few drops of Affliction.

24. Consideration, To bring our Wills to God in Affliction doth much honour the Gospel: An unsubmissive Christian reproacheth Religion, as if it were not able to sub∣due an unruly Spirit; it is weak Physick which cannot purge out ill Humours; and sure it is a weak Gospel, if it cannot master our discontent, and martyr our Wills: Un∣submissiveness is a Reproach, but a chearful resignation of our Will to God sets a Crown of Honour upon the Head of Religion, it shows the power of the Gospel, which can charm down the Passions, and melt the Will into Gods Will; therefore in Scripture sub∣missive patience is brought in as an adorning Grace, Rev. 14.12. Here is the Patience of the Saints.

25. Consideration, The Example of our Lord Jesus; how flexible and submissive was he to his Father! He who taught us this Prayer, Thy Will be done, had learned it himself; Christs Will was perfectly tuned to his Fathers Will; it was the Will of his Father that he should dye for our sins, and he endured the Cross, Heb. 12.2. It was a painful, shameful, cursed death; he suffered the very pains of Hell equivalently, yet he willingly submitted, Isa. 53.7. He opened not his Mouth, he opened his sides when the blood ran out, but he opened not his Mouth in repining, his will was resolved into the will of his Father, Iohn 18.11. Shall not I drink the Cup which my Father hath given me? Now the more our Wills are subject to Gods Will in Affliction, the nearer we come to Christ our Pattern; is it not our Prayer we may be like Christ? by holy Submission we imitate him: His Will was melted into his Fathers Will.

26 Consideration, To Submit our Will to God is the way to have our Will; every one would be glad to have his VVill; the way to have our Will is to resign it; God deals with us as we do with froward Children; while we fret and quarrel God will give us nothing, but when we are submissive, and say, Thy Will be done; now God carves out Mercy to us: The way to have our Will is to submit it: David brought his Will to God, 2 Sam. 15.26. Here am I, Let him do to me as seems good to him. And after he resigned his Will, he had his Will; God brought him back to the Ark, and setled him again in his Throne, 2 Sam. 19. Many a Parent that hath had a dear Child sick, when he could bring his Will to God to part with it, God hath given him the life of his Child: There's nothing lost by referring our Will to God, the Lord takes it kindly from us, and it is the only way to have our Will.

27. and Vlt. Consideration, We may the more chearfully surrender our Souls to God when we dye, when we have surrendred our Wills to God while we live: Our blessed Saviour had all along submitted his VVill to God, there was but one VVill be∣tween God the Father and Christ; now Christ having in his life time given up his Will

to his Father, at death he chearfully gives up his Soul to him, Luke 23.46. Father, into thy hands I commend my Spirit. You that resign up your VVills to God may at the hour of death comfortably bequeath your Souls to him.

II. The second Means to bring our VVill to God in Affliction is, Study the Will of God.

(1.) It is a Sovereign Will, he hath a supream right and Dominion over his Creatures, to dispose of them as he pleaseth: A Man may do with his own as he list, Mat. 20.15. Is it not lawful for me to do what I will with my own? A Man may cut his own Timber as he will. Gods Sovereignty may cause submission, he may do with us as he sees good; God is not accountable to any Creature for what he doth, Iob 33.13. He giveth not ac∣count of any of his matters. VVho shall call God to account? VVho is higher then the Highest? Eccl. 5.8. VVhat Man or Angel dare summon God to his Bar? He giveth not account of any of his Matters. God will take an account of our Carriage towards him, but he will give no account of his Carriage towards us; God hath an absolute Jurisdiction over us; the remembrance of this, Gods Will is a sovereign Will, to do with us what he please, may silence all discontents, and charm down all unruly Passions, we are not to dispute but submit.

(2.) Gods Will is a wise Will, he knows what is conducing to the good of his Peo∣ple, therefore submit, Isa. 30.18. The Lord is a God of Iudgment, that is, he is able to judge what is best for us; therefore rest in his VVisdom, and acquiesce in his VVill: VVe rest in the wisdom of a Physician, we are content he should scarify and let us blood, because he is judicious, and knows what is most conducible to our health: If the Pilot be skilful, the Passenger saith, let him alone, he knows how best to steer the Ship; and shall we not rest in Gods VVisdom? Did we but study how wisely God steers all Oc∣currences, and how he often brings us to Heaven by a cross wind, it would much quiet our Spirits, and make us say, Thy Will be done. Gods VVill is guided by VVisdom; should God sometimes let us have our VVill, we would undo our selves; did he let us carve for our selves, we should choose the worst piece; Lot chose Sodom because well watered, and was as the Garden of the Lord, Gen. 13.10. but God rained fire upon it out of Heaven, Gen. 19.24.

(3.) Gods VVill is a just VVill, Gen. 18.25. Shall not the Iudge of all the Earth do right? Gods VVill is Regula & Mensura, it is the Rule of Justice; the VVills of Men are corrupt, therefore unfit to give Law; but Gods VVill is an holy unerring VVill, which may cause submission, Psal. 97.2. God may cross us, but he cannot wrong us; severe he may be, not unjust; therefore we must strike Sail, and say, Thy Will be done.

(4.) Gods VVill is a good and gracious VVill; it promotes our Interest; if it be Gods VVill to afflict us, he will make us say at last, it was good for us that we were afflicted: Gods Flail shall only thresh off our Husks: That which is against our VVill shall not be against our profit: Study what a good VVill Gods is, and we will say, Fiat Voluntas, let thy Will be done.

(5.) Gods VVill is an irresistible VVill; we may oppose it, but we cannot hinder it: The rising of the VVave cannot stop the Ship when it is in full sail; so the rising up of our Will against God cannot stop the execution of his Will, Rom. 9.19. Who hath re∣sisted his Will? Who can stay the Chariot of the Sun in its full Career? Who can hinder the Progress of Gods Will? Therefore it is in vain to contest with God, his Will shall take place; there's no way to overcome God but by lying at his Feet.

3. Means to submission to God in Affliction is, Get a gracious heart; all the Rules and Helps in the World will do but little good, till Grace be infused; the Boul must have a good Byas, or it will not run according to our desire; so till God puts a new Byas of Grace into the Soul, which inclines the Will, it will never submit to God: Grace renews the Will, and it must be renewed before it be subdued: Grace teacheth self denyal, and we can never submit our Will till we deny it.

4. Means, Let us labour to have our Covenant-Interest cleared, to know that God is our God, Psal. 48.14. This God is our God; he whose Faith doth flourish into assu∣rance, that can say, God is his, will say, Thy VVill be done. A wicked man may say, God hath laid this Affliction upon me, and I cannot help it; but a Believer saith, My God hath done it, and I will submit to it. He who can call God his, knows God loves him as he loves Christ, and designs his Salvation, therefore he will with Saint Paul take pleasure in Reproaches, 2 Cor. 12.10. and in every adverse Providence yeild to God, as the Wax to the impression of the Seal.

5. Means to submission to God in Affliction, get an humble Spirit: A proud Man will never stoop to God, he will rather break then bend; but when the Heart is hum∣ble,

the Will is pliable. What a vast difference was there between Pharaoh and Eli? Pharaeoh cries out, VVho is the Lord that I should obey his Voice? Exod. 5.2. but Eli saith, It is the Lord, let him do what seems good in his sight, 1 Sam. 3.18. See the dif∣ference between an Heart that is swell'd with Pride, and that is ballasted with Humili∣ty; Pharaoh saith, VVho is the Lord? Eli, It is the Lord. An humble Soul hath a deep sence of sin, he sees how he hath provoked God, he wonders he is not in Hell; therefore whatever God inflicts, he knows it is less then his Iniquities deserve; this makes him say, Lord, Thy VVill be done. O get into an humble posture, the Will is never flexible till the Heart be Humble.

6. Means, Get your Heart loosened from things below; be crucified to the world: VVhence is Childrens frowardness but when you take away their Play-things; when we love the world, and God takes away these things from us, then we grow froward and unsubmissive to Gods Will. Ionah was exceeding glad of the Gourd, and when God smote it he grew froward, and because God had killed his Gourd, kill me too, saith he, Ionah 4.8. He who is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Lover of the World, can never pray this Prayer heartily, Thy Will be done; his heart boils in anger against God, and when the World is gone, his Patience is gone too. Get mortified Affections to these sublunary things.

7. Means, for submission to Gods Will: Get some good perswasion your sin is par∣doned; feri Domine feri, quia peccata mea condonata sunt, Smite Lord, smite where thou wilt, said Luther, because my sins are pardoned: Pardon of sin is a crowning Blessing; hath God forgiven my sin, I will bear any thing, I will not murmur but ad∣mire, I will not complain of the Burden of Affliction, but bless God for removing the Burden of sin: The pardoned Soul saith this Prayer heartily, Thy VVill be done. Lord, use thy pruning Knife, so long as thou wilt not come with thy bloody Axe to hew me down.

8. Means, If we would have our wills submit to God, let us not look so much on the dark side of the Cloud, as the light side; that is, let us not look so much on the smart of Affliction, as the good of Affliction; 'tis bad to pore all on the smart, as it is bad for sore Eyes to look too much on the Fire; but we should look on the good of Af∣fliction: Sampson did not only look on the Lions Carcase, but on the Honey-comb with∣in it, Iudg. 19.8. He turned to see the Carcase of the Lion, and behold there was Honey in the Carcase. Affliction is the frightful Lion, but see what Honey there is in it: Af∣fliction humbles, purifies, fills us with the Consolations of God; here is Honey in the Belly of the Lyon; could we but look upon the benefit of Affliction, Stubbornness would be turned into submissiveness, and we should say, Thy VVill be done.

9. Means, Pray to God that he would calm our Spirits, and conquer our Wills; it is no easy thing to submit to God in Affliction, there will be risings of heart, therefore let us pray that what God inflicts Righteously, we may bear patiently; Prayer is the best Spell or Charm against Impatience; Prayer doth to the Heart, as Christ did to the Sea, when it was tempestuous, he rebuked the Wind, and there was a great Calm; so when the Passions are up, and the Will is apt to mutiny against God, Prayer makes a gracious Calm in the Soul: Prayer doth to the Heart as the Spunge to the Canon, when hot cools it.

10. Means, If we would submit to Gods Will in Affliction, let us make a good in∣terpretation of Gods Dealings; take all God doth in the best sence: VVe are apt to misconstrue Gods Dealings, and put a bad Interpretation upon them, as Israel, Numb. 20.4. Ye have brought the Congregation of the Lord into this Wilderness, that we should die there. So God hath brought this Affliction upon us, because he hates us, and intends to destroy us; and such hard thoughts of God cause fullenness and stubbornness: O let us make a fair and candid interpretation of Providence. Doth God afflict us, say thus, perhaps he intends us Mercy in this; he will try us whether we will love him in Affliction; he is about to mortify some sin, or exercise some grace; he smites the Body that he may save the Soul. Could we put such a good meaning upon Gods dealings, we would say, Thy Will be done; Let the Righteous God smite me and it shall be a kindness, it shall be an excellent Oyl, which shall not break my Head, Psal. 141.5.

11. and Vlt. Means, If you would submit to God in Affliction, believe that the present Condition is best for you; we are not competent Judges; we fancy it is best to have ease and plenty, and have the Rock pour out Rivers of Oyl; but God sees Af∣fliction best; he sees our Souls thrive best upon the bare Common; the fall of the Leaf is the Spring of our Grace. Could we believe the present Condition is best, which God carves out to us, the Quarrel would soon be at an end, and we should sit down satisfied with what God doth, and say, Thy Will be done. So much for this Third Petition.

MATTH. vi.11.

Give us this Day our daily Bread.

IN this Petition there are two things observable,

• I. The Order.
• II. The Matter.

I. The Order. First, we pray, Hallowed be thy Name, before, Give us this day our daily Bread: Hence we learn;

Doct. That the Glory of God ought to be preferred before our own personal Concerns.

First. We pray, Hallowed be thy Name, Thy Kingdom come, Thy Will be done, before we pray, Give us this Day our daily Bread. Gods Glory ought to weigh down all be∣fore it; it must be prefer'd before our dearest Concerns: Christ prefer'd his Fathers Glory before his own Glory, as he was Man, Iohn 8.49, 50. I Honour my Father, I seek not my own Glory. Gods glory is that which is most dear to him, it is the Apple of his Eye; all his Riches lye here, as Micah said, Iudg. 18.24. What have I more? So I may say of Gods glory, what hath he more? Gods glory is the most Orient Pearl of his Crown, which he will not part with, Isa. 42.8. My Glory will I not give to another. Gods glory is more worth then Heaven, more worth then the Salvation of all Mens Souls; better Kingdoms be demolished; better Men and Angels be annihilated, then God lose any part of his Glory. First we pray, that Gods Name may be hallowed and glorified, before we pray, Give us our daily Bread. We are to prefer Gods glory be∣fore our nearest concerns: Before there can be a preferring Gods glory before private concerns, there must be a New-Birth wrought. The natural Man seeks his own secu∣lar Interest before Gods glory, Iohn 3.31. He is of the Earth earthly. Let him have Peace and Trading, let the Rock pour out Rivers of Oyl, Iob 29.6. and let Gods glory go which way it will, he minds it not: A Worm cannot fly and sing as a Lark: A natural Man whose heart creeps upon the Earth, cannot admire God, or advance his glory, as a Man elevated by grace doth.

VSE. Of Trial. Do we prefer Gods glory before our private Concerns? Doth Gods glory take place? Minus te amat qui aliquid tecum amat quod non propter te amat, Aug. 1. Do we prefer Gods glory before our own Credit? Fama pari passu am∣bulat cum Vita. Credit is a Jewel highly valued, like precious Ointment it casts a fra∣grant smell; but Gods glory must be dearer then Credit and Applause: We must be willing to have our Credit trampled upon, if Gods glory may be raised higher, Acts 5.41. The Apostles rejoyced that they were counted worthy to suffer shame for his Name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they were graced so far as to be disgraced for Christ. 2. Do we prefer Gods glory before our Relations? Relations are near, they are of our Flesh and Bone, but Gods glory must be dearer, Luke 14.26. If any Man come after me and hate not Father and Mother, he cannot be my Disciple. Here odium in suos is Pietas in Deum. If my Friends (saith Ierome) should perswade me to deny Christ, if my Wife should hang about my Neck, if my Mother should show me her Breasts that gave me suck, I would trample upon all and fly to Christ. 3. We must prefer Gods glory before estate: gold is but shining dust, Gods glory must weigh heavier: If it comes to this, I cannot keep my place of Profit, but Gods glory will be eclipsed; here I must rather suffer in my Estate, then Gods glory should suffer; Heb. 10 34. 4. We must prefer Gods Glory before our life. Rev. 12.11. They loved not their own lives to the Death. Ignatius called his Fetters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Spiritual Jewels, he wore them as a Chain of Pearl. Gordius the Martyr said, it is to my Loss if you bate me any thing of my Sufferings: This Argues grace Crescent, and elevated in an high Degree. Who but a Soul inflamed in love to God can set God highest in the Throne, and prefer him above all private Concerns.

II. The second thing in the Petition is the Matter of it: Panem nostrum quotidianum da nobis hodie, Give us this day our dayly Bread. The sum of this Petition is, that God will give us such a Competency in these outward things, as he sees most expedient for us; it is much like that Prayer of Agur, Prov. 30.8. Feed me with Food convenient for me; give me a Viaticum, a Bait by the way, enough to bear my Charges till I come to Heaven, and it sufficeth. Let me explain the Words; Give us this day our dayly Bread, [Give,] hence note, that the good things of this life are the gifts of God; He is the Donor of all our Blessings: Give us, not only Faith is the gift of God, but Food; not only dayly Grace is from God, but daily Bread; every good thing comes from God; Iam. 1.17. Every good Gift is from above, and comes down from the Father of Lights. Wisdom is the gift of God, Isa. 28.26. His God doth instruct him to Discretion. Riches

are the gift of God, 2 Chron. 1.12. I will give thee riches; Peace is the gift of God, Psal. 147.14. He makes peace in thy borders; Health, which is the cream of Life, is the gift of God, Ier. 30.17. I will restore health to thee; Rain is the gift of God, Iob 5.10. Who giveth rain on the earth; all comes from God. He makes the Corn to grow, and the Herbs to flourish.

VSE I. See our own poverty and indigence, we live all upon alms, and upon free gift, Give us this day: All we have is from the hand of Gods Royal Bounty. We have nothing but what God gives us out of his Storehouse; we cannot have one bit of Bread but from God. The Devil perswaded our first Parents that by disobeying God, they should be as Gods, Gen. 3.5. but we may now see what goodly Gods we are, that we have not a bit of bread to put in our mouths, unless God give it us: Here is an hum∣bling Consideration.

Br. 2. Is all a gift? then we are to seek every Mercy from God by Prayer, Give us this day. The Tree of Mercy will not drop its Fruit unless shaken by the hand of Prayer. Whatever we have, if it doth not come in the way of Prayer, it doth not come in the way of Love; 'tis given as Israels Quails in anger. If every thing be a gift we do not deserve it, we are not fit for it, unless we ask for this alms; and must we go to God for every Mercy? How wicked are they who instead of going to God for food when they want, they go to the Devil, they make a compact with him, and if he will help them to a livelyhood they will give him their Souls: Better starve than go to the Devil for provender. I wish there be none in our Age guilty of this, who when they are in want, use indirect means for a livelyhood, they consult with Witches, who are the Devils Oracles; the end of these will be fearful as that of Saul was, whom the Lord is said to have killed, because he asked counsel at a familiar spirit.

3. If all be a Gift, then it is not a Debt; we cannot say to God as that Creditor said, Matth. 18.28. Pay me what thou owest. Who can make God a Debtor, or do any Act that is obliging and meritorious? Whatever we receive from God is a gift. We can give nothing to God but what he hath given us; 1 Chron. 29.14. All things come of thee, and of thine own have we given thee. David and his People offered to the building of Gods House Gold and Silver, but they offered nothing but what God had given them; Of th••ne own have we given thee. If we love God, God it is that hath given us an Heart to love him; if we praise him, he both gives us the Organ of the Tongue, and puts it in Tune; if we give Almes to others God hath given Almes to us first, so that we may say, We offer, O Lord, of thine own to thee. Is all of Gift, how absurd then is the Doctrine of Merit? That was a proud speech of a Fryar that said Redde mihi Vitam Aeternam quam debes; Give me Lord Eternal Life which thou owest me. We cannot deserve a bit of Bread, much less a Crown of Glory. If all be a Gift then Merit is exploded, and shut out of doors.

4. If all be a Gift, Give us this day, then take notice of Gods goodness; there's no∣thing in us can deserve or requite Gods kindness, yet such is the sweetness of his Nature, he gives us rich Provision, and feeds us with the finest of the Wheat. Pindar saith, it was an opinion of the People of Rhodes, that Iupiter rained down Gold upon the City. God hath rained down golden Mercies upon us; he is upon the giving hand. Observe three things in Gods giving.

(1.) He is not weary of giving; the springs of Mercy are ever running: God did not only dispence Blessings in former Ages, but he still gives gifts to us As the Sun not only inricheth the World with its Morning light, but keeps Light for the Meridian. The Honey-comb of Gods bounty is still dropping.

(2.) God delights in giving; Micah 7.18. He delighteth in mercy. As the Mother delights to give the Child the breast, God loves we should have the breast of Mercy in our mouth.

(3.) God gives to his very Enemies. Who will send in Provisions to his Enemy? Men use to spread Nets for their Enemies, God spreads a Table. The dew drops on the Thistle as well as the Rose; the dew of Gods bounty drops upon the worst. Those who have their mouths opened against God, yet God puts bread in those mouths. O the Royal Bounty of God; Psal. 52.1. The goodness of God endureth continually. Swinish sinners God puts Jewels upon, and feeds them every day.

5. If all be gift, see then the odious ingratitude of Men who sin against their giver. God feeds them, and they fight against him; he gives them their Bread, and they give him affronts. How unworthy is this, would we not cry shame of him who had a Friend alwayes feeding him with Money, and he should betray and injure that Friend. Thus ungratefully do Sinners deal with God, they do not only forget his Mercies but abuse them: Ier. 5.7. When I had fed them to the full, they then committed adultery. O how horrid is this, to sin against a bountiful God, to strike (as it were) those hands that relieve us: This gives a dye and tincture to Mens sins, and makes them crimson. How

many make a dart of Gods Mercies and shoot at him; he gives them Wit, and they serve the Devil with it; he gives them Strength, and they waste it among Harlots; he gives them Bread to eat, and they lift up the heel against him; Deut. 32.15. Iesurun waxed fat and kicked: These are like Absalom, who assoon as David his Father kissed him, plotted Treason against him, 2 Sam. 15.10. like the Mule who kicks the Dam after she hath given it Milk. These who sin against their giver, and abuse Gods Royal Favours, the Mercies of God will come in as witnesses against them. What smoother than Oyl, but if it be heated what more scalding? What sweeter than Mercy, but if it be abused, what more dreadful? It turns to fury.

6. If God gives us all, let Gods giving excite us to Thanksgiving; he is the founder and donor of all our Blessings, let him have all our Acknowledgments. All the rivers come from the sea, and thither they return again, Eccl. 1.7. All our gifts come from God, and to him must all our Praises return. We are apt to burn incense to our own drag, Hab. 1.16. to attribute all we have to our own Skill or second Causes.

(1.) Our own Skill and Industry. God is the giver; he gives daily Bread, Psal. 136.35. he gives Riches, Deut. 8.18. He it is that giveth thee power to get wealth.

Or, (2.) We oft ascribe the praise to second Causes, and forget God. If Friends have bestowed an Estate, to look at them and admire them, but not God who is the great giver: As if one should be thankful to the Steward, and never take notice of the Master of the Family that provides all. O if God gives all, our Eye-sight, our Food, our Cloathing, let us sacrifice the chief Praise to him; let not God be a loser by his Mercies. Praise is a more illustrious part of Gods Worship. Our wants may send us to Prayer. Nature may make us beg Daily-bread, but it shows an Heart full of Ingenuity and Grace to be rendring Praises to God. In Petition we act like Men, in Praise we act like Angels. Doth God sow seeds of Mercy, let Thankfulness be the crop we bring forth. We are called the Temples of God, 1 Cor. 3.16. and where should Gods Praises be sounded forth but in his Temples? Psal. 146.2. While I live will I bless the Lord, I will sing praises to my God while I have any being. God gives us daily Bread, let us give him daily Praise. Thankfulness to our Donor is the best policy; there's nothing lost by it: To be thankful for one Mercy is the way to have more. Musicians love to sound their Trumpets where there is the best eccho, and God loves to bestow his Mercies where there is the best eccho of Praise: And it is not only offering the calves of our Lips is enough, but we must show our thankfulness by improving the gifts which God gives us, and as it were putting them out to use. God gives us an Estate, and we honour the Lord with our substance, Prov. 3.9. he gives us the staff of Bread, and we lay out the strength we receive by it in his service: This is to be thankful; and that we may be thankful be humble. Pride stops the current of gratitude: A proud Man will never be thankful; he looks upon all he hath, either to be of his own procuring or deserving. Let us see all we have is Gods gift, and how unworthy we are to receive the least favour, and this will make us much in doxology and gratitude, we will be Silver Trumpets sounding forth Gods Praise.

First, Give.] Hence I note, 1. That the good things of this Life are the gifts of God; he is the founder and donor. 2. From this word give, I note, that it is not unlawful to pray for Temporal things; we may pray for daily Bread, Prov. 30.8. Feed me with food convenient for me; we may pray for Health, Psal. 6.2. O Lord heal me, for my bones are vexed. As these are in themselves good things, so they are useful for us. They are as needful for the preserving the Comfort of Life, as the Oyl is needful for preserving the Lamp from going out. Only let me insert two things.

1. There is a great difference between our praying for Temporal things and Spiri∣tual. In praying for Spiritual things we must be absolute. When we pray for pardon of Sin, and the favour of God, and the sanctifying graces of the Spirit, these are in∣dispensibly necessary to Salvation, and here we must take no denyal: But when we pray for Temporal things, here our Prayers must be limited, we must pray conditionally, so far as God sees them good for us. God sometimes sees cause to with-hold Temporal things from us: They may be snares, and draw our Hearts from God; therefore we must pray for these things with submission to Gods Will. This was Israels sin; they would be peremptory and absolute in their desire of Temporal things: Gods bill of fare did not please them, they must have dainties; Numb. 11.18. Who shall give us flesh to eat? God had given them Manna, he fed them with a Miracle from Heaven, but their wanton Pallats craved more, they must have Quails; God let them have their de∣sire, but they had sower sawce to their Quails; Psal. 78.31. While the meat was yet in their mouths, the wrath of God came upon them and slew them. Rachel was importu∣nate in her desires for a Child, Gen. 30.1. Give me children or I dye: God let her have a Child, but it was a Benoni, a Son of Sorrow, it cost her her Life in bringing forth; Gen. 35.18. We must pray for outward things with submission to Gods Will, else they come in anger.

2. When we pray for things pertaining to this Life, we must desire Temporal things for Spiritual ends; we must desire these things to be as helps in our journey to Heaven. If we pray for Health, it must be that we may improve this talent of Health for Gods Glory, and may be fitter for his Service. If we pray for a competency of Estate, it must be for an holy end, that we may be kept from the temptations which Poverty usually exposeth to, and that we may be in a better capacity to sow the golden seeds of Charity, and relieve such as are in want. Temporal things must be prayed for, for Spiritual ends. Hannah prayed for a Child, but it was for this end, that her Child might be devoted to God; 1 Sam. 1.11. O Lord, if thou wilt remember me, and wilt give unto thine hand-maid a man child, then I will give him unto the Lord all the dayes of his life. Many pray for outward things, only to gratifie their sensual appetite: The ravens cry for food; Psal. 147.9. To pray for outward things only to satisfie Nature, is to cry rather like Ravens than Christians. We must have an higher end in our Prayers, we must aim at Heaven, while we are praying for Earth: And must we pray for Tem∣poral things for Spiritual ends, that we may be fitter to serve God, then how wicked are they, who beg Temporal Mercies that they may be more inabled to sin against God; Iam. 4.3. Ye ask that ye may consume it upon your lusts. One Man is sick and he prays for Health that he may be among his Cups and Harlots; another prays for an Estate, he would not only have his Belly filled but his Barns, and why would he be rich, that he may raise his Name, or that having more power in his hand, he may now take a fuller revenge on his enemies. This is impiety joyned with impudence; to pray to God to give us Temporal things that we may be the better inabled to serve the Devil.

VSE. If we are to pray for Temporal good things, then how much more for Spiritual; if we are to pray for Bread, then how much more for the Bread of Life; if for Oyl, then how much more for the Oyl of gladness; if we pray to have our hunger satisfied, much more should we pray to have our Souls saved. Alas, what if God should hear our Prayers, and grant us these Temporal things, and no more, what were we the better? What is it to have Food and want Grace; what is it to have the back clothed and the Soul naked; to have a South land and want the living springs in Christs Blood, what comfort could that be? O therefore let us be earnest for Spiritual Mercies. Lord, do not only feed me, but sanctifie me, rather an Heart full of Grace than an House full of Gold: If we are to pray for daily Bread, the things of this Life, much more for the things of the Life that is to come.

3. From this word give, I note, That they who God hath given a large measure of outward things to, yet we must pray, Give us daily Bread. And this may answer a Question.

Quest. Some may say, we have an Estate already, and what need we pray, Give us daily Bread?

Answ. Supposing we have a plentiful Estate, yet we need make this Petition, Give us Bread: And that upon a double account.

(1.) That we may have a Blessing upon our Food, and all that we enjoy: Psalm 132.5. I will bless her provision. Man lives not by bread alone, but by every word which proceedeth out of Gods mouth; Matth. 4.4. what is that but a word of Blessing? Though the Bread is in our hand, yet the Blessing is in Gods hand, and it must be fetch'd out of his hand by Prayer: Well therefore may rich Men pray, Give us our Bread, let it be seasoned with a Blessing. If God should with-hold a Blessing, nothing we have would do us good; our Cloths would not warm us, our Food would not nourish us: Psal. 106.15. He gave them their request, but sent leanness into their soul; that is, they pined away, and their Meat did not nourish them. If God should with-hold a Blessing, what we eat would turn to bad humours, and hasten Death. If God doth not bless our Riches they will do us more hurt than good: Eccl. 5.13. Riches kept for the owners thereof to their hurt. So that granting we have plentiful Estates, yet we had need pray, Give us our Bread; let us have a Blessing with what we have.

(2.) Though we have Estates, yet we had need pray, give, that we may hereby engage God to continue these Comforts to us. How many Casualties may fall out? How many have had Corn in their Barn, and a fire hath come on a sudden and consu∣med all! How many have had losses at Sea, and great Estates boyled away to nothing; Ruth 1.21. I went out full, and the Lord hath brought me home again empty. Therefore tho' we have Estates yet we had need pray, Give us, Lord, give a continuance of these Comforts, that they may not before we are aware, take wings and fly from us. So much for this first word in the Petition, Give.

Secondly, Vs.] Give us.

Quest. Why do we pray here in the plural? Why give us? Why is it not said, Give me?

Answ. To show that we are to have publick Spirits in Prayer; we must not only pray for our selves but others; both the Law of God, and the Law of Love bind us to

this. We must love our Neighbours as our selves; therefore we must pray for them as well as for our selves. Every good Christian hath a fellow-feeling of the wants and miseries of others, and he prays that God would extend his bounty to them; especially he prays for the Saints, Eph. 6.18. Praying alwayes for all Saints. These are Chil∣dren of the Family.

VSE I. Should we have publick Spirits in Prayer, Give us; it reproves such narrow-spirited Men as move only within their own sphere, they look only at them∣selves but mind not the case of others; they leave others out of their Prayers; if they have daily Bread they care not though others starve; if they are cloathed, they care not though others go naked. Christ hath taught us to pray for others, Give us; but selfish persons are shut up within themselves, as the Snail in the shell, and never speak a word in Prayer for others: These have no commiseration or pity, they are like Iudas whose Bowels fell out.

VSE II. Let us pray for others as well as for our selves, Give us: Vir bonus aliis prodest aeque ac sibi. Spiders work only for themselves, but Bees work for the good of others; the more excellent any thing is, the more it operates for the good of others. The Springs refresh others with their chrystal streams; the Sun inlightens others with its golden beams; the more a Christian is enobled with Grace, the more he besiegeth Heaven with his Prayers for others. If we are Members of the Body Mystical, we cannot but have a sympathy with others in their wants, and this sympathy sets us a praying for them. David had a publick Spirit in Prayer, Psal. 125.4. Do good, O Lord, unto those that be good: Though he begins the Psalm with Prayer for himself, Psal. 51.1. Have Mercy upon me, O God, yet he ends the Psalm with Prayer for others, ver. 18. Do good in thy good pleasure unto Sion.

VSE III. It is matter of Comfort to the Godly, who are but low in the World, yet they have the Prayers of Gods people for them, they pray not only for the increase of their Faith, but their Food, that God will give them Daily Bread. He is like to be rich who hath several stocks going; so are they in a likely way to thrive who have the Prayers of the Saints going for them in several parts of the World. So much for this second word in the Petition, Give us.

Thirdly, The thi•••• word in the Petition is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This day.] We pray not give us Bread for a month, or a year, but a day; Give us this day.

Quest. Is it not lawful to lay up for afterwards? Doth not the Apostle say, He who provides not for his Family is worse than an Infidel; 1 Tim. 5.8.

Answ. 'Tis true, it is lawful to lay up for Posterity, but our Saviour hath taught us to pray, Give us this day our bread, for two Reasons: 1. That we should not have carking care for the future. We should not set our Wits upon the tenter, or torment our selves how to lay up great Estates; if we do vivere in diem, if we have but enough to supply for the present it may suffice; Give us this day: Take no thought for to morrow, Matth. 6.34. God fed Israel with Manna in the wilderness, and he fed them from hand to mouth; sometimes all their Manna was spent, and if any one had asked them where they would have their break-fast next morning, they would have said, our care is only for this day, God will rain down what Manna we need: If we have Bread this day, do not distrust Gods Providence for the future. 2. Our Saviour will have us pray, Give us bread this day, to teach us to live every day as if it were our last. We are not to pray give us Bread to morrow, because we do not know whether we shall live while to mor∣row; but Lord give us this day, it may be our last day we shall live, and then we shall need no more.

VSE. If we pray for Bread only for a day, Give us this day, then you who have great Estates have cause to be thankful, you have more than you pray for; you pray but for Bread for one day, and God hath given you enough to suffice you all your life. What a bountiful God do you serve! Two things may make rich Men thankful, 1. God gives them more than they deserve: 2. God gives them more than they pray for.

Fourthly, The fourth thing in the Petition is, Our bread.]

Quest. Why is it called our Bread, when it is not ours but Gods?

Answ. 1. We must understand it in a qualified sense; it is our Bread being gotten by honest industry. There are two sorts of Bread that cannot properly be called our Bread. (1.) The Bread of Idleness. (2.) The Bread of Violence.

(1.) The Bread of Idleness: Prov. 31.27. She eateth not the bread of idleness. An idle Person doth vivere aliena quadra, he lives at another bodies cost, and is at their find∣ing, Prov. 1.25. His hands refuse to labour. We must not be as the Drones which eat the honey that other Bees have brought into the hive: If we eat the bread of Idleness, this is not our own bread: 2 Thess. 3.11, 12. There are some that walk disorderly, work∣ing not at all, such we command that they work, and eat their own bread. The Apostle gives us this hint, that such as live idly do not eat their own Bread.

(2.) The Bread of Violence. We cannot call this our Bread, for it is taken away from others. That which is gotten by stealth or fraud, or any manner of extortion, is not our Bread, it belongs to another. He who is a bird of prey, who takes away the Bread of the Widow and Fatherless, he eats that Bread which is none of his, nor can he pray for a Blessing upon it: Can he pray God to bless that which he hath gotten unjustly?

2. It is called our Bread by vertue of our Title to it. There is a twofold title to Bread. (1.) A Spiritual Title: In and by Christ we have a right to the Creature, and may call it our Bread. As we are Believers we have the best Title to Earthly things, we hold all in capite, 1 Cor. 3.22. All things are yours; by what Title? Ye are Christs. (2.) A Civil Title, which the Law confers on us: To deny Men a Civil Right to their Possessi∣ons, and make all common, it opens the door to Anarchy and Confusion.

VSE. See the priviledge of Believers, they have both a Spiritual and a Civil Right to what they possess: They who can say Our Father, can say our Bread. Wicked Men tho' they have a Legal right to what they possess, yet not a Covenant right; they have it by Providence not by Promise; with Gods leave, not with his Love. Wicked Men are in Gods eye no better than usurpers, all they have, their Money and Land, is like Cloth taken up at the Drapers which is not paid for; but this is the sweet priviledge of Believers, they can say, our Bread: Christ being theirs, all is theirs. O how sweet is every bit of Bread dip'd in Christs Blood! How well doth that Meat relish which is a pledge and earnest of more! The Meal in the barrel is an earnest of our Angels food in Paradise. Here is the priviledge of Saints, they have a right to Earth and Heaven.

Fifthly, The fifth and last thing in this Petition is, the thing we pray for, Daily Bread.]

Quest. What is meant by Bread?

Answ. Bread here by a Synechdoche speciei pro genere, is put for all the Temporal Blessings of this Life, Food, Fuel, Clothing; Quicquid nobis conducit ad bene esse, Aust. whatever may serve for Necessity, or sober Delight.

VSE. Learn to be contented with that allowance God gives us. If we have Bread, a competency of these outward things, let us rest satisfied. We pray but for Bread, Give us our daily Bread, we do not pray for superfluities, not for Quails or Venison, but for Bread, that which may support Life. Tho' we have not so much as others, so full a Crop, so rich an Estate, yet if we have the staff of Bread to shore us up from falling, let us be content; most people are herein faulty. Tho' they pray that God would give them Bread (so much as he sees expedient for them) yet they are not content with Gods allowance, but over-greedily covet more, and with the daughters of the Horsleach, cry, Give, give, Prov. 30.15. this is a vice Naturally ingrafted in us. Many pray Agurs first Prayer, Give me not Poverty, but few pray his last Prayer, Give me not Riches, Prov. 30.8. they are not content with daily Bread, but have the dry dropsie of Cove∣tousness, they are still craving for more; Hab. 2.5. Who enlargeth his desire as hell, and is as death, and cannot be satisfied. There are, saith Solomon, four things say, it is not enough, Prov. 30.15. the grave, the barren womb, the earth, the fire; and I may add a fifth thing, the Heart of a covetous Man. Such as are not content with daily Bread, but thirst insatiably after more, will break over the hedge of Gods Command, and to get Riches will stick at no sin; Cui nihil satis est, eidem nihil turpe, Tacitus; therefore Covetousness is called a Radical Vice, 1 Tim. 6.10. The root of all evil. Quid non mortalia pectora cogit, auri sacra fames? The word for Covetousness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fies an inordinate desire of getting▪ Covetousness is not only in getting Riches unjustly, but in loving them inordinately: This is a key opens the door to all sin. It causeth 1. Theft: Achans covetous humour made him steal that wedge of Gold which cleft asun∣der his Soul from God; Iosh. 7.21. 2. It causeth Treason: What made Iudas betray Christ? It was the thirty pieces of Silver, Matth. 26.15. 3. It produceth Murder: It was the inordinate love of the Vineyard made Ahab conspire Naboths death, 1 Kings 21.13. 4. It is the root of Perjury: 2 Tim. 3.3. Men shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, covetous, and it follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, truce-breakers: Love of Silver will make Men take a false-Oath, and break a just Oath. 5. It is the spring of Apostasie: 2 Tim. 4.10. Demas hath forsaken me, having loved this present world. He did not only forsake Pauls company, but his Doctrine. Demas afterwards became a Priest in an Idol Temple, saith Dorotheus. 6. Covetousness will make Men Idolaters: Col. 3.5. Covetousness which is idolatry. Tho' the covetous Man will not worship graven Images in the Church, yet he will wor∣ship the graven Image in his Coyn. 7. Covetousness makes Men give themselves to the Devil. Pope Sylvester the Second did sell his Soul to the Devil for a Popedom. Covetous persons forget this Prayer, Give us daily Bread, that which may satisfie Nature, but they are insatiable in their desire. O let us take heed of this dry Dropsie, Heb. 13.5. Be content with such things as ye have. Natura parvo dimittitur, Sen. That we may be content with daily Bread, that which God in his Providence carves out to us, and not covet or murmur▪ let me propose these things.

1. God can bless a little, Exod. 23.24. He will bless thy Bread and thy Water: A Blessing put sweetness into the least Morsel of Bread, 'tis like Sugar in Wine, Psal. 132.15. I will bless her Provision. Daniel and the three Children eat Pulse (which was a coarse Fare) yet they look'd fairer then those which did eat of the Kings Meat, Dan. 1.15. whence was this? God did infuse a more then ordinary Blessing into the ••ulse; Gods Blessing was better then the Kings Venison, a piece of Bread with Gods Love is Angels Food.

2. God who gives us our allowance, knows what quantity of these outward things is fittest for us; a smaller provision may be fitter for some, Bread may be better then Dainties; every one cannot bear an high Condition, no more then a weak Brain can bear heady wine; hath one a larger proportion of worldly things, God sees he can bet∣ter manage such a Condition; he can order his Affairs with discretion, which pe••haps another cannot; as he hath a large Estate, so he hath a large heart to do good, which perhaps another hath not; this should make us content with a shorter Bill of Fare; Gods Wisdom is that we must acquiesce in, he sees what is best for every one, that which is good for one may be bad for another.

3. In being contented with daily Bread, that which God carves to us, though it be a lesser piece, much grace is seen in this; all the Graces act their part in a con∣tented Soul; as the holy Ointment was made up of several Spices, Myrrhe, Cina∣mon, Cassia, Exod. 30.23. so contentment hath in it a mixture of several Graces, there is Faith, a Christian believes God doth all for the best; and Love, which thinks no evil, but takes all God doth in good part; and Patience, submitting chearfully to what God orders wisely: God is much pleased to see so many graces at once sweetly exercised, like so many bright Stars shining in a Constellation.

4. To be content with daily Bread: The allowance God gives, though but sparing∣ly, doth keep us from many Temptations, which discontented Persons fall into, when the Devil sees a Person just of Israels humour, not content with Manna, but must have Quails, saith Satan, here is good fishing for me; Satan oft tempts discontented ones to murmuring, and to unlawful means, cozening and defrauding; and he who increaseth an Estate by indirect means, fluffs his Pillow with Thorns, and his head will lye very uneasie when he comes to dye: If you would be freed from the Temptations which discontent exposeth to, be content with such things as ye have, bless God for daily Bread.

5. What a rare and admirable thing it is to be content with daily bread, though it be coarse, and though there be but little of it; a Christian though he hath but a viati∣cum, a little meal in the barrel, yet he hath that which gives him content; what he hath not in the Cupboard, he hath in the Promise; that bit of bread he hath is with the love of God, and that sawce makes it relish sweet, that little Oyl in the Cruse is a Pledge and Earnest of those Dainties he shall tast of in the Kingdom of God; this makes him content: What a rare and wonderful thing is this, it is no wonder to be content in Heaven, when we are at the Fountain-Head, and have all things we can desire; but to be content when God keeps us to short Commons, and we have scarce dayly bread, this is a wonder: VVhen grace is crowning, it is no wonder to be content, but when grace is conflicting with straits now to be content is a glorious thing indeed, and de∣serves the Garland of Praise.

6. To make us content with daily Bread: Though God straitens us in our allowance, think seriously of the danger that is in an high prosperous Condition; some are not content with daily bread, but desire to have their Barns filled, and heap up Silver as dust; this proves a snare to them, 1 Tim. 6.10. They that will be rich fall into a snare. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theophilact. Pride, Idleness, VVantonness, are the three worms that usu∣ally breed of Plenty; Prosperity oft deafens the ear against God, Ier. 22.21. I spake to thee in thy Prosperity, but thou saidst, I will not hear. Soft pleasures harden the heart: In the Body the more fat, the less blood in the Veins, and the less Spirits; the more outward plenty often the less Piety. Prosperity hath its Honey, and also its Sting: Prosperity like the full of the Moon makes many Lunatick: The Pastures of Prospe∣rity are rank and surfeiting. Anxious care is the malus Genius, the evil Spirit that haunts the rich Man, and will not let him be quiet; when his Chests are full of Money his heart is full of care, either how to manage, or how to encrease, or how to secure what he hath gotten: Sunshine in pleasant, but sometimes it scorcheth: Should not this make us content with that allowance God gives; if we have daily bread though not dainties; think of the Danger of Prosperity; the spreading of a full Table may be the spreading of a snare: Many have been sunk to Hell with golden Weights: The ferry Man takes in all Passengers, that he may encrease his Fare, and sometimes to the sinking of the boat. 1 Tim. 6.9. They that will be rich fall into many hurtful Lusts, which drown them in Per∣dition. The Worlds golden Sands are Quicksands; this may make us take our daily bread, though it be but coarse, contentedly; what if we have less food, we have less

snare, if less dignity, less danger; as we want the rich Provisions of the World, so we want the Temptations.

7. If God keeps us to a spare diet, if he give us less Temporals, he hath made it up in Spirituals; he hath given us the Pearl of Price, and the holy anointing. 1. The Pearl of Price, the Lord Jesus, he is the quintessence of all good things; to give us Christ is more then if God had given us all the world; God can make more worlds, but he hath no more Christs to bestow; he is such a golden mine that the Angels cannot dig to the bottom; Eph. 3.8. From Christ we have Justification, Adoption, Coronation: The Sea of Gods Mercy in giving us Christ (saith Luther) should swallow up all our wants. 2. The holy Unction, God hath anointed us with the graces of his Spirit: Grace is a seed of God, a blossom of Eternity; the graces are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Damascen, the impressions of the divine Nature, Stars to enlighten us, Spices to perfume us, Diamonds to enrich us; and if God hath adorned the hidden Man of the heart with these sacred Jewels, it may well make us content, tho' we have but short Commons, and that coarse too. God hath given his People better things then Corn and Wine, he hath given them that which he cannot give in anger, and which cannot stand with Reprobation, and they may say as David, Psal. 16.6. The lines are fallen to them in pleasant places, and they have a goodly heritage. I have read of Didimus and Anthony, Didimus was a blind Man, but very holy; An∣thony ask'd him if he was not troubled for the want of his eyes, he told him he was; why said Anthony, are you troubled you want that which Flyes and Birds have, when you have that which Angels have: So I say to Christians, if God hath not given you the Purse, he hath given you his Spirit, if you want that which rich Men have, God hath given you that which Angels have, and are you not content?

8. If you have but daily bread enough to suffice nature, be content, consider it is not having abundance makes the life always comfortable; it is not a great Cage will make the Bird sing; a competency may breed contentment, when having more may make one less content: A staff may help the Traveller, but a bundle of staffs will be a burden to him. A great Estate may be like a long trayling garment, more burdensome then useful: Ma∣ny that have great incomes and revenues have not so much comfort in their Lives, as some that go to their hard labour.

9. If you have less daily bread, you will have less account to give: The Riches and Honours of the World like Alchimy make a great show, and with their glistering dazle Mens eyes; but they do not consider the great account they must give to God, Luke 16.2. Give an account of thy Stewardship. What good hast thou done with thy Estate? hast thou as a good Steward traded thy golden Talents for Gods glory? hast thou ho∣noured the Lord with thy Substance? the greater Revenues the greater Reckonings; this may quiet and content us, if we have but little daily bread, our account will be less.

10. You that have but a small competency in these outward things, your provisions are short, yet you may be content, to consider how much you look for hereafter: God keeps the best Wine till last: What though now you have but a small pittance, and are fed from hand to mouth, you look for an eternal Reward, white Robes, sparkling Crowns, Rivers of Pleasure: A Son is content though his Father gives him but now and then a little Money, as long as he expects his Father should settle all his land upon him at last. If God give you but a little at present, yet you look for that glory which eye hath not seen; may not you be content? The World is but a Diversorium, a great Inn; if God give you but sufficient to pay for your Charges in your Inn, you may be content, you shall have enough when you come to your own Country.

Quest. How may we be content though God cut us short in these Externals; though we have but little daily bread, and coarse?

Resp. 1. Think with our selves some have been much lower then we, who have been better then we: Iacob an holy Patriarch goes over Iordan with his Staff, and lived in a mean condition a long time, he had the Clouds for his Canopy, and Stone for his Pillow: Moses that might have been rich, some Historians say, Pharaoh's Daughter adopted him for her Son, because King Pharaoh had no Heir, and so Moses was like to have come to the Crown, yet leaving the Honours of the Court, in what a low mean condition did he live in when he went to Iethro his Father-in-Law? Musculus famous for Learning and Piety was put to great Straits, he was put to dig in a Town ditch, and had scarce daily bread, yet content. Nay, Christ, who was Heir of all, yet for our sakes became poor, 2 Cor. 8.9. Let all these Examples make us content.

2. Let us labour to have the Interest cleared between God and our Souls; he who can say, My God, hath enough to rock his heart quiet in the lowest condition; what can he want who hath El-Shaddai, the all-sufficient God for his portion; though the nether-Springs fail, yet he hath the upper-Springs; though the bill of fare grow short, yet an Interest in God is a Pillar of Support to us, and we may with David encourage ourselves in the Lord our God.

Mat. 6.12.

And forgive us our Debts, as we forgive our Debtors.

BEfore I speak strictly to the Words, I shall take notice, 1. That in this Prayer there is but One Petition for the Body, Give us our daily Bread, but two Petitions for the Soul. Forgive us our Trespasses, lead us not into Temptation, but deliver us from Evil; Hence observe, that we are to be more careful for our Souls, than for our Bodies. More careful for Grace, than daily Bread, more desirous to have our Souls saved, than our Bodies fed: in the Law, the Weight of the Sanctuary was twice as big as the common weight: to typify, that Spiritual Things must be of far greater Weight with us than Earthly. The Excellency of the Soul, may challenge our Chief Care about it.

1. The Soul is an immaterial Substance, it is an heavenly Spark, lighted by the Breath of God. It is the more refined spiritual Part of Man, it is of an An∣gelical Nature; it hath some faint resemblance of God. The Body is the more dreggish part, it is but the Cabinet which (though curiously wrought) the Soul is the Jewel; the Soul is near a-kin to Angels, it is Capax beatitudinis, ca∣pable of Communion with God in Glory.

2. It is immortal; it doth never expire. It can act without the Body, tho' the Body dissolve into Dust, the Soul lives, Luk. 12.4. The Essence of the Soul is Eternal, it hath a beginning, but no end: It is a Blossom of Eternity. Sure then if the Soul be so Ennobled and Dignifi'd, more care should be taken about the Soul than the Body. We make but One Petition for the Body, but Two Petitions for the Soul.

Vse. 1. It reproves them that take more care for their Bodies, than their Souls. The Body is but the brutish part, yet they take more care, 1. about dressing their Bodies, than their Souls. They put on their best Cloaths, are dressed in the Richest Garb, but care not how naked or undrest their Souls are; they do not get the Jewels of Grace, to adorn their inner Man. 2. About feeding their Bo∣dies, than their Souls, they are Caterers for the Flesh, they do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make Provision for the Flesh, Rom. 13.14. they have the best Diet, but let their Souls starve. As if one should feed his Hawk, but let his Child starve. The Body must sit in the Chair of State, but the Soul, that princely thing, is made a Lacky to run on the Devil's Errand.

Vse 2. Let us be more careful for our Souls.

—Omnia si perdas animam servare memento.

If it be well with the Soul, it shall be well with the Body. If the Soul be gracious, the Body shall be glorious, for it shall shine like Christ's Body. There∣fore 'tis Wisdom to look chiefly to the Soul, because in saving the Soul, we secure the Happiness of the Body. And, we cannot shew our Care for the Soul more, than in taking all Seasons for our Souls, Reading, Praying, Hearing, Meditating. O look to the Main Chance, let the Soul be chiefly tended, the loss of the Soul would be fatal, other Losses may be made up again. If one loseth his Health, he may recover it again, if he lose his Estate, he may get it up again, but if he lose his Soul, this Loss can never be made up again. The Merchant that ventures all he hath in one ship if that ship be lost, he is quite broken.

2. From the Connexion in the Text, assoon as Christ had said, Give us daily Bread, he adds, and forgive us. Christ joyns this Petition of Forgiveness of Sin immediately to the other of Daily Bread, to shew us, that tho' we have daily Bread, yet all is nothing without Forgiveness. If our sins be not pardoned, we can take but little comfort in our Food. As it is with a man that is condemned, tho' you bring him meat in Prison, yet he takes little comfort in it without a pardon. So tho' we have Daily Bread, yet it will do us no good, unless Sin be forgiven. What tho' we should have Manna, which was call'd Angels Food, tho' the Rock should pour out Rivers of Oyl, Iob 29.6. all is nothing unless sin be done away. When Christ had said, give us our Daily Bread, he presently adds, and forgive us our Trespasses. Daily Bread may satisfie the Appetite, but forgiveness of sin▪ satis∣fies the Conscience.

Vse 1. It condemns the Folly of most People: If they have Daily Bread, the delicious things of this Life, they look no further, they are not sollicitous for the pardon of sin. If they have that which feeds them, they look not after that which should Crown them. Alas, you may have Daily Bread, and yet perish. The Rich man in the Gospel had Daily Bread, nay, he had Dainties, he fared deliciously every day, but in Hell he lift up his Eyes, Luk. 16.19.

Vse 2. Let us pray that God would not give us our Portion in this Life, that he would not put us off with daily Bread, but that he would give us Forgive∣ness. This is the sawce that would make our Bread Relish the sweeter. A Speech of Luther, Valde protestatus sum me nolle si•• satiari ab illo. I did solemnly protest, that God should not put me off with outward things. Be not content with that which is common to the bruit Creatures, the Dog or Elephant to have your Hunger satisfi'd, but besides daily Bread, get pardon of Sin. A drop of Christ's Blood, a dram of forgiving Mercy, is infinitely more valuable, than all the Delights under the Sun. Daily Bread may make us live comfortably, but forgiveness of Sin will make us die comfortably. So I come to the words of the Petition, Forgive us our Debts, &c.

1. Here is a Term given to Sin, it is a Debt. 2. The confessing the Debt, Our Debts. 3. A Prayer, forgive us. 4. A Condition on which we desire Forgiveness, as we forgive our Debtors.

I shall speak of the Term given to Sin, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Debt, that which is here called a Debt, is called Sin▪ Luk. 11.4. forgive us our sins. So then sin is a Debt, and every sinner is a Debtor. Sin is compar'd to a Debt of ten thou∣sand Talents, Mat. 18.24

1. Why is sin call'd a Debt? 2. Wherein sin is worse than other Debts we contract? 3. Wherein sinners have the property of bad Debtors?

Q. 1. Why is Sin call'd a Debt?

Answ. Because it so fitly resembles it.

1. A Debt ariseth upon non-payment of Money, or the not paying that which is ones due. So we owe to God exact Obedience, and not paying what is due, thus we come to be in debt. 2. As in case of non-payment, the Debtor goes to Prison. So by our sin, we become guilty, and stand oblig'd to God's Curse and Damnation. Tho' God doth a while grant a sinner a Reprieve, yet he stands bound to eternal Death, if the Debt be not forgiven.

2. In what sence sin is the worst Debt?

Answ. 1. Because we have nothing to pay; if we could pay the Debt, what need we pray, forgive us? We can't say, as he in the Gospel, Have patience with me, and I will pay thee all, we can pay neither Principal nor Interest. Adam made us all Bankrupts; in Innocency Adam had a stock of Original Righteousness to begin the world with, he could give God personal and perfect Obedience; but by his sin, he is quite broke, and hath beggar'd all his Posterity. We have nothing to pay, all our Duties are mixed with sin, and so we cannot pay God in currant Coyn.

2. Sin is the worst Debt, because it is against an Infinite Majesty. An Of∣fence against the Person of a King, is Crimen laesae Mojestatis, it doth inhance and aggravate the Crime. Sin wrongs God, and so it is an Infinite Offence. The schoolmen say, Omne peccatum contra conscientiam est quasi Deicidium. Every known sin strikes at the God-head. The sinner would not only unthrone God, but un-God him, this makes the Debt infinite.

3. Sin is the worst Debt, because it is not a single, but a multiplied Debt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, forgive us our Debts; we have debt upon debt, Ps. 40 12. Innumerable Evils have compassed me about. We may as well reckon all the drops in the Sea, as reckon all our spiritual Debts; we cannot tell you how much we owe. A man may know his other debts, but we cannot number our spiritual Debts. Every vain Thought is a sin, Prov. 24.9. the thought of Foolishness is sin, and what swarms of vain Thoughts have we? The first rising of Corruption, tho' it never blossom into outward Act, is a sin, then who can understand his Errors? we do not know how much we owe to God.

4. Sin is the worst Debt, because it is an inexcusable Debt in two Respects. 1. There is no denying the Debt. 2. There is no shifting it off.

1. There is no denying the Debt, other debts men may deny, if Money be not paid before Witness, or if the Creditor lose the Bond, the Debtor may say he owes him nothing; but there's no denying this debt of Sin. If we say we have no Sin, God can prove the Debt, Psal. 50.21. I will set thy sins in

order before thee. God writes down our Debts in his Book of Remembrance, and God's Book, and the Book of Conscience do exactly agree, so that this Debt cannot be denied.

2. There is no shifting off the Debt: other Debts may be shifted off.

1. We may get Friends to pay them; but neither Man nor Angel can pay this Debt for us. If all the Angels in Heaven should go to make a Purse, they cannot pay one of our Debts.

2. In other Debts, men may get a Protection, so that none can touch their Persons, or sue them for the Debt; but who shall give us a Protection from God's Justice? Iob 10.7. there is none that can deliver out of thine Hand. Indeed the Pope pretends, that his Pardon shall be mens Protection, and now God's Justice shall not sue them, but that is only a Forgery, and cannot be plead∣ed at God's Tribunal.

3. Other Debts, if the Debtor dies in Prison, cannot be recovered, death frees them from debt. But if we die in debt to God, He knows how to re∣cover it; as long as we have Souls to strain on, God will not lose his Debt. Not the death of the Debtor, but the death of the Surety pays a sinners Debt.

4. In other debts, men may fly from their Creditor, leave their Countrey, and go into forrain Parts, and the Creditor cannot find them: but we cannot fly from God. God knows where to find all his Debtors▪ Ps. 139.7. Whether shall I fly from thy Presence? If I take the wings of the morning, and dwell in the utmost parts of the Sea, there shall thy right hand hold me.

5. Sin is the worst debt, because it carries men in case of non-payment, to a worse Prison than any upon Earth, to a fiery Prison, and the sinner is laid in worse Chains, Chains of Darkness, where the sinner is bound under Wrath for ever.

Quest. 3. Wherein we have the properties of bad Debtors?

1. A bad debtor doth not love to be called to Account. There's a day come∣ing, when God will call all his Debtors to Account, Rom. 14.12. so then every man shall give an Account for himself to God, but we play away the time, and do not love to hear of the day of Judgment. We love not that Ministers should put us in mind of our debts, or speak of the day of Reckoning. What a confounding Word will that be to a secure sinner, redde Rationem, Give an Ac∣count of your Stewardship.

2. A bad debtor is unwilling to confess his debt, he will put it off, or make less of it. So we are more willing to excuse sin, than confess it.* 1.6 How hardly was Saul brought to Confession, 1 Sam. 15.20. I have obeyed the voice of the Lord, but the People took of the spoil. He rather excuseth his sin,* 1.7 than con∣fesseth it.

3. A bad debtor is apt to hate his Creditor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Debtors wish their Creditors dead. So wicked men naturally hate God, because they think he is a just Judge, and will call them to Account, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God-Haters The debtor doth not love to see his Creditor.

Vse 1. It reproves them who are loth to be in debt, but make no reckoning of sin, which is the greatest Debt; they use no means to get out of it, but run still further in debt to God. We would think it strange, if Writs or Warrants were out against a man, or a Iudgment granted to seize his Body and Estate, yet he is secure and regardless, as if he were unconcerned. God hath a Writ out against a sinner, nay many Writs, for Swearing, Drunkenness, Sab∣bath-breaking, yet the sinner eats and drinks, and is quiet, as if he were not in debt; what Opium hath Satan given men?

Vse 2. Exh. If Sin be a Debt, 1. Let us be humbled. The name of Debt (saith St. Ambrose) is Grave Vocabulum, grievous.

Men in debt are full of Shame, they lie hid, and do not care to be seen. A Debtor is ever in fear of Arrest. Canis latrat, & Cor palpitat. O let us blush and tremble, who are so deeply indebted to God. A Roman dy∣ing in debt, Augustus the Emperour sent to buy his Pillow, because (saith he) I hope it hath some Vertue in it, to make me sleep, on which a man so much in debt could take his Ease: we that have so many spiritual Debts lying upon us, how can we be at rest, till we have some hope that they are discharg∣ed.

2. Let us Confess our Debt. Let us acknowledge that we are run in Ar∣rears with God, and deserve that he should follow the Law upon us, and throw

us into Hell-Prison. By Confession we give Glory to God, Iosh. 7.19. My Son, give Glory to the God of Israel, and make Confession to him. Say that God were Righteous, if he should strain upon all we have; If we confess the debt, God will forgive it. 1 Ioh. 1.9. If we confess our sins, he is just to forgive; do but confess the Debt, and God will cross the Book, Ps. 32.5. I said I will confess my Transgression to the Lord, and thou forgavest me.

3. Labour to get our spiritual Debts paid, that is, by our Surety Christ. Say, Lord, have patience with me, and Christ shall pay thee all. He hath laid down an infinite Price. The Covenant of Works would not admit of a Surety, it demanded Personal Obedience. But this Priviledge we have by the Gospel, which is a Court of Chancery to relieve us, that if we have nothing to pay, God will accept of a Surety. Believe in Christ's Blood, and the debt is paid.

Luk 11.4.

And forgive us our sins, for we also forgive every one that is indebted to us.

IN the Words are two Parts. 1. A Petition, forgive us our Sins. 2. A Condition, for we also forgive every one that is indebted to us. Our for∣giving others is not a Cause of God's forgiving us, but it is a Condition, without which God will not forgive us.

1. I begin with the first, the Petition, Remitte nobis peccata nostra, Forgive us our Sins. A Blessed Petition! the ignorant world say, who will shew us any good? Ps. 4.6. meaning, a good Lease, a good Purchase; but our Saviour here teacheth us to pray for that which is more noble, and will stand us in more stead, the pardon of sin, Forgive us our Sins. Forgiveness of sin, is a Primary Blessing, it is one of the first Mercies God bestows, Ezek. 36.25. I will sprinkle clean wa∣ter upon you, that is, Forgiveness. When God pardons there is nothing he will stick at to do for the Soul. He will Adopt, Sanctifie, Crown.

Quest. 1. What Forgiveness of Sin is?

Resp. It is God's passing by Sin, Micah 7.18. his wiping off the score; and giving us a Discharge.

The nature of Forgiveness will more clearly appear, 1. By opening some Scripture-phrases. 2. By laying down some divine Aphorisms and Positions.

1. By opening some Scripture-phrases. 1. To forgive Sin is to take away Iniquity, Iob 7.21. Why dost not thou take away mine Iniquity? The Hebrew Word Vethagnabir, signifies to lift off. 'Tis a Metaphor taken from a man that carries an heavy Burden ready to sink him, and another comes and lifts off this Burden. So when the heavy burden of sin is on us, God in pardoning, lifts off this burden from the Conscience, and lays it upon Christ. Isa. 53.6. He hath laid on him the Iniquity of us all.

2. To forgive sin is to Cover sin. Ps. 85.2. Thou hast covered all their sin. This was typifi'd by the Mercy seat covering the Ark. To shew God's co∣vering of sin through Christ. God doth not cover sin in the Antinomian Sence, so as he sees it not, but he doth so cover it, as he will not impute it.

3. To forgive sin is to blot it out, Isa. 43.25. I am he that blotteth out thy Transgressions. The Hebrew Word Mecha, to blot out, alludes to a Creditor, who when his Debtor hath paid him, blots out the debt, and gives him an Acquittance. So God when he forgives sin, blots out the Debt, he draws the red Lines of Christ's Blood over our sins, and so crosseth the Debt-Book.

4. To forgive sin, is for God to scatter our sins as a Cloud, Isa. 44.22. I have blotted out as a thick Cloud your Transgressions. Sin is the Cloud interposeth, God dispels the Cloud, and breaks forth with the light of his Countenance.

5. To forgive sin, is for God to cast our sins into the depths of the Sea. Micah 7.19. which implies Gods burying, them out of sight, that they shall not rise up in judgment against us. Thou wilt cast all their sins into the depths of the Sea. God will throw them in not as Cork that riseth again, but as Lead that sinks to the bottom. 2. The nature of Forgiveness will appear by laying down some Divine Aphorisms or Positions.

Aphorism 1. Every sin is Mortal, and needs Forgiveness; I say Mortal, that is, deserves death. God may relax the Rigour of the Law, but every sin me∣rits Damnation. The Papists distinguish of Mortal Sins and Venial. Some sins are ex Surreptione, they creep unawares into the mind, (as vain Thoughts, sudden Motions of Anger and Revenge) these saith Bellarmine, are in their own nature venial; it is true, the greatest sins are in one sence Venial, that is, God is able to forgive them, but the least sin is not in its own nature Venial, but deserves Damnation. We read of the Lusts of the Flesh, Rom. 13.14. and the Works of the Flesh, Gal. 5.19. the Lusts of the Flesh are sinful, as well as the Works of the Flesh. That which is a Transgression of the Law, merits damnation, but the first stirrings of Corruption are a breach of the Royal Law, Rom 7.7. Prov. 24.9. therefore they merit damnation. So that the least sin is mortal, and needs Forgiveness.

Aphorism 2. It is God only that forgives sin. To pardon sin is one of the Iura Regalia, the Flowers of God's Crown, Mark 2.7. Who can forgive sins, but God only? It is most proper for God to pardon sin, only the Creditor can re∣mit the debt. Sin is an Infinite Offence, and no finite Power can discharge an infinite Offence. That God only can forgive sin, I prove thus.

No man can take away sin, unless he be able to infuse Grace, (for as Aqui∣nas saith) with Forgiveness is always infusion of Grace; but no man can infuse Grace, therefore no man can forgive sin. He only can forgive sin, who can remit the Penalty, but 'tis only God's Prerogative-Royal to forgive sin.

Object. 1. But a Christian is charged to forgive his Brother, Col. 3.13. For∣giving one another.

Answ. In all second table sins, there are two distinct things. 1. Disobedi∣ence against God. 2. Injury to Man. That which man is requir'd to forgive, is the wrong done to himself: but the wrong done to God▪ he cannot forgive. Man may remit a Trespass against himself, but not a Transgression against God.

Object. 2. But the Scripture speaks of the Power committed to Ministers to for∣give sin, Iohn 20.23. Whose soever sins ye remit, they are remitted unto them.

Answ. Ministers cannot remit sin authoritatively, and effectively, but only declaratively. They have a special Office and Authority, to apply the Promi∣ses of pardon to broken Hearts. When a Minister sees one humbled for sin, yet is afraid God hath not pardoned him, and is ready to be swallowed up of Sor∣row, in this case a Minister for the easing of this man's Conscience, may in the Name of Christ declare to him, that he is pardoned, the Minister doth not for∣give sin by his own Authority, but as an Herald in Christ's Name▪ pronounceth a man's pardon; as it was with the Priest in the Law, God did Cleanse the Leper, the Priest only did Pronounce him clean: so it is God who by his Pre∣rogative doth forgive sin, the Minister only pronounceth forgiveness to the sin∣ner being Penitent.

Power to forgive sin authoritatively in ones own name, was never granted to any mortal man. A King may pardon a man's Life, but not pardon his sin. Popes Pardons are insignificant, like Blanks in a Lottery, good for nothing but to be torn.

Aphorism 3. Forgiveness of sin is purely an Act of God's Free-grace. There are some Acts of God, which declare his Power, as making and govern∣ing the World, other Acts that declare his Justice, as punishing the Guilty, o∣ther Acts that declare his Free-grace, as pardoning of sinners, Isa. 43.25. I am He that blotteth out sin for my own name sake. As when a Creditor freely forgives a Debtor, 1 Tim. 1.15. I obtained mercy. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was all over besprinkled with Mercy. When God pardons a sin, he doth not pay a debt, but give a Legacy. Forgiveness is spun out of the Bowels of God's Mercy. There is no∣thing we can do, can deserve it. It is not our Prayers or Tears or good Deeds, can purchase pardon. When Simon Magus would have bought the Gift of the Holy Ghost with Money; Thy Money (saith Peter) perish with thee, Acts 8.20. So they, who think they can buy pardon of sin with their Duties and Alms, their money perish with them: Forgiveness is an Act of God's Free-grace, here he displays the Banner of Love. This is that will raise the Trophies of God's Glory, and will cause the Saints Triumph in Heaven, that when there was no Worthiness in them, when they lay in their Blood, God took pity on them, and held forth the Golden Scepter of Love in forgiving: Forgiveness is a gol∣den Thread spun out of the Bowels of Free-grace.

Aphorism or Position 4. Forgiveness is through the Blood of Christ. Free-grace is the inward Cause moving, Christ's Blood is the outward Cause meriting Pardon. Ephes. 1.7. In whom we have Redemption through his Blood. All Par∣dons are seal'd in Christ's Blood, the Guilt of sin was infinite, and nothing but that Blood which was of infinite Value could procure Forgiveness.

Object. But if Christ laid down his Blood as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the price of our Pardon, then how can we say, God freely forgives sin? if it be by purchase, how is it by Grace?

Answ. It was God's Free grace that found out a way of Redemption through a Mediator. Nay, God's Love appear'd more in letting Christ die for us, than if he had forgiven us without exacting any satisfaction.

2. It was Free-grace moved God to accept of the price paid for our sins. That God should accept a Surety, that one should sin, and another suffer, this was Free-grace. So that forgiveness of sin, though it be purchas'd by Christ's Blood, yet it is by Free-grace.

Aphorism 5. In Forgiveness of sin, God remits the guilt and penalty, Remissa culpa remittitur poena. Guilt is an Obligation to Punishment, Guilt cries for Justice. Now God in forgiving doth indulge the sinner as to the Penalty. God seems to say to the sinner thus;

Tho' thou art fallen into the hands of my Justice, and deservest to die, yet I will take off the Penalty, whatever is charged upon thee, shall be discharged.

When God pardons a Soul, he will not reckon with him in a purely vindictive way, he stops the Execution of Justice.

Aphorism 6. By vertue of this Pardon, God will no more call sin into remem∣brance, Heb. 8.12. Their Sins and Iniquities will I remember no more. God will pass an Act of Oblivion, he will not upbraid us with former Unkindnesses. When we fear God will call over our sins again after pardon, look into this Act of Indemnity, their Iniquities will I remember no more. God is said therefore to blot out our Sin. A man doth not call for a debt, when he hath crossed the book. When God pardons a man, his former Displeasure ceaseth, Hos. 14.4. Mine Anger is turned away.

Object. But God is angry with his pardoned ones?

Answ. Tho' a Child of God after pardon, may incur God's fatherly Displea∣sure, yet God's Iudicial Wrath is removed, tho' God may lay on the Rod, yet he hath taken away the Curse: Correction may befal the Saints, but not De∣struction, Ps. 89.31. My loving kindness I will not take away.

Aphorism or Position 7. That sin is not forgiven, till it be repented of. There∣fore they are put together, Luke 24.47. Repentance and Remission; Domine da poe∣nitentiam, & posteà indulgentiam. Fulgentius. 9. Now in Repentance, there are three main Ingredients, and all these must be before Forgiveness. 1. Contrition. 2. Confession. 3. Conversion. 1. Contrition, or brokenness of Heart. Ezek. 7.16. They shall be like Doves of the Valleys, all of them mourning every one for his Ini∣quity. This Contrition or rending of the Heart, is expressed, sometimes by smiting on the Breast, Luke 18.13. sometimes by plucking off the Hair, Ezra 9.3. sometimes by watering the Couch, Ps. 6.6. but all Humiliation is not Con∣trition. Some have only pretended Sorrow for sin, and so have missed of Forgiveness. Ahab humbled himself, his Garments were Rent, not his Heart.

Quest. What is that Remorse and Sorrow, which goes before Forgiveness of sin?

Answ. It is an Holy Sorrow, it is a grieving for sin Quatenus sin, as it is sin, as it is a dishonouring of God, and a defiling of the Soul. Tho' there were no Sufferings to follow, yet the true penitent would grieve for sin, Ps 51.3. My sin is ever before me. This Contrition goes before Remission. Ier. 31.18, 19. I repented, I smote upon my Thigh, is Ephraim my dear Son? my Bowels are troubled for him, I will surely have mercy upon him. Ephraim is troubled for sinning, and God's Bowels were troubled for Ephraim, the Woman in the Gospel stood at Iesus's feet weeping, and a pardon followed, Luke 7.47. Wherefore I say, her sins which are many, are forgiven her. The Seal is set upon the Wax when it melts, God seals his Pardons upon melting Hearts.

2. The second Ingredient into Repentance is Confession. Ps. 51.4. Against thee, thee only have I sinned: this is not Auricular Confession. This the Papists make a Sacrament, and affirm, that without Confession of all ones sins in the Ears of a Priest, no man can receive forgivness of sin; the Scripture is ignorant of it, nor

do we read of any General Councel, til the Lateran Councel, which was about twelve hundred Years after Christ, did ever decree Auricular Con∣fession.

Object. But doth not the Scripture say, Iam. 5.15. Confess your sins one to another?

Resp. This is absurdly brought for auricular Confession, for by this, the Priest must as well confess to the people, as the people to the Priest. The Sence of that place is, in case of publick Scandals, or private Wrongs; here Confession is to be made to others: But chiefly, Confession is to be made to God, who is the Party offended. Against thee, thee only have I sinned; Confession gives vent to Sorrow. Confession must be free without Compulsion, ingenuous, without Reserve, cordial, without Hypocrisy, the Heart must go along with the Confession. This Confession makes way for Forgiveness, Psal. 32.5. I said I would confess my sin, and thou forgavest me. When the Publican and Thief on the Cross▪ confessed they had that Pardon. The Publican smote upon his Breast, there was Contrition, and said, God be merciful to me a sinner, there was Confession; he went away justifi'd, there was Forgiveness: And the Thief on the Cross, we indeed suffer justly, there was Confession; and Christ absolv'd him before he died, Luke 23.41. This day shalt thou be with me in Paradise. Which words of Christ, might occasion that Saying of St. Austin, Confession shuts the mouth of Hell, and opens the Gate of Paradise.

3. The third Ingredient in Repentance is Conversion, or turning from sin, Iudg. 10.15. We have sinned, there was Confession, ver. 16. They put away their strange gods, there was Conversion, and it must be an universal Turning from sin, Ezek. 18.31. Cast away from you all your Transgressions. You would be loth God should forgive only some of your sins. Would you have God forgive all, and will not you forsake all? He that hides one Rebel, is a Traytor to the Crown: He that lives in one known sin, is a traiterous Hypocrite, and it must not only be a Turning from sin, but a Turning unto God. Therefore 'tis call'd Repen∣tance, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 20.20. Towards God. The Heart points towards God as the Needle to the North Pole. The Prodigal did not only leave his Harlots, but did arise and go to his Father, Luke 15.17. This Repentance is the ready way to pardon, Isa. 55.7. Let the wicked forsake his way, and turn to the Lord, and he will abundantly pardon. A King will not pardon a Rebel, whilst he continues in open Hostility. Thus you see Repentance goes before Remission. They who never repented, can have no ground to hope that their sins are pardoned.

7. Aphorism or Position is, that sin is not forgiven, till it be repented of.

Caution, Not that Repentance doth merit the forgiveness of sin. To make Repentance satisfactory is popish, by Repentance we please God, but we do not satisfie him: Alas, Christ's Blood must wash our Tears. Repentance is a Condition, not a Cause; God will not pardon for Repentance, nor yet without it. God Seals his pardons on melting Hearts. Repentance makes us prize pardon the more. He who cries out of his broken Bones, will the more prize the mer∣cy of having them set again; when there is nothing in the Soul but Clouds of Sorrow, and now God brings a pardon, (which is a setting up a Rain∣bow in the Cloud, to tell the Soul the Flood of God's Wrath shall not over∣flow) O what Joy, at the sight of this Rainbow! the Soul now burns in love to God.

8. Aphorism or Position; The greatest Sins come within the compass of For∣giveness, Incest, Sodomy, Adultery, Theft, Murder, which are Sins of the first magnitude▪ yet these are pardonable. Paul was a Blasphemer, and so sinn'd a∣gainst the first Table, a Persecutor, and so he sinn'd against the second Table; yet he obtain'd Mercy, 1 Tim. 1.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I was all besprinkled with Mercy. Za∣cheus an Extortioner, Mary Magdalen an unchast woman, out of whom seven Devils were cast. Manasseh who made the streets run with Blood, yet had their pardon. Some of the Iews, who had a hand in Crucifying of Christ were forgiven. God blots out not only the Cloud, but the thick Cloud, Isa 44.22. Enormities as well as Infirmities; the King in the Parable, forgave his Debtor that owed him ten thousand Talents, Mat. 18.27. a Talent weighed three thou∣sand Shekels, ten thousand Talents, contain'd almost twelve Tun of Gold. This was an Emblem of God's forgiving great Sins; Isa. 1.18. Tho' your Sins were as Scarlet, yet they shall be as white as Snow. Scarlet in the Greek is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, twice dip'd, and the Art of Man cannot wash out the dye again. But

tho' our sins are of a Scarlet-dye, God's Mercy can wash them away. The Sea can as well cover great Rocks, as little Sands. This I mention, that sinners may not despair: God counts it a Glory to him to forgive great Sins; now Mercy and Love ride in Triumph, 1 Tim. 1.14. The Grace of our Lord was ex∣ceeding abundant; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it was exuberant, it did overflow as Nilus. We must not measure God by our selves. God's Mercy excels our sins, as much as Heaven doth Earth, Isa. 55.9. If great sinners could not be forgiven, then great sinners should not be preached to, but the Gospel is to be preached to all. If they could not be forgiven, it were a dishonour to Christ's Blood, as if the wound were broader than the Plaister. God hath first made great sin∣ners broken Vessels, he hath broken their heart for sin, and then he hath made them golden Vessels, he hath filled them with the Golden Oyl of pardoning Mer∣cy. This may encourage great sinners to come in and repent. Indeed the sin against the Holy Ghost is unpardonable, not but that there is Mercy enough in God to forgive it, but because he who hath committed this sin, will have no pardon. He despights God, scorns his Mercy, spills the Cordial of Christ's Blood, and tramples it under foot, he puts away Salvation from him; but else the greatest sins are pardonable. When a poor sinner looks upon himself, and sees his Guilt, and when he looks upon God's Justice and Holiness, he falls down confounded, but here is that may be as Cork to the Net, to keep him from despair, if thou wilt leave thy sins and come to Christ, Mercy can seal thy pardon.

Aphorism 9. When God pardons a sinner, he forgives all sins, Ier. 33.8. I will pardon all their Iniquities. Col. 2.13. Having forgiven you all Trespasses. The Mercy-Seat covered the whole Ark. The Mercy-Seat was a Type of Forgiveness, to shew that God covers all our Transgressions. He doth not leave one sin upon the score. He doth not take his Pen, and for fourscore sins write down fifty, but blots out all sin, Psal. 103.3. Who forgiveth all thine Iniquities. When I say, God forgives all sins, I understand it of sins Past, but sins to Come are not for∣given till they are Repented of. Indeed, God hath decreed to pardon them, and when God forgives one sin, he will in time forgive all, but sins future are not actually pardon'd, till they are repented of. It is absurd to think sin should be forgiven, before it is committed.

1. If all sins past and to come are at once forgiven, then what need a man pray for the pardon of sin? 'Tis a vain thing to pray for the pardon of that which is already forgiven.

2. This opinion that sins to come (as well as past) are forgiven, doth take away and make void Christ's Intercession: Christ is an Advocate to interceed for daily Sins, 1 Iohn 2.1. but if sin be forgiven before it be committed, what need is there of Christ's daily Intercession? What need have I of an Advocate, if sin be pardoned before it be committed? So that, God tho' he forgives all sins past to a Believer, yet sins to come are not forgiven, till Repentance be Renewed.

Aphorism 10 Faith doth necessarily antecede Forgiveness, there must be Believing on our part, before there is forgiving on God's part, Acts 10.43. To him give all the Pro∣phets witness, that through his Name whosoever believeth in him, shall receive remission of Sins. So that Faith is a necessary Antecedent to Forgiveness. There are two Acts of Faith, to accept Christ, and to trust in Christ, to accept of his Terms, to trust in his Merits; and he who doth neither of these can have no Forgiveness; he who doth not accept Christ, cannot have his Person, he that doth not trust in him, cannot have benefit by his Blood. So that without Faith, no Remission.

Aphorism 11. Tho' Justification and Sanctification are not the same, yet God never pardons a sinner, but he doth Sanctifie him, Justification and Sanctification are not the same.

1. Justification is without us, Sanctification is within us. The one is by Righ∣teousness imputed, the other is by Righteousness imparted.

2. Justification is equal, Sanctification is gradual. Sanctification doth recipere maegis & minus, one is sanctified more than another, but one is not justified more than another. One hath more Grace than another, but he is not more a Believer than another.

3. The matter of our Justification is perfect, viz. Christ's Righteousness, but our Sanctification is imperfect, there are the spots of God's Children, Deut. 32.5. Our Graces are mixed, our Duties are defiled. Thus Justification and Sanctifi∣cation are not the same: yet, for all that, they are not separated. God never

pardons and justifies a sinner, but he doth sanctifie him, 1 Cor. 6.11. but ye are justified, but ye are sanctified. 1 Iohn 5.6. This is he that came by Water and Blood, even Iesus Christ. Christ comes to the Soul by Blood, that denotes Remission, and by Water, that denotes Sanctification. Let no man say he is pardoned that is not made Holy. And This, I the rather urge against the Antino∣mians, who talk of being forgiven their sin▪ and having a part in Christ, and yet remain unconverted, and live in the grossest sins. Pardon and Healing go together, Isa. 57.19. I create the fruit of the lips, peace, and I will heal him. Peace is the fruit of pardon, and then it follows, I will heal him. Where God pardons he purifies. As in the Inauguration of Kings, with the Crown there is the Oyl to anoint: So when God crowns a man with Forgiveness, there he gives the anointing Oyl of Grace to sanctifie, Revel. 2.17. I will give him a white Stone▪ and in the Stone a new Nam••. A white Stone, that is, Absolution, and a new Name in the Stone, that is, Sanctification••

1. If God should pardon a man and not sanctifie him, this would be a Re∣proach to him, then he should love and be well pleased with men in their sins, which is diametrically contrary to his Holy Nature.

2. If God should pardon and not sanctifie, then he could have no Glory from us. God's people are formed to shew forth his Praise, Isa. 43.21. but if he should pardon and not sanctifie us how could we shew forth his Praise? how could we glorifie him? what Glory can God have by a proud, ignorant prophane Heart?

3. If God should pardon and not sanctifie, then that should enter into Hea∣ven that defileth, but Revel. 21.27. Nothing shall enter that defileth. Then God should settle the Inheritance upon men before they are fit for it, contrary to that Col. 1.12. He hath made us meet for the Inheritance; how is that but by the Divine Unction? so that whoever God forgives, he Transforms. Let no man say his sins are forgiven, who doth not find an inherent Work of Holiness in his Heart.

Aphorism 12. Where God remits sin, he imputes Righteousness. This Righ∣teousness of Christ imputed, is a Salvo to God's Law, and makes full satis∣faction for the breaches of it▪ This Righteousness procures God's favour, God cannot but love us, when he sees us in his Sons Robe, which both co∣vers and adorns us. In this spotless Robe of Christ, we Out-shine the Angels. Theirs is but the Righteousness of Creatures, this is the Righteousness of God himself, 2 Cor. 5.21. That we might be made the Righteousness of God in him. How great a Blessing then is Forgiveness? With remission of sin is joyned imputati∣on of Righteousness.

Aphorism 13. They whose sins are forgiven, must not omit praying for for∣giveness. Forgive us our Trespasses. Believers who are pardoned, must be conti∣nual Suitors for pardon. When Nathan told David, The Lord hath put away thy sin, 2 Sam. 12.13. yet David after that composed a penitential Psalm for the pardon of his sin. Sin after pardon Rebels. Sin like Sampson's Hair, tho' it be cut will grow again. We sin daily, and must as well ask for daily pardon, as for daily bread. Besides, a Christian's pardon is not so sure, but he may desire to have a clearer Evidence of it.

Aphorism 14. A full Absolution from all sin is not pronounc'd, till the day of Judgment. They day of Judgment is called a time of Refreshing, when sin shall be compleatly blotted out, Acts 3.19. Now God blots out sin Truly, but then it shall be done in a more publick way. God will openly Pronounce the Saints Absolution before Men and Angels, their Happiness is not com∣pleated till the day of Judgment, because then their Pardons shall be solemn∣ly Pronounced, and there shall be the Triumphs of the heavenly Host. At that day it will be true indeed, that God sees no sin in his Children. They shall be as pure as the Angels, then the Church shall be presented without wrinkle, Eph. 5.27. She shall be as free from Stain as Guilt, then Satan shall no more accuse, Christ will shew the Debt-book crossed in his Blood. Therefore the Church doth so pray for Christ's coming to Judgment, Rev. 22.17. the Bride saith, Come Lord Iesus, Light the Lamps, then burn the Incense.

Vse 1. Informaet. From this word forgive, we learn, that if the debt of sin be no other way discharg'd but by being forgiven, then we cannot satisfie for it. Among other damnable Opinions of the Church of Rome, this is one, Man's power to satisfie for sin. The Councel of Trent holds, that God is satisfied by our undergoing the Penalty impos'd by the Censure of Priests. And again,

we have Works of our Own, by which we may satisfie for the wrong done to God; by these Opinions let any judge what the Popish Religion is. They intend to pay the debt they owe God themselves, to pay it in part, and do not look to have it all forgiven. But why did Christ teach us to pray, forgive us our sins, if we can of our selves satisfie God for the wrong we have done him? This Doctrine robs God of his Glory, Christ of his Merit, and the Soul of Salvation. Alas, is not the lock cut where our Strength lay? are not all our Works fly-blown with sin? and can sin satisfie for sin? this Doctrine makes men their own Saviours; it is most absurd to hold: for can the Obedience of a finite Creature satisfie for an infinite Offence? Sin being forgiven clearly im∣plies we cannot satisfie for it.

2. From this word Vs, forgive us, we learn that pardon is chiefly to be sought for our selves. For, tho' we are to pray for the pardon of others, Iam. 6.16. Pray one for another, yet in the first place we are to beg pardon for our selves. What will anothers pardon do us good? every one is to endeavour to have his own name in the pardon. A Son may be made free by his Fathers Copy, but he cannot be pardoned by his Fathers pardon, he must have a pardon for himself. In this sence, selfi••hness is lawful, every one must be for himself, and get a par∣don for his own sins. Forgive Vs.

3. From this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, OVR, Our sins, we learn how just God is in pu∣nishing us; the Text saith, Our Sins; we are not punished for other mens sins, but our own. Nemo habet de proprio nisi peccatum—Augustine. There's nothing we can call so properly ours as sin. Our daily bread we have from God, our daily sins we have from our selves. Sin is our own Act, a web of our own spinning. How righteous therefore is God in punishing of us? we sow the seed, and God only makes us reap what we sow, Ier. 17.10. I give every man the fruit of his own doings. When we are punished, we do but tast the fruit of our own grafting.

4. From this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sins, see from hence, the multitude of sins we stand guilty of; we pray not forgive us our Sin, (as if it were only a single debt) but sins in the plural; so vast is the Catalogue of our sins, that David cries out, Who can understand his Errors? Ps. 19.12. Our sins are like the drops in the Sea, like the atoms in the Sun, they exceed all Arithmetick. Our debts we owe to God, we can no more number, than we can satisfie. Which, as it should humble us to consider how full of black Spots our Souls are, so it should put us upon seeking after the pardon of our sins, and this brings to the second Vse.

Exhort. To labour to have the forgiveness of sin sealed up to us. How can we eat, or drink, or sleep without it? 'Tis sad dying without a pardon. This is to fall into the Labyrinth of Despair; of this the next time.

Vse 2. Let us labour for the forgiveness of sin. If ever this was needful, then now, when the Times ring Changes, and Dangers seem to be marching towards us. Labour I say, for the Forgiveness of sin; this is a main Branch of the Charter, or Covenant of Grace, Heb. 10.12. I will be merciful to your Un∣righteousness, and your Sins and Iniquities I will remember no more. It is Mercy to feed us, but it is rich Mercy to pardon us; this is spun and woven out of the Bowels of Free-grace. Earthly things are no signs of God's love; he may give the Venison, but not the Blessing, but when God seals up Forgiveness, he gives his Love and Heaven with it, Psal. 21.3. Thou settest a Crown of pure Gold on his head. A Crown of Gold was a Mercy, but if you look into 103. Psalm, you shall find a greater Mercy, v. 3, 4. Who forgiveth all thine Iniquities, who crowneth thee with loving-kindness. To be crowned with Forgiveness and Loving kindness, is a far greater Mercy, than to have a Crown of pure Gold set upon the Head; it was a Mercy when Christ cured the palsy man, but when Christ said to him, Thy sins are forgiven, Mar. 2.5. this was more than to have his palsy healed; forgiveness of Sin is the Chief thing to be sought after, and sure if conscience be once touched with a sence of Sin, there's nothing a man will thirst after more than forgiveness, Ps. 51.3. My Sin is ever before me, this made David so earnest for pardon, Ps. 51.1. Have Mercy upon me, O God, blot out my Transgressions. If one should have come to David, and asked him, David where is thy pain? what is it troubles thee? is it the fear of shame which shall come upon thee in thy Wives? is it the fear of the Sword which God hath threatned shall not depart from thy House?* 1.8 he would have said▪ No, it

is only my sin pains me; My Sin is ever before me. Were but this removed by forgiveness, tho' the Sword did ride in circuit in my Family I should be well enough content. When the Arrow of Guilt sticks in the Conscience, nothing is so desirable as to have this Arrow plucked out by forgiveness. Oh there∣fore seek after the Forgiveness of Sin, can you make a shift to live without it? but how will you do to die without it? will not death have a sting to an un∣pardoned Sinner? how do you think to get to Heaven without forgiveness? as at some solemn Festivals, there's no being admitted unless you bring a Tic∣ket: so unless you have this Ticket to shew, Forgiveness of Sin, there's no be∣ing admitted into the Holy Place of Heaven. Will God ever Crown those that he will not forgive? O be ambitious of pardoning Grace. When God had made Abraham great and large Promises, Abraham replies, Lord what is all, see∣ing I go Childless? Gen. 15.2. so when God hath given thee Riches, and all thy heart can wish, say to him, Lord, what is all this, seeing I want Forgive∣ness? let my pardon be sealed in Christ's Blood. A Prisoner in the Tower is in an ill Case, notwithstanding his brave Diet, great Attendance, soft Bed to lie on▪ because being Impeach'd, he looks every day for his Arraignment, and is afraid of the Sentence of Death. In such a Case, and worse is He, that swims in the Pleasures of the World, but his sins are not forgiven. A guilty Conscience doth impeach him, and he is in fear of being Arraign'd and Con∣demn'd at God's Judgment-Seat. Give not then sleep to your Eyes, or slum∣ber to your Eye lids, till you have gotten some well-grounded hope that your sins are blotted out. Before I come to press the Exhortation to seek after forgiveness of Sin▪ I shall propound one question.

Quest. If pardon of Sin be so absolutely necessary, without it no Salvation, what is the Reason that so few in the world seek after it? If they want health they repair to the Physitian, if they want Riches they take a Voyage to the In∣dies, but if they want forgiveness of Sin, they seem to be unconcerned, and do not seek after it, whence is this?

Answ. 1. Inadvertency or want of Consideration, they do not look into their spiritual Estate, or cast up their Accounts to see how Matters stand be∣tween God and their Souls, Isa. 1.3. My people doth not consider, they do not con∣sider they are indebted to God in a Debt of ten thousand Talents, and that God will ere long call them to account, Rom. 14.12. So then every one of us shall give account of himself to God. But people shun serious Thoughts, my peo∣ple doth not consider. Hence it is they do not look after pardon.

2. Men do not seek after forgiveness of Sin, for want of Conviction. Few are convinc'd what a deadly Evil Sin is, it is the spirits of Mischief distilled▪ it turns a mans Glory into shame, it brings all plagues on the Body, and curses on the Soul. Unless a mans Sin be forgiven, there's not the vilest creature alive, the Dog, Serpent, Toad, but is in a better Condition than the Sinner, for when they die, they go but to the Earth, but he dying without pardon, goes into Hell-Torments for ever. Men are not convinced of this, but play with the Viper of Sin.

3. Men do not seek earnestly after Forgiveness, because they are seeking other things: they seek the World immoderately. When Saul was seeking af∣ter the Asses▪ he did not think of a Kingdom. The World is a golden Snare, Di∣vitiae Saeculi sunt laquei Diaboli, Bern. The Wedge of Gold hinders many from seeking after a pardon. Ministers cry to the people, get your pardon sealed, but if you call to a man that is in a Mill, the noise of the Mill drowns the voice that he cannot hear▪ so when the Mill of a Trade is going, it makes such a noise, that the people cannot hear the Minister when he lifts up his Voice like a Trumpet, and cries to them to look after the sealing of their pardon. He who spends all his time about the World, and doth not mind Forgiveness, will accuse himself of Folly at last. You would judge that Prisoner very unwise, that should spend all his time with the Cook to get his dinner ready, and should never mind getting a pardon.

4. Men seek not after the forgiveness of Sin, through a bold Presumption of Mercy, they conceit God to be made up all of Mercy, and that he will indulge them, tho' they take little or no pains to sue out their pardon. It is true, God is Merciful, but withal he is Iust, he will not wrong his Justice by shewing Mercy; read the Proclamation, Exod. 34.6. The Lord, the Lord God merciful, ver. 7. and that will by no means clear the guilty. Such as go on in Sin, and are so slothful or wilful that they will not seek after Forgiveness, tho there be a whole

Ocean of Mercy in the Lord, not one drop shall fall to their share, he will by no means clear the guilty.

5. Men seek not earnestly after Forgiveness out of hope of Impunity, they flatter themselves in sin, and because they have been spared so long, therefore sure God never intends to reckon with them, Ps. 10.11. He hath said in his Heart God hath forgotten, he hides his Face, he will never see it. Atheists think either the Iudge is blind, or forgetful; but let Sinners know, that long for∣bearance is no forgiveness. God did bear with Sodom a long time, but at last rain'd down Fire and Brimstone upon them, the adjourning of the Assises doth not acquit the Prisoner, the longer God is taking his blow, the heavier it will be at last if sinners repent not.

6. Men do not seek earnestly after Forgiveness through Mistake; they think get∣ting a pardon is easie, it is but repenting at the last hour, a sigh or a Lord have Mercy, and a pardon will drop into their Mouths. But is it so easie to repent and have a pardon? tell me O Sinner, is Regeneration easie, are there no Pangs in the new Birth? is Mortification easie? is it nothing to pluck out the right Eye? is it easie to leap out of Dalilahs Lap into Abrahams Bosom? This is the Draw-net by which the Devil drags Millions to Hell, the facility of Repenting and getting a Pardon.

7. Men do not look after Forgiveness through Despair. Oh, saith the despond∣ing Soul, it is a vain thing for me to expect pardon, my Sins are so many and hainous, that sure God will not forgive me, Ier. 18.12. And they said, There is no hope. My Sins are huge Mountains, and can they ever be cast into the Sea? Despair cuts the Sinews of Endeavour, who will use means that despairs of Success? The Devil shews some men their sins at the little end of the Per∣spective-Glass, and they seem little or none at all: but he shews others their Sins at the great end of the Perspective, and they fright them into Despair. This is a Soul-damning Sin, Iudas's Despair was worse than his Treason. Despair spills the Cordial of Christ's Blood, this is the Voice of Despair, Christ's Blood cannot pardon me. Thus you see whence it is that men seek no more earnest∣ly after the forgiveness of sin. Having answered this Question, I shall now come to press the Exhortation upon every One of us to seek earnestly after the forgiveness of our Sins.

1. Our very Life lies upon the getting of a Pardon, 'tis call'd the Iustifi∣cation of Life, Rom. 5.18. Now if our Life lies upon our Pardon, and we are dead and damned without it, doth it not concern us above all things to labour after forgiveness of Sin? Deut. 32.47. For it is not a vain thing for you, because it is your Life. If a man be under a Sentence of Death, he will set his Wits a work, and make use of all his friends to get the King to grant His pardon, because his Life lies upon it. So we are by reason of Sin, under a Sentence of Damnation, now there is one friend at Court, we may make use of to procure our Pardon, namely, the Lord Iesus. How earnest then should we be with him to be our Advocate to the Father for us, and that he would Present the Merit of his Blood to the Father, as the Price of our Pardon?

2. There is that in Sin, may make us desire Forgiveness. Sin is the only thing that disquiets the Soul▪ 1. Sin is a Burden, it burdens the Creation, Rom. 8.22. it burdens the Conscience, Ps. 38.4. A wicked man is not sensible of Sin; he is dead in Sin, and if you lay a thousand weight upon a dead man, he feels it not. But to an awakened Conscience, there's no such Burden as Sin, when a man seriously weighs with himself the Glory and Purity of that Majesty which Sin hath offended, the preciousness of that Soul which Sin hath polluted, the loss of that Happiness which sin hath indangered, the greatness of that Torment which Sin hath deserved, to lay all this together, sure must make sin burdensome, and should not we labour to have this Burden removed by pardoning Mercy. 2. Sin is a Debt, Mat. 6.12. Forgive us our Debts, and every Debt we owe, God hath written down in his Book, Isa. 65.6. Behold▪ it is written before me, and one day God's Debt-Book will be opened, Rev. 20.12. The Books were opened. And is not this that which may make us look after Forgiveness? Sin being such a debt as we must eternally lie in the Prison of Hell for, if it be not discharged, shall not we be earnest with God to cross the Debt-book with the Blood of his Son? There is no way to look God in the face with Comfort, but by having our debts either payed or pardoned.

3. There is nothing but Forgiveness can give Ease to a troubled Conscience; there is a great difference between having the Fancy pleased and having the Conscience eased. Worldly things may please the Fancy, but not ease the Conscience. No∣thing but pardon can relieve a troubled Soul, it is strange what shifts men will make for Ease when Conscience is pained, and how many false Medicines they will use before they will take the right way for a Cure. When Conscience is troubled, they will try what merry Company can do, they may perhaps drink away trouble of Conscience, perhaps they may play it away at Cards, perhaps a lent whipping will do the deed. Perhaps multitude of Business will so take up their time, that they shall have no leisure to hear the Clamours and Accusations of Conscience. But how vain are all these Attempts! still their Wound bleeds inwardly, their Heart trembles, their Conscience roars, and they can have no peace. Whence is it? Here is the Reason, they go not to the Mercy of God, and the Blood of Christ, for the pardon of their Sins, and hence it is they can have no ease. Suppose a man hath a Thorn in his Foot, which puts him to pain, let him anoint it, or wrap it up and keep it warm; yet till the Thorn be pluck'd out, it akes and swells and he hath no ease. So when the Thorn of Sin is gotten into a Man's Conscience, there's no ease till the Thorn be pull'd out, when God removes Iniquity, now the Tho••n is pluck'd out. How was Da∣vids Heart finely quieted when Nathan the Prophet told him, t••e Lord hath put away thy Sin, 2. Sam. 12.13. How should we therefore labour for For∣giveness! till then we can have no ease in our Mind, nothing but a pardon seal'd in the Blood of a Redeemer can ease a wounded Spirit.

4. Forgiveness of sin is feasible, it may be obtained, Impossibility destroys Endeavour, but as Ezra 10.2. There is hope in Israel concerning this; the De∣vils are past hope, a sentence of death is passed upon them, which is irrevo∣cable, but there is hope for us of obtaining a Pardon, Psal. 130.4. There is Forgiveness with thee. If pardon of sin were not possible, then it were not to be pray'd for, but it hath been pray'd for, 2 Sam. 24.10. I beseech thee, O Lord, take away mine Iniquity; and Christ bids us pray for it, Forgive us our Trespasses. That is possible which God hath promised, but God hath promised pardon up∣on Repentance, Isa. 55.7. Let the wicked forsake his way, and return to the Lord, and he will have Mercy upon him, and to our God, for he will abundantly pardon. Hebr. Ki Iarbe lisloac. He will multiply to pardon. That is possible which o∣thers have obtain'd, but others have arrived at Forgiveness, therefore it is have∣able, Psal. 32.5. Isa. 38.17. Thou hast cast all my Sins behind thy back; this may make us endeavour after pardon, because it is feasible, it may be had.

5. Consideration, to perswade to it, is, forgiveness of Sin is a Choice Emi∣nent Blessing, to have the Book cancel'd and God appeas'd is worth obtaining; which may whet our Endeavour after it. That it is a rare Transcendent Blessing, appears by three Demonstrations.

1. If we consider how this Blessing is purchased, namely, by the Lord Iesus; there are three things in reference to Christ, which set forth the Choiceness and Pretiousness of Forgiveness.

1. No meer created Power in Heaven or Earth could expiate one Sin, or pro∣cure a Pardon; only Jesus Christ, 1 Iohn 2.2. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the propitiation for our Sins, no Merit can buy out a Pardon. Paul had as much to boast of as any man. His high Birth, his Learning, his legal Righteousness, but he disclaims all in point of Justification, and lays them under Christ's Feet to tread upon. No Angel could with all his Holiness lay down a price for the pardon of one Sin, 1 Sam. 2.25. If a man sin against the Lord, who shall intreat for him? What Angel durst be so bold, as to open his Mouth to God for a delinquent sin∣ner? Only Jesus Christ who is God-Man could deal with God's Justice and purchase Forgiveness.

2. Christ himself could not procure a Pardon but by Dying; every Pardon is the Price of Blood. Christ's Life was a Rule of Holiness, and a Pattern of Obedience. Mat. 3.15. He fulfilled all Righteousness. And certainly, Christ's Active Obedience was of great Value and Merit; but here is that which raiseth the worth of Forgiveness, Christ's active Obedience had not fully procured a Pardon for us with the shedding of his Blood. Therefore our Justification is ascribe•• to his Blood, Rom. 5.9. Being justified by his Blood. Christ did bleed out our Pardon. There is much ascribed to Christ's Intercession, but his In∣tercession

had not prevail'd with God for the forgiveness of one sin, had not he shed his Blood. 'Tis worth our notice, that when Christ is described to Iohn as an Intercessor for his Church, he is represented to him in the like∣ness of a Lamb slain, Revel. 5.6. To shew that Christ must die and be slain be∣fore he can be an Intercessor.

3. Christ by dying had not purchased Forgiveness for us, if he had not dy∣ed an Execrable Death, he endured the Curse, Gal. 3.13. All the Agonies Christ endured in his Soul, all the Torments in his Body, could not purchase a Pardon, except he had been made a Curse for us. Christ must be cursed be∣fore we could be blessed with a pardon.

2. Forgiveness of Sin is a choice Blessing, if we consider what glorious At∣tributes God puts forth in the pardoning of sin. 1. God puts forth infinite Power; when Moses was pleading with God for the pardon of Israels Sin, he speaks thus, Let the Power of my Lord be great, Numb. 14.17. Gods forgiving of Sin is a Work of as great Power, as to make Heaven and Earth. Nay, a Greater; for when God made the World, he met with no Opposition, but when he comes to pardon, Satan opposeth, and the Heart opposeth. A Sin∣ner is desperate, and slights, yea, defies a pardon till God by his mighty Pow∣er convinceth him of his Sin and Danger, and makes him willing to accept of a pardon. 2. God in forgiving sin puts forth infinite Mercy, Numb. 14.19. Pardon, I beseech thee, the Iniquity of this people, according to the Greatness of thy Mercy. It is Mercy to have a Reprieve, and if there be Mercy in sparing a sinner, what Mercy then is in pardoning him? This is the Flos lactis, the Cream of Mercy. For God to put up so many Injuries, to wipe so many debts off the score, this is infinite Favour; forgiveness of sin is spun out of the Bowels of God's Mercy.

3. Forgiveness of sin is a choice Blessing, as it lays a Foundation for other Mercies. It is a leading Mercy. 1. It makes way for Temporal Good Things. 1. It brings Health, when Christ said to the palsy man, Thy sins are forgiven, this made way for a bodily Cure, Arise, take up thy Bed and walk, Mat. 9.6. The pardon of his sin, made way for the healing of his Palsy. 2. It brings Prosperity, Ier. 33.8, 9. 2. It makes way for Spiritual good Things. For∣giveness of Sin never comes alone, but hath other spiritual Blessings attending it. Whom God pardons He sanctifies, adopts, crowns. It is a voluminous Mercy, it draws the silver Link of Grace, and the golden Link of Glory after it. It is an high Act of Indulgence, God seals the sinners pardon with a Kiss. And should not we above all things seek after so great a Blessing, a for∣giveness.

6. Consideration, That which may make us seek after forgiveness of sin, is God's Inclinableness to pardon, Nehem. 9.17. Thou art a God ready to pardon. In the Hebrew it is Eloha Selicoth, a God of Pardons. We are apt to enter∣tain wrong Conceits of God, that he is inexorable and will not forgive, Mat. 25.24. I knew thou wert an hard man. But God is a sin pardoning God, Exod. 34.6. The Lord, merciful and gracious, forgiving Iniquity, Transgression and Sin. Here is my Name (saith God) if you would know how I am called, I tell you my Name, The Lord, the Lord God merciful; forgiving Iniquity. A Py∣rat or Rebel that knows there is a Proclamation out against him, will never come in, but if he hears that the Prince is full of Clemency, and there is a Proclamation of Pardon to him if he submit, this will be a great incentive to him to lay down his Arms, and become Loyal to his Prince. See God's Pro∣clamation to repenting Sinners, Ier. 3.12. Go and proclaim these words and say, Return thou back-sliding Israel saith the Lord, and I will not cause my Anger to fall upon thee, for I am merciful. God's Mercy is a Tender Mercy, the Hebr. word for Mercy Rakem, signifies Bowels, God's Mercy is full of Sympathy, He is of a most sweet Indulgent Nature, Psal. 86 5. Thou Lord art Good and ready to for∣give; the Bee doth not more naturally give Hony, than God shews Mer∣cy.

Object. 1. But doth not God seem to delight in Punitive Acts, or Acts of Severity? Prov. 1.26. I will laugh at your Calamity.

Resp. Who doth God say so to? see ver. 25. Ye have set at naught all my Counsel, and would none of my Reproof. God delights in their Destruction who despise his Instruction, but an humble penitentiary breaking off sin, and suing out his Pardon, the Lord delights in shewing Mercy to such an one, Micah 7.18. He delighteth in Mercy.

Object. 2. But tho' God be so full of Mercy and ready to forgive, yet his Mercy reacheth not to all; he forgives only such as are Elected, and I que∣stion my Election?

Resp. 1. No man can say he is not Elected, God hath not revealed this to any particular man that he is a Reprobate, excepting him only who hath sin'd the Sin against the Holy Ghost; which sin thou art far enough from, who mournest for sin and seekest after Forgiveness.

2. These thoughts of Non-Election, that we are not Elected; and that there is no pardon for us, come from Satan, and are the poison'd Arrows he shoots. He is the Accuser, he accuseth us to God, that we are great sinners; and he accuseth God to us, as if he were a Tyrant: one that did watch to destroy his Creature. These are diabolical Suggestions; say, Get thee behind me, Sa∣tan.

3. 'Tis sinful for any to hold, that he is not Elected; it would take him off from the Use of Means, from praying and repenting; it would harden him and make him desperate. Therefore pry not into the Arcana Coeli, the Secrets of Heaven. Remember what befel the men of Bethshemesh, for looking into the Ark, 1 Sam. 6.19. Know that we are not to go by Gods Secret Will, but by his Revealed Will; look into God's Revealed Will, and there we shall find enough to cherish Hope, and Encourage us to go to God for the par∣don of our sins. God hath revealed in his Word, That he is rich in Mercy, Ephes. 2.4. That he doth not delight in the Destruction of a sinner, Ezek. 18.32. Iurat per Essen••iam, Musculus, he swears by his Essence. Ezek. 33.11. As I live, saith the Lord God, I have no pleasure in the death of the wicked. Hence it is God waits so long, and puts off the Sessions from time to time▪ to see if sinners will repent and seek to him for pardon. therefore let God's ten∣der Mercies and pretious Promises encourage us to seek to him for the for∣giveness of our sins.

Consideration 7. To seek earnestly for Pardon, is the unspeakable Misery of such as want Forgiveness; it must needs be ill with that Malefactour that wants his Pardon.

1. The unpardoned sinner (that lives and dies so) is under the greatest Loss and Privation. Is there any Happiness like to the injoying of God in Glo∣ry? This is the Joy of Angels, the Crown of Saints glorified; but the un∣forgiven sinner shall not behold God's smiling Face; he shall see God as an Enemy, not as a Friend; he shall have an affrighting sight of God, not bea∣tifical; he shall see the Black Rod, not the Mercy-Seat. Sins unpardoned are like the Angel with a flaming Sword, who stop'd the passage to Paradise. Sins unpardoned stop the way to the Heavenly Paradise; and how doleful is the Condition of that Soul, which is banish'd from the place of Bliss▪ where the King of Glory keeps his Court?

2. The unpardoned sinner hath nothing to do with any Promise, the Promi∣ses M••lctralia Evangelii, the Breasts that hold the sincere Milk of the Word which fills the Soul with precious Sweetness, they are the Royal Charter. But wh••t hath a stranger to do to meddle with the Charter? 'Twas the Dove pluck'd the Olive-branch. 'Tis only the Believer plucks the Tree of the Promise; till the Condition of the Promise be perform'd, no man can have right to the Com∣fort of the Promise; and how sad is that not to have one promise to shew for Heaven?

3. An unpardoned sinner is continually in danger of the Out-cry of an ac∣cusing Conscience▪ An accusing Conscience is a little Hell; Siculi non invenere Tyranni tormentum majus; we tremble to hear a Lyon roar. How terrible are the roarings of Conscience? Iudas hang'd himself to quiet his Conscience; a sinners Conscience at present is either asleep or seared, but when God shall a∣waken Conscience, either by Affliction or at Death; how will the unpardoned sinner be affrighted? When a man shall have all his sins set before his Eyes, and drawn out in their bloody Colours, and the worm of Conscience begins to gnaw; sinner here are thy Debts, and the Book is not cancel'd, thou must to Hell; O what a trembling at heart will the sinner have!

4. All the Curses of God stand in full force against an unpardoned sinner, his very Blessings are cursed▪ Mal. 2.2. I will curse your Blessings. His Table is a Snare; he eats and drinks a Curse. What comfort could Dionisius have at his Feast, when he imagined he saw a naked Sword hanging by a twine thread over his head? This is enough to spoil a sinners Banquet; a Curse like a na∣ked

Sword hangs over his Head: Caesar wondred to see one of his Soldiers so merry that was in debt. One would wonder that man should be merry who is Heir to all God's Curses; he doth not see these Curses, but is blind∣er than Balaams Ass, who saw the Angels Sword drawn.

5. The unpardoned sinner is in an ill case at Death. Luther profess'd there were three things which he durst not think of without Christ; of his sins, of Death, of the Day of Judgment. Death to a Christless Soul is the King of Terrors, as the Prophet Ahijah said to Ieroboams Wife, 1 Kin. 14.6. I am sent to thee with heavy Tidings. So death is sent to the unpardoned Soul with heavy Tidings; 'Tis God's Jaylor to arrest him; death is a prologue to Damnation. In particular,

1. Death is a Voyder to take away all his earthly Comforts▪ it takes away his sugar'd Morsels; no more drinking Wine in Bowls, no more Mirth or Mu∣sick, Revel. 18.22. The Voice of Harpers and Musicians shall be heard no more at all in thee. The sinner shall never tast of luscious Delights more to all Eter∣nity. His Hony shall be turned to the Gall of Asps, Iob 20.14.

2. At Death there shall be an end put to all Reprieves. Now God reprieves a sinner; he spares him such a fit of Sickness; he respites him many years, the sinner should have died such a drinking bout, but God granted him a Reprieve; he lengthened out the silver Thread of Patience to a Miracle. But the sinner dying without Repentance unpardoned, now the Lease of God's Patience is run out, and the sinner must appear in person before the Righteous God to re∣ceive his Sentence; after which there shall be none to bail him, nor shall he hear of a Reprieve any more.

6. The unpardoned sinner dying so, must go into Damnation; this is the second Death, Mors sine morte. The unpardoned Soul must for ever bear the Anger of a Sin-revenging-God; as long as God is God, so long the Vial of his Wrath shall be dropping upon the damned Soul. This is an Helpless Condition; there is a time when a sinner will not be helped. Christ and Salvation are of∣fer'd to him, but he slights them, he will not be helped; and there is a time shortly coming, when he cannot be helped. He calls out for Mercy, O a par∣don, a pardon; but then it is too late, the date of Mercy is expir'd; O how sad then is it to live and die unpardoned? You may lay a Grave-stone upon that man, and write this Epitaph upon it; It had been good for that man, he had never been born. Now, if the misery of an unpardon'd State be so unexpressible; how should we labour for Forgiveness, that we may not be ingulph'd in so dreadful a Labyrinth of Fire and Brimstone to all Eter∣nity.

7. Such as are unpardon'd must needs lead uncomfortable lives; Deut. 28.66. Thy Life shall hang in doubt before thee, and thou shalt be in continual fears. Thus the unpardoned sinner must needs have a palpitation and trembling at Heart; he fears every Bush he sees, 1 Ioh. 4.18. Fear hath Torment in it, the Greek word for Torment 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is used sometimes for Hell; fear hath Hell in it. A man in debt fears every step he goes, lest he should be arrested: so the unpardoned sinner fears, what if this night Death which is God's Serjeant should arrest him? Iob 7.21. Why dost not thou pardon my Sin, for now shall I sleep in the dust; As if Iob had said, Lord I shall shortly die, I shall sleep in the dust, and what shall I do if my sin be not pardoned? What comfort can an unpardon'd Soul take in any thing? Sure no more than a Prisoner can take in Meat or Musick that wants his pardon. Therefore by all these powerful Mo∣tives let us labour for the forgiveness of sin.

Object. 1. But I am discouraged from going to God for pardon, for I am un∣worthy of forgiveness; what am I, that God should do such a Favour for me?

Resp. God forgives not because we are worthy, but because he is Gracious, Exod. 34 6. The Lord, the Lord, Merciful and Gracious. God forgives out of his Clemency; Acts of Pardon are Acts of Grace. What worthiness was there in Paul before Conversion? He was a Blasphemer, and so he sinned against the first Table; he was a Persecutor, and so he sinned against the second Table; but Free-grace Sealed his Pardon, 1 Tim. 1.13. I obtained Mercy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I was all bestrowed with Mercy. What Worthiness was in the Woman of Samaria? She was Ignorant, Ioh. 4.22. she was Unclean, ver 18. she was Morose and Chur∣lish, she would not give Christ so much as a Cup of cold water, ver. 9. How

is it that thou being a Iew, askest drink of me which am a woman of Sama∣ria? What worthiness was here? Yet Christ over-looked all, and pardoned her Ingratitude; and tho' she denied him water out of the Well, yet he gave her the Water of Life. Gratia non invenit dignos, sed facit. Free-grace doth not find us worthy, but makes us worthy. Therefore notwithstanding unworthiness, seek to God, and your sins may be pardoned.

Object. 2. But I have been a Great Sinner, and sure God will not pardon me?

Answ. David brings it as an Argument for pardon, Psal. 25.11. Pardon mine Iniquity, for it is great. When God forgives great Sins, now he doth a Work like himself. The desperateness of the Wound doth the more set forth the Ver∣tue of Christ's Blood in curing it. Mary Magdalen a great sinner, out of whom seven Devils were cast; yet she had her pardon. Some of the Iews who had an hand in Crucifying of Christ, upon their Repentance, the very Blood they shed did seal their pardon. Consider sins either for their number as the sands of the Sea, or for their weight, as the Rocks of the Sea; yet there is Mercy e∣nough in God to forgive them, Isa. 1.18. Tho' your sins be as Scarlet, they shall be white as Snow. Scarlet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies Twice dipt; which no art of man can get out: yet God can wash out this scarlet Dye. There is no sin excepted from pardon, but that sin which despiseth pardon, viz. the sin against the Ho∣ly Ghost, Mat. 12.31. Therefore O sinner, do not cast away thy Anchor of Hope, but go to God for forgiveness. The vast Ocean hath Bounds set to it; but God's pardoning-Mercy is Boundless. God can as well forgive Great Sins, as less: as the Sea can as well cover great Rocks as little Sands. Nothing hin∣ders pardon, but the sinners not asking it.

That a Great Sinner should not despair of forgiveness, consult that Scripture, Isa. 43.25. I, even I, am he that blotteth out thy Transgressions: If you look on the foregoing words, you would wonder how this verse comes in, ver. 24. Thou hast made me to serve with thy sins, thou hast wearied me with thy Iniquities; and then it follows, I, even I, am he that blotteth out thy Transgressions. One would have thought it should have run thus, Thou hast wearied me with thy Iniquities; I, even I am he that will punish thy Iniquities; but God comes in a mild, love∣ing strain; Thou hast wearied me with thy Iniquities, I am he that blots out thy In∣iquities. So that the greatness of our sins should not discourage us from going to God for forgiveness. Tho' thou hast committed Acts of Impiety, yet God can come with an Act of Indemnity, and say; I, even I, am he that blotteth out thy Transgressions. God counts it his Glory to display Free-grace in its Orient Co∣lours, Rom 5.20. Where sin abounded, Grace did much more abound. When Sin becomes exceeding sinful, Free-grace becomes exceeding glorious. God's par∣doning-Love can conquer the sinner, and triumph over the sin. Consider, thou almost-despairing Soul, there is not so much sin in man as there is Mercy in God. Man's sin in comparison of God's Mercy, is but as a spark to the Ocean, and who would doubt whether a spark could be quenched in an O∣cean?

Object. 3. But I have relapsed into the same sins, and how can I have the face to come to God for the pardon of those sins which I have more than once fallen into?

Answ. I know the Novatians held, that after a Relapse no forgiveness by the Church. But doubtless that was an Errour, Abraham did twice equivocate; Lot committed Incest twice; Peter sin'd thrice by carnal Fear, but these repen∣ting had their Absolution.

There is a two-fold Relapse, 1. a wilful Relapse, when after a man hath solemnly vowed himself to God, he falls into a league with sin, and returns back to it, Ier. 2.25. I have loved Strangers, and after them will I go.

2. There is a Relapse through Infirmity, when the Bent and Resolution of a mans Heart is against sin, but through the Violence of Temptation, and the withdrawing of God's Grace, he is carried down the stream against his Will. Now though wilful continued Relapses are desperate, and do vastare Conscien∣tiam (as Tertull.) waste the Conscience, and run men upon the Precipice of dam∣nation; yet if they are through Infirmity, and we mourn for them we may ob∣tain forgiveness. A godly man doth not march after sin as his General, but is led captive by it; and the Lord will pity a captive Prisoner. Christ commands us to forgive a trespassing Brother seventy times seven, Mat. 18.22. If he bids us do it, much more will he forgive a relapsing Sinner in case he repent, Ier. 3.12.

Return thou back-sliding Israel, for I am merciful, saith the Lord. It is not falling once or twice into the Mire that drowns, but lying there; it is not once re∣lapsing into sin, but lying in sin impenitently that damns.

Object. 4. But God requires so much Sorrow and Humiliation before Remissi∣on, that I fear I shall never arrive at it.

Answ. God requires no more Humiliation than may fit a Soul for Mercy. Ma∣ny a Christian thinks because he hath not fill'd God's Bottle so full of Tears as others; therefore he is not humbled enough to receive a Pardon. But we must know, God's Dealings are Various; all have not the like Pangs in the New-Birth. Some are won with Love, the sence of God's Mercy abused causeth in∣genuous Tears to flow; others are more flagitious and hardned, and these God deals more roughly with. This is sure, That Soul is humbled enough to receive a Pardon who is brought to a thorow Sence of sin, and sees the need of a Sa∣viour, and loves him as the fairest of ten thousand; therefore be not discou∣raged, if thy Heart be bruised for sin, and broken off from it, thy sin shall be blotted out. No sooner did Ephraim fall a weeping, but God's Bowels fell a working, Ier. 31.20. My Bowels are troubled for him, I will surely have Mercy upon him. Having answered these Objections, let me beseech you above all things, labour for the forgiveness of sin. Think with your selves, how great a Mercy it is: It is one of the Richest Jewels in the Cabinet of the New-Covenant, Psal. 32.1. Blessed is he whose Iniquity is forgiven; in the Hebrew it is Ashre, Bles∣sednesses. And think with your selves, the unparallel'd Misery of such, whose sins are not forgiven; such as had not the Blood of the Paschal Lamb sprinkled on their Door-posts▪ were destroy'd by the Angel, Exod. 12. So they who have not Christ's Blood sprinkled on them, to wash away the guilt of sin, will fall into the gulf of Perdition. And if you resolve to seek after forgiveness, do not delay.

Many say they will go about getting their pardon, but they procrastinate and put it off so long till it be too late; when the shadows of the Evening are stretch'd forth, and the night of Death aproacheth; then they begin to look after their pardon. This hath been the undoing of millions, they purpose they will look after their Souls, but they stay so long till the Lease of Mercy be run out; Oh therefore hasten the getting of a pardon! Think of the Vncertainty of Life. What Security have you, that you shall live another day? Volat ambiguis mobilis alis hora, our Life is a Taper soon blown out; 'tis made up of a few fly∣ing minutes. O thou Dust and Ashes! thou mayest fear every hour to be blown into thy Grave, and what if Death come to arrest thee before thy pardon be sealed? Plutarch reports of one Archias, who being among his Cups, one deli∣vered to him a Letter, and desired him to read it presently, being about serious Business, saith he, Seria cras, I will mind serious things to morrow; and that night he was slain. Thou that sayest, To morrow I will repent. I will get my pardon, mayest suddenly be slain; therefore to day, while it is called to day look after the forgiveness of sin; after a while all the Conducts of Mercy will be stop'd, there will not be one drop of Christ's Blood to be had; there is no sealing of pardons after death.

2. Branch of Exhortation, Let us labour to have the Evidence of pardon, to know that our sins are forgiven. A man may have his sins forgiven and not know it; he may have a pardon in the Court of Heaven, when he hath it not in the Court of Conscience. David's sin was forgiven assoon as he repented, and God sent Nathan the Prophet to tell him so, 2 Sam. 12.13. but David did not feel the comfort of it at present; as appears by the penitential Psalm com∣pos'd after, Psal. 51.8. Make me to hear the Voice of Ioy, and ver. 12. Cast me not away from thy Presence. It is one thing to be pardoned, and another thing to feel it. The Evidence of pardon may not appear for a time; and this may be.

1. From the Imbecillity and Weakness of Faith. Forgiveness of sin is so strange and infinite a Blessing, that a Christian can hardly perswade himself that God will extend such a favour to him. As it is said of the Apostles when Christ appeared to them first; They believed not for Ioy, and wondred, Luke 24.41. So the Soul is so stricken with Admiration, that the wonder of pardon doth al∣most stagger his Faith.

2. A man may be pardoned and not know it, from the Strength of Temptation: Satan accuseth the Godly of sin, and tells them that God doth not love them. What should such sinners think of pardon? Believers are compared to bruised Re••ds, Mat. 12.20▪ and Temptations to Winds, Mat. 7.25. Now, a Reed is

easily shaken with the wind. Temptations shake the godly, and tho▪ they are pardoned yet they know it not; Iob in a Temptation thought God his Enemy, Iob 16.9. yet then he was in a pardoned condition.

Quest. But why doth God sometimes conceal the Evidence of pardon?

Answ. Tho' God doth pardon, yet he may withold the sence of it a while.

1. Because hereby he would lay us lower in Contrition. God would have us see what an evil and bitter thing it is to offend him; we shall therefore lie the longer steeping our selves in the brinish Tears of Repentance before we have the sence of Pardon. It being long before Davids broken Bones were set, and his pardon sealed, the more contrite his Heart was, and this was a Sacrifice God delighted in.

2. Tho God doth forgive sin, yet he may deny the manifestation of it for a time; to make us prize pardon, and make it sweeter to us when it comes. The difficulty of obtaining a Mercy inhanceth the Value, when we have been a long time tugging at prayer for a Pardon of Sin, and still God witholds; but at last after many Sighs and Tears pardon comes, now we esteem it the more, and it is sweeter,—Quo longiùs defertur eò suavius laet atur,—the longer Mercy is in the Birth the more welcome will the Deliverance be.

Let me now reassume the Exhortation to labour for the Evidence and Sence of pardon. He who is pardoned and knows it not, is like one who hath an Estate befallen him, but knows it not. Our comfort consists in the knowledge of For∣giveness, Psal. 51.8. Make me to hear the Voice of Ioy. This is a Proclaiming a Iubile in the Soul, when we are able to read our pardon; and to the witness of Conscience God adds the witness of his Spirit; in the mouth of these two wit∣nesses our Joy is confirmed: O labour for this Evidence of Forgiveness.

Quest. How shall we know that our sins are forgiven?

Answ. We must not be our own judges in this case, Prov. 28.26. He that trust∣eth in his own Heart is a fool: The Heart is deceitful, Ier. 17.9. and it is Folly to trust a Deceiver. The Lord only by his Word must be Judge in this Case, whether we are pardoned or no; as it was under the Law, no Leper might judge himself to be clean; But the Priest was to pronounce him clean, Levit. 13.37. So we are not to judge of our selves to be clean from the Guilt of Sin, till we are such as the Word of God hath pronounced to be clean: How then shall we know by the Word whether our Guilt is done away, and our Sins pardoned?

Answ. 1. The pardoned sinner is a great weeper. The sence of Gods Love melts his Heart; that Free-grace should ever look upon me; that such Crimson Sins should be wash'd away in Christ's Blood! this makes the Heart melt, and the Eyes drop with Tears Never did any man read his pardon with dry Eyes, Luke 7.38. She stood at his feet weeping, her Heart was a spiritual Limbick, out of which those Tears were distill'd, Mary's Tears were more precious to Christ than her Ointment. Her Eyes which before did sparkle with Lust, whose amorous Glances had set on fire her Lovers. Now she makes them a Fountain and wash∣eth Christ's feet with her Tears. She was a true penitent and had her pardon, ver. 47. Wherefore I say her sins which were many are forgiven. A pardon will make the hardest Heart relent, and cause the stony Heart to bleed; and is it thus with us, have we been dissolv'd into Tears for sin? God seals his pardons upon mel∣ting Hearts.

2. We may know our Sins are forgiven, by having the Grace of Faith infu∣sed, Acts 10.43. To him give all the Prophets witness, that whosoever believes in him shall receive remission of sins. In saving Faith there are two things, Abre∣nunciation and Recumbency. 1. Abrenunciation. A man renounceth all Opinion of himself, dig'd out of his own Burrough; he is quite taken off himself, Phil. 3.9 He sees all his Duties are but broken Reeds, tho' he could weep a sea of Tears, tho' he had all the Grace of Men and Angels, it could not purchase his pardon. 2. Recumbency. Faith is an Assent with Affiance. The Soul doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it gets hold of Christ as Adonijah did of the Horns of the Altar, 1 Kin. 1.51. Faith casts it self upon the Stream of Christ's Blood, and saith. If I perish, I perish, if we have but the Minimum quod sic, the least Dram of this pretious Faith we have something to shew for pardon. To him give all the Prophets wit∣ness that whosoever believes in him shall receive Remission of sin. This Faith is acceptable to God, it pleaseth God more than offering up ten thousand Rivers of Oyl, than working Miracles, than Martyrdom or the highest Acts of Obedience. 2. Faith

is profitable to us; it is our best Certificate to shew for pardon: No sooner doth Faith reach forth its Hand to receive Christ, but Christ sets his Hand to our Pardon.

3. Sign. The Pardoned Soul is a God-admirer; Micah 7.18. Who is a God like thee, that pardonest iniquity? O that God should ever look upon me, I was a sinner, and nothing but a sinner, yet I obtain'd mercy! Who is a God like thee? Mercy hath been despised, yet that mercy should save me: Christ hath been Crucified by me, yet his Cross Crowns me. God hath display'd the Ensigns of Free-Grace, he hath set up his Mercy above my Sin, nay, in spight of it; this causeth admira∣tion; Who is a God like thee? A Man that goes over a narrow Bridge in the Night, and the next morning comes and sees the danger he was in▪ and how miraculously he escaped, he is stricken with admiration: So when God shews a Soul how near he was a falling into Hell, and how that this Gulph is shut, all his sins are pardoned, he is amaz'd; and cries out, Who is a God like thee, that pardonest ini∣quity? That God should pardon one, and pass by another; One taken, another lest; this fills the soul with wonder and astonishment.

4. Where-ever God pardons sin, he subdues it, Micah 7.19. He will have com∣passion on us, he will subdue our iniquity, Hebr. Iickbosh, sub jugo ponet: Where Mens persons are justified, their lusts are mortified. There is in sin vis Imperatoria & Dam∣natoria, a Commanding Power, and a Condemning. Then is the condemning power of sin taken away, when the commanding power of it is taken away. Would we know whether our sins are forgiven, are they subdued? If a Malefactor be in prison, how shall he know that his Prince hath Pardoned him? if the Jailor come and knock off his Chains and Fetters, and lets him out of Prison, then he may know he is Pardoned: So, How shall we know God hath pardoned us? if the Fetters of sin be broken off, and we walk at liberty in the ways of God, Psal. 119.45. I will walk at liberty: this is a blessed sign we are pardoned.

Such as are washed in Christ's blood from that guilt, are made Kings to God, Revel. 1.6. as Kings they rule over their sins.

5. He whose sins are forgiven, is full of Love to God. Mary Magdalen's heart was fired with love, Luk. 7.47. Her sins which are many are forgiven, for she loved much. Her love was not the cause of her Remission, but a sign of it. A pardoned Soul is a monument of mercy, ••nd he thinks he can never love God enough; he wisheth he had a Coal from God's Altar to inflame his heart in love; he wisheth he could borrow the Wings of the Cherubims that he might fly swifter in Obe∣dience: a pardoned Soul is sick of love. He whose heart is like Marble, lock'd up in impenitency, that doth not melt in love, a sign his pardon is yet to seal.

6. Where the sin is pardoned, the nature is purified, Hos. 14.9. I will heal their backslidings, I will love them. Every Man, by Nature, is both guilty and diseased; where God remits the guilt, he cures the disease, Psal. 103.3. Who for∣giveth all thy Iniquities, who healeth all thy Diseases. Herein God's pardon goes be∣yond the King's pardon; the King may forgive a Malefactor, but he cannot change his heart; he may have a thievish heart still. But God, when he pardons, chang∣eth the heart, Ezek. 36.26. A new heart also will I give you. A pardoned Soul is adorned and embellished with holiness, 1 Joh. 5.6. This is he that came by water and blood. Where Christ comes with Blood to justifie, he comes with Water to cleanse, Zac. 3.4. I have caused thy iniquity to pass from thee, and I will cloath thee with change of raiment. I will cause thy iniquity to pass from thee, there is Pardoning Grace; and I will cloath thee with change of raiment, there is Sanctifying Grace. Let not him say, he hath pardon, that wants Grace. Many tell us▪ they hope they are pardoned, but were never sanctified▪ Yea, but they believe in Christ: But what Faith is it? a Swearing Faith, a Whoring Faith? the Faith of Devils is as good.

7. Such as are in the number of God's People, forgiveness of sin belongs to them, Isa. 40.1. Comfort ye my People, tell them their Iniquity is forgiven.

Quest. How shall we know that we are God's Elect People?

R. By Three Characters.

1. God's people are an humble people. The livery which all Christ's people wear, is Humility, 1 Pet. 5.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be ye cloathed with humility. 1. A sight of God's Glory humbles: Elijah wrapped his Face in a Mantle when God's Glory passed by, Job 42.5. Now mine eye seeth thee, wherefore I abhor my self: The Stars vanish when the Sun appears. 2. A sight of sin humbles. In the Glass of the Word the godly see their spots, and these are humbling spots. Lo, saith the

Soul, I can call nothing my own, but Sins and Wants; this humbles. An humble Sinner is in a better condition than a proud Angel.

2. God's people are a willing people, Psal. 110.3. Gnam nedabot, a people of willingness. Love constrains them. They serve God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, freely, and out of choice. They stick at no service; they will run through a Sea, and a Wilder∣ness; they will follow the Lamb whithersoever he goeth.

3. They are an heavenly people, Stars, Joh. 17.16. Ye are not of the World. As the Primum mobile in the Heavens hath a motion of its own, contrary to the other Orbs: So God's people have an heavenly motion of Soul, contrary to the Men of the World. They use the World as their Servant, but do not fol∣low the World as their Master, Phil. 3.20. Our conversation is in heaven. Such as have these Three Characters of God's people, have a good Certificate to shew that they are pardoned. Forgiveness of sin belongs to them; Comfort my people, re••t them, their iniquity is forgiven.

8. A sign we are pardoned, if after many storms, we have a sweet calm and peace within, Rom. 5.1. Being justified, we have peace. After many a bitter Tear shed, and Heart-breaking, the Mind hath been more sedate, and a sweet Serenity, or Still-Musick hath followed; this brings tidings, God is appeased: Whereas before, Conscience did accuse; now it doth secretly whisper comfort: This is a blessed Evidence a Man's sins are pardoned. If the Bailiffs do not Trouble and Arrest the Debtor, it is a sign his Debt is Compounded, or Forgiven: So, if Conscience do not Vex▪ or Accuse, but, upon Good Grounds whisper Consola∣tion, this is a sign the Debt is Discharged, the Sin is Fo••given.

9. A si••n sin is forgiven, when we have hearts without guile, Psal. 32.1, 2. Blessed is he whose transgression is forgiven, unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.

Qu. What is this to be sine fuco, without Guile?

1. He who is without guile, hath Plainness of heart: He is without collusion, he hath not cor dup••ex, a double heart: His heart is right with God. A Man may do a Right Action, but not with a Right Heart, 2 Chr. 25.2. Amaziah did tha•• which was right in the sight of the Lord, but not with a perfect heart. To have the heart right with God, is to serve God from a Right Principle, Love; by a Right Rule, the Word; to a Right End, the Glory of God.

2. An heart without guile dares not allow it self in the least sin: He avoids se∣cret sins. He dares not hide any sin as Rachel did her Fathers Images under her, Gen. 31.34. He knows God sees him, which is more than if Men and Angels did behold him. He avoids Complexion-sins, Psal. 18.23. I was also upright before him, and kept my self from my iniquity. As in the Hive there is a Mas••er-Bee, so in the Heart there is a Master-Sin. An heart without guile takes the Sacrificing-knife of Mortification, and runs it through his Beloved-Sin.

3. An heart without guile desires to know the whole mind and will of God. An unsound heart is afraid of the Light, lucifuga. he is not willing to know his Duty: A sincere Soul saith, as Job 34.32. What I know not teach thou me. Lord shew me what is my Duty, and wherein I offend; let me not sin for want of light: what I know not teach thou me.

4. An heart without guile is uniform in Religion. He hath an equal eye at all God's Commands. 1. He makes Conscience of private Duties, he worships God in his Closet as well as in the Temple. Iacob, when he was alone, wrestled with the Angel, Gen. 32.3, 4. So a Christian, when he is alone, wrestles with God in Prayer, and will not let him go till he hath blessed him. 2. He performs diffi∣cu••t duties, wherein the heart and spirit of Religion lie, and which do cross flesh and blood. His is much in self-humbling and self-examining; Vtitur spec••lis ma∣gis quam perspicillis, Sen. He rather useth the Looking-glass of the Word to look into his own heart, than the broad Spectacles of Censure to spy the faults of others.

5. An heart without Guile is true to God's interest. 1. He grieves to see it go ill with the Church. N••h••miah, though the King's Cup-bearer, and Wine so near, yet was sad when Sion's Glory was Eclipsed, Nehem. 2.3. Like the Tree I have read of, if any of the Leaves are cut, the rest of the Leaves begin to shrink up themselves, and for a time to hang down the head: So a sincere Soul, when God's Church suffers, feels himself as it were touched in his own Person. 2. He Rejoyceth to see the Cause of God get Ground; To see Truth Triumph, Pie••y lift up its head, and the Flowers of Christ's Crown flourish. This is an Heart without Guile, it's loyal and true to God's interest.

6. An heart without Guile is Iust in his dealings: As he is upright in his Words, so he is upright in his Weights. He makes Conscience of the Second Ta∣ble as well as the First: He is for Equity as well as Piety, 1 Thessal. 4.6 That no Man go beyond and defraud his Brother in any matter. A sincere heart thinks he may as well Rob as Defraud. His Rule is, to do to others, what he would have them do to him, Matt. 7.12.

7. An heart without Guile is True in his Promises. His Word is as good as his Bond: If he hath made a Promise, though it be to his prejudice, and doth intrench upon his Profit, he will not go back. The Hypocrite plays fast and loose, flies from his word; there's no more binding him with Oaths and Promises, than Sampson could be bound with green Withs, Iudg. 16.7. A sincere Soul saith as Iephtha, Judg. 11.3, 5. I have opened my mouth to the Lord, and I cannot go back.

8. An Heart without Guile is faithful in his Friendship: He is what he pre∣tends; his Heart goes along with his Tongue▪ as a well-made Dial goes with the Sun. He cannot Flatter and Hate, Commend and Censure. Counterfeiting of Love is Hypocrisie. 'Tis too usual to betray with a Kiss, 2 Sam. 20.9. Ioab took Abner by the beard to kiss him, and smote him in the fifth rib that he died. Ma∣ny deceive with Sugar Words. Physicians use to judge of the Health of the Bo∣dy by the Tongue; if that look well, the Body is in Health: but we cannot judge of Friendship by the Tongue; the Words may be full of Honey, when the Heart hath the Gall of Malice. Sure his heart is not true to God, who is Trea∣cherous to his Friend. Thus you see what an Heart without guile is; now, to have such an Heart, is a Sign sin is pardoned; God will not impute Sin to him in whose Spirit is no Guile. What a blessed thing is this not to have Sin imputed? If our Sins be not imputed, 'tis as if we had no Sin. Sins remitted are, as if they had not been committed: this is the blessing belongs to a sincere Soul. God imputes not Iniquity to him in whose Spirit is no Guile.

9. He whose sins are forgiven, is willing to forgive others who have offended him, Ephes. 4.32. Forgiving one another, even as God for Christ's sake hath forgi∣ven you. An Hypocrite will Read, come to Church, give Alms, build Hospi∣tals, but cannot forgive Wrongs. He will rather want Forgiveness from God, than he will forgive his Enemies. A Pardon'd Soul argues thus; Hath God been so good to me, to forgive me my sins, and shall not I imitate him in this? Hath he forgiven me Pounds, and shall not I forgive Pence? 'Tis noted of Cran∣mer, Nihil oblivisci solet praeter injurias Cicero. He was of a forgiving Spirit, and would do Offices of Love to them that had injur'd him. Like the Sun, which having drawn up black Vapours from the Earth, returns them back in sweet Showers.

By this Touchstone we may try whether our sins are pardoned; we need not climb up into Heaven to see whether our sins be forgiven; but let us look into our hearts; Are we of Forgiving Spirits? Can we bury Injuries, requite Good for Evil, a good sign we are forgiven of God. If we can find all these things wrought in our Souls, they are happy signs that our sins are pardoned, and are good Letters Testimonials to shew for Heaven.

Vse. 3. Consolation. I shall open a Box of Cordials, and shew you some of the Glorious Priviledges of a pardoned condition. This is a peculiar favour, 'tis a Spring shut up, broched for none but the Elect. The Wicked may have For∣bearing Mercy, but onely an Elect Person hath Forgiving Mercy. Forgiveness of sin makes way for solid joy, Isa. 40.1. Comfort ye, comfort ye my People saith your God, speak ye comfortably to Ierusalem; or, as in the Hebrew, Dabberu Gnal le••; speak to her heart—What was this must chear her heart? tell her that her iniquity is pardoned. If any thing would comfort her, the Lord knew it was this. When Christ would chear the Palsie Man, Matt. 9.2. Son, be of good chear▪ thy sins be forgiven thee. It was a greater comfort to have his sins forgiven, than to have his Palsie healed. This made David put on his best clothes, and anoint himself, 2 Sam. 12.20. It was strange, his Child was newly dead, and God had told him, the sword should not depart from his house: yet now he spruceth up himself, he puts on his best Clothes, and Anoints himself; Whence was this? David had heard good News; God sent him his Pardon by Nathan the Pro∣phet, 2 Sam. 12.13. The Lord hath put away thy sin. This could not but revive his heart, and in token of joy he Anoints himself. Philo saith, it was an opinion of some of the Philosophers, that among the Heavenly Sphears, there is such a

sweet Harmonious Melody, that if the sound of it could reach our ears, it would affect us with wonder and delight. Sure he who is pardoned hath such a Divine Melody in his Soul, as doth replenish him with infinite delight. When Christ had said to Mary Magdalen, Thy sins are forgiven; he presently adds, Go in peace▪ Luk. 7.50. More particularly.

1. Comfort. God looks upon a pardoned Soul, as if he had never sinned. As the Cancelling a Bond nulls the Bond, and makes it as if the Money had never been owing. Forgiving sin makes it not to be: where Sin is Remitted, it is as if it had not been Committed, Jerem. 50.20. So that, as Rachel wept because her chil∣dren were not; so a Child of God may rejoice because his sins are not. God looks upon him as if he had never offended. Though sin remain in him after pardon, yet God doth not look upon him as a Sinner, but as a Just Man.

2. Comfort. God having pardoned sin, will pass an Act of Oblivion, Jer. 31.34. I will forgive their Iniquity, and I'll remember their sin no more. VVhen a Creditor hath crossed the Book, he doth not call for the Debt again. God will not reckon with the Sinner in a Iudicial way. VVhen our sins are laid upon the head of Christ our Scape-goat, they are carried into a Land of forgetful∣ness.

3. Comfort. The pardoned soul is for ever secured from the wrath of God. How terrible is God's wrath? Psal. 90.11. Who knows the power of thine anger? If a spark of God's Wrath, when it lights into a Mans Conscience, fills it with such horror, (as in the case of Spira) then what is it to be always scorching in that Torrid Zone, to lie upon Beds of Flames? Now, from this avenging Wrath of God every pardoned Soul is freed: Though he may tast of the bitter Cup of Af∣fliction▪ yet he shall never drink of the Sea of God's Wrath, Rom. 5.9. Being justified by his blood, we shall be saved from wrath through him. Christ's blood quencheth the flames of Hell.

4. Comfort. Sin being pardoned, Conscience hath no more authority to accuse. Conscience roars against the Unpardoned Sinner, but it hath nothing to do to Terrifie or Accuse him that is pardoned. God hath discharged the sinner, and if the Creditor discharge the Debtor, what hath the Sergeant to do to Arrest him? The truth is, if God Absolve▪ Conscience, if rightly informed, Absolves. If once God saith, Thy sins are pardoned: Conscience saith, Go in peace. If the Sky be clear, and no storms blow there, then the Sea is calm. If all be clear above, and God shine with pardoning Mercy upon the Soul, then Conscience is calm and serene.

5. Comfort. Nothing that befals a pardoned Soul, shall hurt him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Psal. 90.10 No evil shall touch thee: That is, no destructive evil. Eve∣ry thing to a wicked Man is hurtful. Good things are for his hurt. His very blessings are turned into a curse, Mal. 2.2. I will curse your blessings. Riches and Prosperity do him hurt. They are not m••nera, but insidiae, Sen. Golden snares, Eccles. 5.13. Riches kept for the owners thereof to their hurt. Like Haman's Ban∣quet, which did usher in his Funeral. Ordinances do a sinner hurt; they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Savour of Death, 2 Cor. 2.16. Cordials themselves kill. The best things hurt the wicked; but the worst things which befal a pardoned Soul, shall do him no hurt: the Sting, the Poison, the Curse is gone. His Soul is no more hurt, than David hurt Saul, when he cut off the Lap of his Garment.

6. To a pardoned Soul, every thing hath a Commission to do him Good. Af∣flictions shall do him good; Poverty, Reproach, Persecution, Gen. 50.20. Ye thought evil against me, but God meant it unto good. As the Elements, though of con∣trary qualities, yet God hath so tempered them, that they work for the good of the Universe: So the most cross Providences shall work for good to a pardon∣ed Soul. Correction shall be a Corrosive, to eat out sin; it shall cure the swel∣ling of Pride, the Feaver of Lust, the Dropsie of Avarice: it shall be a Refi∣ning Fire to purifie Grace, and make it sparkle as Gold; (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) Chrisostom. Every cross-Providence to a pardon'd Soul, shall be like Paul's Eu∣roclidon, or cross-wind, Acts 27. which, though it broke the Ship, yet Paul was brought to shore upon the broken pieces.

7. A pardoned Soul is not onely exempted from Wrath, but invested with Dig∣nity; as Ioseph, was not onely freed from Prison, but advanced to be Second Man in the Kingdom.

A Pardon'd Soul is made a Favourite of Heaven. A King may pardon a Trai∣tor, but will not make him one of his Privy-Council: but whom God Pardons he receives into Favour. I may say to him, as the Angel to V. Mary, Luk. 1.30.

Thou hast found favour with God. Hence such as are forgiven are said to be Crowned with Loving-kindness, Psal. 103.3, 4. Whom God pardons he Crowns. Whom God Ab∣solves he marries himself to, Jer. 3.12. I am merciful, and I will not keep anger for ever; there is Forgiveness: and, in the 14th Verse, I am Married to you: and he who is Match'd into the Crown of Heaven, is as rich as the Angels, as rich as Heaven can make him.

8. Sin being pardon'd, we may come with humble boldness to God in Prayer. Guilt makes us afraid to go to God. Adam having sinn'd, Gen. 3.10. I was a∣fraid and hid my self. Guilt clips the wings of Prayer, it fills the Face with blush∣ing; but Forgiveness breeds confidence: we may look upon God as a Father of Mercy, holding forth a Golden Scepter: he that hath got his pardon can look upon his Prince with comfort.

9. Forgiveness of Sin makes our Services acceptable. God takes all we do in good part. A guilty person, nothing he doth pleaseth God. His Prayer is turned into sin; but when sin is pardoned, now God accepts our offering. We read of Ioshua standing before the Angel of the Lord. * Ioshua was clothed with filthy garments, Zach. 3.3. that is, he was guilty of divers sins: now, saith the Lord, Vers. 4. Take away his filthy Garments, I have caused thine iniquity to pass from thee: and then he stood and Ministred before the Lord, and his Services were ac∣cepted.

10. Forgiveness of sin is the Sawce which sweetens all the comforts of this life. As guilt imbitters our comforts, it puts Wormwood into our Cup; so pardon of Sin sweetens all, it is like Sugar to Wine. Health and Pardon, Estate and Pardon relisheth well. Pardon of sin gives a Sanctified Title, and a delici∣ous tast to every comfort. As Naaman said to Gehazi, 2 King. 5.23. Take two Talents: So saith God to the Pardoned Soul, Take two Talents; take the Veni∣son, and take a Blessing with it; Take the Oil in the Cruse, and take my Love with it. Take two Talents. 'Tis observable Christ joins these two together, Give us our daily bread, and forgive us our trespasses: as if Christ would teach us, there is little comfort in daily bread, unless sin be forgiven. Forgiveness doth perfume and drop sweetness into every earthly enjoyment.

11. If sin be forgiven, God will never upbraid us with our former sins. When the Pro••igal came home to his Father, the Father received him into his loving embraces, and never mentioned his former Luxury, or spending his Estate among Harlots: So God will not upbraid us with former sins; nay, he will intirely love us, we shall be his Jewels, and he will put us in his bosom. Mary Magdalen, a pardoned Penitent, after Christ arose, he appeared first to her, Mark 16.9. So far was Christ from upbraiding her, that he brings her the first New of his Re∣surrection.

12. Sin being pardoned, is a pillar of support in the loss of dear Friends. God hath taken away thy Child, thy Husband, but withal he hath taken away thy sins. He hath given thee more than he hath taken away: He hath taken a∣away a Flower, and given thee a Jewel. He hath given thee Christ, and the Spi∣rit, and the earnest of Glory. He hath given thee more than he hath taken a∣way.

13. Where God Pardons Sins he bestows righteousness. With Remission of sin goes Imputation of Righteousness, Isa. 61.10. I will greatly rejoice in the Lord, he hath covered me with the Robe of Righteousness. If a Christian can take any comfort in his Inherent Righteousness, which is so stain'd and mix'd with sin, O then what comfort may he take in Christ's Righteousness, which is a better Righte∣ousness than that of Adam? Adam's Righteousness was Mutable; but suppose it had been Vnchangeable, yet it was but the Righteousness of a Man: but that Righteousness which is Imputed, is the Righteousness of him who is God, 2 Cor. 5.21. That we might be made the Righteousness of God in Him. O blessed priviledge, to be reputed in the sight of God Righteous as Christ, having his Em∣broidered Robe put upon the Soul. This is the comfort of every one that is pardoned, he hath a Perfect Righteousness; and now God saith of him, Thou art all fair, my Love, and there is no spot in thee, Cant. 4.7.

14. A pardon'd Soul needs not fear death. He may look on Death with Joy, who can look on Forgiveness with Faith. To a pardoned Soul death hath lost his Sting. Death to a pardon'd sinner is like the Arresting a Man after the Debt is paid. Death may Arrest, but Christ will shew the Debt-book Crossed in his Blood. A pardoned Soul may Triumph over Death, O Death where is thy Sting, O Grave where is thy Victory! He who is pardon'd needs not fear death; it

is not a Destruction but a Deliverance: It is to him a day of Iubilee, or Re∣lease, it releaseth him from all his sins. Death comes to a pardoned Soul, as the Angel did to Peter, it smote him, and beat off his Chains, and carried him out of Prison: So doth Death to him who is pardon'd, it smites his Body, and the Chains of Sin fall off. Death gives a pardon'd Soul a Quietus Est; it frees him from all his Labours, Revel. 14.13. Faelix transitus à labore ad Requiem * 1.9. Death, as it will wipe off our Tears, so it will wipe off our Sweat. Death will do a pardon'd Christian the greatest good turn, therefore it is made a part of the Inventory, 1 Cor. 3.22. Death is yours. Death is like the Waggon which was sent for old Iacob, it came ratling with its Wheels, but it was to carry Iacob to his Son Ioseph: So the Wheels of Death's Chariot may rattle, and make a noise, but they are to carry a Believer to Christ. While a Believer is here, he is absent from the Lord, 2 Cor. 5.6. He lives far from Court, and cannot see him whom his Soul loves: But Death gives him a sight of the King of Glory, in whose presence is fulness of Ioy▪ To a pardoned Soul, Death is Transitus ad regnum; it removes him to the place of Bliss, where he shall hear the Triumphs and Anthems of Praise Sung in the Quire of Angels. No cause hath a pardon∣ed Soul to fear Death. What needs he fear to have his Body buried in the Earth, who hath his Sins buried in Christ's Wounds? What hurt can Death do to him? It is but his Ferry-man, to Ferry him over to the Land of Promise. The day of Death to a pardon'd Soul is his Ascension day to Heaven, his Coro∣nation-day when he shall be Crown'd with those delights of Paradice which are unspeakable and full of glory. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. Thus you see the the rich Consolations which belong to a pardoned sinner. Well might David proclaim him blessed, Psal. 32.1. Blessed is he whose iniquity is forgi∣ven: In the Hebrew it is in the plural, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Blessednesses. Here is a Plurality of Blessings. Forgiveness of sin is like the first link of a Chain, which draws all the links after it; it draws these 14 Priviledges after it: It Crowns with Grace and Glory. Who then would not labour to have his sins forgiven? Blessed is he whose Iniquity is forgiven, whose sin is covered.

Now followeth the Duties of such as have their sins forgiven. —Mercy calls for Duty. Be much in Praise and Doxology, Psal. 103.

1. Bless the Lord, O my Soul, who forgiveth all thy Iniquities. Hath God Crowned you with pardoning Mercy? set the Crown of your Praise upon the head of Free Grace. Pardon of sin is a Discriminating Mercy, a Jewel hung one∣ly upon the Elect; this calls for Acclamations of Praise. You will give thanks for daily bread, and will you not much more for Pardon? You will give thanks for deliverance from Sickness, and will you not for deliverance from Hell? God hath done more for you in forgiving your sin, than if he had given you a King∣dom: And, that you may be more thankful, do but set the Unpardoned condition b••fore your eyes. How sad is it to want a pardon? all the Curses of the Law stand in full force against such an one. The Unpardoned Sinner dying▪ he drops into the Grave and Hell both at once. He must quarter among the Damned; and will not this make you Thankful, that this is not your condition, but that you are delivered from wrath to come?

2. Let God's pardoning love inflame your hearts with love to God. For God to pardon freely, without any desert of yours, to pardon so many offences, that he should pardon you and pass by others; that he should take you out of the ruines of Mankind, and of a clod of dust and sin make you a Jewel sparkling with Heavenly Glory; Will not this make you love God much? Three Prisoners that deserve to die, if the King pardon one of these, and leave the other two to the seve∣rity of the Law, will not he that is pardoned love his Prince, who hath been so full of Clemency? How should your hearts be indeared in love to God? The Schoolmen distinguish of a Two-fold Love, Amor gratuitus, a Love of Bounty; that is, God's Love to us in Forgiving: and Amor debitus, a Love of Duty; that is, our Love to God by way of Retaliation. We should shew our love, by ad∣miring God, by sweetly solacing our selves in him, and binding our selves to him in a perpetual Covenant.

3. Let the Sence of God's Love in forgiving, make you more Cautious and Fearful of sin for the future, Psal. 130.4. There is forgiveness with thee that thou maist be feared. O fear to offend this God who hath been so gracious to you in forgiving. If a Friend hath done a kindness for us, we will not disoblige him, or abuse his Love. After Nathan had told David, The Lord hath put away thy

sin: How tender was David's Conscience? How fearful was he of staining his Soul with the guilt of more blood? Psal. 51.14. Deliver me from Blood-guiltiness O God. Men committing gross sin after pardon, God changeth his carriage to∣wards them, he turns his Smile into a ••rown; they lie, as Ionah, in the belly of hell; God's Wrath falls into their Conscience, as a drop of scalding Lead into the Eye: the Promises are as a Fountain sealed, not a drop of comfort comes from them. O Christians, do you not remember what it cost you before to get your pardon? How long it was before your broken bones were set; And will you again venture to sin? You may be in such a condition, that you may question whether you belong to God or no; though God doth not Damn you, he may send you to Hell in this Life.

4. If God hath given you good hope that you are pardoned, walk chearfully, Rom. 5.11. We joy in God, through our Lord Iesus Christ, by whom we have received the Atonement. Who should rejoice if not he that hath his pardon? God rejoi∣ceth when he shews us Mercy; And should not we rejoice when we receive Mer∣cy? In the saddest times a pardoned Soul may rejoice. Afflictions have a Com∣mission to do him good; every cross-wind of Providence shall blow him nearer to the Haven of Glory. Christian, God hath pull'd off your Prison-fetters, and Cloth'd you with the Robe of Righteousness, and Crown'd you with Loving-kindness, and yet art thou sad? Rom. 5.2. We rejoice in hope of the Glory of God. Can the Wicked rejoice who have onely a short Reprieve from Hell, and not they who have a full Pardon sealed?

5. Hath God pardoned you? Do all the Service you can for God. 1 Cor. 15.58. Always abounding in the work of the Lord. Let your head study for God, let your hands work for him, let your Tongue be the Organ of his Praise. Paul got his pardon, 1 Tim. 1.16. I obtained Mercy: and this was as Oyl to the Wheels, it made him move faster in obedience, 1 Cor. 15.10. I laboured, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more abundantly than they all. Paul's obedience did not move slow as the Sun on the Dial, but swiftly, as the Sun in the Firmament. He did spend, and was spent for Christ. The pardoned Soul thinks he can never love God enough, or serve him enough.

The last thing is, to lay down some Rules or Directions, how we may obtain forgiveness of Sin.

1. We must take heed of Mistakes about pardon of Sin.

1. Mistake, That our sins are pardoned, when they are not.

Q. Whence is this Mistake?

R. From Two Grounds.

1. Because God is Merciful.

Answ. God's being Merciful shews, that a Man's sins are pardonable; but there is a great deal of difference between sins pardonable, and sins pardoned. Thy sins may be pardonable yet not pardoned. Though God be merciful, yet who is God's Mercy for? not for the Presuming sinner, but the Repenting sinner. Such as go on in sin, cannot lay claim to it. God's Mercy is like the Ark, none but the Priests might touch the Ark: none but such as are Spiritual Priests, Sacrificing their sins, may touch this Ark of God's Mercy.

2. Because Christ died for their sins, therefore they are forgiven.

Answ. That Christ died for Remission of sin, is true; but that therefore all have Remission, is false: The Iudas should be forgiven. Remission is limited to Believers, Act. 13.39. By him all that believe are justified; but all do not believe. Some slight, and trample Christ's blood under foot, Heb. 10.29. So that notwith∣standing Christ's Death, all are not pardoned. Take heed of this dangerous mi∣stake. Who will seek after pardon, that thinks he hath it already?

2. Mistake. That pardon is easie to be had; it is but a sigh, or, Lord have Mercy: But, How dearly hath pardon cost them who have obtained it? How long was it ere David's broken bones were set? Happy we, if we have the par∣don of sin sealed, though at the very last hour: But, Why do Men think par∣don of sin so easie to be obtained? their sins are but small, therefore Venial. The Devil holds the small end of the Perspective-glass before their eyes. But, First, There is no sin small, being against a Deity: Why is he punished with death, that Clips the King's Coin, or defaceth his Statue, but because it is an abuse offered to the Person of the King. Secondly, Little sins, when multiplied, become great. A little sum, when multiplied, comes to Millions. What is less than a grain of Sand, but when the Sand is multiplied, what heavier? Thirdly, Thy sins cost no small price. View thy sins in the Glass of Christ's Sufferings:

Christ did vail his Glory, lose his Joy, and pour out his Soul an Offering for the least sin. Fourthly, Little sins, unrepented of, will damn thee as well as greater. Not onely great Rivers fall into the Sea, but little Brooks: Not onely greater sins carry Men to Hell, but lesser; therefore do not think pardon easie, because sin is small; beware of mistakes.

2. The Second Means for Pardon of sin, is, see your selves guilty. Come to God as Condemned Men, 1 King. 20.32. They put Ropes upon their heads, and came to the King of Israel: Let us come to God in profound Humility: Say not thus, Lord, my heart is good, and my life blameless, God hates this. Lie in the dust, be covered with sackcloth; say as the Centurion, Mat. 8.8 Lord, I am not wor∣thy that thou shouldest come under my roof: I deserve not the least smile from Hea∣ven. This is the way for pardon.

3. The Third Means for pardon is hearty Confession of sin, Psal. 32.5. I con∣fessed my sin, and thou forgavest me. Would we have God cover our sins, we must discover them, 1 Joh. 1.9. If we confess our sins, he is just to forgive them. One would have thought it should have ••un thus; If we confess our sins, he is merci∣ful to forgive them; nay, but he is just to forgive them. Why Just? because he hath bound himself by promise to forgive an humble Confessor of sin. Cum accusat, excusat, Tertull. When we accuse our selves, God absolves us. We are apt to hide our sins, Iob 31.33. which is as great a folly as for one to hide his disease from the Physitian: But when we open our sins to God by Confessing, he opens his Mercy to us by Forgiving.

4. Means, for pardon, sound Repentance: Repentance and Remission are put together, Luk. 24 47. There is a Promise of a Fountain Opened for the wash∣ing away the guilt of sin, Zach. 13.1. But see what goes before, Zac. 12.10. They shall look upon me whom they have pierced, and shall mourn for him, Isa. 1.16. Wash ye, make ye clean; that is, wash in the waters of Repentance; and then fol∣lows a promise of Forgiveness. Though your sins be as scarlet, they shall be white as snow. 'Tis easie to turn white into scarlet, but not so easie to turn scarlet into white; yet, upon Repentance, God hath promised to make the scarlet-sinner of a Milk-like whiteness.

Caut▪ Not that Repentance merits pardon; but it prepares for it. We set our Seal on the Wax when it melts: God seals his pardons on melting hearts.

5. Means, Faith in the blood of Christ. It's Christ's blood washeth away sin, Rev. 1.6. but this blood will not wash away sin unless it be apply'd by Faith. The Apostle speaks of the Sprinkling of the blood of Christ, 1 Pet. 1.2. Many are not pardoned, though Christ's blood be shed▪ because it is not sprinkled: Now it is Faith that sprinkles Christ's blood on the Soul, for the Remission of sin. As Thomas put his hands into Christ's sides, Ioh. 20 27. So Faith puts its hand into Christ's wounds, and takes of the blood and sprinkles it upon the Conscience, for the washing away of guilt. Hence in Scripture we are said to obtain pardon through Faith, Act. 13.39. By him all that believe are justified. Luk. 7.48. Thy sins are forgiven. Whence was this? Vers. 50. Thy faith hath saved thee. O let us labour for Faith: Christ is a Propitiation or Atonement, to take away sin, But how? through Faith in his blood, Rom 3.25.

6. Means, Pray much for Pardon, Hos. 14.2. Take away all iniquity, Luk. 18.13. The Publican smote upon his breast, saying, God be me merciful to me a sinner: and the Text saith, he went away justified. Many pray for Health, Riches, Children; but Christ hath taught us what to pray for chiefly, remitte nobis debita nostra; For∣give us our sins. And be earnest Suitors for pardon: Consider, what guilt of sin is; it binds one over to the Wrath of God: Better thy House were haunted with Devils, than thy Soul with guilt. He who is in the bond of iniquity, must needs be in the Gall of bitterness, Acts 8.23. A guilty Soul wears Cain's Mark, which was a Trembling at Heart, and a Sha••••ng in his Flesh. Guilt makes the sinner afraid, lest every Trouble he meets with should Arrest him, and bring him to Judgment. If guilt be so dismal, and breeds such Convulsion fits in the Consci∣ence, How earnest should we be in Prayer, that God would remove this guilt, and so earnest, as to Resolve to take no denial? Plead hard with God for Pardon, as a Man would plead with a Judge for his Life: Fall upon thy Knees, say, Lord, hear one word. Why may God say, What canst thou say for thy self that thou shouldst not dye? Lord, I can say but little, but I put in my surety, Christ shall answer for me, O look upon that blood which speaks better things than the blood of Abel; Christ is my Priest, his Blood is my

Sacrifice, his Divine Nature is my Altar. As Rahab was to shew the Scarlet thread in the Window, and when Ioshua saw it, he did not destroy her, Iosh. 2.18.21. Iosh. 6.22, 23. So shew the Lord the Scarlet thread of Christs Blood, and that is the way to have mercy. But, will God say, why should I pardon thee, thou hast no ways obliged me? but, Lord, pardon me because thou hast promised it; I urge thy Co∣venant; when a Man is to dye by the Law, he calls for his Book; so say, Lord, let me have the benefit of my Book; thy Word saith, if the sinner forsake his evil way, thou wilt pardon abundantly, Isa. 55.7. Lord, I have forsaken my sin, let me therefore have mercy, I plead the benefit of the Book. But, for whose sake should I pardon, thou canst not deserve it? Lord, for thy own name sake, thou hast said thou wilt blot out sin, for thy own name sake, Isa. 43.25. 'Twill be no Eclipsing to thy Crown; how will thy mercy shine forth, and all thy other Attributes ride in triumph, if thou shalt pardon me? Thus plead with God in Prayer, and resolve not to give him over till thy pardon be sealed. God cannot deny importunity. He delights in Mercy, as the Mother, saith Chrysostom, delights to have her Breast milked: so God delights to Milk out the Breast of Mercy to the sinner, these means being used will procure this great blessedness, the For∣giveness of Sin. Thus I have done with the first part of this fifth Petition, For∣give us our Sins, I come next to the second part of the Petition, as we forgive our Debtors.

Mat. 6.12.

As we forgive our Debtors, or, as we forgive them that trespass against us.

I proceed to the second part of the Petition. As we forgive them that trespass against us.

As we forgive] This word As, is not a note of Equality, but Similitude; not that we equal God in forgiving, but imitate him.

This great Duty of forgiving others, is a crossing the stream, 'tis contrary to flesh and blood. Men forget kindnesses, but remember injuries. But it is an in∣dispensable duty to forgive, we are not bound to trust an Enemy, but we are bound to forgive him. We are naturally prone to revenge. Revenge (saith Ho∣mer) is sweet as dropping Honey. The Heathen Philosophers held revenge law∣ful. Vlcisci te lacessitus potes. Cicero. But we learn better things out of the Oracles of Scripture, Mar. 11.25. when ye stand praying, forgive, Mat. 5.44. Col. 3.13. If a Man have a quarrel against any, even as Christ forgave you, so also do ye.

Quest. 1. How can we forgive others when it is only God forgives sin?

Answ. In every breach of the second Table, there are two things; an offence against God, and a trespass against Man: so far as it is an offence against God, only he can forgive, but so far as it is a trespass against Man, so we may forgive.

Quest. 2. When do we forgive others?

Answ. When we strive against all thoughts of revenge, if it be in our power to do our enemies mischief we will not, we wish well to them, grieve at their Calamities, we pray for them, we seek reconciliation with them, we shew our selves ready on all occasions to relieve them, this is Gospel forgiving.

Object. 1. But I have been much injur'd and abused, and to put it up, will be a stain to my reputation.

Answ. 1. To pass by an injury without revenge is no eclipsing ones credit; the Scripture saith, Prov. 19.11. It is the glory of a man to pass over a transgression. 'Tis more honour to bury an injury than revenge it; wrathfulness denotes weakness, a noble Heroick Spirit overlooks a petty offence.

2. Suppose a Mans Credit should be impaired with those whose censure is not to be valued, yet consider the folly of challenging another to a Duel; 'tis little Wisdom for a Man to redeem his Credit by losing his Life, and to run into Hell to be counted valorous.

Object. 2. But the wrong he hath done me is great.

Answ. But thy not forgiving him is a greater wrong, he in injuring thee hath offended against a Man, but thou in not forgiving him offendest against God.

Object. 3. But if I forgive one injury I shall occasion more?

Answ. If the more injuries thou forgivest the more thou meetest with, this will make thy Grace shine the more; often forgiving will add more to the weight of his sin, and to the weight of thy glory. If any shall say, I strive to excel in other Graces, but as for this of forgiving, I cannot do it, I desire in this to be excused.

What dost thou talk of other Graces? the Graces are inter se connexae, link'd and chain'd together, where there is one there is all, he that cannot Forgive, his Grace is Counterfeit, his Faith is Fancy, his Devotion is Hypocrisie.

Quest. 3. But suppose another hath wronged me in my Estate, may not I go to Law for my Debt?

Answ. Yes, else what use were there of Law Courts. God hath set judges to decide cases in Law, and to give every one his right. It is with going to Law, as it is with going to War, when the just rights of a Nation are Invaded, here i•• is lawful to go to War. So when a Mans Estate is trespass'd upon by another, he may go to law to recover it. But the Law must be used in the last place, when no entreaties or arbitrations will prevail, then the Chancery must decide it. Yet this is no revenge, it is not so much to injure another as to right ones self, this may be, yet one may live in Charity.

USE. 1. Here is a Bill of inditement against such as study revenge, and can∣not put up the least discourtesie. They would have God forgive them, but they will not forgive others, they will Pray, come to Church, give Alms, but as Christ said, Mark 10.21. Yet lackest thou One Thing, they lack a forgiving Spirit, they will rather want forgiveness from God, than they will forgive their Brother. How sad is it that for every slight wrong, or disgraceful word, men should let malice boil in their Hearts. Would there be so many Duels, Arrests, Murders, if Men had the art of forgiving. Revenge is the proper sin of the Devil; he is no Drun∣kard, or Adulterer, but this old Serpent is full of the Poison of Malice; and what shall we say to them who make profession of Religion. yet instead of forgiv∣ing pursue others despightfully; it was Prophesied the Wolf should dw••ll with the Lamb, Isa. 11.6. but what shall we say when such as profess to be Lambs become Wolves? These open the mouths of the prophane against Religion, they will say, these are as full of rancour as any. O whither is Love and Mercy fled? if the Son of Man did come should he find Charity on the Earth? I fear but a little. Such as cherish Anger and Malice in their Hearts, and will not Forgive, how can they pray, Forgive us as we forgive others? either they must omit this Petition, (as Chrysostom saith some did in his Time) or else they pray against themselves.

Vse. 2. Let it persuade us all as ever we hope for Salvation, to pass by petty in∣juries and discourtesies, and labour to be of forgiving Spirits, Col. 3.13. Forbearing one another, and forgiving one another.

1. Herein we resemble God. He is ready to forgive, Psal. 86.5. He befriends His Enemies: He opens his Hands to relieve them who open their Mouths against Him. 'Twas Adams Pride to go to resemble God in omnisciency. But here it is lawful to resemble God in Forgiving Enemies. This is a God-like dis∣position, and what is Godliness but God-likeness?

2. To forgive is one of the highest evidences of Grace. When Grace comes into the Heart, it makes a man as Caleb, of another Spirit, Numb. 14.24. It makes a great Metamorphosis, it sweetens the Heart, and fills it with Love and Candour. When a Siene is grafted into a Stock, it partakes of the Nature, and Sap of the Tree, and brings forth the same fruit. Take a Crab, graft it into a Pepin, it brings forth the same fruit as the Pepin. So he who was once of a sour crabby disposition, given to revenge, when he is once ingrafted into Christ, he partakes of the Sap of this Heavenly Olive, and bears sweet and ge∣nerous fruit, he is Full of Love to his Enemies, and requites Good for Evil. As the Sun draws up many thick noxious Vapours from the Earth, and returns them in sweet showers: so a gracious Heart returns the unkindnesses of others, with the sweet influences of love and mercifulness, Psal. 35.13. They rewarded me Evil for Good; but as for me;, when they were sick, my clothing was Sackcloth: I humbled my Soul with Fasting. This is a good Certificate to shew for Hea∣ven.

3. The blessed example of our Lord Jesus, He was of a Forgiving Spirit, His Enemies reviled him, but he did pitty them. Their words were more bit∣ter than the Gall and Vinegar they gave him, but Christs words were smoother than Oil. They spat upon him, Peirced him with the Spear and Nails, but he prayed for them, Father forgive them, he wept over his Enemies, he shed tears for them that shed his Blood; never such a pattern of amazing kindness. Christ bids us learn of him, Mat. 11.29. he doth not bid us learn of him to work Miracles, but he would have us learn of him to forgive our Enemies. If we do not imitate Christs Life, we cannot be saved by his Death.

4. The danger of an implacable unforgiving Spirit. It hinders the efficacy of Ordinances. It is like an obstruction in the Body which keeps it from thriving. A revengeful Spirit poisons our Sacrifice: our prayers are turned into sin; will God receive prayer mingled with this strange Fire? Our coming to the Sacrament is sin. We come not in charity: so that ordinances are turn'd into sin. It were sad if all the Meat one did eat should turn to Poison. Malice poisons the Sacra∣mental Cup, men Eat and Drink their own Damnation, Iudas came to the Pass∣over in malice, and after the Sop Satan entred, Iohn 13.27.

5. God hath tyed his Mercy to this condition, if we do not forgive neither will he forgive us, Mat 6.15. If ye forgive not men their Trespasses, neither will your Heavenly Father forgive your Trespasses. A man may as well go to Hell for not forgiving, as for not believing. How can they expect mercy from God whose Bowels are shut up, and are merciless to their trespassing Brethren? Jam. 2.13. He shall have Iudgment without Mercy, that hath shewed no Mercy. I cannot Forgive said one, tho I go to Hell.

6. The examples of the Saints who have been of forgiving Spirit. Ioseph For∣gave his Brethren, tho they put him into a Pit and sold him, Gen. 50.21. Fear not, I will nourish you, and your little ones. Stephen pray'd for his Persecutors. Moses was of a forgiving Spirit. How many injuries and affronts did he put up▪ The People of Israel dealt unkindly with him, they murmur••d against him at the Waters of Marah, (the Water was not so bitter as their Spirits,) but he fell to prayer for them▪ Exod. 15.24. He cried unto the Lord, and the Lord shewed him a Tree, which when he had cast into the Waters, they were made sweet. When they wante•• Water they fell a chiding with Moses, Exod. 17.3. Why hast thou brought us out of Egypt to kill us with thirst? As if they had said, if we dye we will lay our Death to thy charge, here was enough to have made Moses call for Fire from Hea∣ven upon them, but he passeth by this injury, and to shew he forgave them, he becomes an intercessor for them, ver. 4. and set the Rock abroach for them, ver. 6. The Prophet Elisha feasted his Enemies, 2 Kin. 6.23. He prepar'd a Table for them who would have prepared his Grave. Cranmer was famous for forgiving injuries. When Luther had revil'd Calvin, saith Calvin, Etiamsi millies me diabolum vocet, tho he call me Devil a thousand times, yet I will love and honour him as a pretious Servant of Christ. When one had abus'd and wronged a Christi∣an, asking him, What wonders hath your Master Christ wrought? saith he, He hath wrought this wonder, that tho you have so injured me, yet I can forgive you, and pray for you.

7. Forgiving and requiting good for evil, is the best way to conquer and melt the Heart of an Enemy. Saul having pursued David with Malice, and hunted him as a Partridge upon the Mountains, yet David would not do him a mischief when it was in his power. Davids kindness melted Saul•• Heart, 1 Sam. 24.16, 17. Is this thy voice, my Son David? and Saul lift up his Voice and Wept, and said, Thou art more righteous than I, for thou hast rewarded me good. This forgiving is heap∣ing Coals, which melts the Enemies Heart, Rom. 12.20. This is the most noble Victory, to overcome an Enemy without striking a blow, to conquer him with love. Philip of Macedon when it was told him that one Nicanor did openly rail against him, the King instead of putting him to death, sent him a rich present, which did so overcome the man, and make his Heart relent, that he went up and down to recant what he had said against the King, and did highly extol the Kings Clemency.

8. Forgiving others, is the way to have forgiveness, from God, and is a sign of forgiveness.

1. It is the way to have forgiveness, Mat. 6.14. If ye forgive men their trespasses, your Heavenly Father will also forgive you. But one would think other things should sooner procure forgiveness from God, than our forgiving others. No surely, nothing like this to procure forgiveness, for all other acts of Religion may have leaven in them. God forbad Leaven in the Sacrifice, Exod. 34.25. One may give Alms▪ yet there may be the leaven of Vain-glory in this. The Pharisees sounded a Trumpet, they did not give Alms, but sell them for applause, Mat. 6.2. one may give his Body to be burned, yet there may be leaven in this, it may be a false zeal, there may be Leaven in many acts of Religion, which soures the whole lump, but to forgive others that have offended us, this can have no Leaven in it, no Sinister aim, this is a Duty wholly Spiritual, and is done purely out of love to God▪ hence it is God rather annexeth forgiveness to this, then to the highest and most renown'd works of Charity which are so cried up in the World.

2. It is a sign of Gods forgiving us. It is not a cause of Gods forgiving us, but a sign. We need not climb up into Heaven to see whether our sins are Forgiven, let us look into our Hearts, and see if we can Forgive others, then we need not doubt but God hath forgiven us. Our loving others is nothing but the reflection of Gods love to us. Oh therefore by all these arguments, let us be persuaded to the forgiving others. Christians how many offences hath God pass'd by in us? Our sins are innumerable, and Heinous; is God willing to forgive us so many offen∣ces, and cannot we forgive a few? no man can do so much wrong to us all our life as we do to God in one day.

Quest. But how must we Forgive?

Answ. As God Forgives us.

1. Cordially, God doth not only make a show of forgiving, and keeps our sins by him, but doth really forgive; He passeth an act of Oblivion, Ier. 31.34. so we must not only say we Forgive, but do it with the Heart, Mat. 18.35. If ye from your Hearts forgive not.

2. God forgives Fully; he forgives all our sins. He doth not for fourscore write down fifty, Psalm 103.3. who Forgiveth all thy iniquities. Hypocrites pass by some offences but retain others. Would we have God deal so with us? to remit only some trespasses and call us to account for the rest.

3. God forgives often, we run afresh upon the score, but God multiplies pardon, Isa. 55.7. Peter asks the question, Mat. 18.21. Lord how oft shall my Brother sin against me, and I forgive him? Till seven times? Ie••us saith to him, I say not, until seven times, but until seventy times seven. If he say, I Repent, you must say, I Re∣mit.

Quest. But this is one of the highest acts of Religion, Flesh and Blood cannot do it? how shall I attain to it?

Answ. 1. Let us consider, how many wrongs and injuries we have done against God; What Volume can hold our Errata? Our sins are more than the Sparks in a Furnace.

2. If we would forgive, see Gods hand in all that men do or say against us Did we look higher than Instruments, our Hearts would grow calm, and we would not meditate revenge. Shimei reproach'd David and Cursed him, David look'd higher 2 Sam 16 11. Let him alone, let him curse, for the Lord hath bidden him. What made Christ that when he was reviled he reviled not again? He look'd beyond Iud••s and Pilate, he saw his Father putting the bitter Cup into his Hand, and as we must see Gods hand, in all the affronts and Incivilities we receive from men, so we must believe God will do us good by all if we belong to him, 2 Sam. 16.12. It may be the Lord will requite me good for his cursing this day; quisquis de••ra∣hit famae meae addet mercedi meae▪ Aug. He that inju••es me ••hall add to my reward, he that Clips my name to make it weigh lighter, shall make my Crown weigh heavier. Well might Stephen pray For his Enemies, Lord lay not this sin to their charge, Act. 7.60. he knew they did but encrease his Glory in Heaven, every Stone his Enemies threw at him added a Pearl to his Crown.

3. Lay up a stock of Faith, Luk. 17.4 If thy Brother trespass against thee seven times in a day, and seven times in a day, ••urn again to thee, and say, I Repent, thou shalt forgive him. And the Apostles said to the Lord, Encrease our Faith. As if they had said, We can never do this without a great deal of Faith; Lord encrease our Faith. Believe God hath pardoned you, and you will pardon others, only Faith can throw dust upon injuries, and bury them in the Grave of forgetfulness.

4. Think how thou hast sometimes wronged others, and may it not be just with God▪ that the same measure you mete to others should be measured to you again? hast not thou wronged others, if not in their Goods, yet in their Name? If thou hast not born false witness against them, yet perhaps thou hast spoken falsly of them; the consideration of this may make Christians bury injuries in silence.

5. Get humble Hearts. A proud Man thinks it a disgrace to put up an injury. What causeth so many Duels and Murders as Pride? Be cloth'd with humility, 1 Pet. 5.5. He who is low in his own Eyes will not be troubled much, tho others lay him low. He knows there's a day a coming, when there shall be a Resurrection of Names as well as Bodies, and God will avenge him of his Adversaries, Luk.

18.7. And shall not God avenge his own Elect? the humble Soul leaves all his wrongs to God to requite, who hath said vengeance is mine, Rom. 12.19.

Vse of Comfort. Such as Forgive, God will forgive them. You have a good argument to plead with God for Forgiveness, lo, I am willing to Forgive him who makes me no sactisfaction and wilt not thou Forgive me, who hast re∣ceived satisfaction in Christ my surety: so ends the fifth Petition.

Mat. 6.13.

And lead us not into Temptation, but deliver us from Evil.

THIS Petition consists of two parts.

First, Deprecatory, Lead us not into Temptation.

Second, Petitory, But deliver us from evil.

First, Nenos inducas in tentationem, Lead us not into temptation. Doth God lead into Temptation? God tempts no man to sin, Jam. 1.13. Let no man say when he is Tempted, I am tempted of God, for God tempteth not any man. God doth permit sin, but not promote it. He who is an encourager of holiness cannot be a Patron of sin. God doth not Tempt to that which he hath an antipathy against▪ what King will tempt his Subjects to break those Laws which he himself hath establi••hed?

Quest. But is it not said God tempted Abraham? Gen. 22.1.

Answ. Tempting there was no more than trying. God tryed Abrahams Faith, as a Gold-smith tries Gold in the Fire, but there is a great deal of difference be∣tween Gods trying his Peoples Grace, and exci••ing their corruption▪ he tryeth their Grace, but doth not excite their corruptions, mans sin cannot be justly fa∣ther'd on God. God tempts no man.

Quest. What then is the meaning of this, Lead us not into temptation?

Answ. When we pray, Lead us not into Temptation, the meaning is we desire of God, that he would not suffer us to be overcome by temptation; that we may not be given up to the power of a Temptation, which is when we are trapann'd into sin.

Quest. 2. Whence do temptations come?

Answ. 1. Ab intra▪ from our selves, the Heart is Fomes peccati, the breeder of all evil; our own Hearts are the greatest Tempters; quisque sibi Satan est, Iam. 1.14. Every man is tempted when he is drawn away of his own lust, the Heart is a per∣fect decoy.

2. Temptations come ab extrà, from Satan he is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Tempter. Mat. 4.3. he lies in Ambush to do us mischief, stat in procinctu Diabolus, the De∣vil lays a Train of Temptation, to blow up the Fort of our Grace. The Devil is not yet fully cast into Prison, but is like a Prisoner that goes under Bail, the World is his Diocess where he visits, we are sure to find Satan whatever we are doing, reading, praying, meditating; we find him within, how he came there we know not; we are sure of his company, uncertain how we came by it. A Saints whole Life (saith Austin) is a Temptation; Elias who could shut Heaven by Prayer, could not shut his Heart from a Temptation. This is a great mole∣station to a Child of God; as it is a trouble to a Virgin to have her Chastity daily assaulted: the more one is tempted to evil, the more he is hindred from good; we are in great danger of Satan, the Prince of the Air, and we had need often pray, leads us not into Temptation, that we may see in what danger we are of Satans Temptations.

Consider 1. His Malice in tempting.

This Hellish Serpent is swell'd with the Poison of malice. Satan envies mans happiness. To see a clod of Dust so near to God, and himself (once a glorious Angel) cast out of the Heavenly Paradise, this makes him pursue mankind with inveterate hatred, Rev. 12.12. The Devil is come down to you having great wrath: If there be any thing this Infernal Spirit of Hell can delight in, it is to ruine Souls, and bring them into the same condemnation with himself, this malice of Satan in tempting must needs be great, if we consider three things.

1. That when Satan is so full of Torment, yet, that at such a time he should tempt▪ one would think Satan should scarce have a thought free from thinking

of his own misery; yet such is his rage and malice, that when God is punishing him he is tempting.

2. Satan's Malice is great, that he will tempt where he knows he cannot prevail. He will put forth his sting tho he cannot hurt; he tempted Christ, Mat. 4.3. If thou be the Son of God. He knew well enough Christ was God as well as Man, yet he would tempt him. Such was his malice against Christ, that he would put an Affront upon Christ, tho' he knew he could not con∣quer him. He tempts the Elect to Blasphemy, he knows he cannot prevail a∣gainst the Eelect; yet such is his Malice, that tho' he cannot storm the Gar∣rison of their Hearts, yet he will plant his Pieces of Ordnance against them.

3. Satan's Malice is great, that tho' he knows his tempting men to sin will en∣crease his own Torment in Hell, yet he will not leave off tempting; every Temp∣tation makes his Chain heavier, and his fire hotter, yet he will tempt. Therefore Satan being such a malicious revengeful Spirit, had not we need pray that God would not suffer him to prevail by his Temptations? Lead us not into Tempta∣tion.

2. Consider Satan's Diligence in tempting, 1 Pet 5.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He walketh a∣bout. He neglects no time, he who would have us Idle, yet himself is always busied. This Lyon is ever hunting after his Prey, he compasseth Sea and Land to make a Proselyte; he walks about, he walks not as a Pilgrim, but a Spy, he watcheth where he may throw in the Fire-ball of a Temptation. He is a rest∣less Spirit, if we repulse him, yet he will not defist, but come again with a Temptation. Like Marcellus, a Roman Captain Hannibal speaks of; whether he was conquer'd or did conquer, he was never quiet. More particularly, Sa∣tan's Diligence in tempting is seen in this.

1. If he gets the least Advantage by Temptation, he pursues it to the ut∣most. If his Motion to sin begins to take, he follows it close, and presseth to the Act of sin. When he tempted Iudas to betray Christ, and found that Iudas was inclinable, and began to bite at the Bait of thirty Pieces of silver; he hurries him on, and never leaves him till he had Betrayed his Lord and Master. When he had tempted Spira to Renounce his Religion, and saw Spira began to yield, he follows his Temptation close, and never left till he had made him go to the Legate at Venice, and there Abjure his Faith in Christ.

2. Again▪ Satan's Diligence in tempting is seen in this, The Variety of Temp∣tations he useth. He doth not confine himself to one sort of Temptation, he hath more Plots than one; if he finds one Temptation doth not prevail he will have another; if he cannot tempt to Lust, he will tempt to Pride. If a Temptation to Covetousness doth not prevail, he will tempt to Profuseness▪ If he cannot fright men into Despair, he will see if he can draw them to Pre∣sumption. If he cannot make▪ them Profane, he will see if he can make them Formalists. If he cannot make them Vitious, he will tempt them to be Erro∣neous. He will tempt them to leave off Ordinances, he will pretend Revelati∣ons. Error damns as well as Vice, the one pistols, the other poisons; thus Satan's Diligence in tempting is Great, he will turn every Stone, he hath seve∣ral Tools to work with; if one temptation will not do, he will make use of another. Had not we need then pray, Lead us not into Temptation?

3. Consider Satan's Power in tempting. He is called the Prince of the World, Iohn 12 31. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the strong Man, Luke 11.21. and the Great Red Dragon who with his Tail cast down the third part of the Stars, Rev. 12.4. He is full of Power, being an Angel; tho Satan hath lost his Holiness, yet not his Strength. The Devils Power in tempting is seen several ways. 1. He as a Spirit having an intellectual Being, can convey himself into the Fancy, and poison it with bad Thoughts. As the Holy Ghost doth cast in good Motions, so the Devil doth bad. He put it into Iudas Heart to betray Christ, Iohn 13, 2.—2. Satan tho' he cannot compel the Will, yet he can present pleasing Objects to the Senc••••▪ which have a great Force in them. He set a Wedg of Gold before Achan, and so en∣ticed him with that Golden Bait. 3. The Devil can excite and stir up the Cor∣ruption within, and work some Inclinableness in the Heart to embrace the Temp∣tation. Thus he stirr'd up Corruption in David's Heart, and provok'd him to number the People, 1 Chron. 21.1. Satan can blow the spark of Lust into a Flame.

4. Herein lies much of his Power, that he being a Spirit, can so strangely convey his Temptations into our Minds, that we cannot easily discern whether they come from Satan or from our selves. Whether they are his Suggestions, or the natural Births of our own Hearts. A Bird may hatch the Egg of another Bird, thinking it is her own. Often we hatch the Devils Motions, thinking they come from our own Hearts. When Peter disswaded Christ from Suffering, sure Peter thought it came from the good Affection which he did bear to his Master, Matt. 16.22. little did Peter think Satan had an hand in it. Now if the De∣vil hath such a Power to instil his Temptations that we hardly know whether they be His or Ours, we are in a great deal of danger; and had need pray, not to be led into Temptation. Here I know some are desirous to move the Que∣stion.

Quest. How shall we perceive when a Motion comes from our Own Hearts, and when from Satan?

Resp. It is hard (as Bernard saith) to distinguish, Inter morsum Serpentis & morbum Mentis, between those Suggestions which come from Satan, and which breed out of our own Hearts. But I conceive there is this three-fold dif∣ference.

1. Such Motions to Evil as come from our own Hearts, spring up more lea∣surely and by degrees. A sin is long concocted in the Thoughts ere consent be given. But usually we may know a Motion comes from Satan by its Suddenness. Therefore Temptation is compared to a Dart, Eph. 6.16. because it is shot suddenly. David's Numbring the people was a Motion which the Devil did inject suddenly.

2. The Motions to Evil which come from our own Hearts are not so Terrible. Few are frighted at the sight of their own Children. But Motions coming from Satan are more ghastly and frightful, as Motions to Blasphemy and self-Mur∣der. Hence it is Temptations are compared to fiery Darts, Ephes. 6. For their Terribleness, because they do as flashes of fire startle and affright the Soul.

3. When Evil Thoughts are thrown into our Mind, which we loath, and have Reluctancy against, when we strive against them and fly from them, as Moses did from the Serpent; this shews, they are not the Natural Birth of our own Heart, but the Hand of Ioab is in this. Satan hath injected these impure Motions.

4. Satan's Power in tempting, appears by the long Experience he hath gotten in the Art. He hath been a Tempter well nigh as long as he hath been an Angel. Who are fitter for Action than Men of Experience? Who is fitter to steer a Ship, than an old Experienced Pilot? Satan hath gained much Experience by his being so long vers'd in the Trade of Tempting. He having such Experi∣ence knows what are the Temptations which have foiled others, and are most likely to prevail: The Fowler lays those snares which have caught other Birds. Satan having such Power in tempting, we are in danger, and had need pray, Lead us not into Temptation.

5. Consider Satans's Subtilty in tempting. The Greek word to Tempt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ signifies to Deceive. Satan in tempting useth many subtil Policies to deceive, we read of the Depths of Satan, Rev. 2.24. and his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Devices or Strata∣gems, 2 Cor. 2.11. we read of his Snares and his Darts, his Snares are worse than his Darts: He is call'd a Lion for his Cruelty, and an old Serpent for his Subtilty, he hath several sorts of subtilty in tempting.

1. Subtilty. The Devil observes the Natural Temper and Constitution, Om∣nium discutit mores—the Devil doth not know the Hearts of men, but he may feel their Pulse, know their Temper, and so accordingly can apply himself. As the Husbandman knows what seed is proper to sow in such a soil; so Satan find∣ing out the Temper, knows what temptation is proper to sow in such an heart. That way the Tide of a mans Constitution runs, that way the wind of Temp∣tation blows. Satan tempts the Ambitious Man with a Crown, the Sanguine Man 〈◊〉〈◊〉 Beauty, the Covetous Man with a Wedge of Gold. He provides Savory Meat such as the sinner loves.

2. Subtilty. Satan chooseth the fittest Season to tempt in. As a cunning Angler casts in his Angle when the fish will bite best. The Devil can hit the very joynt of Time, when a Temptation is likest to prevail; there are several seasons he tempts in.

1. In our first Initiation and Entrance into Religion, when we have newly given up our names to Christ. Satan will never disturb his Vassals, but when

we have broke his Prison in Conversion, now he pursues us with violent Temp∣tations. Solet inter primordia Conversionis acrius insurgere. Bern. When Israel were got a little out of Egypt, then Pharaoh pursues them. Herod assoon as Christ was born sent to destroy him. So when the Child of Grace is newly born, the Devil labours to strangle it with Temptation. When the first Buddings and Blossoms of Grace begin to appear, the Devil would nip these tender Buds with the sharp blasts of his Temptations. Indeed at first Conversion, Grace is so weak, and Temptation so strong, that one would wonder how the young Convert scapes with his Life; Satan hath a spight at the New Creature.

2. Season. The Devil tempts when he finds us idle and unimploy'd. We do not sow seed in fallow Ground; but Satan sows most of his seed in a person that lies fallow; when the Fowler sees a Bird sit still and pearch upon the Tree, now he shoots it. So when Satan observes us to sit still, now he shoots his fiery Darts of Temptation at us, Mat. 13.25 While men slept the Enemy sowed Tares. So while men sleep in Sloath Satan sows his Tares. When Da∣vid was walking on the Leads, and unimploy'd, now the Devil set a tempting Object before him, and it prevail'd, 2 Sam. 11.3.

3. Season. When a Person is reduced to outward wants and straits, now is the Devils tempting time. When Christ had fasted fourty days and was hungry, then the Devil comes and tempts him with the Glory of the World, Mat. 4.8. When Provisions grow short, now Satan sets in with a Temptation. What, wilt thou starve rather than steal? Reach forth thy hand, pluck the forbidden Fruit. How oft doth this Temptation prevail? How many do we see who instead of living by Faith, live by their shifts, and will steal the Venison tho' they lose the Blessing.

Season 4. Satan tempts after an Ordinance. When we have been at hearing of the Word, or Prayer, or Sacrament; now Satan casts in the Angle of a Temp∣tation. When Christ had been Fasting and Praying, then came the Tempter, Mat. 4.3.

Quest. Why doth Satan choose this time to tempt in after an Ordinance? One would think this were the most disadvantagious time, for now the Soul is rais'd up to an heavenly Frame?

Answ. 1. Malice puts Satan upon it. The Ordinances that cause Fervour in a Saint, cause Fury in Satan. He knows in every Duty we have a design against him. In every Prayer we put up a Suit in Heaven against him. In the Lord's Supper we take the Sacrament upon it, to fight under Christ's Banner against the Devil; therefore now Satan is more enraged, he now lays his Snares, and shoots his Darts against us.

2. Satan tempts after an Ordinance, because he thinks he shall now find us most secure. After we have been at the Solemn Worship of God we are apt to grow remiss, and leave off former Strictness: Like a Soldier, that after the Battle leaves off his Armour: Now Satan watcheth his time, he doth as David did the Amalekites; after they had taken the Spoil and were secure, they did eat and drink, and dance; now David fell upon them and did smite them, 1 Sam. 30.17. So when we grow remiss after an Ordinance, and perhaps too much in∣dulge our selves in carnal Delights; now Satan falls upon us by a Temptation, and oft foils us. As after a full Meal, men are apt to grow drowsie: So after we have had a full meal at an Ordinance, we are apt to slumber and grow se∣cure; and now Satan shoots his Arrow of Temptation and hits us between the joynts of our Armour.

Season 5. Satan tempts after some Discoveries of God's Love. Satan like a Pyrat, sets on a ship that is richly laden: So when a Soul hath been laden with spiritual Comforts; now the Devil will be shooting at him to rob him of all. The Devil envies to see a Soul feasted with spiritual Joy. Iosephs party-colour'd Coat made his Brethren envy him, and plot against him. After David had the good news of the Pardon of his sin, (which must needs fill him with Conso∣lation) Satan presently tempted him to a new sin in numbring the people; and so all his Comfort leak'd out and was spilt.

Season 6. ••atan tempts when he sees us weakest. He breaks over the Hedge where it is lowest. As the Sons of Iacob came upon the Shechemites when they were sore, and could make no Resistance, Gen. 34.25. At two times Satan comes upon us in our weakness.

1. When we are alone. So he came to Eve when her Husband was away, and the less able to resist his Temptation. Satan hath this Policy, he gives his Poison privately, when no body is by; others might discover his Treachery. Satan is like a cunning Suitor, that wooes the Daughter when the Parents are from home. So when one is alone, and none near; now the Devil comes a wooing with a Temptation, and hopes to have the Match struck up.

2. When the hour of Death approaches. As the poor sheep when it is sick and weak and can hardly help it self, now the Crows lie pecking at it. So when a Saint is weak on his Death-bed; now the Devil lies pecking at him with a Temptation, he reserves his most furious Assaults till the last. The peo∣ple of Israel were never so fiercely assaulted, as when they were going to take Possession of the promised Land; then all the Kings of Canaan combin'd their Forces against them: So when the Saints are leaving the World, and going to set their foot into the Heavenly Canaan; now Satan sets upon them by Temp∣tation, he tells them they are Hypocrites, all their Evidences are Counterfeit. Thus like a Coward he strikes the Saints when they are down. When Death is striking at the Body, he is striking at the Soul▪ This is his second Subtil∣ty, Satan chooseth the fittest season when to throw in a Temptation.

Subtilty 3. A third subtil Policy of Satan in tempting is, He baits his Hook with Religion, the Devil can hang out Christ's Colours, and tempt to sin un∣der pretences of Piety. Now he is the White Devil, and transforms himself in∣to an Angel of Light. Celsus wrote a Book full of Errour, and he Intitled it; Liber Veritatis, The Book of Truth. So Satan can write the Title of Religion upon his worst Temptations. He comes to Christ with Scripture in his Mouth, It is written, &c. So he comes to many and tempts them to sin under the pre∣tence of Religion; he tempts to Evil that Good may come of it. He tempts men to such unwarrantable Actions, that they may be put into a Capacity of honouring God the more. He tempts them to accept of Preferment against Conscience, that hereby they may be in a condition of doing more good; He put Herod upon killing Iohn Baptist, that hereby he might be kept from the Violation of his Oath. He tempts many to Oppression and Extortion, tel∣ling them they are bound to provide for their Families. He tempts many to make away with themselves, that they may live no longer to sin against God; thus he wraps his poisonous Pills in sugar. Who would suspect him when he comes as a Divine, and quotes Scripture?

4. Subtilty of Satan is to tempt to sin Gradually. The old Serpent winds him∣self in by degrees. He tempts first to lesser sins, that so he may bring on greater. A small Offence may occasion a great Crime; as a little prick of an Artery may occasion a mortal Gangrene. Satan first tempted David to an impure glance of the Eye, to look on Bathsheba, and that unclean look occasion'd Adultery and Murder. First the Devil tempts to go into the Company of the wicked, then to twist into a Cord of Friendship, and so by degrees to be brought into the same Condemnation with them; This is a great Subtilty of Satan to tempt to lesser sins first; for these harden the Heart, and fit men for the committing of more horrid tremendous. Sins.

5. Subtilty. Satans Policy is to hand over Temptations to us by those whom we least suspect.

1. By near Friends; he tempts us by them who are near in Blood. He temp∣ted Iob by a Proxy, he handed over a Temptation to him by his Wife, Iob 2.9. Dost thou still retain thy Integrity? As if he had said, Iob thou seest how for all thy Religion God deals with thee. His hand is gone out sore against thee, what and still pray, and weep? Cast off all religion, turn Atheist? Curse God and die. Thus Satan made use of Iob's Wife to do his work: the woman was made of the Rib, and Satan made a Bow of this Rib, out of which he shot the Arrow of his Tentation. Per costam petit Cor, the Devil oft stands behind the Curtain, he will not be seen in the Business; but puts others to do his work. As a man makes use of a Sergeant to arrest another: so Satan makes use of a Proxy to tempt; as he did creep into the Serpent, so he can creep into a near Relation.

2. He tempts sometimes by religious Friends. The Devil keeps still out of sight, that his Cloven Foot may not be seen. Who would have thought to have found the Devil in Peter? When he disswaded Christ from suffering. Ma∣ster, spare thy self. Christ spied Satan in the Temptation. Get thee behind me, Satan. When our religious Friends would disswade us from doing our Duty,

Satan is a lying spirit in their Mouths; and would by them entice us to E∣vil.

6. Subtilty, Satan tempts some Persons more than others: some are like wet Tinder, who will not so soon take the fire of Temptation as others. Satan tempts most where he thinks his Policy's will more easily prevail; some are fit∣ter to receive the impression of Temptations: as soft Wax is fitter to take the stamp of the Seal. The Apostle speaks of Vessels filled for Destruction, Rom. 9.22. so there are Vessels fitted for Temptation. Some like the spunge suck in Satan's Temptations. There are five sorts of persons that Satan doth most sit brooding upon by his Temptations.

1. Ignorant Persons. The Devil can lead them into any snare; you may lead a blind man any whither. God made a Law that the Iews should not put a stum∣bling block in the way of the blind, Levit. 19.14. Satan knows it is easie to put a Temptation in the way of the blind▪ at which they shall stumble into Hell. When the Syrians were smitten with Blindness, the Prophet Elisha could lead them whither he would into the Enemies Country, 2 Kin. 6.20. The bird that is blind is soon shot by the Fowler. Satan the God of this World blinds men and then shoots them. An ignorant man cannot see the Devils snares; Sa∣tan tells him such a thing is no sin, or but a little one, and he will do well enough. 'Tis but repent.

2. Satan tempts Vnbelievers. He who with Diagoras doubts of a Deity, or with the Photinians denies Hell; what sin will not this man be drawn to. He is like mettal that Satan can cast into any Mould; he can dye him of any co∣lour. An Unbeliever will stick at no sin, Luxury, Perjury, Injustice. Paul was afraid of none so much as them that did not believe, Rom. 15.31. That I may be delivered from them that do not believe in Judea.

3. Satan tempts proud Persons; these he hath more power of: none is in great∣er danger of falling by a Temptation, than he who stands high in his own Conceit. When David's Heart was lifted up in pride, then the Devil stirr'd himself up to Number the people, 2 Sam. 24.2. Celsae graviore casu decidunt Tur∣res, feriunt{que} summos fulmina montes, Hor. Satan made use of Hamans pride to be his shame.

4. Melancholy Persons. Melancholy is atra bilis, a black Humour seated chiefly in the Brain. Melancholy clothes the Mind in Sable, it doth disturb Reason▪ Satan works much upon this Humour. There are three things in Melancholy which give the Devil great Advantage. 1. It unfits for Duty, it pulls off the Chariot-Wheels, it dispirits a man. Lute-strings when they are wet will not sound. When the spirit is sad and melancholy, a Christian is out of tune for spiritual Actions. 2. Melancholy sides often with Satan against God; the Devil tells such a person, God doth not love him, there is no Mercy for him; and the Melancholy Soul is apt to think so too, and sets his hand to the Devils Lies. 3. Melancholy breeds Discontent; and Discontent is a cause of many sins; Un∣thankfulness▪ Impatience, and oft it ends in self-murder. Judge then what an Advantage Satan hath against a melancholy Person, and how easily he may prevail with his Temptations. A melancholy person tempts the Devil to tempt him. 4. Idle Persons; He who is idle, the Devil will find him work to do. Ierom gives his Friend this Counsel to be ever well employ'd, that when the Tempter came he might find him working in the Vineyard. If the Hands be not working, the Head will be plotting sin, Micah 2.1.

7. Subtilty. Of Satan is to give some little Respite, and seem to leave off tempting a while that he may come on after with more Advantage. As Israel made as if they were beaten before the Men of Ai, and fled; but it was a Policy to draw them out of their fenced Cities, and ensnare them by an Am∣bush, Iosh. 8.15. The Devil sometimes raiseth the Siege, and feigns a flight that he may the better obtain the Victory. He goes away for a time, that he may return when he sees a better season, Luke 11.24. When the unclean Spirit is gone out of a man, he walks in dry places, seeking rest and finding none, he saith, I will return to my House whence I came out. Satan by feigning a flight, and leaving off tempting a while, causeth Security in persons, and they think they are safe, and are become Victors, when on a sudden Satan falls on and wounds them. As one that is going to leap runs back a little, that he may take the greater Jump. Satan seems to retire and run back a little, that he may come on again with a Temptation more furiously and successfully. Therefore we need always to watch and have on our spiritual Armour.

8. Subtilty Of the old Serpent is either to take men off from the use of means, or to make them miscarry in the use of means.

First, He labours to take men off from Duty, from praying and hearing; his design is to Discourage them, and to do that he hath two Artifices.

1. He discourageth them from Duty, by suggesting to them their Vnworthiness, they are not worthy to approach to God, or have any signals of his Love and Favour. They are sinful, and God is Holy, how dare they presume to bring their impure Offering to God? This is a Temptation indeed; that we should see our selves unworthy is good, and argues Humility; but to think we should not approach to God because of unworthiness, is a conclusion of the Devils ma∣king. God saith, Come, tho' unworthy. By this Tentation the Devil takes off many from coming to the Lords Table. O (saith he) this is a solemn Ordi∣nance, and requires much Holiness; how darest thou so unworthily come, lest thou eatest and drinkest unworthily? Thus as Saul kept the people from eat∣ing Hony, so the Devil by this Temptation scares many from this Ordinance, which is sweeter than hony and the hony-comb.

Secondly, Satan endeavours to discourage from Duty by objecting want of Suc∣cess. When men have waited upon God in the use of Ordinances▪ and yet find not that Comfort they desire; now Satan disheartens them and, 〈◊〉〈◊〉 them upon resolves of declining all Religion; they begin to say as that wicked King, 2 Kings 6.33. Why should I wait on the Lord any longer? When Saul saw God answered him not by Dreams and Visions, Satan tempted him to leave God's Worship, and seek to the Witch of Endor, 1 Sam. 28.6. No answer of Prayer comes, therefore saith Satan leave off praying; who will sow seed, where no Crop comes up? Thus the Devil would by his subtil Logick dispute a poor Soul out of Duty. But if he sees he cannot prevail this way to take men off from the use of means, then he labours,

2. To make them miscarry in the use of means. By this Artifice he prevails over multitudes of Professors. The Devil stands as he did at Ioshua's right Hand, to resist men, Zach. 3.1. If he can't hinder them from Duty, he will be sure to hinder them in Duty two ways.

First, By causing Distraction in the Service of God, and this he doth by pro∣posing Objects of Vanity, or by whispering in mens Ears that they can scarce mind what they are doing.

Secondly, Satan hinders by putting men upon doing Duties in a wrong manner. 1. In a dead formal manner, that so they may fail of the success. Satan knows duties done superficially were as good be left undone. That Prayer which doth not pierce the Heart will never pierce Heaven. 2. He puts them upon doing duties for wrong ends, Finis specificat actionem; He will make them look a-squint and have by-ends in Duty, Mat. 6.5. Be not as the Hypocrites, for they love to pray standing in the corners of the streets, that they may be seen of men. Prayer is good, but to pray to be seen of men, this was a dead fly in the Box of Oyntment; the Oyl of vain-glory fed their Lamp, sinister Aims corrupt and fly-blow our Holy Things. Here is Satans Policy, either to prevent Duty or pervert it; either to take men off from the use of means, or make them miscarry in the use of Means.

9. Subtilty, Satan can colour over sin with the name and pretence of Virtue. Alcibiades hung a Curtain curiously Embroidered over a foul Picture full of Sa∣tyrs: so Satan can put the Image of vertue over the foul Picture of sin. Satan can cheat men with false Wares, he can make them believe that Presumption is Faith, that intemperate Passion is Zeal; Revenge is Prudence, Covetousness is Fru∣gality and Prodigality, good Hospitality. Come see my Zeal for the Lord, saith Iehu. Satan perswaded him it was a Fire from Heaven, when it was nothing but the Wild-fire of his own Ambition; 'Twas not Zeal, but State-Policy. This is a subtil Art of Satan to deceive by tempting, and put men off with the dead Child instead of the live Child, to make men believe that is a Grace which is a Sin; as if one should write Balm-water upon a Glass of Poyson. If Satan hath all these subtil Artifices in tempting, are not we in great Danger of this Prince of the Air, and had not we need often pray, Lord suffer us not to be led into Temptation? as the Serpent beguil'd Eve with his Subtilty, 2 Cor. 11.2. Let us not be beguil'd by the Snares and Policies of this hellish Machiavel.

Satan is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath a Dexterity in subtil Contrivances. He doth more hurt as a Fox, than a Lion. His Snares are worse than his Darts, 2 Cor. 2.11. We are not ignorant of his Devices.

10. The next Subtilty of Satan is, He labours to ensnare us by Lawful Things. In licitis perimus omnes; more are hurt by lawful things than unlawful, as more are kill'd with Wine than Poison; Gross Sins affright, but how many take a sur∣feit and die in using lawful things inordinately? Recreation is lawful, Eating and Drinking is lawful, but many offend by Excess, and their Table is a Snare. Relations are lawful, but how oft doth Satan tempt to over-love? how oft is the Wife and Child laid in God's Room? Excess makes things lawful become sinful.

11. Subtilty of Satan is to make the Duties of our General and Particular Cal∣ling hinder and justle out one another. Our General Calling is serving God, our Particular Calling is minding our Employments in the World. 'Tis Wisdom to be regular in both these, when the Particular Calling doth not eat out the time for God's Service; nor the Service of God hinder Diligence in a Calling. The Devil's Art is to make Christians defective in one of these two. Some spend all their time in Hearing, Reading, and under a pretence of living by Faith, do not live in a Calling: others Satan takes off from Duties of Religion under a pretence that they must provide for their Families. He makes them so careful for their Bodies, that they quite neglect their Souls. This is the Subtilty of the old Serpent, to make men negligent in the Duties either of the first Table or the second.

12. Subtilty of Satan in Tempting is, to misrepresent true Holiness, that he may make others out of love with it. He paints the Face of Religion full of Scars, and with seeming Blemishes, that he may create in the Minds of Men prejudice against it. Satan misrepresents Religion as the most Melanch••ly Thing, and that he who embraceth it, must banish all Joy out of his Diocess. Tho' the Apostle saith, Ioy in Believeng, Rom. 15.13. Satan suggests that Religion exposeth men to Danger, he shews them the Cross, but hides the Crown from them. He la∣bours to put all the Disgrace he can upon Holiness, that he may tempt men to the Renouncing of it. Satan abuseth the Good Christian and gives him a wrong Name. The truly Zealous Man Satan calls hot-headed and factious. The pa∣tient man that bears Injuries without Revenge, Satan represents him as a Coward. The humble man is low-spirited, the heavenly-man, Satan calls fool, he lets go things that are seen, for things that are not seen. Thus the Devil mis-repre∣sents Religion to the World. As Iohn Husse that Holy Man was painted with Red Devils: So Satan paints Holiness with as deform'd, mishapen a Face as he can, that he may by this Temptation draw men off from solid Piety; and make them rather scorn than embrace it. The hand of Ioab is in this. Satan is tempting persons to Atheism, to cast off all Religion.

13. Subtilty of Satan in tempting is, to draw men off from the Love of the Truth to embrace Errour, 2 Thes. 2.11. That they should believe a Lie. Satan is call'd in Scripture not only an Unclean Spirit, but a Lying Spirit. As an Vn∣clean Spirit, so he labours to defile the Soul with Lust, and as a Lying Spirit, so he labours to corrupt the Mind with Errour. And indeed this is dangerous, because many Errours do look so like the Truth, as Alchimy represents true Gold; Satan thus beguiles Souls. Tho' the Scripture blames Hereticks for be∣ing the Promoters of Errour; Yet it chargeth Satan with being the chief Con∣triver of it. They spread the Errour, but the Devil is a lying Spirit in their Mouths. This is Satan's great Temptation, he makes men believe such are glo∣rious Truths which are dangerous Impostures, thus he transforms himself into an Angel of Light. What is the meaning of Satans sowing Tares in the Parable, Mat. 13.25. but Satan sowing Errour instead of Truth. How quickly had the Devil broach'd false Doctrine in the Apostles times. That it was necessary to be Cir∣cumcised, Acts 15.1. that Angel-Worship was lawful, and that Christ was not yet come in the Flesh, 1 Ioh. 4.3. Now the Devil tempts by drawing Men to Errour, because he knows how deadly this snare is; and the great Mischief Errour will do where it comes. 1. Errour is of a spreading Nature, it is com∣par'd to Leaven, because it sowres, Mat. 16.11. and to a Gangrene, because it spreads, 2 Tim. 2.17. 1. One Errour spreads into more, like a Circle in the wa∣ter that multiplies into more Circles. One Errour seldom goes alone. 2. Er∣rour spreads from one person to another, it is like the Plague which infects all round about. Satan by infecting one person with Errour, infects more. The Errour of Pelagius did spread on a sudden into Palestine, Africa, Italy; the Ar∣rian Errour was at first but a single spark, but at last it set almost all the World on fire. 2. The Devil lays this snare of Errour, because Errour brings Divisi∣ons

into the Church, and Divisions bring an Opprobrium and Scandal upon the ways of God. The Devil danceth at Discord; Division destroys Peace, which was Christ's Legacy, and Love, which is the Bond of Perfection. Not only Christ's Coat hath been Rent, but his Body, by the divisions which Errour hath caused; in Churches or Families where Errour creeps in, what Animosities and Fractions doth it make? it sets the Father against the Son, and the Son against the Father. What Slaughters and Bloodshed have been occasion'd by Errors broach'd in the Church? 3. The Devils Policy in raising Errors is to hinder Reformation; the Devil was never a friend to Reformation. In the Primitive Times after the Apostles days, the Serpent cast out of his Mouth Water as a flood after the Woman, Rev. 12.15. which was a deluge of Heresies, that so he might hinder the Progress of the Gospel. 4. Satan tempts to Error, because Error devours Godliness. The Gnosticks, as Epiphanius observes, were not only corrupted in their Iudgments, but in their Morals; they were loose in their Lives, Iude 4. Ungodly men turning the Grace of our God into Lasciviousness. The Familists af∣terwards turn'd Ranters, and gave themselves over to Vices and Immoralities, and this they did boasting of the Spirit and Perfection. 5. The Devils design in seducing by Error is, he knows Error is pernicious to Souls; Error damns as well as Vice. Poison kills as well as Pistol, 2 Pet. 2.1. They shall privily bring in damnable Heresies. Now if Satan be thus subtil in laying snares of Error to deceive, had not we need pray that God would not suffer us to be led into Temptation; that he would make us wise to keep out of the snare of Error, or if we have fallen into it, that he would give us to recover out of the snare by Repentance?

14. Another Subtilty of Satan is, to bewitch and ensnare men by setting Pleasing Baits before them; the Riches, Pleasures, Honours of the World, Mat. 4.9. All this will I will give thee; how many doth Satan tempt with this Golden Apple? Pride, Idleness, Luxury are the three Worms which breed of Plenty, 1 Tim. 6.9. They that will be rich fall into Temptation and a Snare. Sa∣tan kills with these silver Darts; how many surfeit on Luscious Delights? The Pleasures of the World are the great Engine by which Satan batters down mens Souls. His Policy is to tickle them to death, to damn them with Delights. The Flesh would fain be pleased, and Satan prevails by this Temptation. He drowns them in the sweet Waters of Pleasure; such as have abundance of the World walk in the midst of Golden Snares. We had need watch our Hearts in Pro∣sperity, and pray not to be led into Temptation. We have as much need to be careful that we are not endanger'd by Prosperity, as a man hath to be careful at a Feast, where there are some poison'd Dishes of Meat.

15. Subtilty of Satan in tempting is to plead Necessity. Satans Policy in temp∣ting men under a Plea of Necessity is this, he knows that Necessity may in some Cases seem to palliate and excuse a sin. It may seem to make a lesser Evil good to avoid a Greater. As Lot offered to expose his Daughters to the Sodomites, and was willing that they should defile them, that he might preserve the Angel-strangers that were come into his House, Gen. 19.8. Doubtless Satan had an Hand in this Temptation, and made Lot believe that the necessity of this Action would excuse the sin. The Tradesman pleads a necessity of unlawful Gain, else he can∣not live. Another pleads a Necessity of Revenge, else his Credit will be im∣paired; thus Satan tempts men to sin by telling them of the Necessity. Nay, the Devil will quote Scripture for it, that in some Cases extraordinary, there may be a Necessity of doing that which is not justifiable. Did not David in case of Necessity eat the Shew-bread, which was not lawful for him, but only the Priests? Mat. 12.4. nor do we read he was blam'd; then will Satan say, Why may not you in Cases Extraordinary trespass a little, and take the forbidden Fruit: O beware of this Temptation, see Satans Cloven Foot in it: Nothing can warrant a thing in its own nature sinful. Necessity will not justifie Impiety.

16. Subtilty of Satan in tempting is, to draw men to Presumption. Presumption is a Confidence without Ground: it is made up of two Ingredients, Audacity and Security; this Temptation is common. There is a two-fold Presumption▪ 1. Satan tempts men to presume of their own Hearts, that they are better than they are; they presume they have Grace when they have none. They will not take Gold on trust, but they will take Grace upon trust; the foolish Virgins presumed that they had Oyl in their Vessels when they had none. Here that Rule of Epicharmus is good, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, distrust a fallacious Heart. 2. Satan tempts men to presume of God's Mercy: tho' they are not so good as they should be, yet God is merciful. They look upon God's Mercy with the broad Spectacles of Pre∣sumption.

Satan sooths Men up in their sins; he Preacheth to them all Hope, no Fear; and so deludes them with these Golden Dreams: Quam multi cum vana spe descendunt ad inferos. Aug. Presumption is Satan's draw-net, by which he drags Millions to Hell. Satan, by this Temptation, oft draws the Godly to sin; they presume upon their Priviledges, or Graces, and so venture on occasions of sin. Ie∣hoshaphat twisted into a League of Amity with K. Ahab, presuming, his Grace would be Antidote strong enough against the infection, 2 Chron. 18.3. Satan tempted Peter to presume upon his own strength, and when it came to a trial, he was foil∣ed, and came off with shame. We had therefore need Pray, That we may not be led into this Temptation; and with David, Keep back thy servant from presump∣tuous sins, Psal. 19.13.

17. Subtilty of Satan in tempting, is, to carry on his designs against us, under the highest pretences of Friendship. He thus puts Silver upon his bait, and dips his poison'd Pills in Sugar. Satan doth as some Courtiers, make the greatest pre∣tences of Love where they have the most deadly hatred. Ioab's Sword was usher'd in with a Kiss; He kist Abner, and then smote him under the fifth rib. Satan puts off his Lions skin, and comes in sheeps clothing; he pretends kindness and friendship: He would consult what might be for our good. Thus Satan came to Christ, Command that these stones be made bread▪ Mat. 4. As if he had said to Christ, I see thou art hungry, and here is no Table spread for thee in the Wilderness; I there∣fore pittying thy condition, wish thee to get something to eat; Turn stones to bread, that thy hunger may be satisfied: but Christ spied the Temptation, and with the Sword of the Spirit wounded the Old Serpent. Thus Satan came to Eve, and tempted her under the notion of a Friend; Eat, saith he, of the for∣bidden Fruit, for the Lord knows, that in the day ye eat thereof ye shall be as Gods. As if he had said, I perswade you onely to that which will put you into a better condition than now you are; eat of this Tree and it will make you Omniscient, ye shall be as Gods. What a kind Devil was here? but it was a subtil Temptati∣on, she greedily swallowing the bait, it undid her and all her Posterity. Let us fear his fallacious flatteries. Timeo Danaos & Dona ferentes.

18. Subtilty, is, When Satan hath tempted Men to sin, he perswades them to keep his Counsel: Like them that have some foul Disease, they will rather die than tell the Physitian. It were wisdom in case of sore temptation, to open ones Mind to some experienc'd Christian, whose Counsel might be an An∣tidote against the Temptation. But the danger of a Temptation lies in the con∣cealing of it; 'Tis like the concealing of Treason, which may prove Mortal. How had we need renew this Petition, Lead us not? &c.

19. Subtilty Of Satan in Tempting, is to make use of fit tools and engines, for the carrying on of his Work; That is, he makes use of such persons as may be likely means to promote his tempting designs. The Devil lays the plot of a Temptation, and as it were cuts out the Work, and then he imploys others to fi∣nish it.

1. Satan makes use of such as are in places of Dignity, Men of Renown. He knows if he can get these on his side, they may draw others into Snares: When the Princes and Heads of the Tribes joined with Corah, they presently drew a Multitude into the Conspiracy, Numb. 16.2.10.

2. The Devil makes use of such to carry on his Tempting Designs, as are Men of Wit and Parts; such, as if it were possible, should deceive the very Elect. He must have a great deal of cunning that shall perswade a Man to be out of love with his Food: The Devil can make use of such Heretical Spirits as shall per∣swade Men to be out of love with the Ordinances of God, which they profess they have found comfort in. Many who once seemed to be strict frequenters of the House of God, are now perswaded, by Satan's cunning Instruments, to leave off all▪ and follow an Ignis Fatuus, the Light within them. This is a great subtilty of the Devil to make use of such cunning subtil-pated Men, as may be fit to carry on his Tempting Designs.

3. Satan makes use of bad company to be instruments of tempting: They draw Youth to sin. First they perswade them to come into their Company, then to Twist into a Cord of Friendship; then to Drink with them; and, by de∣grees, debauch them: These are the Devils Decoys to tempt others.

20. Subtilty of Satan is, He, in his Temptation, strikes at some Grace more than other: As in tempting, he aims at some Persons more than others; so he aims at some Grace more than other; and if he can prevail in this, he knows

what an advantage it will be to him. If you ask what Grace it is that Satan in his Temptations doth most strike at? I Answer, it is the Grace of Faith: He lays the Train of his Temptation to blow up the Fort of our Faith, Fidei scutum percutit. Why did Christ pray more for Peter's Faith, than any other Grace? Luk. 22.32. Because Christ saw that his Faith was most in danger, the Devil was striking at this Grace. Satan in Tempting Eve, did labour to weaken her Faith, Gen. 3.1. Yea, hath God said, ye shall not eat of every Tree of the Gar∣den? The Devil would perswade her, that God had not spoken Truth; and when he had once wrought her to distrust, then she took of the Tree. 'Tis cal∣led Scutum fidei, the Shield of Faith, Ephes. 6.16. Satan in Tempting, strikes most at our Shield, he assaults our Faith. True Faith, though it cannot be whol∣ly lost, yet it may suffer a great Eclipse. Though the Devil cannot, by Temp∣tation, take away the Life of Faith, yet he may the lively acting: He cannot Gratiam diruere, but he may debilitare.

Quest. But why doth Satan, in Tempting, chiefly set upon our Faith? A. 1 King. 22.31. Fight neither with small nor great, save onely with the King. So Faith is as it were the King of the Graces; it is a Royal Princely Grace, and puts forth the most Majestick and noble Acts, therefore Satan fights chiefly with this Kingly Grace. I shall shew you the Devils Policy in assaulting Faith most.

First, Because this is the Grace doth Satan most Mischief: it makes the most resistance against him, 1 Pet. 5.9. Whom resist, stedfast in Faith. No Grace doth more bruise the Serpents Head than Faith. Faith is both a Shield and a Sword, defensive and offensive. 1. It is a Shield. A shield guards the Head, defends the Vitals; the shield of Faith causeth that the fiery darts of Temptation do not pierce us thorough. 2. Faith is a Sword, it wounds the Red Dragon.

Quest. How comes Faith to be so strong that it can resist Satan, and put him to flight?

Answ. 1. Because Faith brings the strength of Christ into the Soul: Sampson's strength lay in his Hair, ours lies in Christ: If a Child be assaulted, it runs and calls to its Father for help: So, when Faith is assaulted, it runs and calls Christ, and in his Strength overcomes.

2. Faith furnisheth it self with store of Promises; the Promises are Faith's Wea∣pons to fight with. Now, as David, by Five Stones in his Sling, wounded Go∣liah, 2 Sam. 17.40. So Faith puts the Promises, as Stones, into its Sling, I will never leave thee nor forsake thee, Heb. 13.5. He will not break the bruised reed, Matt. 12.20. He will not suffer you to be tempted above that ye are able, 1 Cor. 10.13. The Lord will shortly bruise Satan under your feet, Rom. 16.20. None shall pluck you out of my Fathers hands, Joh. 10.29. Here are Five Promises, like five Stones put in the Sling of Faith, and with these a Believer wounds the Red Dragon. Now Faith being such a Grace, that doth so resist and wound Satan, he will watch his opportunity that he may batter our shield, though he cannot break it.

2. Satan strikes most at our Faith, and would weaken and destroy it, because Faith hath a great influence upon all the other Graces: Faith sets all the Gra∣ces a-work. Like some rich Clothier, that gives out a stock of Wool to the Poor, and sets them all a Spinning: So Faith gives out a stock to all the other Graces, and sets them a working. Faith sets Love a-work, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· Gal. 5.6. Faith which worketh by love. When once the Soul believes God's Love, this kindles Love to God. The believing Martyrs burned hotter in Love, than in Fire. Faith sets Repentance a-work. When the Soul believes there is Mercy to be had, and that this mercy is for him, this sets the eyes a Weeping. O saith the Soul, that ever I should offend so gracious a God. Repenting tears drop from the eye of Faith, Mark 9.24. The Father of the Child cried out with tears, Lord I believe. Faith set his eyes abroach with Tears; therefore the Devil hath most spight at Faith, and by his Temptations would undermine it, because it is such an Operative Grace, it sets all the other Graces on work. If the Devil cannot destroy our Faith, yet if he can disturb it, if he can hinder and stop the actings of Faith, he knows all the other Graces will be lame and unactive. If the Spring in a Watch be stopp'd, it will hinder the motion of the Wheels: If Faith be down, all the other Graces are at a stand.

21. Subtilty of Satan in Tempting, is, In broaching those Doctrines that are Flesh-pleasing. Satan knows the Flesh loves to be gratified, it cries out for ease and liberty: it will not endure any yoke, unless it be lined and made soft. The Devil will be sure so to lay his bait of Temptation, as to please and humour

the flesh. The Word saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Strive, as in an Agony, to enter into Glo∣ry; Crucifie the Flesh; Take the Kingdom of Heaven by holy Violence. Now Satan, to enervate and weaken these Scriptures, comes with Temptations and flatters the Flesh. He tells Men, there needs no such Strictness; Why so much zeal and violence? a softlier pace will serve; sure there is an easier way to Hea∣ven: There needs no breaking the heart for Sin; do but confess to a Priest, or tell over a few Beads, or say some Ave Maries, and this will procure you a Pardon, and give you admission into Paradise: Or, the Devil can go another way to work; if he sees Men startle at Popery, then he stirs up the Flattering Antinomi∣an, and he comes in another Disguise, and saith, What needs all this cost? What needs Repenting Tears? These are legal. VVhat need you be so strict in your Obedience? Christ hath done all for you; you may make use of your Christian Liberty. This Temptation draws away many; it takes them off from strictness of life. He who sells cheapest shall have most Customers. The Devil knows this is a cheap, easie Doctrine, which will please the flesh, and he doth not doubt but he shall have Customers enough.

22. Subtilty of Satan in Tempting, is in Reference to Holy Duties. His policy is either to hinder from duty, or discourage in duty, or put Men on too far in duty.

I. To hinder from Duty, as 1 Thes. 2.18. I would have come once and again, but Satan hindred me. So many Duties of Religion had been performed, but Sa∣tan hindered. The hand of Ioab is in this. There are Three Duties which the Devil is an enemy to, and labours to keep us from.

1. Meditation. He will let Men Profess, or Pray and Hear in a formal manner; This doth him no hurt, nor them no good: but he doth oppose Meditation, as be∣ing a means to compose the heart, and make it serious. Satan can stand your small shot, so you do not put in this Bullet. He cares not how much you Hear, nor how little you Meditate: Meditation is a chewing of the cud, it makes the VVord digest, and turn to nourishment. Meditation is the Bellows of the Affections. The Devil is an enemy to this. When Christ was alone in the Wilderness, gi∣ving himself to Divine Contemplations, then the Devil comes and tempts him, to hinder him. He will thrust in Worldly Business, something or other to keep Men off from Holy Meditation.

2. Duty, which Satan, by his tempting, would keep us from, is Mortification. This is as needful as Heaven, Col. 3.5. Mortifie your Members which are upon the Earth, uncleanness, inordinate affection. Satan will let Men be angry with sin, ex∣change sin, restrain sin, which is keeping sin Prisoner, that it doth not break out; but when it comes to the taking away the Life of Sin, Satan labours to stop the Warrant, and hinder the Execution. When Sin is Mortifying, Satan is Cruci∣fying.

3. Self-examination, 2 Cor. 13.5. Examine your selves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Metaphor from Metal, that is pierced thorow, to see if it be Gold within. Self-examina∣tion is a Spiritual Inquisition, set up in ones Soul: a Man must search his heart for sin, as one would search an house for a Traitor; or, as Israel sought for Lea∣ven to burn it. Satan, if it be possible, will by his Temptations keep Men from this Duty. He useth a great deal of subtilty.

1. Here, First he tells them, Their Estate is good, and what need they put themselves to the trouble of Examination? Though Men will not take their Money on Trust, but will examine it by the Touchstone; yet Satan perswades them to take their Grace on trust. The Devil perswaded the Foolish Virgins they had Oyl in their Lamps.

2. Satan hath another Policy, he will shew Men the Faults of others, to keep them from searching their own: See what a Proud Covetous Man goes there. He will allow them Spectacles to see what is amiss in others, but not a Looking-glass to behold their own Faces, and see what is amiss in themselves.

II. Satan's Policy is, to discourage us in Duty. When one hath been about the performing of Holy Duties, then the Devil stands up and tells him, He hath play'd the Hypocrite; he hath served God for a Livery; he hath had sinister ends. His Duties have been full of distraction; they have been Fly-blown with Pride. He hath Offered the blind and lame▪ and can he expect a reward from God? Sa∣tan tells a Christian, He hath encreased his sin by Prayer; and by this Temp∣tation he would make a Child of God quite out of conceit with his Duties, he knows not whether he had best Pray or no.

III. Or Thirdly, if this Plot will not take, Satan labours by Temptation to put a Christian on too far in duty: If he cannot keep a Child of God from du∣ty, he will run him on too far in it. For instance, humiliation and mourning for sin is a duty; but Satan will put one on too far in it; Thou art not (saith he) humbled enough. And indeed, Satan never thinks a Man is humbled e∣nough till he despairs. He would make a Christian wade so far in the Waters of Repentance, that he should wade beyond his depth, and be drown'd in the Gulph of Despair. Satan comes thus to the Soul; Thy sins have been great, and thy sorrow should be proportionable to your sin. But is it so? Canst thou say thou hast been as great a Mourner as thou hast been a Sinner? Thou didst for many years drive no other Trade but sin; And is a drop of Sorrow enough for a Sea of Sin? No: thy Soul must be more humbled, and lie steeping longer in the brinish waters of Repentance. Satan would have a Christian weep himself blind, and in a desperate mood throw away the Anchor of Hope: Now, lest any here be troubled with this Temptation, let me say this; This is a meer Fallacy of Satan, for sorrow proportionable to sin is not attainable in this Life, nor doth God expect it. It is sufficient for thee (Christian) if thou hast a Gospel-sor∣row, if thou grievest so far, as to see Sin hateful, and Christ precious. If thou grievest so, as to break off Iniquity; if thy Remorse end in Divorce, this is to be humbled enough. Then the Gold hath lain long enough in the fire, when the Dross is purged out: then a Christian hath lain long enough in Humiliation, when the Love of Sin is purged out. This is to be humbled enough to Divine Acceptation. God for Christ's sake will accept of this Sorrow for Sin; therefore let not Satans Temptations drive to despair. You see how subtil an Enemy he is, to hinder from Duty, or discourage in Duty, or put Men on too far in Duty, that he may run them upon the Rock of Despair. Had we not then need (having such a subtil Enemy) Pray, Lord, lead us not into temptation: As the Serpent beguiled Eve, let us not be beguiled by this Hellish Machiavel.

23. Subtilty of Satan, in Tempting to the act of sin, is the hopes of returning out of it by speedy Repentance. But this is a fallacy; it is easie for the Bird to fly into the Snare, but it is not so easie to get out of the Snare. Is it so facile a thing to Repent? Are there no pangs in the New Birth? Is it easie to leap out of Dalilah's Lap into Abraham's Bosom? How many hath Satan flattered into Hell by this policy, that if they sin, they may recover themselves by Repentance? Alas, Is Repentance in our Power? A Spring lock can shut of it self, but it can∣not open without a Key: We can shut of our selves to God, but we cannot open by Repentance, till God open our heart, who hath the Key of David in his hand.

24. Subtilty of Satan in Tempting, is to put us upon doing that which is good unseasonably.

1. To Mourn for sin is a duty. The Sacrifices of God are a broken heart, Psal. 51.17. but yet there is a time when it may not be so seasonable. After some eminent Deliverance, which calls for Rejoycing, now to have the Spirits dyed of a Sad Colour, and to sit Weeping, is not seasonable. There was a Special Time at the Feast of Tabernacles, when God call'd his People to Chearfulness. Deut. 16.15. Seven days shalt thou keep a Solemn Feast to the Lord thy God, and thou shalt surely rejoyce. Now if at this time the Israelites had hung their Harps up∣on the Willows, and been Disconsolate, it had been very unseasonable, like Mourning at a Wedding. When God, by his Providence, calls us to Thanks∣giving, and we sit Drooping, and, with Rachel, refuse to be comforted; this is very evil, and savours of Ingratitude. This is Satan's Temptation, the hand of Ioab is in this.

2. To Rejoyce is a Duty, Psal. 33.1. Praise is comely for the Vpright. But when God by his judgments calls us to Weeping, now Joy and Mirth is unseasonable, Isa. 22.12. In that day did the Lord call to weeping, and behold joy and gladness. Oecolampadius, and other Learned Writers think, it was in the time of King Ahaz, when the Signs of God's Anger, like a Blazing-Star, did appear; now to be given to Mirth was very unseasonable.

3. To Read. The Word is a Duty; but Satan will sometimes put Men upon it when it is unseasonable. To Read at home, when God's Word is Preaching, or the Sacrament Administring, is unseasonable, yea sinful. As Hushai said, 2 Sam. 17.7. The Counsel is not good at this time: There was a Set-time enjoyned for the Passover, when the Iews were to bring their Offering to the Lord, Numb. 9.2.

Had the People been Reading the Law at home, in the time of the Passover, it had not been in season, and God would have punished it for a contempt. This is the Devil's subtil Temptation, either to keep us from duty, or to put us upon it when it is least in season. Duties of Religion not well timed and done in sea∣son, are dangerous. Snow and Hail are good for the ground when they come in their season; but in Harvest, when the Corn is ripe, then a Storm of Hail would do hurt.

25. Subtilty of Satan in Tempting, is, to perswade Men to delay their repent∣ing and turning to God. He saith, as Hag. 1.2. The time is not yet come. Now youth is budding, or you are but in the flower of your age, it is too soon to repent, the time is not yet come. This Temptation is the Devil's draw-net by which he drags Millions to Hell. It is a dan••erous Temptation. Sin is Dulce venenum, Bern. a Poison; the longer Poison lies in the Body, the more mortal By delay of Repentance, sin strengthens, and the heart hardens. The longer Ice freezeth, the harder it is to be broken. The longer a Man freezeth in impenitency, the more difficult it will be to have his heart broken. When sin hath gotten an haunt, it is not easily shaken off. Besides, the danger of this Temptation to delay Repentance, appears in this, be∣cause life is hazardous, and may on a sudden expire. What security have you that you shall live another day? Life is made up of a few flying Minutes; it is a Taper soon blown out▪ Jam. 4.14. What is your life? It is but a vapour. The bo∣dy is like a Vessel, tun'd with a little breath; Sickness broacheth this Vessel, Death draws it out: How dangerous therefore is this Temptation to procrasti∣nate and put off turning to God by repentance. Many now in Hell did pur∣pose to Repent, but Death surpriz'd them.

26. Subtilty of Satan in Tempting, is, to infringe and weaken the Saints peace: If he cannot Destroy their Grace, he will Disturb their Peace. Satan envies a Christian should have a good day; and if he cannot keep him from Heaven, he will keep him from an Heaven upon Earth. There is nothing (next to Holi∣ness) a Christian prizeth more, than Peace and Tranquillity of Mind. This is the Cream of Life, a Bunch of Grapes by the way: Now it is Satans great po∣licy to shake a Christian's Peace; that if he will go to Heaven, he shall go thi∣ther through Frights, and plenty of Tears. The Devil throws in his Fireballs of Temptation, to set the Saints Peace on fire. Of such great concern is Spiritu∣al Peace, that no wonder if Satan would, by his Intricate subtilties, Rob us of this Jewel.

Spiritual Peace is a Token of God's Favour. As Ioseph had a special testimony of his Fathers Kindness in the Party-coloured Coat he gave him; so have the Saints a special token of God's Good-will to them, when he gives them in∣ward Peace, which is, as it were, the party-coloured Coat to wear. No won∣der then if Satan so much rage against the Saints Peace, and would tear off this comfortable Robe from them.

The Devil troubles the waters of the Saints Peace, because hereby he hopes to have the more advantage of them.

1. By this perplexing of their Spirits, Satan takes off their Chariot-wheels; unfits them for the Service of God: Body and Mind are both out of temper, like an Instrument out of Tune. Sadness of Spirit prevailing, a Christian can think of nothing but his Troubles; his Mind is full of doubts, fears, surmises; that he is like a person distracted, and is scarce himself: Either he neglects the duties of Religion, or his mind is taken off from them while he is doing them. Especially, there is one Duty, that melancholy and sadness of spirit un∣fits for, and that is Thankfulness. Thankfulness is a Tribute, or Quit-rent due to God, Psal. 149.3. Let the Saints be joyful, let the high praises of God be in their mouth. But when Satan hath disturbed a Christian's spirit, and fill'd his Mind full of black, and almost despairing thoughts, how can he be Thankful. It re∣joyceth Satan to see how his Plot takes, by making God's Children Vnquiet, he makes them Vnthankful.

2. Satan, by troubling the Saints Peace, hath this advantage, of laying a stumbling-block in the way of others: By this policy the Devil gets an occasion to render the ways of God unlovely to those who are looking Heaven-ward. He sets before new beginners the perplexing Thoughts, the Tears, the Groans of them who are wounded in Spirit, to scare them quite off from all seriousness in Religi∣on. He will object to new beginners; Do you not see how these sad Souls torture themselves with melancholy Thoughts, and will you change the comforts and pleasures of this life to sit always in the house of mourning? Will you espouse that Religion, which makes you a terror to your selves, and a burden to others? Can

you be in love with such a Religion, as is ready to fright you out of your wits? This advantage the Devil gets by troubling the Saints Peace, he would discourage others who are looking towards Heaven; he would beat them off from Praying, and hearing all Soul-awakening Sermons, lest they fall into this black humour of Melancholy, and end their days in despair.

3. By this subtil policy of Satan, in disturbing the Saints Peace, and making them believe God doth not love them, he hath this advantage, he sometimes so far prevails over them, as to make them begin to entertain hard thoughts of God. Through the black Spectacles of Melancholy, God's dealings look sad and Ghastly. Satan tempts the Godly to have strange thoughts of God; to think he hath cast off all pity, and hath forgotten to be gracious, Psal. 77. and to make sad conclusions, Isai. 38.13. I reckoned that as a Lion, so will he break all my bones; from day even to night wilt thou make an end of me. The Devil setting in with Melancholy, causeth a sad Eclipse in the Soul; it begins to think, God hath shut up the Springs of Mercy, and there is no Hope. Hereupon, Satan gets farther advantage of a troubled Spirit, sometimes he puts the troubled Soul up∣on sinful wishes and execrations against it self: Iob, in distemper of Mind, Cur∣sed his Birth-day, Iob 3.3. Iob, though he did not curse his God, yet he cursed his Birth-day. Thus you see what advantages the Devil gets by raising storms, and troubling the Saints Peace: and let me tell you, if the Devil is capable of any delight, it is to see the Saints disquiets; their Groans are his Musick: 'Tis a sport to him to see them torture themselves upon the wrack of Melancholy, and almost drown themselves in tears. When the Godly have unjust surmises of God, question his Love, deny the Work of Grace, and fall to wishing they had never been Born; now Satan is ready to clap his hands and shout for a Victory.

Having shewn you the advantages the Devil gets by this Temptation of distur∣bing the Saints Peace, I shall Answer a Question, by what Arts and Methods doth Satan in Tempting disturb the Saints Peace?

Answ. 1. Satan slily conveys evil thoughts, and then makes a Christian believe they come from his own heart. The Cup was found in Benjamin's sack, but it was of Ioseph's putting in: So a Child of God oft finds Atheistical Blasphe∣mous Thoughts in his mind, but Satan hath cast them in. The Devil doth, as some, lay their children at anothers door: So Satan lays his Temptations at our door, fathers them upon us, and then we trouble our selves about them, and Nurse them as if they were our own.

2. Satan disturbs the Saints Peace, by drawing forth their sins in the most black colours, to affright them, and make them ready to give up the Ghost. Satan is cal∣led the Accuser of the Brethren; not onely because he accuseth them to God, but accuseth them to themselves: He tells them, they are guilty of such sins, and they are Hypocrites. Whereas the sins of a Believer shew only, that Grace is not perfect, not, that he hath no Grace: When Satan comes with this Temp∣tation, shew him that Scripture, 1 Joh. 1.7. The blood of Iesus Christ his Son cleanseth us from all sin.

27. Subtilty of Satan, is, by plausible Arguments, to tempt Men to be felo de se, to make away themselves. This Temptation doth not onely cross the current of Scripture, but is abhorring to Nature, to be ones own Executioner. Yet such cunning artifices hath Satan, that he perswades many to lay violent hands up∣on themselves; which the Bills of Mortality witness.

1. He tempts some to this in terror of Conscience; telling them, All the Hell they shall have is in their Conscience, and Death will give them present ease.

2. He tempts others to make away themselves, that they may live no longer to sin against God.

3. Others he tempts to make away themselves, that they may presently arrive at happiness: he tells them, The best of the Saints desire Heaven, and the sooner they are there the better.

Austin speaks of Cleombratas, who hearing Plato Read a Lecture of the Immor∣tality of the Soul, and the Ioys of the other World, se in praecipitium dejecit; threw himself down a steep Precipice, or Rock, and kill'd himself. This is Satan's Plot, but we must not break prison, by laying Violent hands upon our selves; but stay, till God send and open the door. Let us Pray, Lead us not into temptation. Still bear in mind that Scripture, Exod. 20.13. Thou shalt not kill. Clamitat in Coelum vox sanguinis—if we may not kill another, much less our selves; and take heed of discontent, which often opens the door to self-murder.

Thus I have shewn you 27 Subtilties of Satan in Tempting, that so you may the better know them and avoid them.

There is a Story of a Iew that should have Poisoned Luther, but a Friend sent to Luther the Picture of this Iew, warning him to take heed of such a Man when he saw him, by which means he knew the Murderer, and escaped his hands. I have told you the subtil devices of Satan in tempting; I have shewn you (as it were) the Picture of him that would Murder you; I beseech you, being fore∣warned, take heed of the Murderer.

1. Vse. From this subtilty of Satan in Tempting, let me draw two Inferen∣ces.

1. It may administer matter of wonder to us how any soul is saved. How may we admire, that Satan, this Abaddon, or Angel of the Bottomless Pit, Rev. 9.11. This Apollyon, this Soul-devourer, doth not ruine all Mankind? What a wonder is it that some are preserved, that neither Satan's hidden snares prevail, nor his fiery darts: that neither the Head of the Serpent, nor the Paw of the Lion destroys them? Sure it will be matter of admiration to the Saints when they come to Heaven, to think how strangely they came thither; that notwithstand∣ing all the force and fraud, the power and policy of Hell, yet they should arrive safe at the Heavenly Port: This is through the safe Conduct of Christ, the Cap∣tain of our Salvation; Michael is too hard for the Dragon.

2. Is Satan so subtil; see then what need we have to pray to God for wisdom, to discern the snares of Satan, and strength to resist them; we cannot of our selves stand against Temptation, if we could, this Prayer were needless, Lead us not, &c. Let us not think we can be too cunning for the Devil, we can escape his wiles and darts. If David and Peter who were Pillars in God's Temple, fell by Temptation, how soon should such weak Reeds as we, be blown down, ••id God leave us? Take Christ's Advice, Mat. 26.41. Watch and pray, that ye enter not into Temptation.

Inference. 3. See what the end of all Satans subtilties in tempting is, He is a Tempter that he may be an accuser. He lays the plot, enticeth men to Sin, and then brings in the Indictment; as if one should make another drunk,* 1.10 and then complain of him to the Magistrate for being drunk. The Devil is first a Temp∣ter and then an Informer, first a Liar, and then a Murderer.

Having shewn you the subtilties of Satan in tempting, I shall answer two que∣stions.

Quest. 1. Why doth God suffer his Saints to be so hurried and buffeted by Sa∣tans Temptations?

Answ. The Lord doth it for many wise and holy ends.

1. He lets them be tempted to try them. The Hebrew word Nissa in Pyhil signifies both to Tempt and to Try. Temptation is a Touchstone to try what is in the Heart. The Devil tempts that he may deceive, but God lets us be tempted to try us. Qui non tentatur non probatur. Aug.

1. Hereby God tries our sincerity; Iobs sincerity was tryed by Temptation, the Devil told God that Iob was an Hypocrite, and served God only for a Livery, but saith he, Touch him, (that is, let me tempt him) and then see if he will not curse thee to thy Face? Iob 1.11. well, God did let the Devil touch him by a Temptation, yet Iob remains holy, he worships God, and blesseth God, ver. 20.21. Here Iobs sincerity was proved, Iob had Fiery Temptations, but he came out of the Fire a Golden Christian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Temptation is a touchstone of sincerity.

2. By Tentation God tries our Love, the Wife of Tigranes did never so shew her chastity and love to her Husband, as when she was tempted by Cyrus, but did not yield. So our love to God is seen in this, when we can look a Temptation in the Face, and turn our back upon it; tho' the Devil come as a Serpent subtilly, and offers a Golden Apple, yet we will not touch the forbidden fruit. When the Devil shew'd Christ all the Kingdoms of the World and the glory of them: such was Christs love to his Father, that he abhor'd the Temptation. True love will not be bribed. When the Devils Darts are most fiery, a Saints love to God is most Fervent.

3. By Temptation God tries our courage, Hos. 7.11. Ephraim is a silly Dove without an Heart. So it may be said of many, they are excordes, without an Heart▪ they have no Heart to resist a temptation, no sooner doth Satan come with his solli∣citations but they yield; like a Coward as soon as the thief approacheth he deli∣vers

his Purse. But he is the valorous Christian that brandisheth the Sword of the Spirit against Satan and will rather die than yield; the courage of the Romans was never more seen than when they were assaulted by the Carthaginians; the He∣roick Spirit of a Saint is never more seen than in a Field Battle when he is fighting with the Red-Dragon, and by the power of faith puts the Devil to flight. Fidei robur potest esse concussum, non excussum Tertul. This is one reason why God lets his People be tempted, that their mettal may be tryed, their sincerity, love, mag∣nanimity; when Grace is proved, the Gospel is honoured.

2. God suffers his Children to be tempted, that they may be kept from Pride, quos non Gula, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 superavit, Cypr. Pride crept once into the Angels, and into the Apostles, when they disputed which of them should be greatest, and in Peter, tho' all men forsake thee, yet I will not, as if he had had more Grace than all the Apostles. Pride keeps Grace low, that it cannot thrive, as the Spleen swells, so the other parts of the body consume. As Pride grows, so Grace consumes. God resists Pride, and that he may keep his Children humble he suffers them some∣times to fall into temptation, 2 Cor. 12.7. lest I should be exalted, there was gi∣ven to me a Thorn in the Flesh, a Messenger of Satan to buffet me. When Paul was lifted up in Revelations, he was in danger to be lifted up in Pride. Now came the Messenger of Satan to Buffet him, that was, some sore temptation to humble him. The Thorn in the Flesh was to prick the Bladder of Pride. Better is that temptation that humbles me, than that duty which makes me Proud. Ra∣ther than a Christian shall be Proud, God lets him fall into the Devils Hands a while, that he may be cured of his Imposthume.

3. God lets his People be tempted, that they may be fitter to comfort others, as are in the same distress: they can speak a word in due season to such as are weary. St. Paul was train'd up in the Fencing School of temptation, 2 Cor. 2.11. and he was able to acquaint others with Satans Wiles and Stratagems. A Man that hath rid over a place where there are Quick sands, is the fittest to guide others through that dangerous way. He who hath been buffeted by Satan, and hath felt the Claws of this Roaring Lion, is the fittest Man to deal with one that is temp∣ted.

4. God lets his Children be tempted to make them long more for Heaven, where they shall be out of Gunshot; there they shall be freed from the hissing of the old Serpent. Satan is not yet fully cast into Prison, but is like a Prisoner that goes under Bail, he doth vex and molest the Saints, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chr. He lays his snares, throws his Fire-balls, but this is only to make the People of God long to be gone from hence, and that they may pray that they had the Wings of a Dove, to fly away beyond Satans temptations. God suffered Israel to be vexed with the Egyptians, that they might long the more to be in Canaan. Heaven is centrum, a place of rest, centrum quietativum, no Bullets of temptation fly there, the Eagle that Soars aloft in the Air, and sits pearching upon the tops of high Trees, is not troubled with the stinging of Serpents; so, when believers are gotten above into the Empyrean Heaven, they shall not be stung with the Old Serpent. The Devil is cast out of the Heavenly Paradise. Heaven is compared to an ex∣ceeding high Mountain, Rev. 21.10. it is so high, that Satans fiery Darts cannot reach up to it. Nullus ibi hostium metus, nullae insidiae daemonum, Bern.

The Temptations here are to make the Saints long till Death sound a Retreat, and call them off the Field where the Bullets of Temptation fly so thick, that they may receive a victorious Crown. Thus I have answered this question, why God lets his dear Servants be tempted.

Quest. 2. What Rocks of support are there, or what comfort for tempted Souls?

Answ. 1. That it is not our case alone, but hath been the case of Gods eminent Saints. 1 Cor. 10.13. There hath no temptation taken you, but that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, common to man, yea, to the Best: Men Christs Lambs which have had the ear mark of Election upon them, have been set upon by the Wolf. Elijah that could shut Heaven by Prayer, could not shut his Heart from a temptation, 1 Kin. 19.4. Iob was tempted to Curse God, Peter to deny Christ; hardly ever any Saint hath got to Heaven, but hath met with a Lion by the Way, sortem quam omnes sancti patiuntur nemo recusat, nay, Jesus Christ himself, tho he were free from sin, yet not from Temptation, we read of Christs Baptism, Mat. 3.16. and Mat. 4.1. Then was he led into the Wilderness to be tempted of the Devil. No sooner was Christ out of the Water of Baptism, but he was in the Fire of Temptation, and if the Devil would set upon Christ, no wonder if he set upon us. There was no sin in

Christ, no Powder for the Devils fire. Temptation to Christ was like a Bur on a Christal Glass which glides off, or like a spark of fire on a marble Pillar which will not stick; yet Satan was so bold as to tempt Christ; this is some comfort, such as have been our Betters have wrestled with Temptations.

2. Rock of support that may comfort a tempted Soul is, that temptations (where they are burdens) evidence Grace. Satan doth not tempt Gods Children because they have sin in them, but because they have Grace in them. Had they no Grace, the Devil would not disturb them, where he keeps possession all is in peace, Luk. 11.21. his Temptations are to rob the Saints of their Grace, a Thief will not assault an empty House, but where he thinks there is Treasure. A Pyrate will not set upon an empty Ship, but that is full fraught with Spices and Jewels: so the Devil most assaults the people of God because he thinks they have a rich trea∣sure of Grace in their Hearts, and he would rob them of that. What makes so many Cudgels be thrown at a Tree but because there is so much fruit hanging up∣on it? the Devil throws his temptations at you, because he sees you have so much fruit of Grace growing upon you. Tho to be tempted is a trouble, yet to think why you are tempted is a comfort.

3 The third Rock of support or comfort is, that Jesus Christ is near at hand, and stands by us in all our temptations. Here take notice of two things,

• 1. Christs sympathy in temptation.
• 2. Christs succour in temptation.

1. Christs Sympathy in our temptations. Nobis compatitur Christus. Heb. 4.15. We have not an High-priest who cannot be touch'd with the feeling of our Infirmities. Jesus Christ doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sympathise with us, he is so sensible of our Temptations, as if he himself lay under them, and did feel them in his own Soul. As in Musick when one string is touched all the rest sound: So Christs Bow∣els sound; we cannot be Tempted▪ but he is touched. If you saw a Wolf worry your Child; would you not pity your Child? You cannot pity it so as Christ doth tempted ones. Christ had a fellow feeling when he was upon Earth, much more now in glory.

Quest. But how can it stand with Christs glory now in Heaven, to have a fellow-feeling of our miseries and temptations?

Answ. This fellow-feeling in Christ ariseth not from any infirmity or passion, but from the mystical union between him and his Members, Zach. 2.8. He that toucheth you, toucheth the Apple of mine Eye. Every injury done to a Saint, Christ takes as done to him in Heaven; every temptation is a striking at Christ, and he is touch'd with the feeling of our temptations

2. Christs succour in temptation; as the good Samaritan first had compassion on the wounded Man, there was Sympathy, then he poured in Wine and Oil, there was succour, Luke. 10.34. So when we are wounded by the Red Dragon▪ Christ is first touched with compassion, and then he pours in Wine and Oil, Heb. 2.18. in that he himself hath suffer'd being tempted, he is able to succour them that are tempted. The Greek word to succour, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to run speedily to ones help; so fierce is Satan, so frail is Man, that Christ who is God-man runs speedily to his help. When Peter was ready to sink, and said, Lord save me, Christ pre∣sently stretched forth his hand and caught him. So when a poor Soul is tempted, and cries to Heaven for help, Lord save me, Christ comes in with his Auxiliary Forces: Noscit Christus, our Lord Jesus knows what it is to be tempted, therefore is so ready to succour such as are tempted; it hath been an observation, that child-bearing Women are more pittiful to others in their Travails, than such Women as are Barren. So the Lord Jesus having been in Travail by Temptations and Sufferings, is more ready to pity and succour such as are tempted.

Concerning Christs succouring the Tempted, consider two things.

• 1. Christs Ability to succour.
• 2. His Agility to succour.

1. Christs Ability to succour, Heb. 2.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is able to succour them that are tempted. Christ is call'd Michael, Rev. 12.7. which signifies, Who is like God? Tho' the Tempted Soul is weak, yet he fights under a good Captain; The Lion

of the Tribe of Iudah. When a tempted Soul fights, Christ comes into the Field as his Second. Michael will be too hard for the Dragon; when the Devil lays the Siege of a Temptation, Christ can raise the Siege when he please. He can beat through the Enemies quarters, and can so rout Satan, that he shall never be able to rally his forces any more. Jesus Christ is on the Saints side, and who would desire a better Live-guard than Omnipotency?

2. Christs Agility in succouring. As Christ is able to succour the tempted, so he will certainly succour them. Christs power inables him, his love inclines him, his faithfulness engageth him to succour tempted Souls. This is a great com∣fort to a Soul in Temptation, he hath a succouring Saviour, as God did succour Is∣rael in the Wilderness among fiery Serpents, they had the Rock set abroach, the Manna, the Pillar of Cloud, the Brazen Serpent; what was this but a Type of Gods succouring a poor Soul in the Wilderness of Temptation, stung with the Devil that fiery Serpent? Alexander being asked how he could sleep so securely when his Enemies were about him, said, Antipater is awake, who is always vi∣gilant. So when our tempting Enemy is near us, Jesus Christ is awake, who is a Wall of Fire about us. There is a great deal of succour to the tempted in the Names given to Christ. As Satans names may terrifie, so Christs names may suc∣cour. The Devil is called Apollyon, the Devourer, Rev. 9.11. Christ is called a Saviour, the Devil is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Strong man; Mat. 12.29. Christ is call'd el Gibbor, the mighty God, Isa. 9 6. the Devil is call'd the Accuser, Rev. 12.10. Christ is called the Advocate, 1 Ioh. 2.1. The Devil is called the Tempter, Mat. 4.3. Christ is called the Comforter, Luke 2.25. The Devil is call'd the Prince of Darkness, Christ is call'd the Sun of Righteousness: The Devil is call'd the Old Serpent, Christ is call'd the Brazen Serpent that Heals, Iohn 3.15.

Thus the very names of Christ have some succour in them for Tempted Souls.

Quest. How, and in what manner doth Christ succour them that are tempt∣ed.

Answ. Several ways.

1. Christ succours them by sending his Spirit, whose works it is to bring those promises to their mind, which are fortifying, Iohn 14.26. he shall bring all things to your remembrance. The Spirit furnisheth us with promises, as so many Wea∣pons to fight against the old Serpent, Rom. 16.20. the Lord will shortly bruise Satan under your feet, 1 Cor. 10.13. God will not suffer you to be tempted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above that ye are able, Gen. 3.15. The Seed of the Woman shall break the Serpents Head. We are oft in times of Temptation as a Man that hath his House beset, and cannot find his Weapons, he hath his Sword and his Gun to seek: now, in this case Christ sends his Spirit, and he brings things to our remembrance that help us in our Combat with Satan. The Spirit of Christ doth to one that is tempted as Aaron and Hur did to Moses, they put a Stone under him, and held up his Hands, and then Israel prevailed. So Gods Spirit puts the Promises under the Hand of Faith, and then a Christian overcomes the Devil that spiritual Ama∣lek. The Promise is to the Soul as the Anchor is to a Ship, which keeps it steddy in a Storm.

2. Christ succours them that are tempted, by his blessed interceeding for them. When the Devil is tempting, Christ is praying.

Of this the next timer

2. Christ succours his Saints by interceeding for them, when Satan is tempting Christ is praying. That prayer Christ put up for Peter, when he was tempted, extend•• to all the Saints, Luk. 22.32. Lord, saith Christ, it is my Child that is tempted, Father pitty him, when a poor Soul lies bleeding of his wounds the Devil hath given him. Christ presents his Wounds to his Father, and in the vir∣tue of those pleads for Mercy. How powerful must Christs Prayer needs be. He is a Favorite, Iohn. 11.42. He is both an High-Priest and a Son, if God could forget that Christ were a Priest, yet he cannot forget that he is a Son; besides, Christ prays for nothing but what is agreeable to his Fathers Will, if a Kings Son Petitions only for that which his Father hath a Mind to grant, his suit will not be denied.

3. Christ succours his People by taking of the Tempter, a Shepherd when the Sheep begins to straggle, may set the Dog on the Sheep to bring it nearer the Fold, but then he calls off the Dog again. God will take of the Tempter, 1 Cor. 10.13. He will with the Temptation make a way to escape, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he will

make an Out-let. Christ will rebuke the Tempter, Zach. 3.2. The Lord rebuke thee, O Satan. This is no small support, that Christ succours the Tempted. The Mother succours the Child most when it is sick: she sits by its Bed-side, brings it Cordials. So when a Soul is most assaulted it shall be most assisted.

Object. But I have dealt unkindly with Christ, and sinn'd against his Love, and sure he will not succour me, but let me perish in the Battel.

Answ. Christ is a merciful High-priest, and will succour thee notwithstanding thy failings. Ioseph was a Type of Christ. His Brethren sold him away, and the Irons entered into his Soul, yet afterwards when his Brethren were ready to die in the Famine, he forgot their injuries and succoured them with Money and Corn. I am, saith he, Ioseph your Brother, so will Christ say to a tempted Soul, I know thy unkindnesses, how thou hast distrusted my Love, grieved my Spirit, but I am Ioseph, I am Jesus, therefore I will succour thee when thou art tempt∣ed.

4. Rock of support. The best Men may be most tempted. A rich Ship may be violently set upon by Pyrats. He who is rich in Faith yet may have the De∣vil (that Pyrate) set upon him by his battering pieces. Iob an eminent Saint, yet how fiercely was he assaulted. Satan did smite his body, that he might tempt him either to question Gods Providence or quarrel with it, St. Paul was a chosen vessel, but how was this vessel battered with Tentation, 2 Cor. 12.7.

Object. But is it not said, he who is born of God the Wicked one toucheth him not? 1 Joh. 5.18.

Answ. It is not meant that the Devil doth not tempt him, but, he toucheth him not, that is, tactu lethali Cajetan, with a deadly touch, 1 Joh. 5.16. There is a sin unto Death; now Satan with all his Temptations doth not make a Child of God sin a sin unto Death. Thus he toucheth him not.

5. Rock of support. Satan can go no further in tempting than God will give him leave. The power of the Tempter is limited. A whole Legion of Devils could not touch one Swine till Christ gave them leave. Satan would have sifted Peter, to have sifted out all his Grace, but Christ would not suffer him, I have prayed for thee, &c. Christ binds the Devil in a Chain, Rev. 20.1. If Satans power were according to his malice, not one Soul should be saved, but he is a Chained Enemy; this is a comfort, Satan cannot go an Hairs breadth beyond Gods per∣mission. If an Enemy could not touch a Child further than the Father did appoint, sure he should do the Child no great hurt.

6. Rock of support. It is not the having a Tentation makes guilty, but the giving consent. We cannot hinder a Tentation, Elijah that could by Prayer shut Heaven, could not shut out a Temptation, but if we abhor the Temptation, it is our burden, not our sin. We read in the old Law if one went to force a Virgin, and she cried out, she was reputed innocent. If Satan would by temptation com∣mit a Rape upon a Christian, and he cries out, and will not give consent, the Lord will charge it upon the Devils score. It is not the laying the Bait hurts the Fish, if the Fish doth not bite.

7. Rock of support. Our being tempted is no sign of Gods hating us. A Child of God oft thinks God doth not love him, because he lets him be haunted with the Devil, non sequitur, this is a wrong conclusion, was not Christ himself tempted, yet by a Voice from Heaven proclaimed, This is my beloved Son, Mat. 3.17. Sa∣tans tempting and Gods loving may stand together. The Goldsmith loves his Gold in the Fire, God loves a Saint tho shot at by fiery Darts.

8. Rock of support. Christs Temptation was for our consolation, aqua-ignis. Je∣sus Christ is to be looked upon as a publick person, as our Head and Representative, and what Christ did he did for us. His prayer was for us, his suffering was for us, when he was tempted and overcame the temptation, he overcame for us. Christs conquering Satan, was to shew that every Elect Person shall at last be a Conque∣ror over Satan; when Christ overcame Satans temptations, it was not only to give us an example of Courage, but an assurance of Conquest. We have over∣come Satan already in our Head, and we shall at last perfectly overcome.

9. Rock of support, the Saints Temptations shall not be above their strength. The Lutenist will not stretch the strings of his Lute too hard, lest they break, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above that ye are able. God will proportion our strength to the stroke. 2. Cor. 12.9. My Grace is sufficient for thee▪ The Torch-light of Faith shall be kept burning, not∣withstanding all the Winds of Temptation blowing.

10. Rock of support, these temptations shall produce much good.

1. They shall quicken a Spirit of Prayer in the Saints, they shall pray more and better. Temptation is orationis flabellum, the exciter of Prayer! perhaps (before) the Saints came to God as cold suiters in Prayer, they pray'd as if they pray'd not; temptation is a Medicine for security. When Paul had a Messenger of Satan to buffet him, he was more earnest in Prayer, 2 Cor. 12.8. Three times I besought the Lord; the Thorn in the Flesh was a Spur in his sides to quicken him in Prayer. The Deer being shot with the Dart, runs faster to the Water, when a Soul is shot with the fiery Darts of Temptation, he runs the faster to the Throne of Grace, now he is earnest with God either to take off the Tempter, or to stand by him when he is tempted.

2. God makes the temptation to sin a means to prevent sin. The more a Chri∣stian is tempted, the more he Fights against the temptation, the more a chast Wo∣man is assaulted, the more she abhors the motion. The stronger Iosephs tempta∣tion was, the stronger was his opposition. The more the Enemy attempts to storm a Castle, the more he is repelled and beat back.

3. Godly temptations causeth the encrease of Grace. Vnus Christianus temptatus mille. One tempted Christian, saith Luther, is worth a thousand. He grows more in Grace. As the Bellows encreaseth the flame; So the Bellows of a Temp∣tation doth encrease the flame of Grace.

4. By these temptations God makes way for comfort. As Christ after he was tempted, the Angels came and ministred unto him, Mat. 4.11. As when Abra∣ham had been warring, Mechisedeck brought him Bread and Wine to revive his Spirits, Gen. 14▪ 18. so after the Saints have been warring with Satan, now God sends His Spirit to comfort them, which made Luther say, that temptations were Amplexus Christi, Christs embraces, because he doth then most sweetly manifest himself to the Soul. Thus you see what Rocks of support there are for tempted Souls.

That I may further comfort such as are tempted, let me speak to two cases of the tempted.

1. Case. I have horrid temptations to blasphemy?

Ans. Did not the Devil tempt Christ after this manner? Mat. 4.9. All this will I give thee if thou wilt fall down and worship me. What greater Blasphemy can be imagined, than that the God of Heaven and Earth should worship the Devil? yet Christ was tempted to this. If when Blasphemous thoughts are injected you tremble at them, and are in a cold sweat, they are not yours, Satan shall answer for them. Let him that plots the Treason suffer.

2. Case. But my case is yet worse▪ I have been tempted to such sins and have yielded; the Tempter hath overcome me?

Ans. I grant that through the with-drawing of Gods Grace, and the force of a temptation a Child of God may be overcome. David was overcome by temptati∣on in case of Bathsheba and numbring the people. There is a party of Grace in the Heart, true to Christ, but sometimes it may be over-voted by corruption, and then a Christian yields; 'tis sad thus to yield to the Tempter, but yet let not a Child of God be wholly discouraged, and say there is no hope, let me pour in some Balm of Gilead into this wounded Soul. Tho' a Christian may fall by a temptation, yet the Seed of God is in him, 1 John 3.9. His Seed remaineth in him. Gratia concutitur, non excutitur, Aug. A Man may be bruis'd by a fall, yet there is Life in him; a Christian being foiled by Satan, may be like him who going to Ie∣richo, fell among Thieves wounded and half dead, Luk. 10.30. but still there's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a vital principle of Grace, his Seed remains in him. Tho' a Child of God may be overcome in praelio, in a skirmish, yet not in bello in the main Battel, an Army may be worsted in a Skirmish, but overcomes at last. Tho' Satan may foil a Child of God in a Skirmish by Tentation, yet the Believer shall overcome at last. A Saint may be foiled, not conquered; he may lose Ground, not lose the Victory.

3. God doth not judge of his Children by one action, but by the frame of their Heart, as God doth not judge of a Wicked Man by one good action, so neither of a Godly Man by one bad action; a Holy person may be worsted by a temptation, but God doth not measure him by that, who measures milk when it seeths and boils up? God doth not take the measure of a Saint, when the Devil hath boiled him up in a passion, but God judgeth of him by the Pulse and Temper of his Heart, he would fear God, when he fails he weeps; God looks which way the Biass of his Heart stands: If his Heart be set against Sin, God will Pardon.

4. God will make a Saints being foil'd by Temptation, turn to his spiritual Advantage.

1. He may let a Regenerate Person fall by a Temptation, to make him more Watchful. Perhaps he walks loosly, and so was decoy'd into sin; but for the future he grows more curious and cautious in his walking: The foiled Christi∣an is a vigilant Christian. He will have a care of coming within the Lions Chain any more, he will be shy and fearful of the Occasions of sin; he will not go abroad without his spiritual Armour, and he girds on his Armour by Prayer. When a wild Beast gets over the Hedge and hurts the Corn, a Man will make his Fence the stronger. So when the Devil gets over the Hedge by a Temptation, and foils a Christian, he will be sure to mend his Fence, and be more vigilant against a Temptation afterwards.

2. God lets his Children be sometimes foiled by a Temptation, that they may see their Continual Dependance on God, and may go to him for strength. We need not only habitual Grace to stand against Temptation, but Auxiliary Grace. As the Boat needs not only the Oars, but Wind to carry it against a strong Tide. God lets his Children sometimes fall by a Temptation that seeing their own Weakness, they may rest more on Christ and Free-Grace, Cant. 8.5.

3. God by suffering his Children to be foiled by a Temptation, will settle them the more in Grace; they shall get strength by their Foils. The Poets feign, that Antaeas the Giant in Wrestling with Hercules got Strength by every fall to the ground; it is true here. A Saint being foiled in wrestling with Satan gets more spiritual Strength. Peter had never such a strengthening in his Faith, as after his being foiled in the High-Priest's Hall. How was he fired with Zeal, steeled with Courage? He who before was dash'd out of Countenance by the Voice of a Maid; now dares openly confess Christ before the Rulers and the Councils▪ Acts 2.14. The shaking of the Tree settles it the more; God lets his Children be shaken with the Wind of Temptation, that they may be more set∣led in Grace afterwards. This I have spoken that such Christians as God hath suffered to be foiled by Temptation, may not cast away their Anchor, or give way to sad despairing Thoughts.

Object. But this may seem to make Christians careless whether they fall into a Temptation or no; if God can make their being foiled by a Temptation ad∣vantagious to them?

Answ. We must distinguish between one who is foiled through Weakness, and through Wilfulness. If a Soldier fights, but is foil'd for want of Strength, the General of the Army will pity him and bind up his Wounds. But if he be wilfully foil'd, and proves treacherous, he must expect no Favour. So if a Christian fight it out with Satan, but is foil'd for want of Strength, (as it was with Peter,) God will pity him, and do him good by his being foil'd. But if he be foil'd wilfully and runs into a Temptation, (as it was with Iudas,) God will shew him no Favour, but will execute Martial Law upon him.

The Vses Remain.

Vse 1. See in what continual Danger we are. Satan is an exquisite Artist, a deep Headpiece, he lies in Ambush to ensnare; he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tempter, it is his Delight to make the Saints sin, and he is subtil in tempting; he hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ways and Methods to deceive.

First. He brings a Saint into sin, by making him Confide in his habitual Graces. Satan makes him believe he hath such a stock of Grace, as will Antidote him against all Temptations. Thus Satan deceiv'd Peter, he made him trust in his Grace; he had such a Cable of Faith, and strong Tacklings, that tho' the Winds of Temptation did blow never so fierce, he could weather the Point. Tho all men forsake thee, yet, I will not; as if he had more Grace than all the Apostles: thus he was led into Temptation and fell in the Battle; a man may make an Idol of Grace. Habitual Grace is not sufficient without Auxiliary. The Boat needs not only Oars, but a Gale of Wind to carry it against Tide; so we need not only habitual Grace but the blowing of the Spirit to carry us against a strong Temptation.

Secondly. Satan tempts to sin by the Baits and Allurements of the World. Foe∣nus Pecuniae funus Animae—one of Christ's own Apostles was caught with a silver Bait. Such as the Devil cannot debauch with Vice, he will corrupt with Money. All this will I give thee, was his last Temptation, Mat. 4.9. Achan was

deluded by a Wedge of Gold. Silvester the Second did sell his Soul to the De∣vil for a Popedom.

Thirdly. Satan tempts to sin sub specie boni, under a mask and shew of good; his Temptations seem gracious Motions.

1. He tempts Men to Duties of Religion; you will think this strange that Sa∣tan should tempt to duty, but it is so. 1. he tempts Men to duty out of sini∣ster Ends. Thus he tempted the Pharisees to Pray and give Alms, That they might be seen of men, Mat. 6.5. Prayer is a Duty, but to look a squint in Prayer, to do it for Vain-glory, this Prayer is turn'd into sin. 2. He tempts to duty when it is not in season, Numb. 28.2. My Offering and my Bread for my Sacrifi∣ces shall ye offer unto me in their due season. Satan tempts to duty when it is out of season. He tempts to read the Word at home, when we should be hearing the Word. He will so tempt to one duty as it may hinder another. 3. He tempts some to duty, out of design that it may be a Cloak for sin. He tempts them to frequency in duty that they may sin and be less suspected. He tempted the Pharisees to make long Prayers, That they might devour widows houses under this pretence, Mat. 23.14. Who would suspect him of false Weights, that so oft holds a Bible in his hand? Thus cunning is Satan, he tempts to duty.

2. He tempts men to sin out of a shew of Love to Christ. You will think this strange, but there's truth in it. Many a good Heart may think what he doth is in love to Christ, and all this while he may be under a Temptation. Christ told Peter, he must suffer at Ierusalem, Peter took him and rebuked him, Be it far from thee, Lord, Mat. 16.21. as if he had said to Christ, Lord thou hast deserved no such shameful death, and this shall not be unto thee. Peter as he thought did this out of love to Christ, but Peter was all this while under a Temptation. What had become of us if Christ had hearkened to Peter, and had not suffered? So when Christ wash'd his Disciples Feet, Peter was so mannerly, that he would not let Christ wash his Feet, Ioh. 13.8. Thou shalt never wash my Feet. This Peter did (as he thought) out of Love and Respect to Christ; Peter thought Christ was too good to wash his Feet, and therefore would have put Christ off; but this was a Temptation, the De∣vil put Peter upon this sinful Modesty; he struck at Peters Salvation, inso∣much that Christ saith, If I wash thee not, thou hast no part in me. So again, when the Samaritans would not receive Christ, the Disciples, Iames and Iohn said, Lord, wilt thou that we command fire from Heaven to consume them? Luke 9.54. They did this as they thought out of Love to Christ▪ they would wish for fire to consume his Enemies. But they were under a Temptation, it was not Zeal, but the Wild-fire of their own Passion; Ye know not (saith Christ) what spirits ye are of.

Fourthly. Satan tempts to that sin which a mans Heart is naturally most incli∣nable to; he will not tempt a civil Man to Gross sin, this is abhorring to the light of Nature. Satan never sets a dish before men that they do not love? but he will tempt a civil man to Pride, and to trust in his own Righteousness; and to make a Saviour of his Civility. The Spider weaves a Web out of her own Bowels; the civil Man would weave a Web of Salvation out of his own Righ∣teousness. See then in what danger we are when Satan is continually lying in Ambush with his Temptations.

Inference 2. See mans Inability of himself to resist a Temptation. Could he stand of himself against a Temptation, this Prayer were needless, Lead us not into Temptation; no man hath Power of himself to resist a Temptation fur∣ther than God gives him Strength, Ier. 10.23. O Lord, I know that the way of man is not in himself. If Peter who had True Grace, and Adam who had Perfect Grace could not stand against Temptation; much less can any stand by the Pow∣er of Nature, which Confutes the Doctrine of Free-will; what freedom of Will hath man, when he cannot resist the least Temptation?

Infer. 3. Here is Matter of Humiliation that there is in us such an Aptitude and proneness to yield to Temptation—Nitimur in vetitum—we are as ready to swal∣low a Temptation as the fish to swallow the Bait. If the Devil tempt to Pride, Lust, Envy, Revenge; how do we symbolize with Satan, and embrace his snares. Like a Woman that hath a Suitor come to her, and she doth not need much wooing, she presently gives her Consent. Satan comes a wooing by Tempta∣tion, and we soon yield; he strikes fire and we are as dry Tinder that catcheth the first spark. He knocks by temptation, and (it is sad to think how) soon

we open the door to the Devil, which is as if one should open the door to a Thief, this may cause a spring of Tears.

Infer. 4. See hence a Christians Life is no easie life, it is Military; he hath a Goliah in the field to Encounter with, one that is arm'd with Power and Subtilty; he hath his Wiles and Darts. A Christian must be continually Watching and Fighting; Satans Designs carry death in the Front, 1 Pet. 5.8. Seeking whom he he may devour. Therefore we had need be always with our Weapons in our hand. How few think their Life a warfare? Tho' they have an Enemy in the field that is always laying of Snares or shooting of Darts, yet they do not stand Sentinel or get their spiritual Artillery ready? They put on their Iewels, but not their Armour, Iob 21.12. They take the Tymbrel, and Harp, and rejoyce at the sound of the Organ, as if they were rather in Musick than in Battle. Many are asleep in sloth when they should be fighting against Satan, and no wonder the Devil shoots them when he finds them asleep.

Use 2. It reproves them who pray, Lead us not into Temptation, yet run them∣selves into Temptation. Such are they who go to Plays and Masquerades, and hunt after strange Flesh. Some go a slower pace to Hell, but such as run them∣selves into Temptation, these go galloping thither; we have too many of these in this debauch'd Age, who as if they thought they could not sin fast enough, tempt the Devil to tempt them.

Vse 3. Exhortation. Let us labour that we be not overcome by tempta∣tion.

Quest. What means may be used that Satans Temptations may not prevail a∣gainst us?

Resp. 1. Avoid Solitariness. It is no Wisdom in fighting with an Enemy to give him the Advantage of the Ground; we give Satan Advantage of the Ground, when we are alone. Eve was foiled in the Absence of her Husband; a Vir∣gin is not so soon set upon in company, Eccles. 4 10. Two are better than one. Get into the Communion of Saints, and that is a good Remedy against Temp∣tation.

2. If you would not be overcome of Temptation, beware of the Predominancy of Melancholy. This is Atra bilis, a black Humour seated chiefly in the Brain; Melancholy disturbs Reason, and exposeth to Temptation. One calls Melan∣choly Balneum Diaboli, the Devils Bath; he baths himself with Delight in such a Person. Melancholy clothes the Mind in Sable, it fills it with such dismal Ap∣prehensions, as oft end in self-murder.

3. If you would not be overcome of Temptation, study Sobriety. 1 Pet. 5.8. Be sober, because your Adversary walketh about. Sober-mindedness consists in the moderate use of earthly Things; an immoderate desire of these things oft brings men into the snare of the Devil. 1 Tim. 6.9. They that will be rich fall into a Snare. He who loves Riches inordinately, will purchase them unjustly. Ahab would swim to Nabo••hs Vineyard in Blood. He who is drunk with the Love of the World is never free from Temptation, he will pull down his Soul to build up an Estate. Quid non mortalia pectora cogis auri sacra fames? —Be sober, take heed of being drunk with the love of the World, lest ye fall into Temp∣tation.

4. Be always upon your Guard, watch against Satans Wiles and Subtilties, 1 Pet. 5.8. Be vigilant▪ because your Adversary the Devil walks about. A Christi∣an must Excubias agere, keep Watch and Ward. See where Satan labours to make a Breach, see what Grace he most strikes at, or what sin he most tempts to, Mark 13.37. I say to you all Watch. Watch all the Sences, the Eye, the Ear, the Touch; Satan can creep in here. O how needful is the spiritual Watch! shall Satan be watchful and we drowsie? Doth he watch to devour us, and shall not we watch to save our selves? Let us see what sin our Heart most naturally inclines to, and watch against this.

5. Beware of Idleness. Satan sows most of his seed in fallow Ground; it was Hieroms Counsel to his Friend to be ever busied, that if the Devil did come he might find him working in the Vineyard. Idleness tempts the Devil to tempt; the Bird that sits still is shot, he that wants Employment, never wants Temptation. When a man hath nothing to do, Satan will bring Grist to the Mill, and find him work enough.

6. Make known thy Case to some godly Friend. The hiding a Serpent in the Bosom, is not the way to be safe. When the old Serpent hath gotten in∣to your Bosom by a Temptation, do not hide him there by keeping his Coun∣sel.

If a spark be got into the Thatch, it is not Wisdom to conceal it, it may set the House on fire; conceal not Temptation. The keeping of Secrets is for familiar Friends: be not so great a friend to Satan as to keep his secrets; Reveal your Temptations, which is the way to procure others Prayer and Advice. Let all see that you are not true to Satans Party, because you tell all his Plots, and reveal his Treasons. Besides, the telling our Case to some Experienced Christian, is the way to have ease; as the opening a Vein gives ease; so the opening our Case to a Friend, gives ease to the Soul, and a Temptation doth not so much inflame.

7. Make use of the Word. This the Apostle calls the Sword of the Spirit, Ephes. 6.17. a fit Weapon to fight against the Tempter. This Sword of the Spi∣rit is Gladius anceps, a Two-edged Sword; it wounds carnal Lust, and it wounds Satan. He who travels a Road where there is Robbing, will be sure to ride with his Sword. We are travelling to Heaven, and in this Road there is a Thief will always beset us. Satan is in every place where we go. He meets us at Church, he doth not miss a Sermon, he will be tempting us there, sometimes to Drowsiness; when you sleep at a Sermon the Devil rocks you a-sleep, some∣times he tempts by distracting the Mind in Hearing. Sometimes he tempts to question the Truth of what you hear, thus we meet with the Tempter at Church; and he tempts in the shop, he tempts you to use Collusion and De∣ceit, Hos. 12.7. The Ballances of Deceit are in his Hand. So that we meet with the Tempter every where; therefore, this Thief being in the Road, we had need ride with a Sword; we must have the Sword of the Spirit about us We must have skill to use this Sword, and have an Heart to draw it out, and this Sword will put the Devil to flight. Thus our Blessed Saviour when Satan tempted him to Distrust and Blasphemy, he used a Scripture Weapon▪ It is written. Three times Christ wounded the old Serpent with this Sword. Christ could with his Power and Authority have rebuked the Prince of the Air, as he did the Winds, but he stops the Devils Mouth with Scripture, It is written. It is not our Vows or Resolutions will do it, it is not the Papists Holy-Water or Charms will drive away the Devil, but let us bring the Word of God against him; this is such an Argument as he cannot answer. It was a saying of Luther, I have had great Troubles of Mind, but so soon as I laid hold on any place of Scripture, and staid my self upon it, as upon my chief Anchor; straightway my Temptati∣ons vanished away; there's no Temptation but we have a fit Scripture to an∣swer it. If Satan tempts to Sabbath-Breaking answer him, It is written, Re∣member to keep the Sabbath Day Holy. If he tempts to Uncleanness, answer him, It is written, Whore-Mongers and Adulterers God will judge. If he tempts to Carnal Fear, say, It is written, Fear not them that kill the Body, and after that have no more that they can do. No such way to confute Temptation as by Scripture. The Arrows which we shoot against Satan must be fetch'd out of this Quiver. Many People want this Sword of the Spirit, they have not a Bible; others seldom make use of this Sword, but let it rust, they look seldom into the Scrip¦ture; therefore no wonder they are overcome by Temptations. He who is well skill'd in the Word, is like one who hath a Plaister ready to lay upon the Wound assoon as it is made, and so the danger is prevented. Oh study the Scripture and you will be too hard for the Devil; he cannot stand against this.

8. Let us be careful of our own Hearts, that they do not DECOY us into sin. The Apostle saith, A Man is drawn away of his own Heart and enticed, Iam. 1.14. Quis{que} sibi Satan est, B••rn. Every man hath a Tempter in his own Bosom. A Traitor within the Castle is dangerous. The Heart can bring forth a Temptation, tho' Satan doth not Midwife it into the World. If Satan were dead and buried, the Heart could draw us to Evil. As the Ground of all Diseases lies in the Humours of the Body; so the Seed of all sin lies in Original Lust. Look to your Hearts.

9. If you would not be overcome of Temptation, fly the Occasions of sin. Occasions of sin have a Great Force in them to awaken Lust within. He that would keep himself free from Infection, will not come near an infected House, if you would be sober avoid drunken Company. Ioseph when he was enticed by his Mistress shun'd the Occasion, the Text saith, he would not be with her, Gen. 39.10. If you would not be ensnared by Popery, do not hear the Mass. The Nazarite who was forbid Wine, might not eat Grapes; which might oc∣casion

intemperance. Come not near the Borders of a temptation. Suppose one had a body made of Gunpowder, he would not come near the least spark of Fire, lest he should be blown up: Many Pray, Lead us not into Temptation, and they run themselves into temptation.

10. If you would not be overcome by temptation, make use of Faith above all things. Take the Shield of Faith, Ephes. 6.16. Faith wards off Satan's fiery darts, that they do not hurt, 1 Pet. 5.9. Whom resist, stedfast in Faith Mariners in a storm flie to their Anchor. Flie to your Anchor of Faith: Faith brings Christ along with it. Duellers bring their Second with them into the Field: Faith brings Christ for its Second. Faith puts us into Christ, and then the Devil can∣not hurt us. The Chicken▪ is safe from the Birds of Prey under the Wings of the Hen; and we are secure from the Tempter under the Wings of the Lord Iesus. Though other Graces are of use to resist the Impulsions of Satan, yet Faith is the Conquering Grace: Faith takes hold of Christ's Merits, Value and Vertue, and so a Christian is too hard for the Devil. The Stars vanish when the Sun appears: Satan vanisheth when Faith appears.

11. If you would not be overcome of temptation, be much in Prayer. Such as walk in infectious places, carry Antidotes about them. Prayer is the best An∣tidote against temptation. When the Apostle had exhorted to put on the whole Ar∣mour of God, Ephes. 6.11. he adds, Vers. 18. ••raying with all Prayer. Without this Reliqua arma parum prosunt. Zanchy. All other Weapons will do little good. Christ prescribes this Remedy, Watch and pray, lest ye enter into temptation, Mark 14.38. A Christian fetcheth down strength from Heaven by Prayer. Let us Cry to God for help against the Tempter, as Sampson cried to Heaven for help, Judg. 16.28. O Lord God, remember me, and strengthen me I pray thee, that I may be avenged of the Philistines: and, vers. 30. The house fell upon the Lords, and upon all the People.

Prayer is stagellum diaboli, it whips and torments the Devil: The Apostle bids us Pray, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without ceasing, 1 Thes. 5.17. It was Luther's advice to a Lady, when temptation came, to fall upon her knees by Prayer. Prayer doth asswage the force of a temptation. Prayer is the best Charm or Spell we can use against the Devil. Temptation may bruise our Heel, but by Prayer we wound the Serpents Head. When Paul had a Messenger of Satan to buffet him, what re∣medy doth he use? He betook himself to Prayer, 2 Cor. 12.8. For this thing I besought the Lord thrice, that it might depart from me. When Satan assaults furious∣ly, let us Pray fervently.

12. If you would not be overcome of temptation, be Humble in your own eyes: Such are nearest falling who presume of their own strength. Penelton who said, his fat flesh should melt in the fire; instead of his fat melting, his heart melted, and he turned from the Truth. When Men grow into a big conceit, God lets them fall, to prick the Bladder of Pride. O be humble! Such are like to hold out best in a temptation, who have most Grace: but God gives more Grace to the humble, Iames 4 6. Beware of Pride; an Imposthume is not more dange∣rous in the Body, than Pride in the Soul. The Doves (saith Pliny) take a pride in their Feathers, and in their flying high; at last they flie so high that they are a prey to the Hawk: When Men flie high in Pride and Self-confidence, they become a prey to the Tempter.

13. If you would not be foil'd by temptation, do not enter into a Dispute with Satan. When Eve began to argue the Case with the Serpent, the Serpent was too hard for her. The Devil, by his Logick, disputed her out of Paradise: Satan can mince sin, and make it small, and varnish it over, and make it look like Vertue; Satan is too subtil a Sophister to hold an Argument with him. Dispute not, but Fight. If you enter into a Parley with Satan, you give him half the Vic∣tory.

14. If we would not be overcome of Satan, let us put on Christian Fortitude. An Enemy we must expect, who is either shooting of darts, or laying of snares, therefore let us be armed with courage, 2 Chr. 19.11. Deal couragiously, and the Lord shall be with the good. The Coward never won Victory: And, to animate us in our Combat with Satan,

1. We have a good Captain that Marcheth before us. Christ is called the Cap∣tain of our Salvation, Heb. 2.10.

2. We have good Armour; Grace is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Armour of God's making, Ephes. 6.11.

3. Satan is beaten in part already: Christ hath given him his Deaths-wound up∣on the Cross, Col. 1.15.

4. Satan is a Chained Enemy, his Power is limited. He cannot Force the Will: It was all Eve complained of, that the Serpent deceived her, not constrained her, Gen. 3.13. Satan hath astutiam Suadendi, not potentiam Cogendi; he may perswade, not compel.

5. He is a Cursed Enemy, and God's Curse will blast him: Therefore put on Holy Gallantry of Spirit and Magnanimity. Fear not Satan. Greater is he that is in you, than he that is against you.

15. If we would not be overcome of a Temptation, let us call in the help of others. If an House be set on fire, would you not call in help? Satan tempts that he may rob you of your Soul; acquaint some Friends with your Case, and beg their Counsel and Prayers: Who knows but Satan may be cast out by the joynt-prayer of others? In case of Temptation, how exceeding helpful is the Communion of Saints.

16. If we would not be overcome of Temptation, let us make use of all the Encouragements we can. If Satan be a Roaring Lion, Christ is the Lion of the Tribe of Iudah; if Satan Tempts, Christ Prays: If Satan be a Serpent to Sting, Christ is a Brazen-Serpent to Heal: if the Conflict be hard, look to the Crown, James 1.12. Whilst we are fighting, Christ will Succour us, and when we overcome he will Crown us. What makes the Soldier endure a bloody fight, but hope of a Golden Harvest? Think, that shortly God will call us out of the Field, where the Bullets of Temptation fly so fast, and he will set a Garland of Glory upon our head. How will the case be altered? Instead of Fighting, Sing∣ing; instead of an Helmet, a Diadem; instead of a Sword, a Palm-branch of Victory; instead of Armour, White Robes; instead of Satan's Skirmishes, the Kisses and Embraces of a Saviour? The viewing these eternal Recompen∣ces would keep us from yielding to Temptation. Who would to gratifie a Lust, lose a Crown.

Use 4. A word of Counsel to such as are Tempted; Be so wise as to make good use of your Temptations; as we should labour to improve our Afflictions, so to improve our Temptations. We should pick some good out of Temptation, as Sampson got Honey out of the Lion.

Quest. What Good comes out of a Temptation? Can there be any good in being set upon by an Enemy? Can there be any good to have fiery darts shot at us? Yes, God that can make a Treacle of Poison, can make his People get much good by their Temptations. First, Hereby a Christian sees that Corruption in his heart, which he never saw before: Water in a Glass looks pure, but set it on the fire, and the Scum boils up: So in Temptation, a Christian sees that Scum of Sin boil up, that Passion and Distrust of God as he thought had not been in his heart. Secondly, Hereby a Christian sees more of the Wiles of Satan, and is better able to withstand them. St. Paul had been in the Fencing School of Temp∣tation, and he grew expert in finding out Satan's Stratagems, 2 Cor. 2.11. We are not ignorant of his devices. Thirdly, Hereby a Christian grows more humble; God will rather let his Children fall into the Devil's hands than be Proud; Temp∣tation makes the Plumes of Pride fall, 2 Cor. 12.7. Lest I should be exalted a∣bove measure, there was given me a thorn in the flesh. Better is that Temptation that Humbles, than that Duty which makes one Proud. Thus you see how much good a Christian may get by Temptation; which made Luther say, Three things make a good Divine, Prayer, Meditation, Temptation.

Vse 5. To such as have been under sore Temptations and Buffetings of Sa∣tan, to (Lust, Revenge, Self-murder,) but God hath stood by them, and given them strength to overcome the Tempter.

1. Be very thankful to God; say as, 1 Cor. 15.57. Thanks be to God who gives us the Victory. Be much in Doxology. Why were we kept more than others from falling into sin? Was it because Temptation was not so strong? No: Satan shoots his darts with all his Force. Was the Cause in our Will? No: such a broken Shield would never have conquer'd Satans Temptations; know, that it was Free-grace that beat back the Tempter, and brought us off with Trophies of Victory. O be thankful to God: had you been overcome by Temptation, you might have put black-spots in the face of Religion, and given occasion to the Enemies of God to blaspheme, 2 Sam. 12.14. Had you been overcome, you might have lain sick of a Wounded Spirit, and cried out with David of Broken Bones. After David yielded temptation, he lay for above three quarters of a

year in horror of Mind; and some Divines think, he never recovered his full joy to the day of his Death. O therefore, what cause have they to stand upon Mount Gerizim, blessing of God, who, in a Field-battel, have got the better of Satan, and been more than Conquerours. Say as the Psalmist, Psal. 124.6. Blessed be the Lord who hath not given us as a prey to their Teeth: So blessed be God who hath not given us as a prey to Satan that Roaring Lion. When God puts Mercy in the Premisses, we must put Praise in the Conclusion.

2. You that have been tempted and come off Victors, be full of Sympathy, pity tempted souls; shew your Piety in your Pity. Do you see Satan's darts sticking in their sides, do what you can to pull out these darts; communicate your experien∣ces to them; tell them how you broke the Devils snare, and your Saviour was your Succourer—The Apostle speaks of restoring others in the Spirit of meek∣ness, Gal. 1.6. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to restore, alludes to Chirurgians, who set Bones out of joint: So when we see such as are tempted, and Satan hath, as it were, put their bones out of joint, labour to set them in joint again with all love, meekness and compassion. A word spoken in season may relieve a Soul faint∣ing in Temptation; and you may do, as the good Samaritan, drop in oil and wine into the wound, Luk. 10.34. Vir spiritualis consilia magis quàm convitia meditatur. Aug.

3. You that have got a Conquest of Satan, be not Secure. Think not that you shall never be troubled with the Tempter more: He is not like the Syrians, 2 King. 6 23. The bands of Syria came no more into the Land of Israel. A Cock if he be made once to run away, he will fight no more: But 'tis not so with Sa∣tan; He is a Restless enemy; and if you have beaten him back, he will make a fresh onset. Hannibal said of Marcellus, a Roman Captain, That whether he did beat, or was beaten, he was never quiet.

When Christ had worsted Satan he went away from Christ; but, ad Tempus, for a Season, Luk. 4.13. as if he meant to come again. When we have gotten the better of Satan, we are apt to grow secure, to lay aside our Armour, and leave off our Watch; which, when Satan perceives, then he comes upon us with a new Temptation and wounds us: He deals with us as David did with the Amalekites, when they had taken the spoil, and were secure, 1 Sam. 30.16. They were spread upon the Earth, eating and drinking and dancing: then, Vers. 17. David smote them, and there escaped not a man of them. Therefore, after we have got the better of the Tempter, we must do, as Mariners in a Calm, mend our Tackling, as not knowing how soon another storm may come. Satan may, for a time, retreat, that he may afterwards come on more fiercely. He may go away a while, and bring seven other Spirits with him, Luk. 11.26.

Therefore be not Secure, but stand upon your Watch-tower. Lie in your Ar∣mour; always expect a Fight. Say, as he that hath a short respit from an Ague, I look every day when my Fit should come: So say, I look every day when the Tempter should come; I will put my self into a Warlike posture. Satan, when he is beaten out of the Field, is not beaten out of heart, he will come again. He had little hope to prevail against Christ; Christ gave him three deadly wounds, and made him retreat; yet he departed onely for a Season. If the Devil cannot con∣quer us, yet he knows he shall molest us: if he cannot destroy us, he will disturb us. Therefore we must, with the Pilot, have our Compass ready, and be able to turn our Needle to any Point where Temptation shall blow. If the Tempter come not so soon as we expect, yet by putting our selves into a posture, we have this advantage, we are always Prepared.

To conclude all; Let us oft make this Prayer, Lead us not into Temptation: If Satan wooes us by a temptation, let us not give Consent. But in case a Christi∣an hath, through weakness, (and not out of design) yielded to a temptation, yet let him not cast away his Anchor. Take heed of Despair, this is worse than the fall it self.

Christian, steep thy soul in the brinish Waters of Repentance, and God will be appeased. Repentance gives the Soul a Vomit. Christ loved Peter after his deni∣al of him, and sent the first news of his Resurrection to him; Go tell the Disciples and Peter. 'Tis an Error, to think that one act of sin can destroy the Habit of Grace. 'Tis a wrong to God's Mercy and a Christian's Comfort, to make this despairing conclusion, that after one hath fallen by temptation, his Estate is ir∣recoverable. Therefore Christian, if thou hast fallen with Peter, repent with Peter, and God will be ready to seal thy Pardon.

Matt. 6.13.

But deliver us from Evil.

2. THe Second Branch of this Sixth Petition, is, Libera nos a malo; Deli∣ver us from evil. There is more in this Petition than is expressed: The thing Expressed is, that we may be kept from Evil: The thing farther inten∣ded is, that we may make a Progress in Piety, Titus 2.11. Denying ungodliness and worldly lusts; there is, being delivered from Evil; that we should live soberly, righ∣teously and godly; there is a progress in Piety.

I begin with the first thing in this Petition Expressed, Deliver us from Evil.

Quest. What Evil do we Pray to be delivered from?

Answ. 1. In General, from the evil of sin.

2. More particularly, we Pray to be delivered,

First, From the Evil of our own Heart; it is called an Evil Heart, Heb. 3.12.

Secondly, From the Evil of Satan; He is called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Evil One, Matt. 13.19.

Thirdly, From the Evil of the World; it is called the present evil World, Gal. 1.4.

1. In General; Deliver us from evil: We Pray to be delivered from the evil of sin. Not that we pray to be delivered immediately from the Presence and In-being of sin, for that cannot be in this life. We cannot shake off this Viper: but we Pray that God will deliver us more and more from the Power and Prac∣tice, from the Scandalous Acts of Sin, which cast a Reflection upon the Gospel.

Sin then is the Deadly Evil we pray against; Deliver us from Evil: With what Pen∣cil shall I be able to draw the deformed face of sin. The Devil would Baptize sin with the Name of Vertue: 'Tis easie to lay fair Colours on a Black Face.

But I shall endeavour to shew you what a Prodigious Monster sin is; and there is great reason we should pray, Deliver us from evil.

Sin is, (as the Apostle saith) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, exceeding sinful, Rom. 7.13. Sin is the very Spirits of Mischief distilled; 'tis called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Accursed thing, Josh. 7.13. That sin is the most execrable evil, appears several ways.

• 1. Look upon Sin in its Original.
• 2. Look upon Sin in its Nature.
• 3. Look upon Sin in the Judgment and Opinion of the Godly.
• 4. Look upon Sin in the Comparative.
• 5. Look upon Sin in the manner of cure.
• 6. Look upon Sin in its direful effects, and when you have seen all these you will apprehend, what an horrid evil sin is, and what great reason we have to pray, Deliver us from evil.

1. Look upon sin in its Original; it fetcheth its pedigree from Hell: Sin is of the Devil, Iohn 8.44. Sin calls the Devil Father, it is Serpentis venenum, as Austin saith, it is the Poison the Old Serpent hath spit into our Virgin Nature.

2. Look upon Sin in its Nature, and so it is evil.

1. See what the Scripture compares it to. Sin hath got a bad name, 'tis com∣pared to the Vomit of Dogs, 2 Pet. 2.22. to a menstruous Cloath, Isa. 30.22. which as Ierom saith, was the most unclean thing under the Law, it is compared to the Plague, 1 Kin. 8.38. to a Gangrene, 2 Tim. 2.17. persons under these dis∣eases we would be loth to Eat and Drink with.

2. Sin is evil in its Nature as it is injurious to God three ways.

1. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a breach of Gods Royal Law, 1 John 3.4. Sin is a transgression of the Law: It is Crimenlaesae Majestatis, High Treason against Heaven. What greater injury can be offered to a Prince, than to trample upon his Royal Edicts? Neh. 9.26. They have cast thy Laws behind their Backs.

2. Sin is a contumacious affront to God, 'its a walking contrary to him, Lev. 26.40. the Hebrew word for sin, Pashang, signifies Rebellion; sin flies in the Face of God, Iob 15.25. He stretcheth out his hand against God; we ought not to lift up a thought against God, much less to lift up an hand against him; but the sinner doth so; Sin is Deicidium, it would not only un-throne God, but Un∣god him, if Sin could help it God should be no longer God.

3. Sin is injurious to God as it is an act of high ingratitude. God feeds a sinner, Screens off many evils from him, yet he not only forgets Gods Mercies, but abuseth them, Hos. 2.8. I gave her Corn and Wine and Oil, and multiplied her Silver, which they prepared for Baal. God may say, I gave thee Wit, Health, Riches, which thou hast employed against me. A sinner makes an Arrow of Gods Mer∣cies, and shoots at him, 2 Sam. 16 17. Is this thy kindness to thy friend? did God give thee life to sin? Did he give thee Wages to serve the Devil? O what an un∣grateful thing is sin! Ingratitude forfeits Mercy, as the Merchant doth his Goods by not paying custom.

3. Sin is evil in its nature, as it is a foolish thing, Luk. 12.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou Fool, this night shall thy Soul be required of thee. 1 Sam 13.13. Is it not foolish to prefer a short Lease before an Inheritance? a sinner prefers the pleasures of sin for a season, before those pleasures which run at Gods right hand for evermore. Is it not folly to gratifie an Enemy? Sin gratifies Satan. Mortalium errores epulae sunt daemonum. Mens sins feast the Devil. Is it not folly for a Man to be felo de se, guilty of his own destruction, to give himself Poison? a Sinner hath an hand in his own Death, Prov. 1.18. They lay wait for their own blood, no creature did ever willingly kill it self but Man.

4. Sin is a polluting thing. Sin is not only a defection, but a pollution, tis as rust to Gold, as a stain to Beauty, 'tis call'd filthiness of Flesh and Spirit, 2 Cor. 7.1. it makes the Soul red with guilt, and black with filth, quanta saeditas vitiosae mentis! Cicero. This filth of sin is inward. A spot in the Face may easily be wiped off, but to have the Liver and Lungs tainted is far worse; sin hath got into the Conscience, Tit. 1.15. sin defiles all the faculties, the Mind, Memory, Affections, as if the whole Mass of Blood were corrupted, sin pollutes and fly-blows our holy things: the Leper in the Law if he had touched the Altar, the Altar had not cleansed him, but he had polluted the Altar; an Emblem of sins Le∣prosie spotting our holy things.

5. Sin is a debasing thing, it degrades us of our honour, Dan. 11.25. In those days shall stand up a vile person; this was spoken of Antiochus Epiphanes who was a King, and his name signifies illustrious, but sin had made him vile; sin blots a Mans name, nothing so turns a Mans Glory into shame as sin doth, sin makes one like a Beast, Psal. 49.20. 'tis worse to be like a Beast, than to be a Beast, 'tis no shame to be a Beast, but it is a shame for a Man to be like a Beast, Lust makes a Man Brutish, and Wrath makes him Devilish.

6. Sin is an enslaving thing. A sinner is a Slave when he sins most freely. Grave servitutis jugum, Cicero. Sin makes Men the Devils Servants. Satan bids them sin, and they do it, he bid Iudas betray Christ, and he did it; he bid Ananias tell a Lye, and he did it, Act. 5.3. when a Man commits a sin he is the Devils Lacky, and runs on his errand, they who serve Satan have such a bad Master, that they will be afraid to receive their Wages.

7. Sin is an unsavory thing, Psal. 14.3. They are altogether become filthy, in the Hebrew, neelachu they are become stinking! sin is very noisome to God, that person who shall Worship in Gods House, yet live in the sin of uncleanness, let him be perfum'd with all the Spices of Arabia his Prayers are unsavoury, Isa. 1.13. Incense is an abomination to me; therefore God is said to behold the Proud afar off, Psal. 138.6. He will not come near the Dung-hill sinner, that hath such noisome Vapours coming from him.

8. Sin is a painful thing, it costs Men much labour and pains to accomplish their wicked designs▪ Jer. 9.5. They weary themselves to commit iniquity. Peccatum est sui ipsius paena. What pains did Iudas take to bring about his Treason? He goes to the High-Priest, and then after to the Band of Soldiers, and then back again to the Garden: What pains did the Powder-traiters take in digging through a thick Stone Wall? what pains in laying their Barrels of Powder, and then covering them with Crows of Iron? How did they tire out themselves in sins Drudgery, Chry∣sostom saith Vertue is easier than Vice. 'Tis easier to be sober than intemperate. 'Tis easier to serve God than to follow sin. A wicked man sweats at the Devils Plough, and is at great pains to Damn himself.

9. Sin is a disturbing thing. Whatever defiles disturbs. Sin breaks the peace of the Soul. Isa. 57.21. No peace to the Wicked. When a Man sins pre∣sumptuously he stuffs his Pillow with Thorns, and his head will lie very uneasy when he comes to dye. Sin causeth a Trembling at the Heart. When Spira had sinn'd he had a Hell in his Conscience, he was in that horror that he professed he envied Cain and Iudas. Charles the ninth who was guilty of the Massacre in

Paris, was afterwards a terrour to himself, he was frighted at every noise, and could not endure to be waked out of his sleep without Musick. Sin breaks the peace of the Soul. Cain in killing Abel stab'd half the World at a blow, but could not kill the Worm of his own Conscience. Thus you see what an evil sin is in the nature of it, and had not we need pray, Deliver us from Evil.

3. Look upon sin in the Iudgment and opinion of the Godly, and it will appear to be the most prodigious evil.

1. Sin is so great an evil, that the Godly will rather do any thing than sin, Heb. 11.24. Moses chose rather to suffer with the People of God, than to enjoy the pleasures of sin. The Primitive Christians said, Ad leonem potius quàm lenonem, they chose rather to be devoured by Lions without, than Lusts within. Irenaeus was carried to a place where was a Cross on one side and an Idol on the other, and he was put to his choice either to bow to the Idol or suffer on the Cross, and he chose the latter; a Wise Man will chuse rather to have a rent in his Coat than in his Flesh. The Godly will rather endure outward sufferings, than a rent in their Conscience. So great an evil is in sin, that the Godly will not sin for the greatest gain, they will not sin tho' they might purchase an estate by it; nay, tho' they were sure to promote Gods Glory by it.

2. The Godly testifie sin is a great evil, in that they desire to die upon no ac∣count more than this, that they may be rid of sin; they are desirous to put off the clothing of the Flesh, that they may be uncloathed of sin. It is their greatest grief that they are troubled with such Inmates, they have the stirrings of Pride, Lust, Envy. It was a cruel Torment Mezentius used, he tied a dead Man to a liv∣ing: Thus, a Child of God hath corruption join'd with Grace, here is a dead Man tied to the living. So hateful is this, that a believer desires to die for no other reason more than this, that death shall free him from sin. Sin brought death into the World, and death shall carry sin out of the World. Thus you see in the opinion of the Godly, sin is the most hyperbolical and execrable evil.

4. Look upon sin in the comparative, and it will appear to be the most deadly evil. Compare what you will with it;

• 1. Affliction,
• 2. Death,
• 3. Hell;

And still sin is worse.

First, Compare sin with affliction; there is more evil in a drop of sin than in a Sea of affliction.

1. Sin is the Cause of affliction, the cause is more than the effect. Sin brings all mischief, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysost. Sin hath sickness, Sword, Famine, and all Judgments in the Womb of it. Sin rots the name, consumes the estate, wastes the radical moisture, as the Poets ••ain of Pandora's Box, when it was opened, it filled the World full of Diseases: when Adam broke the Box of Original Righteousnes, it hath caus'd all the Penal evils in the World. Sin is the Phaeton that sets the World on Fire. Sin turn'd the Angels out of Heaven, and Adam out of Paradise; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. Sin causeth Mutinies, Di∣visions, Massacres, Jer. 47.6. O thou Sword of the Lord, how long will it be ere thou be quiet? the Sword of Gods justice lies quietly in the Scabbard, till sin draws it out, and whets it against a Nation, so that sin is worse than affliction, it being the cause of it; the cause is more than the effect.

2. God is the author of affliction, Amos 3.6. Is there any evil in a City and the Lord hath not done it? it's meant of the evil of affliction. God hath an hand in affliction, but no hand in sin! God is the cause of every action, so far as it is Na∣tural, but not as it is Sinful. He who makes an instrument of Iron is not the cause of the Rust or Canker which corrupts the Iron. So God made the Instrument of our Souls, but the Rust and Canker of sin which corrupts our Souls God never made; Peccatum Deus non fecit, Austin. God can no more act evil than the Sun can darken. In this sense sin is worse than affliction; God hath an hand in affliction, but disclaims having any hand in sin.

3. Affliction doth but reach the Body and make that miserable, but sin makes the Soul miserable. The Soul is the most noble part, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Macar. The Soul is a Diamond set in a ring of Clay; it is excellent in its Essence, a Spi∣ritual, immortal substance; excellent in the Price paid for it, redeemed with the

Blood of God, Act. 20.28. it is more worth than a World, the World is of a courser make, the Soul of a finer spinning, in the World we see the Finger of God, in the Soul the Image of God. To have the pretious Soul endangered, is far worse than to have the Body endangered. Sin wrongs the Soul, Prov. 8.36. Sin casts this Jewel of the Soul over-board. Affliction is but Skin deep, it can but take away the Life, but sin takes away the Soul, Luk. 12.20. the loss of the Soul is an unparallell'd loss, it can never be made up again. God (saith St. Chry∣sostom) hath given thee two Eyes, if thou losest one thou hast another, but thou hast but one Soul, and if that be lost, it can never be repaired. Thus sin is worse than affliction, one can but reach the Body, the other ruins the Soul; is there not great reason then, that we should often put up this Petition, deliver us from evil?

4. Afflictions are good for us, Psalm. 119.71. It is good for me that I was afflicted; many can bless God for affliction. Affliction humbles, Lam. 3.19. remem∣bring my affliction, the Wormwood and the Gall, my Soul hath them still in remembrance, and is humbled in me; afflictions are compar'd to thorns, Hos. 2.8. these Thorns are to prick the Bladder of Pride. Affliction is the School of Repentance, Jer. 31.18. Thou hast chastised me and I was chastised, I Repented. The Fire being put under the Still, makes the Water drop from the Roses: the fire of Affliction makes the Water of Repentance drop from the Eyes. Affliction brings us nearer to God. The Loadstone of Mercy doth not draw us so near to God, as the Cords of Affliction. When the Prodigal was pinch'd with want, then saith he, I will arise and go to my father, Luke 15.18. Afflictions prepare for glory. 2 Cor. 4.17. This light affliction works for us an eternal weight of glory; the Limner lays his Gold upon dark colours: so God lays first the dark colours of affliction, and then the Gold∣en colour of Glory. Thus Affliction is for our good, but sin is not for our Good; it keeps good things from us, Jer. 5.25. Your sins have with-holden good things from you; sin stops the current of Gods Mercy, it precipitates men to ruine. Manas∣sehs affliction brought him to humiliation, but Iudas his sin brought him to despe∣ration.

5. A man may be afflicted, and his Conscience may be quiet. Pauls feet were in the stocks, yet he had the Witness of his Conscience, 2 Cor. 1.12. the Head may ake, yet the Heart may be well, the outward Man may be afflicted, yet the Soul may dwell at ease, Psal. 25.13. the Hail may beat upon the Tiles of the House, when there is Musick within, in the midst of outward pain, there may be inward peace. Thus in affliction Conscience may be quiet: but when a Man commits a presumptuous scandalous sin, Conscience is troubled; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by defiling the purity of Conscience, we lose the peace of Conscience, when Spira had sinned, and abjured the Faith, he was a terror to himself, he had an Hell in his Conscience.

Tiberius the Emperor, felt such a sting in his Conscience that he told the Senate he suffered death daily.

6. In Affliction we may have the Love of God. Afflictions are love tokens, Rev: 3.19. as many as I love I rebuke. Afflictions are sharp arrows, but shot from the Hand of a loving Father. If a Man should throw a Bag of Money at another, and it should bruise him a little, and raise the Skin, he would not be offended, but take it as a fruit of love: so when God bruiseth us with affliction, it is to enrich us with the Golden Graces of his Spirit, all is love, but when we commit sin God withdraws his love; 'tis like the Sun overcast with a Cloud, nothing appears but anger and displeasure. When David had sin'd in the matter of Vriah, 2 Sam. 11.27. the thing that David had done displeas'd the Lord.

7. There are many encouragements to suffer affliction. God himself suffers with us, Isa. 63.9. In all their afflictions he was afflicted; God will strengthen us in our sufferings, Psal. 37.39. He is their strength in the time of trouble. Either God makes our burden lighter, or our Faith stronger. He will compensate and recompence our sufferings, Mat. 19.29. Every one that hath forsaken Houses or Lands for my name sake, shall receive an hundred fold, and inherit Life everlasting. Here are encourage∣ments to suffer affliction, but there is no encouragement to sin! God hath brandish'd a flaming Sword of threatnings to deter us from sin, Psal. 68.21. God shall wound the Hairy scalp of such an one as goes on still in his trespasses. There is a flying Roul of Curses which enter into the House of a sinner, Zac. 5.4. if a Man sin, be it at his peril, Deut. 32.42. I will make mine Arrows drunk with Blood. God will make Men weary of their sins or he will make them weary of their Lives. Thus sin is

worse than Affliction, there are Encouragements to suffer Affliction, but no En∣couragement to sin.

8. When a Person is afflicted, only he himself suffers, but by sinning openly he doth hurt to others.

1. He doth hurt to the Vnconverted; one mans sin may lay a stone in another mans way, at which he may stumble and fall into Hell; O the Evil of scanda∣lous Sin! some are discouraged, others hardned; thy sinning may be a cause of anothers damning, Mal. 2.7, 8. The Priests going wrong caused others to stumble.

2. He doth hurt to the Converted; by an open scandalous sin he offends weak Believers, and so sins against Christ, 1 Cor. 8.12. Thus sin is worse than Afflicti∣on, because it doth hurt to others.

9. In Afflictions the Saints may Rejoyce, 1 Thes. 1.6. Ye receiv'd the Word in much Affliction with Ioy, Heb. 10.34. Ye took joyfully the spoiling of your Goods. Aristotle speaks of a Bird that lives among Thorns, yet sings sweetly; so a Child of God can rejoyce in Affliction, St. Paul had his Prison-songs, Rom. 5.3. We glory in Tribu∣lation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word, signifies an Exuberancy of Joy, a Joy with Boasting and Triumph. God doth oft pour in those Divine Consolations as cause the Saints to rejoyce in Afflictions; they had rather have their Afflictions, than want their Comforts; God doth candy their Wormwood with Sugar, Rom. 5.5. You have seen the Sun shine when it rains. The Saints have had the shining of Gods Face, when Affliction hath rained and drop'd upon them. Thus we may rejoyce in Affliction, but we cannot rejoyce in sin, Hos 9.1. Rejoyce not O Israel, for Ioy, as other people, for thou hast gone a Whoring from thy God. Sin is Matter of Shame and Grief, not of Joy. David having sinn'd in numbring of the people, His Heart smote him, 2 Sam. 24.10. as the pricking of a Vein lets out the Blood: so when sin hath prick'd the Conscience, it lets out the Joy.

10. Affliction is a Magnifying of a Person, Iob 7.17. What is Man that thou shouldest magnifie him, and visit him every morning? That is, visit him with Af∣fliction.

How do Afflictions magnifie us?

Answ. 1. As they are signs of Son-ship, Heb. 12.7. If ye endure Chastening, God deals with you as Sons. Every Print of the Rod is a Badge of Honor.

2. As the sufferings of the Godly have raised their Fame and Renown in the World▪ the Zeal and Constancy of the Martyrs in their Suffering have Eterniz'd their Name: O how Eminent was Iob for his Patience! Iam. 5.11. Ye have heard of the Patience of Job. Iob the Sufferer was more Renown'd than Alex∣ander the Conqueror. Thus Afflictions Magnifie a Person, but sin doth not mag∣nifie, but vilifie him. When Eli••s Sons had sinn'd, and prophan'd their Priest∣hood, they turn'd their glory into shame; the Text saith, They made themselves Vile, 1 Sam. 3.13. Sin casts an indelible Blot on a mans Name, Prov. 6.32, 33. Whoso commits Adultery with a Woman, a Wound and Dishonour shall he get, and his Reproach shall not be wiped away.

11. A man may suffer Affliction and bring Honour to Religion. Pauls Iron Chain, made the Gospel wear a Gold Chain; suffering Credits, and propagates the Gospel: but committing of sin brings a Dishonour and Scandal upon the ways of God. Cyprian saith when in the Primitive Times a Virgin who vow'd her self to Religion, had defil'd her Chastity, Totum Ecclesiae Caetum erubescere, Shame and Grief fill'd the face of the whole Congregation. When scandalous sins are com∣mitted by a few, they bring a Reproach upon all that profess. As three or four brass shillings in a summ of Mony make all the rest suspected.

12. when a mans Afflictions are upon a good Account, that he uffers for Christ, he hath the Prayers of God's People. 'Tis no small priviledge to have a stock of Prayer going; 'tis like a Merchant that hath a part in several Ships: Suffering Saints have a large share in the Prayers of others, Acts 12.5. Peter was in Prison, but Prayer was made without ceasing of the Church to God for him. What greater Happiness than to have God's Promises▪ and the Saints Prayers? But when a Man sins presumptuously and scandalously, he hath the Saints bitter Tears, and just Censures; he is a burden to all that know him, as David speaks in another Case, Psal. 31.11. They that did see me without fled from me. So a scan∣dalous sinner, the People of God fly from him; he is like an infected person, every one shuns and avoids him.

13. Affliction can hurt a Man only while he is living, but sin doth hurt when he is dead; as a Mans Vertues and Alms may do good when he is dead: so a Mans sin may do Mischief when he is dead. When a Spider is kill'd, the

Poison of it may do hurt: so the Poison of an Evil Example may do much hurt, when a man is in his Grave. Affliction at most can but last a Mans Life, but his sin lives and doth hurt when he is gone. Thus you see sin is far worse than Affliction.

2. Sin is worse than Death, Aristotle calls Death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ter∣rible of Terribles, and Iob calls it The King of Terrors, Iob 18.14. but sin is more deadly than Death it self.

First, Death tho' it be painful, yet it were not hurtful but for sin. It is sin that imbitters Death, and makes it sting, 1 Cor. 15.56. The Sting of Death is sin. Were it not for sin, tho' Death might kill us, it could not curse us. Sin poi∣sons Deaths Arrow, so that sin is worse than death, because it puts a sting into Death.

Secondly, Death doth but separate between the Body and the Soul: but sin (without Repentance) separates between God and the Soul, Iudg. 18.24: Ye have taken away my Gods, and what have I more? Death doth but take away our Life from us; but sin takes away our God from us. So that sin is worse than Death.

Thirdly, Sin is worse than Hell. In Hell there is the Worm and the Fire, but sin is worse.

1. Hell is of God's making, but sin is none of his making. 'Tis a Monster of the Devils Creating.

2. The Torments of Hell are a burden only to the sinner; but sin is a bur∣den to God, Amos 2.13. I am pressed under you, as a Cart is pressed that is full of Sheaves.

3. In Hell-Torments there is something that is Good. There is the Execu∣tion of God's Justice; there is justice in Hell, but sin is the most unjust thing: It would rob God of his Glory, Christ of his Purchase, the Soul of its Hap∣piness. So that it is worse than Hell.

Fifthly, Look upon sin in the manner of its Cure; it cost dear to be done a∣way. The Guilt of sin could not be removed, but by the Blood of Christ, he who was God must die and be made a Curse for us before sin could be remitted. How horrid is sin that no Angel or Arch-Angel, nor all the Powers of Heaven could procure the Pardon of sin, but it cost the Blood of God. If a Man should commit an Offence, and all the Nobles should kneel upon their Knees before the King for him; but no Pardon could be had unless the King's Son be Ar∣raigned and suffer Death for him; all would conceive it was an horrible Fact that must be the cause of this: such is the case here, the Son of God must die to appease God's Anger for our sins. O the Agonies and Sufferings of Christ! 1. In his Body; his Head Crown'd with Thorns, his Face spit upon, his Side pierced with the Spear, his Hands and Feet nailed,—Totum pro vulnere Cor∣pus.—2. He suffered in his Soul, Mat 26.38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, My Soul is ex∣ceeding sorrowful unto Death. He drank a bitter Cup mingled with Curses; which made him tho' he were sanctified by the Spirit, supported by the Diety, comforted by Angels, sweat great Drops of Blood, and cry out upon the Cross, My God, why hast thou forsaken me? All this was to do away our sin; view sin in Christ's Blood and it will appear of a Crimson Colour.

Sixthly, Look upon sin in the dismal Effects of it, and it will appear the most horrid prodigious Evil, Rom. 6.23. The Wages of sin is Death, that is, the Second Death, Rev. 21 8. Sin hath shame for its Companion and Death for its Wages. A wicked man knows what sin is in the Pleasure of it, but doth not know what sin is in the Punishment of it. Sin is Scorpio pungens, it draws Hell at the heels of it. This hellish Torment, consists of two Parts.

1. Poena damni, the Punishment of Loss, Mat. 7.23. Depart from me. It was a great trouble to Absalom that he might not see the Kings face; to lose Gods Smiles, to be banished from his Presence, in whose Presence is fulness of Joy, how sad and tremendous! this word Depart saith Chrysostom is worse than the fire. Sure sin must be the Greatest Evil which separates us from the Greatest Good.

2. Poena sensus, the Punishment of Sence, Mat 25.41. Depart from me, ye cur∣sed, into everlasting Fire, prepared for the Devil and his Angels. Why, might sin∣ners plead, Lord, if we must depart from thee, let us have thy Blessing; no, Go ye Cursed. But if we must depart from thee, let it be into some place of Ease and Rest; no, go into fire. But if we must into the fire, let it be but for a little time; let the fire be quickly put out; no, go into everlasting fire. But if it be so that we must be there, let us be with good Company; no, with the Devil and his Angels. O what an Evil is sin? All the Torments of this

Life are but Ludibrium & Risus, a kind of sport to Hell-Torments; what is a burning Fever, to the burning in Hell? It is call'd the Wrath of the Almighty, Rev. 19.15. The Almighty God inflicts the Punishment, therefore it will be heavy; a Child cannot strike very hard, but if a Giant strike he kills with a Blow. To have the Almighty God to lay on the stroke, it will be intolerable. Hell is the EMPHASIS of Misery. The Body and Soul which have sinn'd together, shall suffer together; and these Torments shall have no Period put to them, Rev. 9.6. They shall seek Death, and shall not find it. Rev. 24.11. And the Smoak of their Torment ascendeth for ever and ever. Here the wicked thought a Prayer long, a Sabbath long; but how long will it be to lie upon Beds of Flames for ever; this word ever breaks the Heart. Thus you see sin is the most deadly and execrable Evil; look upon it in its Original, in its Nature, in the Judgment and Estimate of the Wise; look upon it comparatively, it is worse than Affliction, Death, Hell; look upon it in the manner of Cure, and in the dismal Effect, it brings Eternal Damnation; is there not then a great deal of Reason that we should make this Prayer, Deliver us from Evil?

Vse 1. Branch I. Is Sin such a deadly, pernitious Evil, the Evil of Evils? See then what it is we are to pray most to be delivered from, and that is from Sin. Our Saviour hath taught us to pray, Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual. Pharaoh pray'd more to have the Plague of Hail and Thunder to be remov'd, than his hard Heart should be remov∣ed, Exod. 9.28. The Israelites pray'd, Tolle Serpentes, Take away the Serpents from us more than to have their sin taken away, Numb. 21.8. The Hypocrites prayer is Carnal, he prays more to be cured of his Deafness and Lameness than of his Unbe∣lief. More that God would take away his Pain, than take away his sin. But our Prayer should be, Deliver us from Evil. Spiritual Prayers are best; hast thou a dis∣eased Body? Pray more that the Disease of thy Soul may be removed than thy Body, Psal. 41.4. Heal my Soul, for I have sinned. The Plague of the Heart is worse than a Cancer in the Breast. Hast thou a Child that is crooked? Pray more to have its Unholiness removed than its Crookedness; spiritual Prayers are more pleasing to God, and are as Musick in his Ears. Christ hath here taught us to pray against sin, Deliver us from Evil.

II. Branch. If sin be so great an Evil, then admire the Wonderful Patience of God that bears with Sinners. Sin is a breach of God's Royal Law, it strikes at his Glory; now, for God to bear with sinners who so provoke him, it shews admirable Patience; well may he be called, The God of Patience, Rom. 15.4. It would tire the Patience of the Angels to bear with mens sins one day; but what doth God bear? How many Affronts and Injuries doth he put up? God sees all the Intreagues and horrid Impieties committed in a Nation, Ier. 29.23. They have committed Villany in Israel, and have committed Adultery, even I know, and am a Witness, saith the Lord. God could strike men dead in their sins, but he forbears and respites them. My thinks I see the Justice of God with a flaming Sword in his Hand ready to strike the Stroke, and Patience steps in for the sinner; Lord Spare him a while longer. My thinks I hear the Angels saying to God, as the King of Israel to the Prophet, 2 King. 6.21. Shall I smite them, shall I smite them? Lord, here is such a sin∣ner, shall I smite him? Shall I take off the Head of such a Drunkard, Swearer, Sab∣bath-breaker? And Gods Patience saith as the Dresser of the Vineyard, Luke 13.8. Let him alone this year, O the infinite Patience of God, that sin being so Great an Evil, and so Contrary to God, he should bear with sinners so long, 1 Sam. 24.19. If a man find his enemy, will he let him go well away? God finds his Enemies, yet he lets them go, he is not presently aveng'd on them? Every sin hath a voice to cry to God for Vengeance. Sodom's sin cried, Gen. 18.20. yet God spares men; But let not sinners presume upon God's Patience▪ if they repent not, long forbearance is no forgiveness; Gods Patience abus'd will leave men more inexcusable.

III. Branch. If Sin be so great an Evil, then there is no sin little. There's no little Treason; every sin strikes at God's Crown and Dignity; and in this sence it may be said, as Iob 22.5. Are not thy Iniquities infinite? The least sin (as the Schoolmen say) is infinite objective, because it is committed against an in∣finite Majesty. And besides, nothing can do away sin, but that which hath an Infi∣niteness in it. For tho' the Sufferings of Christ (as Man) were not infinite, yet the Divine Nature did shed forth an Infinite Value and Merit upon his Suf∣ferings, So that no sin is little, there is no little Hell for sin; as we are not to

think any of Gods Mercies little, because they are more than we can deserve: so neither are we to think any of our sins little, because they are more than we can answer for. That sin we esteem lightest, without Christ's Blood will be heavy enough to sink us into Perdition.

IV. Branch. If Sin be so great an Evil, then see whence all personal or na∣tional Troubles come; they come from the Evil of Sin; our Sins grow high, that makes our Divisions grow wide: Sin is the Achan that troubles us, it is the Cockatrice's Egg, out of which comes a fiery flying Serpent. Sin is like Phaeton, who (as the Poets fain) driving the Chariot of the Sun, set the World on fire. Sin like the Planet Saturn hath a Malignant Influence; Sin brings us into straits, 2. Sam. 24.14. David said unto Gad, I am in a great Streight, Ier. 4.17. As Keepers of a field are they against her round about: As Horses or Deer in a field are so enclosed with Hedges, and so narrowly watched, that they cannot get out: so, Ierusalem was so close besieg'd with Enemies, and watch'd that there was no escape for her. Whence was this? Ver. 18. This is thy Wick∣edness. All our Evils are from the Evil of Sin. The Cords that pinch us are of our own twisting. Flagitium & flagellum sunt tanquam Acus & Filum. Sin raiseth all the Storms in Conscience; the Sword of God's Justice lies quiet till Sin draws it out of the scabbard, and makes God whet it against a Nation.

V. Br. If sin be so great an Evil, then how little Reason hath any one to be in Love with sin? Some are so infatuated with sin, that they delight in it. The Devil can so cook and dress sin, that it pleaseth the sinners Palate, Iob 20.12. Tho' Wickedness be sweet in his Mouth. Sin is as delightful to corrupt Na∣ture as Meat to the Taste. Sin is a Feast on which Men feed their Lusts? but there's little cause to be so in love with sin, Iob. 20.14. Tho' Wickedness be sweet in his Mouth, it is the Gall of Asps within him. To love sin is to hug an Enemy. Sin puts a Worm into Conscience, a Sting into Death, a Fire into Hell. Sin is like those Locusts, Rev. 9.7. On their Heads were as it were Crowns like Gold, and they had Hair as the Hair of Women; and their Teeth were as the Teeth of Lions; and they had Tails like Scorpions, and they had Stings in their Tails; after the Wo∣mens Hair comes the Scorpions Sting.

VI. Br. If sin be so great an Evil, then what may we judge of them who make light of sin? as if there were no danger in it; as if God were not in earn∣est when he threatens sin; or as if Ministers were about a needless Work, when they Preach against sin. Some people make nothing of breaking a Commandment; they make nothing of telling a Lie, of Couzening, of Slandering, nothing of living in the sin of Uncleanness; if you weigh sin in the Ballance of some mens Judgments, it weighs very light; but who are those that make so light of sin? Solomon hath describ'd them, Prov. 19.9. Fools make a mock of sin, Stultus in vitia cito dilabitur, Isidor. Who but Fools would make light of that which grieves the Spirit of God? who but Fools would put such a Viperous sin in their Bosoms? Who but fools would laugh at their own Calamity, and make sport while they give themselves Poison.

VII. Br. If sin be so great an Evil, then I infer that there's no good to be gotten by Sin; of this Thorn we cannot gather Grapes. If Sin be so deadly an Evil, then we cannot get any profit by it; no man did ever thrive upon this Trade: Those Atheists said, Mal. 3 14. It is in vain to serve God, and what profit is it? But we may say more truly, what profit is there in Sin? Rom. 6.21. What Fr••••t had ye in those things, whereof ye are now ashamed? Where are your Earnings? what have you gotten by Sin? It hath shame for its Companion, and death for its Wages. What profit had Achan of his Wedge of Gold? That wedge seemed to cleave asunder his Soul from God: What profit had Ahab of the Vineyard he got unjustly? the Dogs licked his Blood, 1 King. 21.19. What profit had Iudas of his Treason? For thirty pieces he sold his Saviour and bought his own Damnation. All the Gain men get by their Sins, they may put in their Eye; nay, they must, and weep it out again.

VIII. Br. If Sin be so great an Evil, see then the Folly of those who venture upon sin, because of the Pleasure they have in it, 2 Thes. 2.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Who have Pleasure in Unrighteousness. As for the Pleasure of sin, 1. It is but Seeming, it is but a pleasant Fancy, a golden Dream. 2. And be∣sides, it is a mixed Pleasure, it hath Bitterness intermingled, Prov. 7.17. I have (saith the Harlot) perfum'd my Bed with Myrrh, Aloes and Cinnamon. For one sweet here are two bitters. Cinnamon is sweet, but Myrrh and Aloes are bitter; the Harlots Pleasure is mix'd. There are those inward Fears, and Lashes of Conscience, as imbitter the Pleasure. 3. If there be any Pleasure in sin, it

is only to the Body, the bruitish Part; the Soul is not at all gratified by the Plea∣sure, Luk. 12.19. Soul, take thy Ease. He might more properly have said, Body take thy Ease. The Soul cannot feed on sensual Objects. 4. In short, that Plea∣sure men talk of in sin, is their Disease; some take pleasure in eating Chalk, or Coals, this is from their Disease. So when men talk of Pleasure in eating the Forbidden Fruit, it is from the Sickness and Disease of their Souls; they put bit∣ter for sweet, Isa. 5.20. O what folly is it for a Cup of Pleasure to drink a Sea of Wrath? Sin will be bitter in the end, Prov. 23.31, 32. Look not on the Wine when it is red, when it gives his Colour in the Cup; at last it bites like a Serpent. Sin will prove like Ezekiels Rowl, sweet in the Mouth, but bitter in the Belly, Mel in Ore, Fel in Corde; ask Cain now how he likes his Murder? Achan how he likes his golden Wedge? O remember that saying of Austin, Momenta∣neum est quod delectat, aeternum quod Cruciat. The Pleasure of sin is soon gone, but the sting remains.

IX. Branch. If Sin be so great an Evil, then what Wisdom is it to depart from Evil? Iob 28.28. To depart from Evil is Vnderstanding. To sin is to do foolishly: therefore to depart from sin is to do wisely, Solomon saith, Prov. 29.6. In every Transgression there is a Snare. Is it not Wisdom to avoid a Snare? Sin is a De∣ceiver, it cheated our first Parents; instead of being as Gods, they became like the Beasts that perish, Psal. 49.20. Sin hath cheated all that have medled with it; is it not Wisdom to shun such a Cheater? Sin hath many fair pleas, and tells you how it will gratifie all the Senses with Pleasure: But saith a gracious Soul▪ Christ's Love is sweeter; Peace of Conscience is sweeter; what are the Pleasures of Sin▪ to the Pleasures of Paradise? Well may the Saints be call'd Wise Virgins, because they spie the Deceits that are in sin and avoid the Snares. The Fear of the Lord that is Wisdom, and to depart from Evil is Understanding.

X. Branch.. If Sin be so great an Evil, then how justifiable and commenda∣ble are all those Means which are used to keep Men from sin. How justifiable are a Ministers Admonitions and Reproofs? Titus 1.13. Rebuke them sharply. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cuttingly; a Metaphor from a Chirurgeon that searches a Wound and cuts out the Proud Flesh, that the Patient may be sound: So God's Minister comes with a cutting Reproof, but it is to keep you from sin, and to save your Souls, Si Meritò objur gaverit te aliquis, scito quia profuit. Sen. Esteem them your best Friends, who would keep you from sinning against God. If a man were going to poison or drown himself, were not he his Friend who would hinder him from doing it? All a Ministers Reproofs are but to keep you from sin, and hinder you from Self-Murder; all is in Love, 2 Cor. 5.11. Knowing the Terror of the Lord, we perswade men. 'Tis the Passion of most to be angry with them that would reclaim them from sin, Amos 5.10. They hate him that rebuketh in the Gate. Who is an∣gry with the Physician for prescribing a bitter Potion, seeing it is to purge out the peccant Humour? 'Tis Mercy to Mens Souls to tell them of their sins. And surely those are Priests for the Devil, 2 Chr. 11.15. who see men go on in sin and ready to drop into Hell, yet never pull them back by a Reproof; nay, perhaps flatter them in their sins. God never made Ministers as false Glasses, to make bad Faces look Fair. Such make themselves guilty of other mens Sins.

11. Inference. If sin be so great an evil, the evil of evils; then see what a bad choice they make, who choose sin to avoid affliction: As if to save the Coat from being rent, one should suffer his Flesh to be rent. It was a false charge that Elihu brought against Iob, Chap. 36.21. Thou hast chosen iniquity rather than afflicti∣on. This is a bad choice. Affliction hath a Promise made to it, 2 Sam. 22.28. but sin hath no Promise made to it. Affliction is for our good, but Sin is not for our good; it would intail Hell and Damnation upon us. Spira chose iniquity ra∣ther than affliction, but it cost him dear. He at last repented of his choice. He who commits sin to avoid suffering, is like one that runs into a Lions Den to a∣void the stinging of a Gnat.

12. Inference. If sin be so great an evil, see then what should be a Christians great care in this life, to keep from sin: Deliver us from evil. Some make it all their care to keep out of trouble; they had rather keep their Skin whole, than their Conscience pure: But our care should be chiefly to keep from sin. How careful are we to forbear such a Dish, as the Phisician tells us is hurtful for us; it will bring the Stone or Gout? Much more should we be careful, that we eat not the forbidden fruit, which will bring Divine Vengeance, 1 Tim. 5.

22. Keep thy self pure. It hath been always the study of the Saints, to keep a∣loof off from sin, Gen. 39.9. How can I do this great wickedness and sin against God. Psal. 19.13. Keep back thy Servant from presumptuous sins. It was a saying of Anselm, If Sin were on one side, and Hell on the other, I would rather leap into Hell, than willingly sin against my God. O what a Mercy is it to be kept from sin? We count it a great Mercy to be kept from the Plague and Fire; But what is it to be kept from sin?

13. Inference. Is sin so great an evil; see then that which may make us long for Heaven, when we shall be perfectly freed from sin; not onely from the outward Acts of sin, but from the in-being of sin. In Heaven we shall not need to pray this Prayer, Deliver us from evil. What a blessed time will it be, when we shall never have a Vain Thought more? Then Christ's Spouse shall be sine macula & ruga▪ without spot or wrincle, Ephes. 5.27. Now, there's a Dead Man tied to the Living; we cannot do any Holy Duty but we mix Sin; we cannot Pray without Wandring; we cannot Believe without Doubting: But then, our Virgin-Souls shall not be capable of the least tincture of Sin, but we shall all be as the Angels of God.

In Heaven we shall have no Temptation to sin. The Old Serpent is cast out of Paradise, and his fiery ••arts shall never come near to touch us.

2. Vse of Exhort. And it hath Two distinct Branches.

1. Branch. To all in General. If Sin be so great and prodigious an evil; Then as you love your Souls, Take heed of sin. If you tast of the Forbidden Fruit, it will cost you dear, it will cost you Bitter Tears, it may cost you lying in Hell: O therefore flie from sin.

First, Take heed of sins of Omission, Matt. 23.23. It is as well dangerous not to do things Commanded, as to do things forbidden. Some think it no great matter to omit Reading Scripture. The Bible lies by like Rusty Armour, which they never use: They think it no great matter to omit Family, or Clo∣set-prayer; they can go several Months and God never hear of them. These have nothing sanctified to them; they feed upon a Curse; For every Creature is Sanctified by Prayer, 1 Tim. 4.5. The Bird may shame many, it never takes a drop, but the eye is lift up towards Heaven. Oh take heed of living in the neglect of any known duty. It was the Prayer of a Reverend Holy Man on his Death bed, Lord, forgive my sins of Omission.

Secondly, Take heed of Secret sins. Some are more modest than to sin open∣ly in a Belcony; but they will carry their sins under a Canopy, they will sin in Secret. Rachel did not let her Fathers Images be seen, but She put them under her, and sat upon them, Gen. 31.34. Many will be Drunk, and Unclean, if they may do it that no body may see them. They are like one that shuts up his Shop-windows, but follows his Trade within doors. But if sin be so great an evil, let me warn you this day, not to sin in Secret; know, that you can never sin so privately, but that there are Two Witnesses always by, God and Consci∣ence.

Thirdly. Take heed of your Complexion-sin. That sin which your Nature and Constitution doth most incline you to. As in the Hive there's a Master-Bee, so in the Heart there's a Master-sin, Psal. 18.23. I have kept my Self from mine Iniquity: There is some sin that is the special Favourite, the peccatum in delici∣is; the Darling-Sin, that lies in the Bosom; and this doth bewitch and draw away the heart. O beware of this.

Quest. How may this Darling-sin be known?

Answ. 1. That Sin which a Man doth most cherish, and to which all other sins are subservient; This is the sin which is most tended and waited upon: The Pharisees darling-sin was Vain-glory, all they did was to feed this sin of Pride, Matt. 6.2. That they may have Glory of Men: When they gave Alms, they sounded a Trumpet. If a stranger had Asked the Question, Why doth this Trumpet sound? The Answer was, The Pharisees are going to give Alms to the Poor. Their Lamp of Charity was fill'd with the Oil of Vain-glory, Matt. 23.5. All their Works for to be seen of Men. Pride was their Bosom-sin. Of∣tentimes Covetousness is the darling-sin; all other sins are committed to main∣tain this. Why do Men Equivocate, Oppress, Defraud, Take Bribes, all is to uphold Covetousness.

2. That sin which a Man doth not love to have reproved, is the darling-sin: He∣rod could not endure to have his Incest spoken against: if Iohn Baptist meddles with that Sin, it shall cost him his Head.

3. That Sin which hath most power over one, and doth most easily lead him Captive, that is the Beloved of the Soul. There are some sins a Man can better put off, and give a repulse to; but there is one sin, which, if it comes to be a Suitor, he cannot deny, but is overcome by it; this is the bosom-sin. The young Man in the Gospel had a Complexion-sin which he could not resist, and that was the Love of the World: His Silver was dearer to him than his Saviour. It is a sad thing a Man should be so bewitch'd by a Lust, that he will part with the King∣dom of Heaven to gratifie it.

4. That sin which Men use Arguments to defend, is the darling sin. To plead for sin is to be the Devil's Attorney. If the sin be Covetousness, and we vindi∣cate it; if it be rash Anger, and we justifie it, Jonah 4.9. I do well to be angry: This is the Complexion-sin.

5. That sin which doth most Trouble one, and fly in his Face in an hour of Sickness and Distress, that is the beloved sin. When Ioseph's Brethren were di∣stressed, their sin came to remembrance in selling their Brother, Gen. 12.21. So when a Man is upon his Sick-bed, and Conscience shall say, Dost not thou remem∣ber how thou hast lived in such a sin, though thou hast been often warned, yet thou wouldst not leave it. Conscience reads a Curtain Lecture: Sure that was the Darling sin.

6. That sin which a Man is most unwilling to part with, that is the Darling sin. Iacob could, of all his Sons, most hardly part with Benjamin, Gen. 42.36. Ioseph is not, and Simeon is not, and ye will take Benjamin away. So saith the Sinner, this and that sin I have parted with, But must Benjamin go? Must I part with this de∣lightful sin? That goes to the Heart. This is the Dalilah, the beloved sin. O if sin be such a deadly evil, dare not to indulge any bosom sin: This is of all o∣ther most dangerous; like an Humour striking to the Heart, which is mortal. Leave open but one Gap, the wild Beast may enter at it. One darling sin liv'd in, is setting open a Gap for Satan to enter.

4. Take heed of the Sins which attend your particular Callings. A Calling you must live in. Adam in Paradise Tilled the Ground: God never Sealed Warrants to Idleness: but every Calling hath its snare. As some sin in living out of a Calling; so others sin in a Calling. Remember how deadly an evil sin is, avoid those sins which you may be exposed to in your Trade. Take heed of all fraud and collusion in your dealings, Matt. 7.12. Whatsoever ye would that Men should do to you, do ye even so to them.

First, Take heed of a deceitful tongue in Selling: The Scripture makes it the Character of one that goes to Heaven, Psal. 15.2. He speaketh the truth from his heart. It is the Custom of many to say, The Commodity stands them in more, yet take less. This is hardly credible.

Secondly, Beware of a deceitful Balance, Hos. 12.7. The Balances of deceit are in his hand: Men, by making their Weights lighter, make their Account hea∣vier.

Thirdly, Beware of sophisticating, mingling and embasing commodities, Am. 8.6. They sell the refuse of the Wheat. They would pick out the best Grains of the Wheat, and sell the worst at the same price as they did the best; to mix a courser com∣modity with a fine, and yet sell it all for fine, is no better than deceit, Isa. 1.22.

Fourthly. Beware of stretching your Consciences too far, or taking more a great deal for a Commodity than it is worth, Levit. 25.14. If thou sell ought unto thy Neighbour, ye shall not oppress one another. There is a lawful gain allowed, yet one may not so advantage himself, as to damnifie another. Let that be the Trades∣man's Motto, Act. 24.16. A Conscience void of offence towards God, and towards Man. He hath an hard bargain, that doth Purchase the World with the loss of his Soul.

Fifthly. Sin being so deadly an evil, take heed of the Appearance of sin, 1 Thes. 5.22. Abstain from the appearance of evil. Abstain not onely from apparent evil, but the appearance of Evil: If it be not absolutely a sin, yet if it looks like sin, avoid it. He who is loyal to his Prince, not onely forbears to have his hand in Treason, but he will take heed of that which hath a show of Treason. Io∣seph's Mistriss tempted him, and he fled and would not be with her, Gen. 39.12. An appearance of Good is too little, and an appearance of Evil is too much.

1. The appearance of evil is oft an occasion of evil: Dalliance is an appearance of evil, and oftentimes it occasions evil. Touching the Forbidden Fruit, may

occasion tasting. Dancing in Masquerades hath oft been the occasion of Unclean∣ness.

2. The appearance of evil may scandalize another, 1 Cor. 8.12. when ye sin against the Brethren, and wound their weak conscience, ye sin against Christ: sin∣ning against a Member of Christ, is a sinning against Christ.

Thus you see, sin being so deadly an evil, we should avoid all sin; Sins of O∣mission, Secret Sins, Complexion Sins, Sins that attend our particular Calling, yea, the appearance of evil.

Quest. What means shall we use to be kept from the Acts of Sin?

R. If you would be preserved from actual and scandalous Sins, labour to Mortifie Original Sin. If you would not have the branches bud and blossom, smite at the root. I know Original Sin cannot in this life be removed, but labour to have it subdued. Why do Men break forth into Actual sins, but because they do not mor∣tifie Heart-sins. Suppress the first risings of Pride, Lust, Passion: Original sin unmortified will prove such a Root of Bitterness, as will bring forth the cursed fruit of Scandalous Sin.

2. If you would be kept from Actual Sins, think what an odious thing sin is. Be∣sides, what you have heard, remember, Sin is the Accursed thing, Iosh. 7.21. It is the abominable thing God hates, Ier. 44.4. O do not this abominable thing that I hate. Sin is the Spirits of Witchcraft. It is the Devil's Excrement; it is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, filthiness▪ Jam. 1.21. If all the evils in the World were put toge∣ther, and their quintessence strain'd out, they could not make a thing so filthy as Sin doth. So odious is a Sinner, that God loaths the sight of him, Zec. 11.8. My Soul loathed them. He who defiles himself with Avarice, What is he but a a Serpent licking the dust? He who defiles himself with the Lust of Unclean∣ness, What is he but a Swine with a Man's Head? He who defiles himself with Pride, What is he but a Bladder, whom the Devil hath blown up? He who defiles himself with Drunkenness, What is he but a Beast that hath got the Staggers. To consider how odious and base a thing Sin is, would be a means to keep us from sinning.

3. If you would be kept from actual sins, get the Fear of God planted in your hearts; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrys. Prov. 16.6. By the Fear of the Lord Men de∣part from evil. Cavebis si pavebis; Fear is a Bridle to Sin, and a Spur to Holiness. Fear puts an holy awe upon the heart, and binds it to its good behaviour. By the Fear of the Lord Men depart from evil. When the Emperess Eudoxia threat∣ned to banish Chrysostom; Tell her, saith he, I Fear nothing but sin. Fear is jani∣tor animae; it stands as a Porter at the door of the Soul, and keeps sin from en∣tring: All sin is committed for want of the fear of God, Rom. 3.14. Whose Mouth is full of Cursing and Bitterness; their feet are swift to shed blood; there is no fear of God before their eyes. Holy fear stands Sentinel, and is ever watching a∣gainst Security, Pride, Wantonness. Fear is a Christians Life-guard, to defend him against the fiery darts of Temptation. Si vis esse securus, semper time. The way to be safe, is always to fear, Prov. 28.14.

4. If we would be kept from actual Sins, let us be careful to avoid all the In-lets and Occasions of sin? Run not into Evil Company: he that would not have the Plague, will not go into an infected House. Guard your Senses, which may be the Inlets to sin. Keep the two Portals, the Eye, and the Ear. Espe∣cially, look to your Eye; much sin comes in by the Eye; the Eye is oft an In∣let to sin; sin takes fire at the Eye: The first sin in the World began at the Eye, Gen. 3.6. When the Woman saw that the Tree was good for Food, and was pleasant to the Eyes; then she to••k of the Fruit thereof. Looking begat Lusting, Intem∣perance begins at the Eye; Looking on the Wine when it is red, and gives its Co∣lour in the Glass, causeth Excess of drinking, Prov. 23.21. Covetousness begins at the Eye, Josh. 7 21. When I saw among the Spoils, a goodly Babylonish Garment, and a Wedge of Gold, I coveted and took them. The fire of Lust begins to kindle at the Eye. David walking upon the Roof of his House, saw a woman washing her self, and sh•• was (saith the Text) beautiful to look upon, and he sent Messengers and took her, and defiled himself with her, 2 Sam. 11.2. O therefore look to your Eyes; Job made a Covenant with his Eyes, Job 31.1. If the Eye be once inflamed, it will be hard to stand out long against sin. If the out-works are taken by an Ene∣my, there's great danger of taking the whole Castle.

5. If you would be kept from actual gross sin, study Sobriety and Temperance, 1 Pet. 5.8. Sobrii este, Be sober. Check the inordinacy of Appetite: Sin doth

frequently make its entrance this way. By gratifying the sensitive appetite, the Soul that is a-kin to Angels, is inslav'd to the bruitish part. Many drink, if not to Drunkenness, yet to Drowsiness. The not denying the sensitive appetite, makes Mens Conscience so full of guilt, and the World so full of scandal. If you would be kept from running into sin, lay restraint upon the flesh: What hath God given reason and conscience for, but to be a bridle to check inordi∣nate desires?

6. If you would be kept from actual sins, be continually upon your spiritual watch: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· Chrysost.

1. Watch your Thoughts, Jer. 4.14. How long shall thy vain thoughts lodge with∣in thee? Sin begins at the thoughts. First Men cherish revengeful thoughts, then they dip their hands in blood. Set a Spy over your thoughts.

2. Watch your Passions; Passions of Anger, Passions of Lust. The heart is ready to be destroyed by its own Passions, as the Vessel is to be overturned by the Sail. Passion transports beyond the bounds of reason; it is brevis insania, Sen. A short frenzy. Moses, in a Passion, spake unadvisedly with his Lips, Psal. 106.33. The Disciples, in a Passion, called for fire from Heaven. A man in a Passion is like a Ship in a Storm, that hath neither Pilot nor Sails to help it, but it is expos'd to the Waves and Rocks.

3. Watch your Temptations. Satan continually lies in ambush, and watcheth to draw us to sin; Stat in procinctu diabolus; he is fishing for our Souls: he is either laying of snares, or shooting of darts, therefore we had need watch the Tempter, that we be not decoyed into sin. Most sin is committed for want of watchfulness.

7. If you would be kept from the evil of sin, consult with the Oracles of God, be well versed in Scripture, Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee. The word is Anceps gladius, a two-edged Sword, to cut a∣sunder mens lusts. When the Fogs and Vapours of sin begin to arise, let but the Light of Scripture shine into the Soul, and it dispels those Fogs: Let the word of Christ dwell richly in you, Col. 3.16. Alphonsus King of Arragon read over the Bible Fourteen times. The word shews the damnable evil of sin; it furnisheth us with Precepts, which are so many Receipts and Antidotes against sin. When Christ had a Temptation to sin, he beat back the Tempter, and wounded him Three times with this Sword of the Spirit, It is written.

Why do men live in sin, but because they either do not Read the Word, or do not believe it.

8. If you would be preserv'd from gross, presumptuous sin, get your hearts fired with love to God. Love hath a great force in it, it is strong as death; it breaks the league between the heart and sin.

Two things in God cause Love.

First, His Orient Beauty: Moses desired to see some glimpse of it; Lord, shew me thy glory.

2. His Amazing Love; What a Prodigy of Love was it, to give his Son out of his Bosom, and lay such a Jewel to pawn for our Redemption. These two, the Orient of God's Beauty, and the Magnitude of his Love, may, like two Load∣stones, draw our Love to God; and if we love him, we will not sin against him. He that loves his Friend, will not by any means displease him. I have read of four men meeting together, who asked one another, What it was that kept them from sinning? One said, The Fear of Hell; Another said, The Joys of Heaven; The Third said, The Odiousness of Sin; The Fourth said, That which keeps me from sin, is, Love to God: Shall I sin against so good a God? Shall I abuse Love? Love to God is the best Curben-bit to keep from sin.

9. If you would be kept from the evil of sin, be diligent in a Calling. Dū laboribus omnia vendunt—Adam in Paradise must till the Ground. Such as live idly expose themselves to sin: if we have no work to do, Satan will find us work. He sows most of his seed in Fallow ground. A Woman being much tempted to sin, came to Reverend Mr. Greenham for Advice, What she should do to resist the Temptation? He gave her this Answer; Be always well employed, that so when Satan comes, he may find thee busied in thy Calling, and thou maist not be at leisure to listen to his Temptations.

10. If you would be kept from sin, fix the eye of your Mind upon the Beauty of Holiness: Holiness consists in our Conformity to God; Holiness is the sparkling of the Divine Nature; a beam of God shining in the Soul. How lovely is Christ's Bride, when decked and bespangled with the Jewels of Holiness? What makes

the Seraphims Angels of Light but their Holiness? Do but think with your selves what a splendid glorious thing Holiness is, and it will cause a disgust and hatred of sin, which is so contrary to it. The beholding of Beauty, makes one out of love with Deformity.

11. If you would keep from the evil of sin, meditate frequently of Death, First, The unavoidableness of it, Heb. 9.27. Statutum est, It is appointed for all once to die. We are not so sure to lie down this night in our Bed, as we are to lie down in our Grave. Secondly, The uncertainty of the Time. We are but Tenants at will; we hold our Life at the Will of our Landlord; And how soon may God turn us out of this house of clay? Death oft comes when we least look for it. The Floud (as some Learned Writers observe) came in the Month Zif, or April, in the Spring, when the Trees were Blossoming, and the Birds Singing; then came the Floud, when they least looked for it. So oft in the Spring of Youth, when the Body is most healthy, and the Spirits most sprightly and vigorous, and Death is least thought on, then it comes. Could we think often and seriously of Death, it would give a Death's-wound to sin. Nihil sic revocato peocata quàm crebra mortis contemplatio. Aug. No stronger Antidote against sin than this: Am I now Singing, and to morrow may be Dying? What if Death should take me doing the Devil's work? Would it not send me to him to receive my Wages? Would but the Adulterer think, I am now in the Act of Sin, but how soon may Death come; and then I who have burned in lust, must burn in Hell. This sure would strike a damp into him, and make him afraid of going after strange Flesh.

12. If you would be kept from Gross Scandalous Sins, beware of a Covetous Heart. Covetousness is a dry Drunkenness. He who thirsts insatiably after the World, will stick at no sin, he will betray Christ and a Good Cause for Mo∣ney: Cui nihil satis eidem nihil turpe. Tacitus. 1 Tim. 6.10. The love of Money is the root of all evil. From this Root comes, First, Theft. Achan's covetous humour made him steal the VVedge of Gold, Josh. 7.21. Covetousness makes the Jayls so full. Secondly, From this root comes Murder. VVhy did Ahab Stone Naboth to death, but to possess his Vineyard? 1 King. 21.13. Cove∣tousness hath made many swim to the Crown in blood. Thirdly, From this bit∣ter Root of Covetousness proceeds Cousenage: It is the Covetous hand holds false weights. Fourthly, From this Root of covetousness comes Uncleanness. You read of the hire of a Whore, Deut. 23.18. For Money she would let both her Conscience and Chastity be set to sale. O if you would be kept from the evil of sin, beware of Covetousness which is the In-let to so many sins.

13. Let us be much in Prayer to God, to keep us from Ingulphing our selves in sin, Psal. 19.11. Keep back thy servant from presumptuous sins. We have no power inherent to keep our selves from evil. Arnoldus saith, That Man in his corrupt estate, hath Aliqua•• reliquias vitae Spiritualis—Some Reliques of Spiri∣tual Life left: And Arminius saith, Man hath a sufficiency of Grace in himself, whereby he may, Abstinere à malo, abstain from evil. Free-will is a sufficient curb to check and pull him back from sin. But then what needed Christ to have Taught us this Prayer, Libera nos à malo, Deliver us from evil? If we have power of our selves to keep from sin, What need we pray to God for power? Alass, if David and Peter who had an Habit of Grace, fell, for want of a fresh gale of the Spirit to hold them up, much more will they be in danger of falling, who have onely the power of Free will to hold them.

Let us therefore sue to God for strength to keep us from sinning; Pray that Prayer of David, Psal. 119.117. Hold thou me up, and I shall be safe: and that other Prayer, Psal. 17.5. Hold up my goings in thy paths, that my footsteps slip not. Lord keep me from dishonouring thee, keep me from the defiling sins of the Age, that I may not be worse for the Times, nor the Times the worse for me. Keep back thy servant from presumptuous sins. Lord, whatever I suffer, keep me from sin. The Child is safe in the Nurses arms; and we are onely safe from falling into Sin, while we are held up in the Arms of Christ and Free-Grace.

2. Branch Of the Exhortation hath an aspect to God's Children, you that are Professors, and carry Christ's Colours, I beseech you, above all others, to

take heed of sin; beware of any action that is scandalous and unbecoming the Gospel. You have heard what a prodigious hyperbolical evil sin is. Come not near the forbidden fruit, Hos. 4.15. Though Israel play the harlot, yet let not Iudah offend. So, though wicked Men run into sin, yet let not the Spouse of Christ de∣file the breasts of her Virginity. Sin doth ill become any, but it doth worse be∣come Professors. Dung is unhandsome in the Street, but to see it in the Tem∣ple, How offensive is it? Leprosie in the Foot doth ill, but to see a leprous sore in the Face is much worse. To see sin break forth in them, who have a Face of Religion, is most to be abominated. The sins of the wicked are not so much wondered at, Dan. 12.10. The wicked shall do wickedly. It is no wonder to see a Toad spit Poison; it was not so much wondered to see Cain, or Ahab sin; but to see Lot's Incest, to see David's hands stained with blood, this was strange. When the Sun is Eclipsed, every one stands and looks upon it. So when a Child of light is Eclipsed by scandalous sin, all stand and gaze at this Eclipse.

The Sins of God's People, do, in some sense, more provoke God, than the sins of the Wicked. We read of the provoking of his Sons and Daughters, Deut. 32.19. The sins of the Wicked Anger God, but the sins of his People Grieve him. The sins of God's People have a more malignant aspect, and are of a blacker dye than others: There are those aggravations in the sins of God's People, as are not to be found in the sins of the Unregenerate, in Eight Particulars.

For, First, The Godly have something which may ponere obicem, Restrain them from sin. Wicked Men, when they sin, have no Principle to restrain them; they have Wind and Tide to carry them, but have nothing to pull them back from sin: but a Child of God hath a Principle of Grace to give check to sin. He hath the impulses of God's Spirit disswading him from evil;* 1.11 therefore for him to commit sin is far worse than for others. This is to sin more desperately; it is as if a Woman should go about to kill the Child in her Womb. Christian, this thou art going to do, when thou sinnest Presumptuously, thou doest what in thee lies to kill the Babe of Grace in thy Soul.

Secondly. The sins of God's People are greater than others, because they sin against more Mercy. This is like a Weight put in the Scale, it makes sin weigh heavier. God hath given Christ to a Believer, he hath cut him off from the wild stock of Nature, and grafted him into the True Olive; and for him to abuse all this Mercy, it is to out-do the Wicked, and to sin with an higher ag∣gravation, because it is to sin against greater love. How was Peter's sin inhaun∣ced and accented, that when Christ had done more for him than others, he had dropped some of the Holy Oil upon him; He had taken him into the number of the Apostles, he had carried him up into the Mount of Transfiguration, and shewn him the Glory of Heaven in a Vision; now that Peter should deny Christ after all this Mercy, this was heinous, and could not be forgiven but by a Pro∣digy and Miracle of Love.

Thirdly, The Sins of the Godly are worse, and have this aggravation in them, that they Sin against more clear illuminations than the Wicked, Iob 24.13. They are of those that rebel against the Light: Light is there taken figuratively for knowledge. It can't be deny'd but the Wicked Sin knowingly; but the Godly have a light beyond them, such a divine, penetrating light, as no Hypocrite can at∣tain unto: They have better eyes to see Sin than others, and for them to med∣dle with Sin, and embrace this Dunghil, How must this needs provoke God, and make the Fury rise up in his Face? Oh therefore you that are the People of God fly from Sin; your Sins are more inhanc'd, and have worse aggravations in them than the Sins of the Unregenerate.

Fourthly, The Sins of the Godly are worse than the Sins of the Unregenerate; for when they Sin, it is against Greater Experiences. They have felt the bitter∣ness of Sin in the pangs of the New-birth, and afterwards God hath spoken peace, and they have had an experimental tast how Sweet the Lord is; and yet, after these Experiences, that they should touch the Forbidden Fruit, venture upon a Presumptuous Sin, How doth this inhance and aggravate their Guilt, and is like putting a weight more in the Scale to make their Sin weigh heavier? The Wick∣ed, when they Sin, never tasted the sweetness of an Heavenly Life; they never knew what it was to have any Smiles from God; they never tasted any thing

sweeter than Corn and Wine, therefore no wonder if they Sin: But for a Child of God, who hath had such Love-Tokens from Heaven, and Signal experiences, for him to Gratifie a Lust, How horrid is this! It was an aggravation of Solo∣mon's Sin, that his heart was turned from the Lord which had appeared to him Twice, 1 King. 11.9.

Fifthly, The Sins of the Godly are greater than others, because they Sin a∣gainst their Sonship. When Wicked Men Sin, they Sin against the Command; but when the Godly Sin, they Sin against a Priviledge, they abuse their Sonship. The Godly are adopted into the Family of Heaven, they have a New Name: Is it a light thing [said David] to be Son-in-Law to a King? So to be called the Sons of God, to be Heirs of the Promises, is no small honour: Now, for such to run into any open offence, it is a Sinning against their Adoption; they hereby make themselves Vile; as if a King's Son should be tumbling in the Mire, or lie among Swine.

Sixthly, The Sins of the Godly are worse than others, because they are com∣mitted against more Vows and Engagements. They have given up their Names to God; They have Bound themselves solemnly to God by Oath, Psal. 119.106. I have Sworn that I will keep thy Statutes: And, in the Supper of the Lord, they have renewed this Sacred Vow: and, after this, to run into a Presumptuous Sin, tis a Breach of Vow, a kind of Perjury, which dyes the Sin of a Crimson Co∣lour.

Seventhly, The Sins of the Godly are worse than others, because they bring a greater Reproach upon Religion: for the wicked to Sin, there's no other expect∣ed from them: Swine will wallow in the Mire. But when Sheep do so, when the Godly Sin, that redounds to the dishonour of the Gospel, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme. A Stain in Scarlet, every ones eye is upon it. For the Godly to Sin, it is like a Spot in Scarlet, it is more taken notice of, and it reflects a greater dishonour upon the ways of God. When the Sun is Eclipsed, every one stands and looks upon it: So when a Child of Light is Eclipsed by scandalous Sin, all stand and gaze at this Eclipse. How doth the Gospel suffer by the miscarriages of the Godly? their Blood can never wash off the stain that they bring upon Religion.

Eighthly, The Sins of the Godly are worse, because they are a means to en∣courage and harden wicked Men in Sin: If the Wicked see the Godly to be loose and uncircumspect in their lives, they think they may do so to. The Wick∣ed make the Godly their Pattern, not in imitating their Vertues, but their Vices; And is not this fearful to be a means to damn others? These are the aggravations of the Sins of the Godly; therefore you, above all others, beware of Presumptuous sins: your Sins wound Conscience, weaken Grace, and do more highly provoke God than the Sins of others: and God will be sure to punish you; whoever escapes you shall not, Amos 3.3. You onely have I known of all the Families of the Earth, therefore I will punish you for all your Iniquities. If God doth not damn you, yet he may send you to Hell in this Life. He may cause such Agonies and Trem∣blings of heart, that you may be a Terror to your selves. You may draw nigh to despair, and be ready to look upon your selves as Cast-aways. When David had stained himself with Adultery and Murder, he complained of his Broken Bones, Psal. 51.8. A Metaphor to set forth the Grief and Agony of his Soul: he lay in sore desertion Three Quarters of a year, and it is thought he never recovered his full joy to his Dying day. Oh therefore you, who belong to God, and are en∣rolled in his Family, take heed of blemishing your Profession with scandalous Sin; you will pay dear for it; think of the Broken Bones. Though God doth not blot you out of his Book, yet he may cast you out of his Presence, Psal. 51.11. He may keep you in long desertion. You may feel such lashes in your Consci∣ence, [that you may roar out, and think your selves half in Hell.]

So much for the First, Deliver us from evil; We Pray to be delivered from Evil in General, that is, Sin.

2. In Special, Deliver us from Evil: We Pray to be delivered from evil, under a Three-fold Notion.

First, From the Evil of our Heart. It is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Evil Heart, Hebr. 3.12.

Secondly, From the Evil of Satan. He is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Evil one, Mat. 13.19.

Thirdly, From the Evil of the World. 'Tis call'd an Evil World, Gal. 1.4.

1. In this Petition, Deliver us from Evil; we pray to be delivered from the evil of our Heart, that it may not decoy and trapan us into sin: The Heart is the poisoned Fountain, from whence all actual sins flow, Mark 7.21. Out of the Heart proceed evil Thoughts, Fornications, Murders. The Cause of all Evil lies in a mans own Breast. All sin begins at the Heart. Lust is first conceived in the Heart, and then it is midwifed into the World. Whence comes rash Anger? The Heart sets the Tongue on fire. The Heart is a Shop or Work-house where all sin is contrived and hammer'd out. How needful therefore is this Prayer, Deliver us from Devil, from the Evil of our Hearts. The Heart is the greatest Seducer, therefore the Apostle Iames saith, Every man is drawn away of his own Lust and enticed, Iam. 1.14. The Devil could not hurt us, if our own Hearts did not give consent. All that he can do is to lay the Bait, but it is our fault to swallow the Bait.

O let us pray to be delivered from the Lusts and Deceits of our Hearts; Deliver us from Evil. Luther fear'd his Heart more than the Pope or Cardinal, and it was Austins Prayer, Libera me Domine à meipso, Lord, deliver me from my self. It was good Advice one gave to his Friend, Caveas teipsum; beware of the bo∣som-Traytor, the Flesh. The Heart of Man is the Trojan Horse, out of which comes a whole Army of Lusts.

2. In this Petition, Deliver us from Evil, we pray to be delivered from the Evil of Satan. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Evil One, Mat. 13.19.

Quest. In what respect is Satan the Evil One?

Answ. 1. He is the first Inventor of Evil, Ioh. 8.44. He plotted the first Trea∣son.

2. His Inclination is only to Evil, Ephes. 6.12.

His constant Practice is doing Evil, 1 Pet. 5.8.

4 All the Evils and Mischiefs that fall out in the World, he hath some hand in them.

First, He hinders from Good, Zach. 3.1. He shewed me Joshua the High-Priest standing before the Angel of the Lord, and Satan at his right Hand to resist him.

Secondly, He provokes to Evil; He put it into Ananias's Heart to lie, Act. 5.3. Why hath Satan fill'd thy Heart to lie to the Holy Ghost? The Devil blows the fire of Lust and Strife. When men are proud, the Old Serpent hath poi∣son'd them, and makes them swell. Thus he is the Evil One, and well may we pray, Lord deliver us from the Evil One. The Word Satan, in the Hebrew signifies an Opponent or Adversary.

1. He is a Restless Adversary, he never sleeps; Spirits needs no sleep. He is a Peripatetick, He walks about, 1 Pet. 5.8. and how doth he walk? Not as a Pilgrim, but as a Spye; he narrowly observes where he may plant his Pieces of Battery, and make his Assaults with most Advantage against us. Satan is a subtil Engineer; there is no place that can secure us from Satans Assaults and In••••des. We find him while we are Praying, Hearing, Meditating. We are sure of his Company, uncertain how we came by it.

2. Satan is a puissant Adversary, he is armed with Power. He is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The strong Man, Luke 11.21. He takes men captive at his pleasure, 2 Tim. 2.26. Who are taken captive by him at his Will. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who are taken alive by him. It alludes to a Bird that is taken alive in the Snare; thus you see he is the Evil one. The Devils work is to angle for mens Souls; he lays suitable Baits. He allures the ambitious Man with Honour, the covetous Man with Riches, he hooks his Baits with Silver, he allures the lustful Man with Beauty, he tempts Men to De∣lila's Lap, to keep them from Abraham's Bosom. The Devil glories in the Damnation of Souls; how needful then is this Prayer? Deliver us from Evil.

Lord keep us from the Evil One. Tho' Satan may sollicite us to sin; suffer us not to give Consent. Tho' he may Assault the Castle of our Hearts, yet, let us not deliver up the Keys of the Castle to our mortal Enemy.

3. In this Petition, Deliver us from Evil; we pray to be delivered from the Evil of the World. 'Tis call'd an Evil World, Gal. 1.4. not but that the World (as God made it) is Good; but through our Corruption it becomes Evil, and we had need pray, deliver us from an Evil World.

Quest. In what Sence is it Saeculum malum, an Evil World?

Answ. 1. As it is a defiling World. 'Tis like living in an infectious Air, it requires an high degree of Grace to keep our selves unspotted from the World, Iam. 1.27. 'Tis as hard to live in the World and not be defiled, as to go much in the Sun and not be tanned.

1. The Opinions of the World are defiling, that a little Religion will serve the turn; like Leaf-Gold, it must be spread but thin. That Morality runs pa∣rallel with Grace; that to be Zealous, is to be Righteous over-much. That it is better to keep the skin whole, than the Conscience Pure. That the Flesh is rather to be gratified, than mortified. These Opinions of the World are de∣filing.

2. The Examples of the World are defiling Examples, have a great Force in them to draw us to Evil. —Princeps imperio magnus exemplo major, Princes are Looking-Glasses which we dress our selves by; if they do Evil, we are apt to imitate them. Great Men are Copies we set before us, and usually we write most like the Copy when it is blotted; there's a great Proneness in us to follow the Examples of the World. Therefore God hath put in a Caveat against it, Exod. 23.2. Thou shalt not follow a multitude to do Evil. How easily are we hur∣ried to sin, when we have the Tide of Natural Corruption, and the wind of Ex∣ample to carry us. Lot was the worlds Wonder, the Complexion of his Soul kept Pure in Sodoms infectious Air. The River of Peru in America, after it hath run into the main Sea, keeps fresh, and doth not mingle with the salt Waters: To this River might Lot be compared, whose Piety kept fresh in So∣doms salt Water. Bad Examples are catching, Psal. 106.35. They were mingled among the Heathen, and Learned their Works. Had not we need then pray, Lord deliver us from this Evil World? Living in the World is like travelling in a dirty Road.

2. It is an evil World, as it is an insnaring World. The World's full of Snares. Company is a snare, Recreation a snare, Oaths are snares, Riches are golden snares; —Opes irritamenta malorum. The Apostle speaks of the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, 1 Ioh. 2.16. The Lust of the Flesh is Beauty, the Lust of the Eye is Money, the Pride of Life is Honour; these are the natural Mans Trinity. In mundo splendor Opum, Gloriae Majestas, Voluptatum illecebrae ab amore Dei nos abstrahunt. The World is a flatter∣ing Enemy; whom it kisses, it oft betrays; it is a silken Halter: the Pleasures of the World like Opium, cast men into the sleep of Security. Lysimachus sold his Crown for a draught of Water; so many part with Heaven for the World. It is an ensnaring World; the King of Armenia was sent Prisoner to Queen Cleo∣patra in Golden Fetters. Too many are inslaved with the worlds golden Fetters; the World bewitch'd Demas, 2 Tim. 4.10. One of Christs own Apostles was caught with a silver Bait. 'Tis hard to drink the Wine of Prosperity and not be giddy. Thus the World through our innate Corruption is Evil, as it is a Snare, 1 Tim. 6.9. They that will be rich, fall into Temptation and a Snare. If an An∣gel were to live here, there were no danger of the Worlds insnaring him, because he hath no Principle within to receive the Temptation: but we have a Corrupt Principle that suits with the Temptation, and that makes us always in Danger.

3. It is an evil World, as it is a discouraging World. It casts Scorn and Reproach upon them who live vertuously; what, you will be holier than others? Wiser than your Ancestors? The World deals with the Professors of Religion, as Sanballat did with the Iews when they were building, Nehem. 4.1. He mock∣ed the Jews, and said, What do th••se feeble Jews, will they Fortifie themselves? will they revive the Stones out of the heaps of Rubbish that are burnt? So the wick∣ed

World casts out Squibs of Reproach at the godly, what will ye build for Heaven? What needs all this Cost? What Profit is it to serve the Almighty? Thus the World would pluck off our Chariot-Wheels when we are driving to∣wards Heaven: they are called Cruel Mockings, Heb. 11.36. It requires a great measure of Sanctity to with-stand the Discouragements of the World, to dance among Serpents, to laugh at Reproaches, and bind them as a Crown about our Head.

4. It is an evil World, as it is a deadning World. It dulls and deadneth the Affections to Heavenly Objects. The World cools Holy Motions, like a Damp in a silver Mine which puts out the Light; Earthly things choke the Seed of the Word. A man intangled in the World, is so taken up about secular Concerns, that he can no more mind the things above, than the earth can ascend, or the Elephant fly in the Air. And, even such as have Grace in them; yet, when their Affections are belimed with the Earth, they find themselves much indis∣posed to Meditation and Prayer, 'tis like swimming with a Stone about the Neck.

5. 'Tis an evil World, as it is a maligning World. It doth disgust and hate the people of God, Iohn 15.19. Because ye are not of the World, therefore the World hateth you. Hatred is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Aristotle saith) against the whole Kind. Hamans hatred was against the Seed of the whole Iews. When you can find a Serpent without a Sting, or a Leopard without Spots, then you may expect to find a wicked World without Hatred. the White that is shot at is Piety, Psal. 38.20. They are mine Adversaries, because I follow the thing that Good is. The World pretends to hate the Godly for something else, but the ground of the Quarrel is Holiness. The Worlds Hatred is Implacable; Anger may be reconciled, Hatred cannot. You may as well reconcile Heaven and Hell as the two Seeds. If the World ha∣ted Christ, no wonder it hates us, Iohn 15.18. The World hated me before it hated you Why should any hate Christ? This Blessed Dove had no Gall, this Rose of Sharon did send forth a most sweet Perfume; but this shews the worlds Baseness, it is a Christ-hating and a Saint-eating World. Had not we need pray, Deliver us from this evil World?

6. It is an evil World, as it is a Deceitful World.

First. There is Deceit in dealing, Hos. 12.7. He is a Merchant, the Balances of Deceit are in his Hand. The Hebrew word Rimmah in Pyhil, signifies both to deceive and to oppress. He who dares use Deceit will not spare to op∣press.

Secondly, There is Deceit in Friendship, Prov. 20.6. But a faithful Man who can find?

—Trita frequens{que} via est per amici fallere Nomen.—

Some use too much Courtship in Friendship: they are like Trumpets which make a great noise, but within they are hollow. Some can flatter and hate, commend and censure. Mel in Ore, Fel in Corde. Dissembled Love is worse than Hatred.

Thirdly, There is Deceit in Riches, Mat. 13.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The De∣ceitfulness of Riches. The World makes us believe it will satisfie our Desires, and it doth but encrease them; it makes us believe it will stay with us, and it takes wings, Prov. 23.5.

7. It is an Evil World, as it is a disquieting World. 'Tis full of Trouble, Iohn 16.33. The World is like a Bee-hive, when we have tasted a little Hony, we have been stung with a thousand Bees. St. Basil was of opinion, that before the Fall, the Rose did grow without prickles; but now, every sweet flower of our Life hath its prickles. There are many things cause disquiet; loss of Friends, Law-Suits, Crosses in Estate: Relations are not without their Troubles. Some are troubled that they want Children, others troubled that they have Chil∣dren; the World is a vexing Vanity. If a man be poor, he is despised by the

Rich; if he be rich, he is envied by the poor. If we do not find it an in∣snaring World, we shall find it an afflicting World; it hath more in it to mean us than tempt us. The World is a Sea, where we are tossed upon the surging Waves of Sorrow, and often in danger of Shipwrack; the World is a Wilder∣derness, full of fiery Serpents. [What storms of Persecution are raised against the Righteous? 2 Tim. 3.12.] The wicked are Briars, Micah 7.4. where Christ's sheep lose some of their Golden Fleece. Then had not we need pray, Lord deliver us from being hurt by this Evil World? Why should we Love the World? Tho' we are commanded to love our Enemies, yet this Enemy we must not love, 1 Iohn 2.15. Love not the World.

I have been all this while opening the first Sence of this Petition, Liber a nos à malo, Deliver us from Evil; we pray to be delivered from Sin in general, and to be delivered from Evil under this three-fold Notion, from the Evil of our Heart, from the Evil of Satan, from the Evil of the World; ere I leave this, let me insert a Caution.

Caution. Not that our abstaining from, or forbearing the external Acts of Sin is sufficient to intitle us to Salvation; but when we pray, Deliver us from Evil, there is more implyed in it▪ namely, that we make a progress in Holiness. Be∣ing divorced from sin is not enough, unless we are espoused to Vertue; there∣fore in Scripture, these two are joyn'd, Psal. 34.14. Depart from Evil, and do Good. Rom 12.9. And Isa. 1.16. Cease to do Evil Learn to do well. 2 Cor. 7.1. Let us cleanse our selves from all Filthiness of Flesh and Spirit, perfecting Holiness. Leaving sin is not enough, unless we embrace Righteousness. Virtutis est magis honesta agere quàm non Turpia, as it is in the Body, it is not enough that the Disease be stop'd, but it must grow in health. So it is in the Soul; it is not enough Acts of sin be forborn, (which is the stopping a Disease) but it must be healthy, that is, grow in Holiness.

Vse, Which reproves those who labour only to suppress the Outward Acts of sin, but do not press on to Holiness. They cease from doing Evil, but do not learn to do well; their Religion lies only in Negatives. They glory in this, that they are given to no Vice, none can charge them with any foul Miscarriages, Luke 18.11. God, I thank thee, that I am not as other men are; Extortioners, Vnjust, Adulterers. This is not enough; you must advance a step further in solid Piety. It is not enough, that a field be not sown with Tares or Hem∣lock; but it must be sown with good Seed. Consider two things.

1. If this be the best Certificate you have to shew, that you are not guilty of gross Sins, God makes no Account of you. A piece of Brass tho' it be not so bad as Clay, yet not being so good as Silver, it will not pass for currant Coyn. So tho' you are not grosly prophane, yet not being of the right Met∣tal, wanting the stamp of Holiness, you will never pass currant in Heaven.

2. A Man may abstain from Evil, yet he may go to Hell for not doing good, Mat 3.10. Every Tree that bringeth not forth good Fruit, is hewn down and cast into the fire. Why were the foolish Virgins shut out? They had done no hurt, they had not broke their Lamps; Yea but their fault was, there was no good∣ness in them, they had no Oyl in their Lamps. Oh! therefore let us not con∣tent our selves in being free from gross Acts of Sin, but let us launch forth further in Holiness. Let us cleanse our selves from all Pollution perfecting Holiness.

Secondly, Deliver us from Evil; that is, from Temporal Evil; we pray that God will either prevent temporal Evils, or deliver us out of them.

1. We pray that God will prevent Temporal Evils; That he will be our Screen to stand betwen us and Danger, Psal. 7.1. Save me from them that per∣secute me. We may lawfully pray against the Plots of the wicked, that they may prove abortive. That tho' they have a design upon us, they may not have their desire upon us, Psal. 141.9. Keep me from the snare which they have laid for me.

2. We pray, that God will deliver us out of Temporal Evils. That he will remove his Judgments from us, whether Famine, Sword, Pestilence, Psal. 39.10. Remove thy Stroke away from me. Yet with this Caution.

Caution. We may pray to be delivered from Temporal Evils, only so far as God sees it good for us. We may pray to be delivered from the Evil of Sin absolutely, but we must pray to be delivered from Temporal Evils conditionally, so far as God sees it fitting for us, and may stand with his Glory.

Vse. In all the Troubles that lie upon us, let us look up to God for Ease and Succour; Deliver us from Evil, Isa. 8.19. Should not a people seek unto their God? To blame then are the Papists, who knock at the wrong door. When they are in any Trouble, they pray to the Saints to deliver them. When they are in danger of Shipwrack, they pray to St. Nicholas; when they are in the fit of a Fever, they pray to St. Petronelle; when they are in Travel, they pray to St. Margaret. How unlawful it is to invocate Saints in Prayer, I will prove from one Scripture, Rom. 10.14. How then shall they call on him, in whom they have not be∣lieved? We may pray to none but such as we may believe in, but we ought not to believe in any Saint, therefore we may not pray to him. The Pa∣pists have in their Ladies Psalter directed their Prayers for Deliverance to the Virgin Mary. Deliver me O Lady, Benedicta Domina, in manibus tuis reposita est nostra salus; O thou blessed Lady, in thy hands our Salvation is laid up. But Abraham is ignorant of us, Isa. 63.16. The Saints and Virgin Mary are igno∣rant of us.

To pray to Saints is Idolatry advanced to Blasphemy. Our Saviour hath taught us better, in all our Distresses to pray to God for a Cure, Deliver us from Evil.—He only knows what our Troubles are, and can give us help from Trouble; he only that laid the Burden on can take it off. David went to God, Psal. 25.17. O bring thou me out of my Distresses. God can with a word heal, Psal. 107.20. He sent forth his Word and healed them. He delivered the three Children out of the fiery Furnace, Ioseph out of Prison, Daniel out of the Li∣ons Den. This proves him to be God, because none can deliver as he doth, Dan. 3.29. There is no other God that can deliver after this sort. Let us then in all our Straits and Exigencies seek to God, and say, Deliver us from Evil.

Notes

• * 1.1

  Calvin.
• * 1.2

  Aug.
• * 1.3

  Tertull.
• * 1.4

  Aug.
• * 1.5

  Calvin.
• * 1.6

  Aristot.
• * 1.7

  Rom. 1.30.
• * 1.8

  2 Sam. 12.11.
• * 1.9

  Bern.
• * 1.10

  2 Sam. 18.2.
• * 1.11

  Gal. 5.17.